CHAP. I. That the trueth is a vertue most praiseworthie, by what it may be di­scerned, and of that which hindereth the knowledge therof.

AMong the vertues contained in moral Phi­losophie, the Trueth hath euer been estee­med as one of the moste praise worthie: Trueth, a vertue most praise vvor­thie. The which Plato called the fountaine of all goodnes; and S. Augustine in his booke of the Citie of God, ordaineth it as the King, and faith as the foundation and pil­ler of Iustice and all commen wealthes: for so much as there is nothing more proper to man, being formed according to the image of God, than in his words and manners to approche him the nearest that he is able, & to make his words serue for no other ende, than to declare his good intent & mea­ning, whereby he may be better able to informe his neighbour. Agathius hauing written of the manners & religion of the Persi­ans saith, that they had two gods (as Marcion, Marcion & Manichaeus heresie. & Manichaeus the heretikes haue heretofore helde) the one good, creator and au­cthor of all good, and of the light, whome they called by the name of truth; the other wicked, aucthor of al euil, The religion of the Indians touching the soules de­parture out of the bodie. resembling him to darkenes and ignorance. And Martir intreating of the West Indies, declareth that a certaine old man of the same coun­trie, praying the first discouerer of them to behaue himself cour­teously, shewed him, that the soules of men departing their bo­dies, passed by two wayes, as also Philemon, and Plato in his Phe­don, and tenth booke of his Common wealth hath written. The one darke and obscure, thorough which the soules of all cruell men wade grieuously tormented; The other shining, & cleare, [Page 2] full of all happinesse, ordained for those that loue peace, trueth, and quietnes. This the holie scripture ought more deepely to impresse into vs, hauing beene hitherto verie yl considered of the Spaniardes, who for hauing exercised all their crueltie, and inhu­manitie which they were able to imagine against the poore Indi­ans, The crueltie of the Spa­nyardes. for the most part haue ended their liues most miserably, as such as haue entreated of this historie more at large declare: and that the same Spaniards counterfaiting as though they would in­struct them in the trueth, thorough their wicked life and excesse, haue most estranged them from it, and of a most populous coun­trie, made a most horrible desert. This trueth is called a vertue, because they that vse to tel the trueth doe loue it, Trueth cal­led a vertue. and shee hath such a force, that wheresoeuer shee is seene, shee causeth her selfe to be the rather desired and loued. Now, since that our Creator, of his pure grace, performeth all the promises, which he hath made vnto vs, in the trueth whereof consisteth our assurance, and saluation, wee likewise ought to make good whatsoeuer in our christian professiō we haue promised to him, seruing for nought els then our owne good, quiet, and happinesse. And leauing all togither the Philosophers dalyings touching the true marke and knowledge of the trueth, nor respecting their opinions, who haue doubted of all things, Common sense. and helde for certaine that no man knew ought, seeing how senselesse they were, we wil wholie cleaue to common sense, the onely meane betweene the senses and vnder­standing, and will thinke that reasonable, which we haue seene, heard, tasted, and felt, and so haue recourse to ech one in his sci­ence, The Sunne 166 times greater than the earth, 6545 times greater than the Moone. l. 2. ca. 3. contra aca­dem. as Lawyers and others, yeeld to Phisitions in their arte, and runne to Astrologians when they woulde vnderstande by what meanes the Sunne is one hundred threescore & sixe times grea­ter than the earth, and sixe thousande, fiue hundred and fiue and fourtie times greater than the Moone, albeit there be no appea­rance thereof at all: And wil wholly followe the rules and max­imes of Diuines, who thorough the verie worde of God declare his will & infallible trueth. And herein it behoueth vs to shunne two faults, which S. Augustine doeth thinke greatly hindereth the knowledge of the trueth, to wit desperation & presumption. But most especially to haue a great desire to knowe it, as a trea­sor and true science, Prou. 2. according to the exhortation of Salomon. [Page 3] And humby beseeche at Gods handes, that wee may learne and vnderstande it: and let vs bende our selues thereto by readinge of good bookes, and frequenting of Sermons and honest com­panie, not imagininge wee see more then in deede wee doe see, following the lesson of our Sauiour to the Scribes and Pharisees, in the ninth of Saint Iohn, and in the Chapter going before, where he sayde to his disciples: If you continue in my worde, Iohn. 8.32. you verilie are my disciples, and shall knowe the trueth. So must wee heare the worde of God, as beleeuing it and perseuering therein. For tho­rough faith is our entrance thereto. In this respect spake Saint Peter in the name of the whole, in the sixth of Saint Iohn: Ma­ster, to whome shall wee goe, thou hast the wordes of eternall life? Iohn. 6.68. And wee beleeue and knowe that thou art the Christe, the sonne of the liuinge God. Saint Augustine likewise is of opinion that mans minde giuen to vice, cannot be capable of the trueth. S. Augustine. Some haue wri­ten that Saint Peter sayde, Hovv the trueth ap­peareth. that God did not couer nor hyde the trueth vnder a mountaine, to the ende that none, but such as toyled farre for her, might finde her. But as with the heauens he hath enuironed the earth and the hilles, so hath he couered the trueth with the vayle of his charitie, whereby whosoeuer will knocke at the heauenly dore, might easily enter in. Therefore it is a matter necessarie, that who so will loue the trueth, must first knowe her, and louing her, search her out, and searching her, must knocke at the gate of the heauenly loue, our Sauiour hauing promised, that Aske and it shalbee giuen you, Matth. 7.7. Tvvo prin­cipall partes in man. Seeke and you shall finde, knocke and it shalbe opened vnto you. And those of olde time haue set downe two principall partes to be especiall in man, to wit, his vnderstanding, and his will: which beeing once cor­rupted, turne him cleane from the waye of trueth, and leadeth him into an infinite number of discommodities and errours:

And all good things haue this nature and propertie, that they be desirous not onely to bee knowen, but likewise to bee belo­ued, and coueted; and the vnderstanding doth serue as a meanes to affection, to shewe what it shoulde most of all pursue, as here­after wee will more at large declare.

CHAP. II. The definition of the trueth and faith.

[Page 4] VVhat truth is. CIcero writeth that the trueth causeth vs to speake assuredlie without chaunging of oughte which hath beene, is, or shall bee: and that it is a vertue thorough which wee are enclined to speake no otherwise then as wee thinke. The which definition Sainct Augustine followed in his Booke of true Religion, addinge it further to bee a true signification of the voyce: Psa. 119.105 2. Pet. 2.19. Iohn. 5.39. it is taken for the Gos­pel, and the woorde of God, the which as Dauid, and Sainct Peter saieth, is A lanterne to our feete, and a light, that shineth in a darke place. And our Sauioure saieth, that this trueth shall deliuer vs from the Worlde, sinne, and Diuell, through faith, which wee haue in him, beeing giuen vs from God, for righte­ousnesse, 2. Cor. 1.30. and sanctification, and redemption, who came into the worlde to accomplishe the trueth of the promises of God; who is as Sainct Paul saieth, 2. Tim. 6.16. Iohn. 3.16. A light that none can attaine vnto, to the which Christe Iesus doeth guide vs being the cleerenesse of the worlde, and his reconciliation. It is likewise taken for an in­warde integritie, and a rule teachinge to liue well accordinge to the holye will of God. And when Ezekias desired there might bee trueth in his dayes, Isaiah. 39.8. it is interpreted, that thereby hee meant the continuaunce of a quiet and peaceable state.

And as the trueth conformeth wordes, according to the mea­nyng of the hearte, so doeth faith in the promises, beeing a vertue which maketh our deedes aunswerable to our promi­ses, Faith. and a habite through which wee are enclined to perfourme whatsoeuer wee haue promised. And our Sauiour in the Go­spel of Sainct Matthewe, saying, that the weightie matters of the Lawe consisted in iudgement, mercie and fidelitie, by this word of fidelitie, Math. 23.23. meant a trueth, farre from anie disguising, and trea­cherie.

And the Romanes in old time dedicated a temple to Faith, the better to cause the people to keepe and reuerence it. I leaue to the Diuines the definition of Faith, which consisteth in the sub­stance of that we hope for, and in the knowledge of the good will of God towards vs, Iohn 6. & 8. Heb. 11.1. of our reconciliatiō & iustification founded vp­on the promises freely giuen vnto vs in Christ Iesus which quick­neth [Page 5] the soule, and purifieth the heart, Act. 15.9. Gal. 4.6. Ephes. 1.4. Act. 19. Rom. 8.1. 1. Cor. 13.2. 2. Thes. 1.3. Mat. 6.8. Ioh. 14.1. maketh vs the children and sonnes of God, causeth in vs a desire to walke holie and vn­blamable, taketh away the poyson, & abateth the sting of death, and engendreth within vs an amendment of life, readie obedi­ence, and loue towardes God and our neighbour, giueth vnto vs the hope of eternal life, and of obtaining what we ask at Gods hands, rendreth our conscience peaceable, maketh vs to perse­uere in the good, giueth vnto vs a boldnes to addresse our selues to the throne of grace, bringeth with it selfe a constancie and pa­cience in all aduersities, and comforteth vs cleane remouing a­way all feare, anguish, & vexation of minde. For this cause God is called by S. Paul in the beginning of his second Epistle to the Corinthians: The God of mercie and consolation. 2. Cor. 1.3. Ephe. 6.16 And in the sixth to the Ephesians, he doth exhort vs, to take vpon vs the shielde of faith, wherewith we may quench all the fierie dartes of the wicked.

CHAP. 3. Properties of the truth and how much it is requisite in a Prince, and Clergie.

SAint Paul recommendeth this trueth vnto vs as an especiall and principall part of the armour required to be worne by a Christi­an Knight, Ephes. 6.14 and as a bulwarke against all assaults. And most excelent is that saying in the 8. chapter, of the prophesie of Zecharie, Zechar. 8.16. Ephes. 4.15. where hee exhorteth, Euerie man to speake the trueth vnto his neighbour: and as the bo­die bereft of the soule, is nought else then stinking carrion, so man depriued of this trueth, is no better then a verie infection, and filthie carkasse. Plato. For this cause Plato in his commonwealth, ordained for a lawe that aboue all thinges, Zenophon. A king to be faithfull. Aristotle. the truth might be preserued. And Xenophon bringing in a good Prince vnder the person of K. Cyrus, requireth especialy that he be founde true. This was also the first lesson which Aristotle taught Alexander the great. Isaiah. 32.1. And Isayah setteth downe a King to reigne in Iustice, and a Prince to rule in Iudgement, being as an hiding place from the winde, and as a refuge for the tempest. And a byshop [Page 6] of Cologne, Fredericke emperoure. declared to Fredoric the Emperour, that the bare worde of a Prince ought to be of as great weight, as other mens othes, and that the trueth ought to bee his chiefest ornament. The aunsweare which Charles the fift Emperour, Charles the 5 emperoure. made vnto such as would haue perswaded him by no meanes to sende backe Lu­ther, Christ Iesus the sonne shining of iustice. being come vnto him vnder his safe conduit, is greatly prai­sed, saying that though the performance of promises were cleane banished the face of the earth, yet it should be kept by an Empe­rour. Iohn 14.6. Iohn 8.45. Our Sauiour also in manie places of the Euangelistes, commaundeth vs in any wise to keepe truth, and nameth him­selfe the sonne of Iustice, and the essentiall truth. On the other side the Diuell is called a lyer, The Diuell a father of lies. and the father thereof: to the end that euerie one, abyding in God, who is the soueraigne good, and hauing him for a father, Lorde, Sauiour, and Protectour, might be founde true: and that we should not serue so wicked a murtherer, and cruell deceauer, as Sathan, and that we shoulde abhor lying, Iob. 24.13. with which he onely serueth his turne to extinguish the light of the truth, the onely life of the soule. And Iob sayth, that the wicked abhor the light, they knowe not the wayes ther­of, nor continue in the pathes thereof. The Catholique Church is likewise called of S. Paul, 1. Tim. 3.15. Lactantius, The pillar and grounde of trueth. And Lactantius calleth it the fountaine of trueth, house of faith, and temple of God, into which who so doth not enter is cleane shut vp from anie hope of eternall life. For out of her is there no sal­uation to be found, but euen as it fared with them, that were without the Arke of Noah in the time of the flood. Gen. 7.21. And our reli­gion hath beene founded vppon faith, which dependeth of this truth which alone hath much more vertue than Cicero would at­tribute to Philosophie, as in casting out of spirits, remouing vaine solitarinesse, Cicero. deliuering vs from lusts, and chasing away all feare. For she teacheth vs the true seruice of God, how to worshippe his mightinesse, admire at his wisedome, loue his bountie, trust vnto his promises, and rule our life according vnto his holie will. She cleareth and giueth light vnto the course of reason thorough the knowledge of thinges: and guideth our will vnto the true good and taketh away the clowdes of our vnderstanding, as it is saide the North winde doth in the ayre. And wee daylie see, that the afflicted and wretched innocent taketh his greatest comfort in [Page 7] that the trueth is of his side. And this truth causeth that parte of our vnderstanding wherein reason lyeth, to rule, and our will, To vvhat the doctrine of the lavve tendeth. affections and like partes willingly obey thereto and suffer them­selues to be gouerned therby. And we may the rather be termed men, in neare approching to God our patron. For all the do­ctrine of the lawe, Deut. 6.14. tendeth to ioyne man through holinesse of life vnto his God, & as Moyses in Deutronomy sayth to make him leane vnto him. Hovv man becommeth happie. For neither the worlde nor anie other creature can make man happie, but he alone which made him man. And tho­rough this truth are we deliuered from false opinions and igno­rance, and in al actions she is the light to guide vs frō stumbling, and bringeth foorth all vertues. And since that the end of Gram­mer is to speake aptly and agreeably; and the end of speech, socie­tie: of Rhethoricke to carrie all mens mindes to one opinion: The ende of all artes. And of Logicke to finde out a truth amidst manie falshoodes: all other artes doe likewise tende to this trueth. And let vs make our senses to serue our vnderstanding and that vnderstanding of ours to serue him by whom it is, and doth vnderstand. And since this truth is a light, her propertie is to chase away the darkenesse, blindnesse, and ignorance of our vnderstandings: and to reioyce and comfort vs, as the sunne rising doth to Pilgrims, Ioh. 3.19. except they be such as our Sauiour spoke of, who loue darkenesse more then the light, which maketh vs to perceaue what hath beene hidden from vs. And men are more afraide to do amisse by day, then by night, and we are better able to guide our selues, and can yeelde a better testimonie of what we haue seene, as our Sauiour sayde in S. Iohn, we speake that we knowe, and testifie that we haue seene. Iohn 3.11.

CHAP. 4. Extremities in the truth, and how men may speake of themselues, and of that which they vnderstande, and that men ought not to pub­lish anie writing, but of their owne inuention and to some purpose nor to attribute to themselues the honour of a thing well done.

SInce that this trueth is approued to be a vertue, All vertues holde a meane. she ought to hold a mediocritie, & to be set betweene two vitious extremities of either too little, or too much, as it is saide of the rest of the vertues, which make them selues more apparaunt in gayning vnto [Page 8] themselues by those actions which consist in the middest of two contrarie vices, as doeth the true tune among discords. The ex­cesse and ouerplus shal proceede of arrogancie, pride, vaunting, disdain, & insolencie. The defect in dissembling, when one spea­keth lesse then in deede is, & so wandreth from the trueth, which reckoneth things such as they are in deede, without causing any variance betweene the heart and the tongue, as if one shoulde fit himselfe with a garment which is neither bigger, nor lesse then it ought to be. Democritus speache. Democritus likewise saide, that speach was but a sha­dowe of the effect, as if he would haue saide, that it ought simply to follow the plaine meaning. And as Euripides wrote: speache agreeing with the trueth, Euripides. is single, plaine, without colour, or counterfait. And the light which assisteth it, is a demonstration which manifesteth, whatsoeuer is obscure, discouereth the ori­ginall, Plato. Methode. the ende, the vniting, and difference of two extremities. And Plato called a Methode, a fire sent from heauen, which gi­ueth the light that maketh the trueth knowen. Phocion was prai­sed, Phocion. because in fewe wordes he comprehended much matter; for sith that all discourse consisteth in wordes and the subiect: the wordes haue no place at all if you take away the subiect; nor the matter or substance hath any shewe without the speach. For wee read in Ecclesiasticus, Ecclesiast. that the mouth of the wise is in their thought: for wee are to consider, wherefore wee speake, before what per­sons, VVhat in speach is to be conside­red. and in what time and place. And it seemeth that the truth doeth lesse varie from the defect, and the ouerlitle extremitie e­specially when a man speaketh of himselfe, as Salomon exhor­teth vs to let another praise vs. Prouerb. 27.2 And we must take heede least led thorough glorie and ambition wee be readie to giue that vn­to our selues, which we ought to receiue from other: if it be not to turne aside a reproch, or that occasioned by the time, wee might the rather encourage and giue hart to youth, and pricke them forwardes to enterprise and atchieue, matters of vertue, & such things as are praiseworthie, and then, speake of our selues the most modestly that we are able, not meant hereby that wee should conceale such benefits as we haue receiued from others. August. vpon the Psalm. 85 As Saint Augustine in like sort reproued not the Christians for attributing some holinesse vnto them selues, so long as it pro­ceeded not from pride and vaine boasting, but only with intent [Page 9] to acknowledge the benefites, Not to be vnthankfull for benefites receiued. and yeelde due honour vnto him which imparted his holinesse vnto vs. And to the end we should not be vnthankfull, wee ought to confesse such good turnes as we receiue, and especially at their handes, that for our aduance­ment bestoweth them on vs. And they haue beene euer blame­worthie, who like Aesops Crowe dresse themselues with other byrdes fethers, which being taken back againe of the right ow­ners, they remaine all bare; as wee see in sundrie writers of our time, who in their bookes set foorth manie leaues, whereof o­ther men be the true aucthors, not perceiuing the difference of the excellencie of others writings, howe it causeth that which is their owne due, to looke with a pale and wanne countenance, neuer acknowledging ought to them by whome they haue been so much helped, albeit it be a great parte of honestie, Plin. in his nat, hist. (as Plinie wrote to Vespasian) to confesse those by whome we receiue pro­fit. To this purpose I mought alledge, that which Vitruus wrote how Ptolomie, hauing set vp a most sumptuous Librarie in Alex­andria, The Lybra­rie of Ptolo­mie. and furnished it with more then seuen hundred thousand volumes, and proclaimed great rewardes to those which should make of the best inuention: sixe of the Iudges awarded the price to those, which were most pleasing to the people, but the seuenth which was Aristophanes, adiudged it vnto another, and shewed, that he alone deserued the prise, hauing composed al of his own inuention, and that the rest did but repeate what they had lear­ned out of other aucthors, whereof he brought a booke of the same Lybrarie. Which was afterwarde approued by the king and the rest of the Iudges. It becommeth one as yll, to speake of matters hee vnderstandeth not; Not to speake of vvhat a man doth not vn­derstand. as one day Appelles aunswered frankely to a great Lorde, discoursing in his shop about the arte of paynting. The children saith he, who grindeth colours, as long as thou heldest thy peace, beheld thee attentiuelie, as won­dring at thy braue apparel; but since they haue heard thee speak, they begin to laugh & mocke at the discourses, which thou hast made touching the shadowing of a picture, and matters which thou hast neuer learned. He saide as much to a shoomaker, pas­sing the controlment of his pantable. And the carpenter Apol­lodorus to Adrian the Emperour, speaking of Architure. And a Musitian to Antigonus discoursinge of Musicke. And the wise [Page 10] Captaines, haue euer obserued for a rule, not to attribute all the praise vnto themselues, but to God or their companion. As it is written of Titus the Emperor, & one Piton Fuius, who being prai­sed for a victorie, he had obtained, answered, that it proceeded from god, who made his hands but the instrument to serue him. Plutarque writeth as much of Timoleon & in the life of Sylla, howe the gods were angrie with Timotheus an Athenian Captaine, be­cause he attributed his victories to his own wisedom, and after­wards caused al his actions to goe cleane topsie turuie. Amasias puffed vp with pride for the victorie he obtained against the Idu­means, now hit acknowledging it to proceede from God, & care­lesse of the Prophets reprehending him, 2. Chr. 25.17. prouoked the King of Israel, of whom he was ouercome, taken, pilled & slaine. The like happened to Manasses & Amon. We read likewise that Minos, Zo­roastes, Lavves and pollicy or­dayned from God. Trimegitus, Carondas, Licurgus, Solon, Draco, Numa, and other lawgiuers, haue euer fathered their lawes vpon some God, the better to haue them in aucthoritie, nature teaching them that it apertained to God alone, to dedicate their seruice, & that other­wise the lawes would not be obserued, and the wit of man is too feeble, & his reasons too short to attaine vnto it. They in like sort who attribute vnto themselues the glorie of any vertue, diminish so much from the bountie & liberalitie of God, & doe not beare that loue, honor, & respect vnto him, which is due. The which the ordinarie words in the Bible haue taught vs, that God giueth them into our hands; God is our victorie, he is a like strong in great or small number, The Lord wil deliuer vs. The same doeth the wise man write Prou. 16. The answere of the tongue is of the Lord, and the Lord doth direct the steps of man, Pro. 16.2.9. Phil. 2.13. 2. Cor. 3.8, who worketh in vs both the will & the deede, & al our sufficiencie is from him, as S. Paul saith Phil. 2. 2. Cor. 3.

CHAP. V. Of faining and dissembling.

Counterfay­ting. Dissembling. TO faine and dissemble, was euer condemned by Aquillius lawe, like lying and deceite, as the ciuil law and Cicero declare it to be: and haue euer been esteemed parts vnworthie of a man to make sem­blance of one thing, & execute another. As Gui­chardin [Page 11] wrote of Pope Alexander 6. that hee neuer did, Alexander 6. Duke of Va­lentinois his sonne. what hee said; and of the duke of Valentinois his sonne, that he neuer saide what he would do, and pleased themselues in counterfaiting and dissembling, to deceaue and falsefie their faith. And when the sonne had caused certaine Princes to be murthered contrarie to his othe, the father laughing saide, that he plaide a right Spani­ardes parte. They both dyed most miserably. Fredericke emperoure. Fredericke the Em­perour desyred that his counselors would at the entring in of his court, laye aside al counterfaiting and dissembling. I haue lear­ned of some persons worthie to be beleeued, that Paulus Iouius, Paulus Iouius. demaunded why in his Chronicle, hee fained manie thinges as false, and dissembled the true, which thereby might breede his hystorie to be suspected, aunswered, that he did it to please his friends, and those from whome hee receiued pensions and re­wardes, and that the posteritie mought easily giue credite to the same. It is called fayning to make that to be which is not, or that which is, not to bee, or to be greater than in deede it is. And it is dissembling, to make that which is not to bee, Aristotle. or lesse then it is. Aristotle, imputed counterfaitinge to an excesse of trueth, and dissembling to the defect. The Lawyers calleth that couin, when to deceaue another, a man maketh semblance of one thing, and perfourmeth cleane contrarie. Saint Peter in his first Epistle exhorteth vs to lay aside all malice, guile, 1. Pet. 2.1. and dissimu­lation. It is not meant for al that, that euerie one, nor at al times, nor of euerie matter, should speake what he thinketh. For it is wisedome not to discouer, but for some good respect, what we would not haue knowen; as if a man woulde preach all the giftes hee hath receiued from God, or the vice or fault which by infirmitie hee is fallen vnto, or discouer to euerie one the se­crete of his minde, he shoulde bee counted but a dizard. Euerie counterfaiting done to the ende to deceiue an other is reproo­ued; but if it bee to conceale a good counsell, fearinge least it might bee preuented, then is it not to bee blamed, neither is it alwayes requisite to make manifest what wee doe conceaue. Which hath caused some Emperours and Kinges to saye, that hee who cannot dissemble, shall neuer raigne prosperously. And the olde prouerbe meaneth the same, that whatsoeuer is in the heart of a sober man, is founde in the tongue of a drunkarde. [Page 12] Our Sauiour in the gospell made as though he would haue gon further, Luke, 24.28. 1. Sam. 21.13. Great perso­nages haue fayned them selues madde but it was to stir vp the burning desire of his disciples. And Dauid faygned himselfe mad to escape the handes of King Achys. And so haue they written of Solon, Brutus, and other verie great personages.

CHAP. 6. That the deede ought to be correspondent to the worde, and to flie hy­pocrisie.

Speache a shaddovve of deades. SInce therefore that speech is but a shadow of deedes, there must be such an vnitie as that there be founde no difference at al, for it is a verie great guile to speake otherwise then the heart indeede thinketh. The Em­perours Tiberius, Emperoures of dubble hearte. Calligula, Nero, Domitian, Commodus, and some others, among an in­finite number of vices wherwith they were possessed, were most of al blamed because their heart was double, doing cleane contrarie to that they sayd, and making a shewe in the beginning of their raigne to loue the trueth, Pertinax sur­named Chre­stologus. did most of all corrupt it, by their vices, and enormities. The Emperour Pertinax was likewise surnamed Chrestologus, that is to say, Tiberius: wel speaking but ill doing. And Dion wrote of the saide Tiberius (who was so called of a streame defiled and stayned with bloud) that he was wont to say that one ought not to knowe the will of a Prince, and that he should shewe good countenance to such, whose death he ment to practise. These men resemble those which rowe in a galley, who albeit that they looke towardes the hinder part, & beate the waue towards it, yet doe they altogither driue forwards the nose. And the Diuines vpon the 32. Psalme, and other places, Speake. shew that the analogie of this worde Speake, in the Hebrewe phrase, importeth a signification both of speaking and thinking, to declare that we ought not to speake otherwise then we thinke, Homer. Othon 4. Frederic. 2. Innocent. 3. as Homer did write of Vlysses, that his speach pro­ceeded from his heart; At what time Othon the fourth, and Fre­deric the second, contended for the Empire, Pope Innocent the thirde made faire wether with them both, and neuer the lesse [Page 13] made a verie solemne and eloquent oration of the agreement and vnitie which ought to be among Christian Princes: but a citizen of Rome presumed to aunsweare him, Holie father, your wordes seeme to be of God, but your deedes and practises which thereto are so contrarie, surely proceede from the diuell. Guychardyne. Guychardin and others write of certaine Popes that they bended al their forces, to nourish thorough sundrie sleightes and dissimulations, the Princes in dissention, and that they were more politique, then good, and vnder a colour of procuring peace, set them worse to­gether by the eares. As Cicero saide of Augustus, when hee made as though he would not accept the Empire, Augustus. that his honest ora­tions were not correspondent to his dishonest deliberation. And if the speech of a Philosopher, as it is written, is a lawe which men voluntarilie set before themselues, to make their life con­formable and aunswerable to his doctrine, we Christians, which professe the true Philosophie and holinesse, as S. Peter hath writ­ten, ought to shun the two extremities of too much or too little, and followe the meane which is to doe well, and speake accor­dingly, vsinge our wordes, as garments well besytting the bodie. VVhy the Lacedemo­nians bani­shed Chesi­phon. The Lacedemonians banished one Chesiphon, for that hee vaunted that hee could discourse a whole day long of anie theame, that was put vnto him: because that speech ought to be so precious a treasure, as Hesiodus sayde, that it is not to be vsed, Hipocrisie, an enimie to the trueth. but for neces­sitie. Hereupon will I not forget to declare howe daungerous an enemie hypocrisie is to the truth. For yeelding an apparaunce, and opinion of all truth and holinesse, it is inwardly cleane con­trarie, and disguysing and cloaking it selfe with a shewe of truth, it is within full of all wickednesse, cosinage and deceite. And as Plato wrote, it is a most extreeme iniustice, of him who maketh shewe to be iust, and is not so. Dissembled equitie dou­ble iniquitie. And Saint Augustine writeth that dissembled equitie is double iniquitie. For this cause the Lacedemo­nians condemned one that did open pennance, wearing heare­cloth vppon his skin for that thereby they discouered his hypo­crisie, in as much as it was wouen with pourpure. As Alexander saide to Antipater that outwardly hee ware a white garment but it was lyned with purple. And it seemeth that such men woulde make God a meane of their deceite, who beholdeth the heart, and the purenesse thereof. 1. Sam. 16.7. And for this cause are they often [Page 14] punished. The holie Scripture doth oft times call them paynted sepulchers, deceauers, wolues, and esteemeth worse of them then of publicans and sinners. A man might compare them to the Pottes of the Apothicaries which carie an inscription in the front, of manie remedies and excellent drogues, but within there is ey­ther nought auaileable, or else peraduenture some poyson which our Sauiour reproched the Pharises with, that they clensed the outside, but within was full of rauening, and iniquitie. And God in the 29. of Isaiah sayth: This people commeth neare vnto mee with their mouth, Isaiah. 29.13. and honour mee with their lippes, but haue remoued their heart farre from me, and their feare towarde me was taught by the preceptes of men. The same did he cast in the Iewes teeth, Matth. 15. Mar. 7. and in the 48. of Isaiah, You turne your selues from me, and make mention of me but not in truth nor righteousnesse. It is not without cause written in Iob, The hypocrites hope shall perish, his confidence also shall be cut off, Iob. 8.13. and his trust shall be as the house of a spider. Neither was it ill pictured of him, who in the right hand put a tongue, and in the left drewe a long a heart. All deceites are likewise proper, as Seneca writeth, to a base and mischeeuous minde, and to be detested of an honest man. I would desire eue­rie one that meaneth to estrange himselfe from hypocrisie to consider, The dutie of mā tovvards God. his debt vnto his creator, to wit, to imploye himselfe, and whatsoeuer is giuen vnto him, our being, our life, our senses, our speech, our actions, brieflie all that wee haue in vs, or with­out vs for his seruice. And that contrariwise we turne all things to our selues as to their end. And if we make a regyster of our life, what part thereof we giue to God to whom all is dewe? And see howe much we are mooued, if a body doe but speake euill of our friend, and neuer regard nor care for blasphemies against God, or iniuries against our neighbour being his image? We de­serue to be called the children of the earth, as they were woont to call bastardes. For we doe followe earthly thinges, despising the spirituall, for which we were created. We must not thinke it strange, Diogines. if the Philosopher toke a light at noone day to seeke a man in the midst of a presse, for the greatest part serue to vanitie and leasing, and no whit obey vertue. And if our eye sight could but enter so farre, we should finde manie sauage beastes hidden in some men, which make semblance to bee vertuous, and yet [Page 15] will not confesse their fault to the Phisition, who by their confes­sion should the nearer approch to iustice, according to the opi­nion of Aristotle, the Diuines, and other auncient writers, which say, that the confession of sinne, is the remedie thereof. S. Basill praysed the aboue sayde opinion of Plato, Confession of sinne a re­medie. Ad pop. ho. 24. Psal. 32.2. touching the vniust that counterfayted to be iust, and blamed that sayde in Euripides that he rather desired to seeme good then to be. Dauid after he had declared the happinesse of them whose sinnes the Lorde had pardoned and couered, addeth those in whose spirite there is no guile nor hypocrisie, with which that faith which resteth in the heart, not in bare countenance, hath no acquaintance.

CHAP. 7. That those which loue the truth should shewe it by good workes, and of the meanes which doe leade vs thereunto, and of those which are farre from it.

OVr Sauiour sayeth, Iohn. 18.37. that they which are of the truth heare his voice, & so consequent­ly obey him; And saint Iohn in his first Epi­stle after hauing shewed our inclination to sinne, and that our sauiour Christ Iesus of­fred himselfe for our deliuerance, and that he is our aduocate, and also that faith in the mercie of God, is ioyned with a loue and obedience, he addeth that he wrote those things vnto them, that they sinne not, and he that sayth he knewe God, and doeth not keepe his commaundementes is a lyer, 1. Iohn, 2.1. and the trueth is not in him. For as Paul writeth, we are deliuered from sinne, to the end we should liue to righteousnesse; Rom. 6.18. and their sinnes are forgi­uen that acknowledge and confesse them, detesting and shunning them, and hope for life eternall. And to this end as well the law as the gospell tendeth that we liue no more in sinne, but enforce our selues to followe truth, righteousnesse, and holinesse. Yea the verie worlde was created for the vse of men, that thereby they might glorifie God. The promisses were giuen, and Christ Iesus came into the worlde to the ende that by participating his so great benefites, we should learne to obey God, whose people we [Page 16] are, called of him in his Church, that euerie one should knowe how to possesse his vessell in holinesse and honour, and not in the lust of concupiscence, being iustified through him to the end we should serue thorough righteousnesse, and not defile our bodies, being his temple. For The eyes of the Lorde (sayth Ieremie) are vpon the truth. 1. Thess. 4.4. 1. Cor. 6.19. Ieremiah. 5.3 Iames. 2.20. S. Iames writeth, that they abuse themselues, who boast that they haue faith, and shewe it not by their good workes. S. Paul also requireth that faith that worketh thorough charity, for as much as the sonne of God appeared, to the ende that they which are his should be clensed of all their filthinesse: and requi­red such disciples, who renouncing them selues shoulde followe him, not searching any more their owne pleasure, but to obey God, and dispose them selues, to pacience, long suffering, and all vertues. And we haue beene deliuered from the bondage of sinne, Luke. 1.75. to the end we should walke before God all the daies of our life in in holinesse, and righteousnesse. And the grace of God that bringeth saluation vnto all men, hath appeared vnto vs, and teacheth vs that we should deny vngodlinesse and worldly lust, and that we should liue soberly and righteously, and godly in this present worlde, looking for the blessed hope and appearing of the glorie of the mightie God, Titus 2.11. and of our sa­uiour Iesus Christ. We be the temples of the holy ghost which we must not defile, we are consecrated and dedicated to God, and are not our owne, nor darkenesse, but light in God, and there­fore we ought to walke as children of the light, and to liue and die to the Lorde to whom we appertaine. And our sanctification is the will of the Lorde, to the ende we should abstaine from all naughtie desires. And S. Iohn saide in his first Canonicall, that in this the children of light differ from the children of darkenesse, in that they loue one another as members of one bodie, 1. Iohn. and that they who haue hope of life, sanctifie themselues, since their God is holie. And if we loue God, in respect of the benefites which we receiue continually at his handes, and beleeue that he is our pro­uident father, it is vnpossible but we should manifest this loue by our obedience. Dauid saide, Mercie is with thee O Lorde that thou mayst be feared. Psalm. 130.4. As if he woulde saye that the foundation of the feare of God is to knowe his great mercie. And in respect of the accorde, which is betweene trueth, and mercie, they haue euer beene ioyned together, as in the Psalmes, 25.36.45.117. and [Page 17] 138. S. Augustine in his booke of confessions writeth, that ac­cursed is all our righteousnes, De la. & vita be. 1. ch. 6. if it should be examined and iudged without Gods mercie. And saint Ambrose faith, that a man should not glorifie himselfe as iust, but in that he hath beene redeemed, not in that he was without sinne, but in that he hath pardon for it, not that I shoulde aduaunce my selfe ouer other, but in that Iesus Christ is my aduocate towardes his father, hauing shed his preci­ous bloud for me: for he came into the worlde to destroye the workes of the Diuell, to regenerate, and iustifie vs: not to the end we should be vnprofitable, and without fruite, but to exercise our selues in all good workes. First to the ende that thorough them, The effectes of good vvorkes. and the shyning of our light (as our sauiour sayde Matth. 5.) God might be glorified, we stande more assured of our vocation and e­lection: and our fayth the more strengthned, exercised, 2. Pet. 1.10. Mat. 5.16. 1. Timoth. 1. 2. Cor. 9.2. and em­brased as Paul wrote to Timothe 1. Cap. 1. that likewise our neigh­bours, by our good example may bee mooued and prouoked to liue well 2. Cor. 9. and that we minister to the necessities of poore Orphanes, Widowes, and such as haue neede of our succour, as members of one bodie. Mat. 10. & 25. and since that faith puri­fieth the heartes as S. Peter sayth Acts. 10. what faith I praye you can they pretende, that are full of filthinesse, enmitie and corrup­tion? and which are puffed vp with passions and disordinate af­fections? This faith ought to regenerate vs, and make vs newe creatures, exempting vs from condemnation, and clothing vs with the righteousnesse and spirit of Iesus Christ. The which spirite can not abide in our heartes, but it must worke, that is to saye, that it lighteth vs, quickneth and guideth all our counselles, thoughtes, wordes, and actions. What is faith, except we shewe it by our holy conuersation, mortifying our concupiscences, eschewing all vice, Gal. 5.22. Ephes. 4.4. 1. Thes. 5.22. and applying our selues to all vertue, not onely abstayning from that which is euill, but from whatsoeuer carieth any shew thereof? Perseuering in this exercise, euen vntill the ende of our life. Nowe if we haue the feare of God and a good conscience, how commeth it to passe that wee doe not abhorre any more to defile our selues hauing beene once clensed? Cantie. 5.3. I haue washed my feete (sayth the faith­full soule) how shall I againe defile them? Integritie of life required in a Christiā. For God hauing made an al­liance with vs, mutually requireth of all his children, seruants and creatures, an integritie of life. And we must discouer, a melodie, and accord, betweene the righteousnesse of God and our obedi­ence. And by this meanes we ratifie the adoption, through which [Page 18] God hath receiued vs for his children. And holinesse is the chaine of our coniunction which tyeth vs to God, to whome wee ought to dedicate all our life as to the aucthor thereof. And to say the trueth, wee abandon our creator, wantonly and disloyally, and renownce him for our sauiour, when wee deforme our selues in sinne, Col. 3.1. where wee ought alwayes to aspire to a heauenly life, and laye aside all earthly affections, being raysed vppe with Christ Iesus, as Saint Paule writeth: and euen wee denye with Ieremie that hee hath receaued the trewe knowledge of God, except we put of the olde man, which is corrupt in his disordinate desires, to put vppon vs the newe. Phil. 4.5. And to the Philippians hee requireth, that our patient minde be knowen vnto all men. The Lorde is at hande, let not vs take care for ought, 2. Tim. 2.1. but that in all thinges our requestes may be made knowen to God by prayers, and supplications with giuing of thankes. Phil. 4.8. And the peace of God, which passeth all vnderstanding shall keepe our heartes and senses in Christ Iesus. Moreouer, whatsoeuer thinges are true, whatsoeuer thinges are honest, whatsoeuer thinges are pure, what­soeuer thinges pertaine to loue, whatsoeuer thinges are of good reporte, if there be anye vertue, or if there bee any prayse, let vs thinke of these thinges. And hee wrote to the Corinthians in his seconde Epi­stle, Cor. 7.1.2 Since wee haue receaued the promisses, let vs clense our selues from all fylthinesse of the fleshe and spirite, and growe vppe vnto full holinesse in the feare of God. Ephes. 4.20. And to the Ephesians: yee haue not so learned if you haue beene taught by him, Tit. 8.16. as the trueth is in Iesus. And hee complay­ned greatly to Titus, Mat. 7.20. howe they professed to knowe God, but by their ab­hominable workes denie him. And our Sauiour sayeth in S. Matthewe that by their worke ye shall knowe them. For such as followe not the good which they speake, resemble monsters, which haue but one mouth, and one tongue, but no feete nor handes at all. He doth therefore falsly boast to knowe the truth, if his life be not good and correspondent. For the doctrine of trueth is not a do­ctrine of the tongue, but of life. And if for good cause, the Philosophers were woont to be angrye with such as made profes­sion of their art, which they called the mystresse of life, and in the meane time turned it but to a sophisticall babling, and did euer esteeme wicked liuers and such as were couetous not wor­thye to speake, (as the Emperours Dioclesian, and Maximian wrote, that their profession and inwarde desire belide themselues) howe muche greater reason haue wee to detest these bablers, which onely content them selues to haue the Gospell at their [Page 19] fingers endes, and in their life, rebellious and seditious cleane despise the same? Considering that the power and efficacie thereof, ought to pearce the verie bottome of our heart: and from thence to bee shewed in all our behauiours, grace, gar­mentes, Col. 1.10. and all other our actions and comportmentes as Tertul­lian did wright. We haue heretofore declared, howe we ought to haue this ende before our eyes, to tende to that perfection which God hath commaunded vs, to wit an integritie, which signifieth a pure simplicitie of the heart, voyde of all fayned­nesse, and contrarie to a double heart. Euerie one ought thus farre to walke according to his might. And it shall auayle much, if to daye surmount yesterdaye. And beeing entered into the listes, we should enforce our selues to goe out to the verie ende, assured to obtaine a verie greate prise. To declare perticu­larlie euerie vertue, would be too tedious in this Chapter, but I will adde that which doeth most entertaine and delight some men in lying, that is: that they be too much louers of them­selues, and are verie forwarde for their particular profitte, Hinderances to the trueth. which doeth altogether blemishe their sight, and hindereth them so as they can not consider the will of GOD nor his pro­misses. For whatsoeuer wee deliberate, couet, and poursue, ought to be ioyned with the good and profitte of our neigh­bour. And wee must not be stirred vppe nor mooued with a­nie picke, against the lawe of Charitie. Charitie. Saint Augustine in his first booke of Christian doctrine writeth, that hee liueth excel­lently well, which the least hee is able liueth to himselfe: De doct. ch. lib. 1. car. 23. because the obseruaunce of the lawe, consisteth in the loue towardes God, and our neighbour. And wee reade in manie places of Cicero and others, that the better a man is, the lesse he tendeth al his acti­ons to his owne profit, and the more he doth studie to serue God and his commonwealth. Plato himselfe wrote to Architas, Man is not onely borne for him selfe that man was borne for his parents, friends and countrey: in sort that the least part of him remaineth to himselfe, and for this cause man is named a ciuill and communicatiue creature. And as S. Paule wrote, Iesus Christ was borne for vs to the ende that they which liue should not liue anie more vnto themselues, but to him which dyed for them. And exhorteth vs no more to purchase after our owne profitte, but that which may concerne our neighbour; and that we be made rich in good workes, which he calleth a treasure and foundation to come. In which doing we shall followe the pathes [Page 20] of truth, Nilus a bi­shop. and shalbe counted most happie, especially if wee retire our affections from vncleannesse, from whence Nilus an auncient byshop sayde, a smooke proceeded which blacked the soule with sowte. Tvvo sortes of Christians There be then two sorts of Christians, the one in name and profession only, the other in effect. The first care not but for their bodie, honours, riches and pleasure, without ought regarding the feare of God. The other with all their affection dedicate them­selues to God, at whose hand they take all in good parte, and de­spise the worlde louing God, and his woorde, and commaunde­mentes: Isaiah 52. and of these Isayah writeth that they which shall see them shall knowe they are the blessed seede of the Lord: and in another place he calleth a naughtie conscience a narrowe bed, in which a man cannot well stretch out his bodie nor lie at ease, for he which hath a wounded conscience can neuer finde out anye condition, place, or state that is not too little for him, and which may anye wayes content him. Psal. 4.1. &, 119. This is the cause why Dauid requireth at Gods hande to set at large his imprisoned heart, that is to say that he will do him the grace, to cause him to haue a sound and neate conscience. I will not here forget that as God is honoured by the good life of the faithfull, God is blas­phemed and dishonored by our vvic­kednes. (according as the holy scripture witnesseth) so is he blasphemed, and dishonoured thorough wickednesse. And there is no doubt but the behauiour of Christians, haue caused the Turkes and Infidels euen to detest the true religion. Lopes a Spa­niard and Beuzo a Millannese, and other that haue written of the historie of America and the West Indies, haue beene constrayned to confesse, The crueltie of the Spani­ards tovvar­des the Indi­ans. that the crueltie, couetousnesse, blasphemies and wic­kednesse of the Spaniardes hath altogether alienated the poore In­dians from the religion, which the said Spaniards gaue out they held for true, who did not long enioye those goods, which by detesta­ble meanes they had there gathered. And all men write, that they were lesse worthe then the Idolatrous Indians. The cruell hand­ling of those Indians and that which the Turke did to them of A­sia, Africa, and part of Europe, who liued as we doe, the Turke not­withstanding being the farther, Aduertismēt to amende our life. are set before our eyes as an exam­ple: to the end that we should change our selues, and seeing the behauiour of Christians and their obstinacie to vice, wee shoulde looke but euen for such cursednesse and miseries, as we reade they haue beene enwrapped and fallen into. And wee may well say that we touch euen neare the end of the worlde alreadie quaking and doting thorough old age, and full of the wrincles of lying: which [Page 21] notwithstanding can not obscure the sonne of trueth, nor take a­way the light of them which feare God, which see, Godly exer­cise. and loue the way which we ought to follow, to attaine to life eternal. And that we neede not further wander, wee must exercise our selues in rea­ding of good bookes, in prayer, fasting, and workes of godlinesse. And as Xenophon writing of the dewtie and office of an esquire, warneth him aboue all thinges, to beseeche at Gods hande to make, his thought, speech, and deedes such as shall be agreeable vnto him, and contentment to all his friendes, and honourable and profitable to his commonwealth without molesting of anie man; by farre greater reason the Christians ought to praye vnto God, without intermission, that he will teach them his will, and dresse their pathes, to loue and feare his name. When a man spea­keth of good woorkes, it is thereby meant such as are furthest from all superstition and hypocrisie, and proceede from a fayth woorking thorough charitie, and a pure heart, Mat. 25 34. 2. Cor. 9.8. 1. Tim. 6.18. witnessing the great bountie and excellencie thereof, and profiting our neigh­bours, referring all to the glorie goodnesse and grace of God, which bringeth foorth in vs good fruites, and giueth vnto vs both to will and to performe as saint Paul sayth, and crowneth in vs his owne workes.

CHAP. 8. How much true men haue beene esteemed and that all magistrates ought to be so, and of the riches of princes.

IN Exodus Iethro counselled Moses, Exod. 18, 21. to appoint rulers ouer the people, men of courage, fearing God, VVho ought to be rulers. men dealing truely hating couetousnesse, and in Egypt, the chiefe magistrate euer carried a picture of truth, hanging at his necke. The which Amian writeth also of the Druydes, shewing that a Iudge ought to carie it in his heart, his Iudgements, and all other his acti­ons. And the tablet hanging with two chaines vpon the heart of the high priest, (whereof mention is made in Exod. 28. Exod. 27.30. and Num­bers 3.) was called VRIM which signifieth light. VRIM. For the kings in all their actions of importance, demaunded counsell of God by his high priest, or prophets. Pythagoras, and Demosthenes, Pythagoras. Demosthenes. esteemed to be trewe, and to doe good to another, the two most excellent [Page 22] thinges that were giuen from heauen to mankinde. And the same Pythagoras, Pythagoras. being demaunded, wherein men were likest vnto God, aunswered in trueth. And it was a sufficient reason for any thing he said to say, He saide it. And the great Thebane captaine Epami­nondas, Epaminondas. was most especially praysed because he loued the truth, and neuer made lie. Pyndarus. And Pyndarus praysed him, as he did before one Pyttacus a Tarentine, Pyrrhus. for that knowing much he spake little. And albeit Pyrrhus was an enimie to the Romaines, yet neuerthelesse did he giue this prayse vnto Fabritius, Fabritius. that a man might assoone turne him from the truth and honestie, as the sunne out of his course. And the chiefest prayse, Bishops in time past. which hystoriographers giue to Byshops in time past, is, that they neuer lyed, and in the Psalmes, and Apo­calyps, Zachar. the saintes were euer honored with this title, that a lye was neuer founde in their mouth. And Zacharie praysing Ierusalem calleth it the citie of trueth. Psal. 38.56.135. Isaiah 54. And in the holy scripture, this woorde of thinke, say, or promise, is interpreted in God to doe: because all which he thinketh, sayth, or promiseth, is surely executed and put in effect. Pomponius a friende of Ciceroes, was extolled, for that hee had gotten such an opinion to be counted true, that euery one tru­sted him, Demonar. and referred himselfe vnto him. Which was likewise said of Demonar in the time of the Emperour Adrian. And our chroni­cles doe greatly prayse king Iohn, King Iohn. for that he was open, neuer ma­king shewe of louing him, whom in deede he did not. Titus Liuius, in the 5. Titus Liuius. booke of his fourth Decade, and fourth of his 5. made a great matter that the Romaines kept their faith exactly. And in the first booke of his first Decade he writeth, that fayth, and a single othe, (all feare of lawes and chastisementes not thought on) go­uerned the whole Citie, Attilius Regu­lus. to which he attributed the course of all their great prosperities. Attilius chose rather to returne backe, to tormentes and death prepared for him, Antiochus. Ptolome Epi­phanes. Popilius. than to breake his fayth. And when Antiochus woulde haue vsurped Aegypt, vppon Ptolomie E­piphanes, whose protection the Romaynes had alreadie taken vp­pon them, they sent vnto him Popilius, who made a circle about the sayde Antiochus, and constrayned him before hee departed to promise him, that he should enterprise nothing, ouer their sayde pupill. Wee reade of manie other kinges and common­wealthes, that in their differences, referred themselues to the people of Rome. Cato as Plutarke hath written, hauing layde to Murena his charge, Cato. Custome of the Romains that he bought the voyces of the people, the better to attaine to the Consulship, went here and there gathering [Page 23] his profes, and according to the custome of the Romaines, had on the defendants behalfe, certaine gardes, which followed him eue­rie where, marking what he did for the better instructiō of his bill; These watchmē would often aske him, if that day he ment to search out ought, that appertayned to his accusation, if he saide no then they departed, whereuppon is growne this prouerbe, when one telleth a thing that seemeth strange, this is not to bee beleeued, though Cato himselfe should tell it. And Plinie in his preface, de­scribeth the opinion was then had of his manhood, and innocen­cie, which sayth he caused Cicero to crie out, O gentle Cato howe happy art thou to haue beene such a one, that neuer man yet durst presume to sollicite thee in any dishonest cause, or contrarie to du­tie? He writeth also of Scipio surnamed Asiaticus, Scipio Asiati­cus. for to haue sub­dued Natolie, being called before the Tribunes, Gracchus being one, whom he held for his enimie, that he had such an assurance in his speech, that his very enimies were sufficiēt witnes of his manhood. A good ad­uise of a liar reiected. And in Lacedemon, whē there was one that was knowen to be a dis­solute person, and a lyar, & that he had proposed a very profitable aduise, & necessary for that time, yet was it cleane reiected of the people. And the Ephores, hauing chosē a Senator that was very true, commanded him continually to propose vnto them like councell, whereby they might restore their cōmonwealth, as it were from an vncleane and foule vessell, into a pure & neate. Cicero in his oration he made for Balbus, maketh mention of an honorable person, who being called into the Senate at Athenes, to depose touching some matter, the senators would by no meanes haue him take the accu­stomed othe; knowing him to be a vertuous honest man. Such an efficacy hath the opiniō of māhood, in a personage accoūted true. Artabanus iudge of the controuersie betvvene Xerxes and Ariamenes. Parlement of Paris. Xerxes & Ariamenes in the great controuersie which was betweene thē for the kingdome of Persia, referred thēselues to their vncle Ar­tebanus, to whose iudgement they stood. I could here recken many forraine Princes, who in time past haue had such an opinion of the court of Parlement of Paris, composed of graue, learned, and reuerent counsellers, chosen according to the right and ordinan­ces, that they haue had recourse thyther, as to a temple of iustice. We read of the Emperour Frederic the second, Lether mo­ney. and certaine kings of Fraunce, that they haue beene so greatly esteemed of their sub­iects that in steede of fine gold they haue receiued lethermonie, o­thers haue borowed great sums with good liking, which they haue restored againe, as soone as conueniently they were able. This is [Page 24] the meanes which Cirus sheweth, Cyrus. Zonare. in Xenophon, and Zonare, to Cre­sus, VVherein a princes trea­sor most con­sisteth. King Francis 1. Henry 2. Princes trevv and keping their promise beloued of their subiectes. King Phara­monde named Warmond. wherby they may obtaine what they wil of their subiects: when they haue once gayned an opinion to be accounted trew he sayth likewise that their treasors cōsist most in enriching of their friends, without caring for any other gardes. We haue seene, what credit by this meanes, the great kinges Francis, and Henrie, obtained tho­roughout all Europe, and what losse and dishonour such haue recei­ued as both before, and since haue fayled of their promise. I will not here omit, howe Pharamonde our first king was named VVar­mond which signifieth truth. And a man is not able to declare what profit, and solace he which is true, bringeth to euerie man, as en­ding of suits in lawe, enmities, discordes, and other seedes of mis­chiefes dispersed through a countrey, by the reuealing of the truth which he discouereth, Xenephon. his wordes being receiued as an oracle. And Xenophon in his seuenth booke of young Cirus, sheweth that the bare worde of such a man preuaileth more, then other mens constraint, threates or punishment: and gaineth more by his bare promise then other doe by their rewardes. He sayth moreouer that there is no greater, nor more excellent riches especially to a Prince, then vertue, iustice, and greatnesse of courage, because such can nether want friendes, nor ought else.

CHAP. 9. That it behooueth to keepe promise, with instruction not to make it with ones disaduantage, and not to giue place to the importunate.

Faith [...] of princes. TItus Liuius, in his third booke of his first de­cade, declareth what great dammage ensueth him who breaketh his faith, and looseth his credit; for the societie of men is only main­tained by dewe keeping of promises. And al good Princes haue esteemed, that their au­thoritie, Isocrates. puissaunce, and safetie dependeth thereon. Hereupon Isocrates wrote to King Nicocles, that he should be founde true of his worde in all his pro­mises: in sort that one shoulde giue greater credite to his bare worde, then to others othes. And the wise man writeth in the Prouerbes, that VVeldoing and fayth conserueth a Princes estate, but a lying talke becommeth him not. Himselfe is the onely preseruour of fayth among his subiectes, and their debtour for iustice. Dion [Page 25] reciteth that the Emperour Marcus Antonius was wont to say, Marcus An­tonius. Faith once broken, of vvhat im­portance. King Attalus that it was a verie lamentable thing, that a mans faith should be violat or suspected, without which nought can be assured. King Attalus in his death bed, warned Eumenes his sonne, to esteeme fidelitie, & the good opinion of his subiectes, the chiefest parte of the inheri­tance he could leaue him. And Sueton praised Caesar, Caesar. for that hee kept his faith with his enimies, though they broke theirs with him For as Cicinnatus said in Titus Liuius, a man must not offende, Cicinnatus. Augustus. led by an other mans example. And Dion reporteth of Augustus, that hauing made proclamation, that he woulde giue fiue and twentie thousand crownes, to whosoeuer would present him with one that was the ringleader of certain theeues, the same man presented him selfe, & obtained both the crownes & his pardon. Wee reade in sundrie places of Titus Liuius, The Romans performers of their pro­mises. how the Romanes were euer verie cu­rious in maintaining their promise, & Polibius being a Greeke wri­teth of them, that their verie word was ynough among the Romans; and in Greece although they had Notaries and seales, oftentimes they broke their faith, for which they were grieuously punished. Ioshua. 9, 20. And in Iosua it is written, that he kept his faith with the deceitfull Barbarians, to the end, saith he, that the wrath of God should not be vpō his people, because of the othe which they sware vnto him, as it afterwards fel vpon al them of the house of Saul, who were hanged for hauing vyolated their owne. And the Prophet writing in his Psalmes, of such conditions as the faithfull ought to be endued with insysteth greatly vpon this, that they keeepe their promise, yea, though it were to their owne hinderance. Cicero in his offices sheweth by many examples, that ones faith is broken, VVhen faith is broken. if one doe ought to the detriment therof, what colour soeuer he will set vpon it. But that we should not runne further hedlong into these inconueniences, Seneca wrote that he which was not able to set light a sottish shame, is no disciple of Philosophie; Which opinion Brutus was likewise of as Plutarque writeth. And it is an ouergreat fault in Princes, Remedie. ei­ther not to dare to refuse, or too lightly to agree to whatsoeuer is demaunded of them: which they ought to endeuour to refourm, by custome proceeding from lesser things, refusing greater. It is al­so required that we promise not ought, which proueth not to our aduantage, or ought els that lyeth not in our power, but diligent­ly to take heede, that we suffer not our selues to be enforced, Nice shame­fastnes. or led with a nyce shamefastnes, which manie haue, when they dare not contrarie, or refuse to graunt what they are required: for which [Page 26] oft times they much repent themselues, Zeno. Notable ex­amples not to grant that is vniust. Rutilius. as Zeno wisely did repre­hend him, who was not ashamed to require a matter both vniust & vnreasonable. And Rutilius to one that found fault, that his friend­ship was so light set by, as not to bee able to obtaine his request, made answere, But what haue I to do with thine, if thou wouldest enforce me to do contrarie to al iustice? Agesilaus. And king Agesilaus, said to certain importunate persons, that a man ought not to demaund at a Kings hands, ought that were vniust: and being intreated by his fa­ther to giue iudgement in a cause contrarie to right, he aunswered him: you haue taught me from my youth to follow the lawes, I wil yet now obey you in ought not iudging against them. Alexander. Alexander the great made the like aunswere to his mother, adding further, that shee as­ked to great a recompence for hauing borne him nine monethes: and because of her yl cariage of her selfe, when Antipater (to whom Macedonia fel) dyed, he prayed his subiectes (as Diodorus wrote) ne­uer to leaue the managyng of affaires in the hands of a womā. The Emperour Frederick said to certaine his minions about him, Frederick. that were verie importunate to get into their hands some of the aunci­ent Domaine of the Empire, that he rather chose to be accounted of smal liberalitie, Sigismond. then periured. They write as much of Sygismond.

CHAP. X. Examples of euils happened to breakers of promise, and of that which de­pendeth thereupon.

The punish­ment & ven­geance vpon such as broke their faith. THE examples of such miseries, as they haue runne into which haue not performed their promises, ought to make vs thinke their faultes more strange, then we win for. Titus Liuius recyteth of a Dictator of Albany, who was drawne in peeces with foure horses, for that he had broken his faith, & the citie of Albe was rased cleane downe, and Carthage dissolued into ashes, and the people of Capua murthered, and kept in bondage. He maketh likewise mention of sundrie ostages giuen in pledge for the better assurance of such treaties as passed tho­rough the Volsques, Tarentines, and others, who were executed for the breache of promise their people made. Zedechiah king of Iu­da, hauing rebelled contrarie to his promise, was led captiue, after [Page 27] that, his sonnes were flaine before his eyes, and had his owne eyes put out. 2. Kings. 25.7 Caracalla, the Emperour hauing pursued the king of Persia, Caracalla. Iustinian. contrary to his promise, was himselfe afterward slaine. Iustinian hauing fal­sified his faith to the Bulgares, was sent into banishment. Cleomenes, Cleomenes. hauing made a league with the Argiens, seeing that vnder the assu­rance therof they were lulled a sleepe, murthered and imprisoned some of them; neuertheles not being able to surprise the towne, which was defended by the women, ran mad, & killed himselfe.

The king of Hungarie Ladislaus, after certaine victories obtained a­gainst Amurates, made a most honorable truce, during which hee suffered himselfe to be persuaded by the Cardinal Iulian, Ladislaus. Cardinal Iulian. Embassa­dour from Pope Eugenes to break it: which was the cause why the said turke, had a most memorable conquest, and the said Ladislaus togither with the chiefe of his armie, & the said Cardinal, were ei­ther slaine outright, or stifeled within the marishes. And after such time as he had thus falsified his faith, there ensued an infinit num­ber of mischiefes thorough out all Christendome. And euen so went it with vs, after we had conquered Milan, and Naples, for that we obserued not duelie the treatise which wee there promised.

And for the like cause before that, happened the Scicilian Vespers, Frenchmen. and for that we rather gaue credite to Pope Clement the fourth, then to the counsel of the Erle of Flanders, Adrian Pope Pope Adrian tooke a solemne othe to obserue the peace concluded with the Emperour Frederick, and afterwardes breaking it, as he dranke he was choa­ked with a flye. Alexander 6. Pope. It came in like sort to passe with Pope Alexander the sixth, who tooke himselfe such poyson as he had prepared for the Cardinals he had inuited to supper: And to Iulius the second, Iulius 2. Pope. who was wont to say that the treaties he concluded, was but to a­buse and ruine the one through the other. Andronicus Conneus, Andronicus Conneus. cleane contrarie to his faith giuen to the infants of Emanuel, and to them of Nice, vsurped the Empire, but after sundrie other yll happes, hee was soone after hung by the feete, and hewen in pee­ces. Loys Sforce, Loys Sforce. vncle to Iohn Galleace inuested himselfe in the Duchie of Milan. Hee likewise broke his promise made to King Francis; He was afterwards carryed prisoner into France. Michael Paleologue, beeing chosen Emperour of the Greekes, Michael Pa­leologue. promised & swore, that he would render vp the Empire into the hands of Iohn Lascaris when he shoulde come of age, but notwithstanding he stil helde it. He died miserably, & to his posteritie ensued an infinite number of mischiefs, & was occasion of the first beginning of the [Page 28] Turkish Monarchie. Charles duke of Burgondy Charles duke of Burgondie, hauing violated his faith, promised to the Suissers, and before that to the Earle of S. Pol was vanquished, and all yl hap accompanied him euer after. Hil­debran otherwise named Gregorie the seuenth, Gregorie 7. Pope. Rodolph Em­perour. sware an accorde, with the Emperour Henrie the fourth, from whome as soone as he was departed, he created Rodolph Emperour, who afterwards was ouercome by the said Henrie; and seeing his hand cut off said vnto the Bishops: Beholde the hande which I did lift vp, when I made the othe of fidelitie to the Emperour. And anon after he dyed, & the said Pope was deposed & put to flight. Which ought to serue for an example to great personages to hold their promises. I will not here forget what we haue seene of our time happen to Christi­erne king of Danemarke, who for hauing broken his faith giuen to his subiectes, Christierne king of Danemarke. was depriued his realme, and afterwardes liued mi­serably, for al the succours which he receiued from Charles the fift, Emperour. Richard the 3. king of England. As also the histories recite of one Richard, who caused his nephewes to be murthered, and his neaces to be declared ba­stardes, to make him selfe king of England: but he was afterwarde vanquished and put to flight by one as then scarce knowen. I omit sundrie examples, Boccace. set foorth by Boccace in nine bookes which hee wrote touching the misaduentures of notable personages, which euerie one may reade. And could here touch that which Plutarch writeth of Catoes opposing him selfe, Cato. to the sacrifices which they would make, for the victorie obtained by Caesar, against the Al­maines, meaning that they ought to had deliuered it for them, whome he had outragiouslie wronged, and contrarie to the peace, they had made with the people of Rome, to the ende to cast vppon him alone, the fault they had committed in violating their faith. And without searching of any further examples, thorough the fol­liciting of Cardinall Caraffe, Cardinal Ca­raffe. Troubles caused by religion. sent from Pope Paul the thirde, & tho­rough other mens ambition, was there broken a most honorable truce, and thereby a great warre vndertaken, which had verie yll successe. I passe ouer in scilence the great calamities, ruynes, dis­sipations, disorders, excesse, losses, dissolutions, subuersions of states, rauishments & mischiefes happened in Christendome since thirtie yeres past, thorough a dispensation, which men take, to vy­olate their faith, promise, and Edictes. And wee haue verie great occasion to beseeche God that hee will giue remedie thereto, and hinder these defiances, euill fortunes, diuisions, and stormes, which as yet are like to happen.

[Page 29]And albeit, that according to Bias opinion, Hovv a man may dispense vvith a pro­mise. no excuse is to be recei­ued, to make one able to breake his promise, neuerthelesse he ought not to bee accused for a lyar, who maye not lawfully keepe it, for some iust occasion, afterwardes happened vnto him. As if a mad man shoulde demaunde the sworde which hee had giuen another to keepe, or if a more mightie man shoulde oppose him selfe, or if by that means another would attempt against his person, or estate which did promise, or if thee keeping of his promise, Nevv mat­ters & strāge, nevv and strange counsell. l. 6. de iuri­eur. should turne him to any great dishonor, mischiefe, errour, fraude or any other preiudice not to be recouered. For matters not alreadie in pra­ctise, strange and newe, require a newe counsell, according to the saying of the lawers, who euen dispense with a promise, after an oth taken. And often times men promise, with an intent to accō ­plish that which lyeth not in their power, through an indispositiō, or matter fallen out of more great importance. Iudges. 11.30. Alexander. L. placuit. L. de iudi. Necessitie the mother of dispensa­tions. As the vowe and promise which Iephthe made, ought to be otherwise interpreted.

And as Alexander did, hauing promised he woulde slaye the first that should come out of the town, killed an asse in lieu of him that led her: as by equitie the rigour of a lawe is often times modera­ted. And auncient men haue saide, that Necessitie is the mother of dispensation. It is likewise excusable, if any preiudice, or interest happen not thorough the not accomplishing of a promise.

CHAP. XI. Effects of the truth, with exhortation not to change the statutes or lawes, and not to daunce vpon holydayes, praise of French men, & a solution of that for which they are blamed.

IF the light of the truth take frō vs the vaile which blemisheth our iudgement, The effectes of trueth. wee shall modestly behaue our selues, without any co­lour, or disguising in our wordes, habites, or anie other our actions: We shal knowe how we ought to render vnto God, al reuerence, obedience, trust, prayers, actions of thankes­giuing, and praise with peace in our spirits: and how we ought to honour, loue, serue and succour all kind of persons: We shal be readie to obey our King, his lawes and Ma­gistrates, and wisely to commaund ouer subiectes: wee shall haue sufficient of little, magnanimitie, easie accesse, humanitie, a nature [Page 30] not dissembling nor fained, constancie in our counsels and enter­prises, with a resolution alwayes to do that which our duetie com­maundeth: we shall not be dissolute in pleasures, nor insolent in prosperitie, nor too much carried away with our passions: wee shal contemne death, and the dangers thereof, in respect of a bet­ter life: we shal lose no hart in aduersitie, we shall rightfully fol­lowe what either is to be chosen, or left, treading vpon the thornes of this life without pricking vs, Ezech. 2.6. and vpon Scorpions without feeling their ve­nome, as it is written in Ezekiel. And would to God that al French men might so know the beautie of this trueth, that they might be­come amorous thereof, & altogither cast off their lying & vncon­stancie, to the end they might no more be cast in the teeth, with not performing their promises, & that the citie of Paris might of euerie one be called the citie of truth, as the Prophet Zecariah called the ci­tie of Ierusalem, Zecha. 8.3. and according to his vision God, placed a woman in the middest of the Ephah, 5.8. named Iniquitie, vpon the mouth whereof he cast a weight of lead, because she should not escape. Or as Philip king of Macedon, assembled togither the most wicked persons and furthest from correction of al his subiects, and put them into a town which he builded of purpose, and named it Poneropolis, that is the citie of wicked persons. Poneropolis, a citie builded by k. Philip. So that there mought be sent & inclosed in some one place in France al such as do delight in inconstancie, lightnes, falshod, against promise and trueth, seditions, lyings, pilling, extor­tion, knauerie, cousinage, pernitious inuentions, murthers, repro­ches, and periuries; to the ende that the rest might liue in greater honor, peace, reputation, & credit. Nowe standing not at all vpon the praise, which proceedeth from the beginning & auncestors of Frenchmen, not being pertinent hereunto, & may easily be seen in the hystoriographers, I wil thus much say for Frenchmē, that if we consider their antiquitie, Praise of Frenchmen. pietie, valour, manhod, courage, huma­nitie, mercie, gentlenes, dexteritie, quicknesse of spirit, and al other their vertues and perfections, they giue place to no nation vnder the Sunne whatsoeuer, but rather excelleth it, as a Frenche man said to the Embassadours of Rome in Titus Liuius. And there be di­uers graue writers, 1. Dec. l. 5. and of good credit, which attribute vnto them a gentle heart, Rhenanus, Agathius, Odo, Regino. Chron. l. 1. v. 32. fauourable, courteous, religious, vpright vertuous, louing one eche other, and keeping their faith more constantly, then any other people, and they haue beene called the inuincible and most noble. And if they haue any imperfections at al, as no man is without, yet are they couered with an infinite number of [Page 31] vertues: for as much as reason causeth them to tame, and subdue this liuelinesse, promptnes, and heate which they haue naturally. And histories are full of the prowesse of our auncestours, who with their victorious hande haue runne ouer wel-neare the whole worlde, setting downe orders and lawes to all prouinces, there plantinge the memorie of their name, and markes of their Em­pire. Italie, which speaketh of enuie, hath beene well coursed and tamed and sundrie other countries as well in Europe as Asia, haue hence beene peopled and receiued their gouernours. And an infinite number of Emperours, Princes, and prouinces, haue had recourse vnto them, for their owne assurance, and haue lefte behinde them moste notable monumentes of their gouernement and iustice, to the profite of manie prouinces. This woulde glad­somly, encourage mee particularly to declare, and make recytall of the most famous in all disciplines, and knowledge of tongues & sciences, of a great number of Martyrs, which haue suffered for the testimonie of the faith, of excellent Emperours, Captains, and souldiars, that wee might well compare to the moste valiant that euer was, during the verie flower of the Romanes and Greekes. I will not forget what Iulius Caesar in the sixth of his Comentaries, Frenchmen preferred before Almaine and Tacitus hath written, that the French men haue farre surpassed the Almaines, in prowesse, valor, and courtesie, and haue euer had the first starte of them.

Salust in the ende of the warre of Iugurth writeth, that the aun­cient Romanes, and such as haue beene since, haue euer had this o­pinion, that by their owne valour, they easily attained to the ende of all other nations: but that with the Frenche men, they stroue for their owne safetie, and not for honour. And it is not to be red in al histories, of any people that hath attained to their valour, and dexteritie, nor whose conquestes were more won­derfull, expeditions more remarqueable, and successe of their battailes more happie, and pollicie or lawes better ordayned, or pietie, bountie, and religion better, nor their vnitie greater.

And there is no nation whose brightnesse is not darkened and obscured thorough the high shyning of the glorie of the French men. But to satisfie what the sayde Caesar hath written, Frenchmen blamed. that Frenchemen are soudeine, headie, desirous of nouelties, and de­liberatinge vppon vncertaine purposes, and coyners of affaires of importance, whereupon they must needes quickely repent themselues.

[Page 32]Other historiographers strangers, condemne them of lightnesse; And the Emperour Charles the fifth, saide to the Kinges Ambassa­dor, the which before that hee had proposed to the Consistorie of Rome, that he was nowise able to assure himselfe of the French, because they began manie things, but brought nothing to ende: and did no otherwise by their wordes, then by their garmentes, which they disguised into so manie fashions, as one day they were of one minde, and tomorrow of another. And that a bodie could not beleeue ought except he sawe it done: and that if they did a­nie good at all, it was by bountie, for the great desire they had to drawe others to their owne aduantage. And that they had euer their foote, and their wit in the aire, & their purposes more chan­geable then the winde. And further discharging his choler at that time, as the Embassadour him selfe tolde me, he greatly blamed the diuersitie and changing of Edicts and ordinances, which wee handle so yll, and publish so lightly, that anon after wee are con­strained to change them: being a cause, that they were so little made account of. And then in his passion hee repeated certaine places, wherein he thought some words wanted, which speach of his notwithstanding he afterwardes excused. And in trueth Plato did not amisse compare, Plato. how manie more tauernes, so manie more drin­kers: Lavves not to be altered The number of Phisitions, the encrease of diseases; The more accompt the iustice is made of, the more sutes: So the more lawes, the more corrup­tion: as daily experience doth teach vs, profiting vs no more, then great varietie of Medicines doth to a verie weake stomach. And in the time of the Emperours Caligula & Claudus, were manie lawes made, and yet tyrannie and corruption tooke neuer more place. If youth were well taught in Princes courtes, vniuersities & scholes, but constancie, grauitie, & the trueth, they should be a great deale better receiued, and strangers woulde more assure themselues of our promises: and then mought we wel say of France, as S. Ierom attributed vnto it, The counsel of the Per­sians. that it were a countrie refyned, and purged of monsters. I will not here sylently passe ouer to this purpose, that counsel, which the Princes of Persia & Media gaue to King Darius, as the Prophet Daniel witnesseth, Daniel. 6.8. Ester. 8 8. Diodorus. Demosthenes. that he should be founde true, and neuer change a lawe which was once made, according to the custome of the Medes and Persians which altereth not. It is also written in the booke of Hester: that the writings written in the K. name, and sealed with the Kings ring, may no man reuoke. Diodorus and Demosthenes, tel of cer­taine people, that no man mought so much as speak of the change [Page 33] of a lawe, except he wore a halter, with which he was hanged, if his opinion tooke not place. So greatly in auncient time did they detest all changes and nouelties. Marseilles. The citizens of Marseilles were much renowned by Cicero and Titus Liuius, for that they remained constant in their lawes, customes, and fashions, Paler. l. 2. ch. 15. without changing ought, yea, and as a great treasor they kept their olde sworde of iustice in the smallest matters to shewe howe much they honou­red antiquitie. And for the like constancie haue the Romanes re­ceiued great glorie. Paulus Aemi­lius. And Paulus Aemilius writeth that the Frenche men euer tooke great heede, that nought in their lawes and cu­stomes shoulde be changed. And greatly was Lycurgus praised, for that after he had brought the Lacedemonians to receiue his lawes, he made them all sweare that they shoulde alter no one iotte of them during his absence; and after that neuer retourned into his countrie againe, which caused it to fare much the better with them. For as Plato hath written in the seuenth of his lawes, and Xenophon likewise. Change, in all matters, except they be mischieuous, Plato. Xenophon. is most daungerous, beit in the dyet of the bodie, or in manners. And according to the olde prouerbe, A man shoulde not awake a sleeping Dogge. And euerie knowen euill, to which a man is vsed, Change, a matter dan­gerous. Titus Liuius. Aristotle. is tolle­rable as Titus Liuius writeth. And Aristotle in his Politickes, shew­eth, it is much better to beare with some imperfections & faultes in lawes & Magistrates, if they be not too notorious then in thin­king to change them, to ruyne a whole estate, which is as a great frame made of diuers pieces, so ioyned and linked in togither, that it is vnpossible to take away the least parte, but the whole shall feele it. It is greatly doubted, whether wee ought to receiue a better lawe for a more auncient. For the principall matter which maketh a lawe to bee obeyed, is custome which cannot bee confirmed but by continuance of time: so that alteration great­ly weakeneth the force and vertue of a lawe. Plato. And Plato in his politiques, and fourth of his Common wealth, reprehendeth such as by newe lawes imagine they may remedie mischiefes: and deeme them rather an occasion thereof, as if one cut off the head of Hydra, by and by seauen newe spring vp: Hydra. and by change is taken away that respect and reuerence, which wee ought to beare them, which once being lost, there is no more obedience. Wee reade in auncient histories, Orpheus. that Orpheus was cut in peeces by the weomen of Thrace, because hee had changed their lawes. For this cause, as the Lawyers write, if wee bee not constrayned there­to [Page 34] by an apparant and euident profit, we ought not to alter what hath bin before ordained. And as S. Bernard wrote to one at Lyons: Noueltie is the mother of rashnes, I. in rebus de consta. princi. Bernarde. Galba Empe­rour. sister of superstition, & daughter of light­nesse. The Emperor Galba was greatly praysed because hee woulde neither change ancient lawe, nor creat new. And Plutarque exhor­teth Traian, to take greater care in seing his ancient laws to be obserued, Plutarque. then in making of newe; and aboue al things, that his life should serue for a law. One asked Pausanias, why it was not lawful in Lacedemon, Pausanias. to alter any ancient law, he answered, that Lawes ought to haue aucthoritie ouer men, not men ouer Lawes. Otherwise, as Plato & Aristotle maintained, Solon. it was a subuersion of an estate. The aun­swere which Solon made to Anatharsis, saying: that his lawes were like to Spyders cobwebbes, which holde but the little flyes, deserueth to bee well considered of: that as men keepe their contractes, that it is not expedient that anye bargainer shoulde breake, so the Athenians woulde willinglye cleaue to his lawes, out of which no man shoulde receiue any domage, but euery one verie great profite. It were verie necessarie wee had such officers as were wont to bee in Greece, called Nomothetes, who tooke great regarde that no man should derogate from any good lawe, nor publish any that were pernitious or superfluous: Nomothetes in Greece. which the Parlements ought to doe. Notwithstanding a man may alledge the saying of our lawyers, that it is vnpossible to set downe an or­der certaine, simple, and of one sorte, to thinges which dayly va­rie: And that which an auncient man saide, that a Mutton had but one voyce, but a man dyuers, because wee must doe as time, and affaires require, all humaine affaires beeing in perpetuall motion, and France beeing composed of so manie kindes of peo­ple, and differing in fashions and language. In the first booke of Thucidides, Thucidides. the Corinthians set downe, that as in a citie, which is in quyet and peace, it is not meete their auncient lawes and customes shoulde bee changed: so where a common wealth is ouerpressed with diuerse and vnlike affaires, it is necessarie they looke out manie newe helpes, as to diseases strange and vnknown, strange remedies must of necessitie bee applyed. Gellius. l. 12. cap. 1. Colum l 2. c. 4. Plato 4. de legibus De­ [...]ad. 4. And in Titus Liuius it is declared, howe mens lawes alter according to the time. And Aristotle in the thirde of his Ethickes, compareth them to measures, and Solon to coynes, which are not alike in all. And in the sixth he sayeth, that lawes doe not proceede from art, or anie other science, but from wisedome, which regardeth things in par­ticular, [Page 35] as they change, and attaineth to experience by exercise & time: as Terence saide: This age requireth an other life, Terence. and other manners. For this cause Solon prayed his lawes might bee obser­ued for a hundred yeares space, Solon. to the ende that they mought not be afterwardes changed. Moreouer wee haue often seene, what credit they haue had about Princes, which haue counselled them to alter the lawes for their owne lucre, or particuler passions. And such as are studied in the constitutions of the Cannon and Cyuil lawe, may see, howe Popes and Emperours, haue established, & a­bolished, and then put in vse againe, certaine lawes, & what hath pleased one hath displeased his successor. And what hath had his course in one time, is cleane reiected in another. So much is mans minde enclyned to contradiction and change. l. 2. c. 3. de baptis. com. Don. S. Augustine wri­teth, that the decrees of particular Bishops haue bene corrected by Prouincial counsels, and prouincial by vniuersal, and the former general counsels disanulled by the latter, when through experi­ence of things, that which lay close is opened, & what was hid is brought to light, which may be seene more at large in histories. Here I could alledge the opinion of an Athenian embassador, Policie in a Prince. reci­ted by Thucidides, that a Prince ought somtime to be a friend, som­time an enimie, & to ply himself according to occurrents, & som­time it behoueth him to release the lawes, as K Agesilaus ordained that for an accident then happened they must be winked at, & af­terwards be obserued. Another said to Pericles that since it was not lawful to take clean away the table, wherin the law was writen, Plutarque. yet they ought to turne the other side. And Plutarque praised Flaminius for that he knew how to cōmand ouer lawes, Tacitus. the necessitie of the time requiring it. And in Tacitus the Almains were praised, for chā ­ging their customs found to be but bad. As also Valerus a Senator of Rome sheweth in Titus Liuius, that it becōmeth men so to do. Titus Liuius. And some haue condemned the law of the Persians & Medes, which was aboue recited, whē the vsage, & state of a cōmen welth, hath found it vnprofitable & pernitious. Euery man also will confesse, that in mens deeds & speeches, the meane called constancie is to be requi­red: which is a meane between lightnes & stubbernes And to per­seuer in one mind, is not alwaies to be praised, Cicero. as Cicero in manye places declareth, yelding those for an example, which vpon the sea are constrained to yeld to tempests & windes, and oft times to al­ter their course, neuer standing stiffe in one deliberation. And there is no nation, nor people which hath not some time beene [Page 36] accused of inconstancie, mans life being so full of contrarieties: as Hipocrates in a certain Epistle declareth it to be. Hipocrates. Euerie one ought also to consider, that the cause why wee are so blamed and found fault with by other nations, proceadeth by reason of the notable victories which French men haue obtained against them, and that they haue so often beene subdued by the valor of the French: and not being able to reuenge with the sworde, Guychardine a true vvri­ter, iustifieth the Frenche­men, & con­demne [...]h the Venetians. they will doe it with the fether. And whereas Paulus Iouius, Bembus, Sabellicus, and Pan­dolphus, accuse the French men for not keeping their promise with the Venetians, as well hee as other credible aucthors, discouereth the falshood, and reproche of these writers, shewing it rather pro­ceeded from the lightnes of other nations, as in sundrie places in Cicero we may perceiue. And Titus Liuius calleth them of Syria, A­sia, and Greece, verie light persons. Tacitus attributeth as much to the Almanes, The incon­stancie of strangers. & Scythians. What vnconstancie and lightnesse since two hundred yeres last past, haue we I praye you seene, among Ro­manes, Neapolitanes Genowaies, Milanois, Florentînes, and other Italians which they haue vsed towardes their princes & gouernours? And for the verie Almaines, haue they not oft abandoned their Empe­rours, endured, and made meanes, that strangers enriched them­selues with the spoiles of thempire? haue they not serued their turne with the sonne to ruine the father? And haue they not af­terward left the sonne as a pray vnto the enimie? And vppon the like occasions Auentin Crans, Auentin Crans. & some other Almanes, haue to small purpose, and folishly blamed the French men of lightnes & fanta­sticalnes, & named them by sundrie other iniurious epithetons, so as they which see cleare may easily iudge by their verie writings, & by other authors better trained vp in matters of state & seasons of time then they, howe they haue written full of backbyting, lying, pride, & enuious malice. Beatus Rhenanus calleth such historiogra­phers ambitious, praisers of their German nation, & blameth them for so robbing & concealing the praises, deserued by the French. And the saide Italians vnable to excuse the greate faultes, cru­elties, Italian Pru­dence. Italian vvri­ters not of credit. treacheries, cowardnesse, treasons, and dissimulations of their nation, goe about to disguyse these villanies with a name of Italian Prudence: and to diminish the noble exploytes and en­terprises of the Frenche, they counterfait a letter of an Italian, as it were descended out of the clowdes, thereby to giue thereto greater honour. And yet in those verie examples which they doe alledge, they shewe howe they of their owne nation, haue [Page 37] with al their great discourses, beene as yll aduised, irresolute & vn­constant in all their affaires, yea and more than any other nation. And howsoeuer they enforce themselues to staine the French, wee must needes confesse, that there was neuer nation that euer enter­prised, wel guyded, nor more happily executed braue & loftie en­terprises, and matters worthie of memorie, then the French: nor that euer with greater manhood, constancie & perseuerance, hath conquered, defended, & recouered their owne countrie, then they did euen at that instant wh [...] [...]hese men so passionately wrote of them. Ierosme Beuzo a [...] ila [...]ois, who wrote of the West Indies, Ierosme Beuzo hauing remained there aboue fiften yeres with the Spanyards, she­weth how far the Spanish Chroniclers haue spared the trueth, & do go about to couer the cruelties, inconstancies, and villanies of their nation, of whome parte at their returne home were wel cha­stened by the French, yea, and in the verie place by them selues, pilling and murthering one an other thorough the iust iudge­ment of God. Moreouer euery one seeth, that in that they blame the French to be too open, prompt, moueable & light, they might better conster it to a vertue: and such reproches setteth them a­gaine in so good away, that they take away al occasion of speach: as Philip King of Macedon was wont to saie of the rayling Atheni­ans: and causeth in them a habit to euerie vertue. And to persons of colerique humor, as Frenchmen are, Galene attributeth promp­nesse and prudencie in their actions. And this worde of fantasti­calnesse in respect of the Frenche, may be taken in a signification, as other authors vse, for a courage and readinesse, in all matters worthie praise. And they are not to be blamed if they take their partie the best to helpe themselues, occasioned by the incommo­ditie of their enemies, nor if they shewe themselues carelesse in small matters, the better to be able to atchieue things of greater importance, nor if they keepe themselues from the treacheries, de­ceites, dissemblings, and falshood of faith, which their enemies haue euer beene accustomed to vse, nor if they render like for like as they are able, and occasion may serue. And whereas K. Alphon­sus, Of dansing. and diuers other authors haue greatly blamed Frenchemen because they delighted so much in daunsing, they might easily ex­cuse themselues through an old auncient custome, which hath bin receiued in sundrie prouinces, and by reason of the exercise therin taken, so as a man modestly behaue himselfe without counterfai­ting a mad man. It is to be wished for al that our pathes might bee [Page 38] as wel ruled as our wordes ought to be, & that daunsing were in lesse estimation then it is, especially vpon holie daies, by reason of the inconuenience, disorder, insolencie & dissolutenes that ensu­eth thereon. As in time past the Romanes, Lacedemonians, and other cōmen wealths wel ordered, yea, the verie king S. Lewys banished out of their townes al vaine plesures, which serued for nought els then to effeminate yong men, & allure them to vice, and aboue all they haue beene enimies to dansing, which a man easily may ga­ther, in an Oration that Cicero made for Murena, assuring that no man dansed, except he were drunk or mad, & that such a vice proceeded from the dissolute banquet of drunkennes, loue & lecherie, whereof no man was able to accuse the said Murena, being a man giuen to all honest exercises. And the same Oratour, finding fault with an eni­mie of his called him a braue danser. And in his offices he sheweth that for nothing in the world, a vertuous & wise mā ought to danse in publike, albeit he had so promised. And Frederick the Emperour was wont to say, that he rather chose to haue an agew, then to daunse. And Plutarke in his communings at boarde saieth, that the Persians neuer durst daunse in presence of their wiues. And Domitian depo­sed one Ruffyn out of the Senate, because he daunsed, as though he had committed an act vnworthie of an honest man. And it semeth they which so wel loue it, haue more braine in their feet then hed, & think to plaie the fooles with reason, as Terence saith. And Ari­stotle in his Ethicks writeth of the Milesians, [...]. 3. c. 8. Prou. 4.26. that they were not fools but did the selfesame things that fooles are accustomed to do. And herein they followe not the precept of the wise man, to ponder the path of our feete, & to let al our waies be ordered aright. For vanitie is so great in many men, that they altogether studie to keep measure & folow the tune in dansing, & in their actions, countenance, speach, & counsels; they go hedlong obseruing neither measure, wisedom, nor reason. It is the verie right occupation of iesters & iuglers, no­ted of infamie in good commen wealths. And to cause laughture, & pastime, they were wont in time past to counterfait persons ad­iudged to die, [...]. aut. damnat. de panis. whereto all great princes ought to take heede that their scepters serue not for a scoff to their subiects, & thēselues ther by run in contempt. Heb. 11.25. The pleasures of the court of Pharaoh are caled in the Epistle to the Hebrues: Prou. 6.27. the pleasures of sinnes. And it is a harde matter as Salomon saith, for a man to take fire in his bosome & his clothes not to be burned. And in the 16. chap. he declareth, that such plesures are conuerted into teares, & torments. Men of auncient time haue [Page 39] named danses allurings, poysonings, & bauderies of Sathan, who by the meanes therof corrupteth vs, as Lizander softened the walles of A­thens, & burned their ships, by sound of flutes. The Lord reprehen­ded them in Isaiah for vsing banquets, harps, tabors, & other disso­lutenes. Isaiah. And without any more repeating the places of holy scrip­ture, wherin we are commanded to resist the desires of the flesh, Dancing condemned by the doctors of the church to shun al apparance & occasion of euil, & to shew a good example as I touched before. S. Basil in a sermon he made against drunkennesse, flatly forbiddeth prophan songs & dansing, as things repugnant to al the holy dueties of a christian man, Basil. in steed of bending his knees before god, which he ought to do. Chrysostome. Which likewise S Chrisostom doth in manie homilies vpon Mathew, the Epistle to the Coloss. and vpon Genesis, speaking of the mariages of Isaac & Iacob, S. Ambrose. Augustine. & in another ho­mely, he praised the peple for hauing left it. S Ambrose in his third book of virgins, & S. Augustine against Petilian, declare that in the wel ordered churches, dansings were banished & reproued, as vn­worthie dissolutenes, & vpon the 32. Psalm, he is of opinion that it is not so yl to trauail, & plough the ground, vpon the sunday, as to danse. The which Nicholas of Clemenge, an ancient doctor of the Sor­bonists doth cōmend in a tretise he made, of not augmenting of ho­ly days. And the said S. Augustin in another place, Inconueni­ences happe­ned by dan­cing. rather liketh the wife or maid, that soweth vpō the holy day, then her that danseth. In the sea of histories, is mention made of an Archbishop of Magde­bourg that broke his neck dansing with a damsel. Other haue been stroak down with thunder, or knocked & brused in pieces with the fal of the house, where they dansed. Our writers make mention of the great danger which K Charls 6. escaped, hauing like to haue bin burned in a danse, as some other great lords were. K. Charles 6. And by dansing Herodias caused Iohn Baptist to be behedded. And by bills of indite­ments drawn against sorcerers, it hath bin found true, that in their diuelish sinagogues they goe all dansing. And not without cause one of auncient time named dansings snares for maides, misfor­tune for men, and a bayte for baudes. And the Voltes, courantes, and vyolent daunses, proceede from furie, and hath caused many weomen to be deliuered before their time. And god in Isaiah gret­ly threateneth the daughters of Sion, for that they went winding & prauncing, making their steps to be heard againe. Origen. Origen writeth that al persons haue been forbidden them, but especially weomen, Plutarcke. for feare of defyling their sexe. Plutarque likewise writeth, that they ought to bee ashamed to bee founde dansing.

[Page 40] Iudg. 21.23. Council. 30. & 33.And the daughters of Israel were by that meanes rauished. I could alledge sundrie counsels which haue forbidden it, yea, and of our owne ordinances, Exod. 16.29. & 31.13. Deut. 5.14. Leuit. 23.3. Heb. 3.11. & 4.3. 1. Cor. 5.8. Isaiah. 66.23 which we ought to keepe, and among other at the last assemblie of the estates holden at Orleans. For the sanctifi­cation required by the law of God, vpon the sabboth & feastdaies is thereby maintained, the which figureth in vs a spirituall rest, which God worketh in his faithfull, sanctifying them, regenera­ting, and making them aspire to things heauenly & diuine, keeping their feast in sinceritie & truth, as S. Paul hath written. And this ought to be a continual Sabboth to the said faithfull, to the ende that euerie day, they may liue holily, renouncing the works of the flesh, VVhy holy daies be or­dained. & honor God both in bodie & minde. And the holy day is principally ordained to heare the worde of God, to serue him, to call vpon his name, to remember his benefits & free gifts, to giue him thanks, to dedicate our selues vnto him, to performe al works of pietie, to participate with the publique prayers made in the churches, & to set our selues far of from al apparance of yll. As S. Paul saith, Coloss. that God hath purifyed to himselfe a people, making profession of good workes, & this sanctification is declared in I­saiah to consist in doing of no yll, Isaiah. 58.13 & in following the will of God not our own, Prophaning of holy daies & suffering our selues to be gouerned by him. For how can we name our selues Christians, & keepe holy dayes, if we prophane them with dansing, banqueting, masking, spending ex­cessiuely, & playing dissolutely, prouoking the wrath of God vpon vs? which wil bring forth her accustomed effects & chastisements, if we do not amend. And if according to the saying of our Sauiour We must render account for euerie idle worde, Math. 12.36. howe much more for our songs which men vomit out in daunses from a heart impure, the more to giue fire to our couetous desires, sufficiently occasioned by other meane to boyle, in steade of imploying our tongue to the praise of our creator, and giuing him thankes for his bene­fites? And as the mysteries of religion are spirituall, so doe they require the minde of man, to the ende to nourish it, instruct, re­fourme, humble it, if it be too much exalted, and lift it vp, if it bee too much throwne downe, to comforte and regenerate it, without applying it to vaine thinges, dishonest and hurtfull, which was the cause that Saint Augustine and other doctors founde it strange, that men are offended if they see one plough vpon a holy daie, but not if one be drunke, go a whoring, or worke any other iniquitie. It is to be feared that God will obiect vnto vs that in the [Page 41] first of Isaiah, My soule hateth your appointed feastes; I am wearie of them, Isaiah 1.14. and I will not heare your prayers. And in Amos, I hate and abhorre your feastes dayes, and I will not smell in your solemne assemblies, Amos 5.21. & 8.10. though you offer me burnt offringes, and meate offringes I will not accept them, And I will turne your feastes into mourninges, and all your songes into lamentations, and I will bring sackcloth vppon all loynes. The puritie of the Gospell calleth vs to a profession, that we should reforme and cut off all e­uill customes, and eloigne our selues from all daungers, vanities, Antisthenes. and lightnesse. And not without cause, Antisthenes being deman­ded, what a feast was, answered that it was an occasion of surfeting and disorders. And oftentimes no dayes are lesse festifall, and lesse obserued, then the festifall dayes, which many dedicate to Bacchus and Venus. Which surely would require to be well reformed. Pleas and Saytes. And whereas they blame frenchmen for great pleaders, those that are of the best aduised exempt themselues, make a pointment, and quit one part to conserue the rest in peace, and winde themselues out of the handes of these suckpurses and palterers, thinking it a true saying of Chilo, that quarels, sutes, and debtes, are euer ac­companied with miseries: as more at large hereafter it is declared. Chilo. Nowe to conclude the iustifying of our selues, wee will cleaue to these places of the holy scripture, All nations noted of vice and im­perfections. which accuse al nations of light­nesse, vanitie, inclination to euill, lying, change, selfeloue, incon­stancie, infirmitie and hereditarie vices, which euery one by expe­rience may finde in himselfe. And no man in this worlde is able to glorifie himselfe, but onely in that God hath shewed him mercie, in that he is called to his church, and put in the ranke of his chil­dren and heyres to be partaker of the heauenly benefites. And I will pray all them which will not be satisfied with my excuses, Ciuill vvar­res. to consider, the saying of the Emperour Augustus, that ciuill warres cause many inconueniences and disorders, which are amended thorough a good peace: as sundry aucthors haue written of diuers people, especially Xenophan of the Lacedemonians famous for a time, for their great discipline, but in succession of time, yeelded them­selues to all dissolutenesse. Some bewaile in France the diuersitie of fashions taken from strangers, and desire that it might haue the honestie, courtesie, gentlenes, humanitie, valour, iustice, honest exercises, frugalitie, and temperance, to cloth themselues, drinke, eate, and speake, which the auncient french men were accustomed to haue. And as Plutarke writeth of the Sicilians that their conti­nuall wars made them like to sauage beastes, so is it not strange to [Page 42] see a change in France, occasioned thorough so often warres espe­cially ciuill, as Tacitus at large describeth it in like sorte to haue happened to the Romaines.

CHAP. 12. That we ought to flye euill and seducing companies with other instructi­ons to nobilitie, worthy to be noted.

Choler and headines enemies to good counsell. CHoler, and headinesse, haue euer beene ta­ken for enemies to good counsell; and sud­daine, and quicke natures, are euer subiect quickly to enterprise, and shortly after to re­pent themselues. Wherefore it is necessarie, that wee accustome our selues by little and litle, Throughly to consider of our deliberations and enterprises. yea in matters of smal importance, not to do or speak any thing, but first throughly to consider what may ensue thereon. For when one hath vnderta­ken a matter thorough counsell, it is a great contentment and oc­casion to continue what he hath alreadie begun, if the time which is euer trewe schoolemaister, and correctour, teache not a better aduise. Iphicrates. To this ende Iphicrates sayde, that the worst speech possi­ble to come out of a Captaines mouth, is, I neuer doubted that, or else, I neuer once thought of it. And we see that wise men, haue euer in the beginning, to their power, applyed prouisions to all accidentes and good counselles, to the end they might not be surprised: being a matter necessarie in warre, and other affaires, to chaunge sometime our deliberation, according to the course of affayres, hauing regarde to the disposition, will and nature of those, with whom we are to negotiate, and be readie prepa­red before the assault. I will dispense with my selfe to say, that in charge that I haue had of great importance, I haue had sent mee, manye remembraunces, commaundementes and letters, whereof I made no semblance at all, knowing the difficultie and impossibilitie to accomplishe that, Exercise of vvhat effica­cy and force. which was conteined therein. And I euer tooke heede not to aduaunce my selfe in wordes, and to holde backe from making anye promise. There is nothing so harde or difficile, that custome will not render easie. And exercise in matters of vertue is of so great efficacie and force, that shee attayneth to the toppe of all. And wee ouercome the [Page 43] vices and passions of the minde, thorough iudgement and ex­ercise. Indgement, that is knowledge, preceedeth, because no man doth exercise himselfe in rooting out the vices of his minde, except he haue them in hatred; and we then beginne to hate them when we perceaue the filthinesse, shame, and dammage that fol­loweth thereon: as we see that flatterers, curious men, bablers, and lyars, whylest they woulde bee beloued, bring themselues into further hatred; and the contrarie to that they pretende doth often happen to lewde persons. The which wee ought first to consider, and afterwarde that there is nothing more pleasing to God and man, nor more agreeing to nature, then to be a ver­tuous man, constant, trewe, rounde, offensiue to no man and despising all passion. Wee must likewise consider howe wise they are reputed, who speake little, and are constant in their deedes and woordes, wherereof there ensueth a good conscience and hope, which accompanieth them all the dayes of their life. And since wee are created of God to serue to his glorie and the ad­uauncement of our neighbour, The ende of the birth of man. and to approche the neerest wee are able to his holinesse, and are borne, and predestinate to ho­nestie, as Cicero himselfe declared, by the opinion of Zeno, and Aristotle, wee ought to take great heede, that no vnconstancie, lightnesse, or lye be founde in our actions: and that no woorde proceede out of our mouthe, but aduisedlye pondered. Wee ought also to consider, that our Creator is good, iust, wise, and almightie, and proceedeth slowly to the chastisement of the wic­ked: to the ende that thorough his example, we should shun all beastly headinesse, not doing ought rashly or by aduenture, as be­ing the fountaine whence all faultes spring, as it is taughtvs in the Prouerbes, that VVhosoeuer is hastie commeth surely to pouertie: and that there is more hope of a soule then of him. Pro. 21, 5. & 29.20. Constancye. Iustice. Temperance For constancie euer accom­panieth the other vertues. And therefore iustice is defined to be, a constant will, to render to euerie one, what appertayneth of right vnto him. And temperance to be a constant moderation to vse all things aright. And it commeth to passe, as Titus Liuius hath writ­ten, that good successe euer followeth good counsel, Good coun­sell causeth good succes. and abandoneth rash­nesse: whereof we haue infinite examples, which ought to keepe vs backe frō being too soddaine, & to exhort vs to folow the pro­perties that are in God, in shewing al vertue clemency & patience, taking the feare of his name for our guide and counseller. And for this cause Alexandridas said that the Lacedemonians staied many days [Page 44] in deciding their criminall causes, Criminall causes. where question passed of mens liues: because they which once erred in the death of a man, could no more sufficiently make recompence for their faults. And there haue beene Emperours that haue sayde, that there could not be too long time taken about the condemnation of a man: And the auncient prouerbe doth carry, l. 3. ch. of the vvarreof the Ieuves. that we must long time deliberate, for that we would execute but once. Iosephus attributeth the great­nesse of the Romaines to be, because they enterprised nothing, in­considerately or vnaduisedly. And they esteemed those accidentes of fortune which had ill successe, much better being deliberated of by counsel, then if without hauing taken counsell they should haue succeeded as they would haue had it: cōtenting thēselues & reioy­cing, Li. 2. ch. 16. in the misfortune which ariued vnto thē, after the matters were debated, and consulted of. And in the second booke Agrippa declared that nothing in the world soner remedied wounds, then long pacience, nor any thing bringeth more shame to the violent and furious persons, then the patient, who endure their egernesse and violence without making any shewe or semblance. Patience. And in the 4. Li. 4. ch. 1. booke Vespasian sayth, that it is the fashion of the Romaines, to beginne and finish all thinges, with order, knowledge and indu­strie, the contrary being proper and naturall to the barbarous, v­sing immoderate hastinesse. The examples likewise of such euils as hath fortuned to manie thorough this headinesse and choler, ought to make vs more aduised, as that written of sundrie in time past, Choler. who haue kept in, and retired them selues, feeling choler comming on them, and especially of one Architas, who sayde to his seruantes keeping ill rule, it is a good turne for you that I am in a chafe. And Agesilaus counselled the Athenians to set all their force against Epaminundas alone, adding that none but the wise and prudent were valiant, and the only cause of victorie, and that the other would be soone enough vanquished. We see likewise that light braynes, goe themselues vp and downe gathering of matter to inflame their passions, and voluntarily cast themselues hedlong into such vices, as of themselues they are inclined vnto: and so it commeth of necessitie, that he which is once disposed to stumble, doth euer so continue. And since that vice is made a ver­tue, A custome to euill most dangerous. and that the euill is turned into a custome, there is small re­medie, as Seneca writeth, or as experience doth declare. And wee must in the beginning be well aduised howe we deliberate, because we can not afterwarde without dishonour and danger leaue it, or [Page 45] take an other course, hauing long time perseuered therein. And if the reasons be contradictorie, we must followe the more reaso­nable, and the most strong coniectures, hoping for remedie, as well thorough time, as other accidentes. Men praysed the pru­dence of Fabius, because he broake the point of fortune, Fabius surna­med the lin­guerer. and hin­dred the aduancement of Hanniball, in a shonning to fight, tempo­rysing & attending his aduantage, which is a vertue that is named long suffrance. And Scipio was wont to say, Scipio. that he might the bet­ter keepe his people in, that he was accustomed rather to buy suer­tie, then to submit himselfe to any hazarde. And did like vnto the Chirurgeons, who neuer worke with their instruments when they may finde any other remedie. Hee punished the Carthaginians for their vnconstancie, for which fault we haue seene as well french as other to be bitterly chastened. It is also very requisite, To estrange our selues frō filthy talke & company. to estrange our selues from foolish talking, lewde companie and vnconstant people. For men of auntient time, without any further enquirie, Eph. 5 4 Tit. 2. Tim. 5. iudged a man to be such, as they were whom he most frequented. Saint Paul teacheth vs discreetely to haue regarde to the humors of such companie as we would frequent, for feare least we be per­takers of their euill. In an auncient tragedie there was a wicked man brought in, forbidding any man to come neare him, Eccles. 7 2. fearing least by his shadowe the good might be annoyed. And Ecclesiasti­cus doth counsell, that we depart from the thing that is wicked, and sinne shall turne away from vs. Which moued Dauid in sundrie his Psalmes to protest, that he both hated and shunned all wicked companie, and was not able to endure within his court, any wicked or disloy­all person. Wherefore I beseech the nobilitie and good wittes of France, because it is a matter so easie to bee doone, that they will once mayster their wils, passions, headinesse, soddainenesse, and choler; and that they would for euer accustome themselues to pa­cience, gentlenesse, silence, and modestie, giuing as it were a bri­dle to their desires, and as the Psalmist sayeth: a watch before their mouth, to the ende they may doe or saye nothing, but what they haue well before thought of. And that they will beginne by little matters to gaine vpon greater, which may be able to hurt vs, Eccles. for as it is written in Ecclesiasticus, he which despiseth small thinges shal fall. Cassiodorus. lib. 5. And in Cassiodorus King Theodoric writeth, that it is the lightnesse of the wit, lightly to promise, what a man will not or is not able to perfourme. As we will more at large declare hereafter. He like­wise that could accustome himself not too much to loue himselfe, [Page 46] nor his commodities, Not to much to loue ones selfe. nor that whiche they call ouerwinning, the which causeth the vsurpation of an other mans goods, but contrarie wise to followe the rule of charitie, so muche recom­mended vnto vs from GOD, shall not easily cast himselfe hed­long, Isocrates. into this inconstancie. Isocrates wisely counselled his king, to consider well, what hee would saye or doe, for feare least hee fayled therein. Basil. And albeit it be no light combat as Basill sayd to van­quish an euill custome, yet by little & little must a bodie change itand of rashe inconstant and light, to become modest, constant and stayde. Commen. li. 7 Let vs consider what Caesar in his commentaries, layeth to the charge of the Frenchmen, because they bare armes too lightly, mutinous, and not so subtle in warre, as hardie and couragious; and that hee no lesse desireth in a man of warre, modestie, and obedience, Obedience. Thucidides. then prowise, and greatnesse of courage. Thucidides the great Captaine and Historiographer of the Greekes, e­steemed, the fortunate and happie conducte of the warre, to hange on three pointes, that is, to bee willinge, to reuerence, and to obeye; as Paulus Aemilius was in like sorte woont to saye. We haue manie examples, that may serue to instructe and teach vs, in the iourneyes that haue beene made into Flaunders, since tenne yeares past, of the euill fortunes and mishappes, and disor­ders happened during our troubles, and an infinite number of enterprises, to inconsideratelye and lightly vndertaken, vppon vayne imaginations and deceitfull hopes, hauing reaped nought else thereby, Dammages in vvarres. then losse and dishonour: and the profitte of all the warres, since one hundred yeares past, is not able to be com­pared, to the dammages and euils that haue thence proceeded. Whereby we must confesse that God hath weyghed all thinges in an euen ballance, minglyng losses and victories togeather, that thereby he might set foorth his iudgementes, and make vs shunne lightnesse, VVarly discipline. auarice and ambition, as well of great as small. The discipline of warre consisteth rather, in not putting our selues without necessitie to daungers, and in making voyde the effortes of the enimie, and in turning vpside downe their enterprises with industrie and patience, without shedding the bloud of subiectes, than to combate couragiouslie, and valiantly. And there is of­ten times more hope of victorie, in standing onely to defende our selues, and let the time runne, then in putting our selues to the arbitrage of fortune. And there are infinite examples, what losses haue beene sustayned by giuing of battayles, following the [Page 47] counsell which Timotheus gaue to the Thebanes, except one bee thereto encouraged through a great aduauntage or constrayned by an vrgent necessitie: God being accustomed as he sayde, to throwe downe the proude, and lift vp the humble. And it is no lesse the dutie of a Captayne, which is valiant, to shewe himselfe wise in his actions then couragious. It were very expedient that were practised, which happened in our time, in the yeare of our Lord, one thousand fiue hundred fiftie and one, betweene Gonstaue King of Sweden, and the Moscouite, where all those that were occa­sioners of the warre, they had so lightly vndertaken, Aucthors of vvarre puni­shed. were execu­ted, and put to death. And not without cause did Pausanias call all the Captaines in the warre, both Peloponesians and Greekes, mur­therers and destroyers of their countrey. It is to be desired that the nobilitie of France would accustome themselues to modestie, rule, order, constancie, and to mortifie this their great heate, VVarre vn­necessarie. to armes, and warre vnnecessarie. And as the Phisition preuenteth sickenesse, thorough small preparatiues, and apostumes; so begin­ning with their lesser inclinations, choler, and passions, they may the easilyer attaine to the ende of the more strong: and consider that which is written in the life of Saint Augustine, that hee would neuer pray for such, Murther. as of their owne voluntarie motion had beene at a strange warre: and greatly reproued, as saint Cyprian did Do­natus and others, that killing of a priuate man, was in perticuler punished, but he who had slaine manie in warre was greatly pray­sed. In Titus Liuius Scipio sheweth to King Masinissa, that a man ought not so muche to doubt his enemies armed, as those plea­sures which render a man effeminate and vnconstant It was wise­ly sayde of an auntient man, that the foundations of all counsels and actions, ought to leane to pietie, iustice and honestie, without vsing of a­nie headinesse. I woulde willingly giue that counsell to French men, which Archidamus gaue vnto the Aeoliens, Archidamus. meaning to ayde the Argians in their warre, within a letter contayning onely these woordes, Quietnesse is good. And sayde vnto suche as praysed him for the victorye hee had obtayned agaynst the Argiens, it had beene more worthe to haue ouercome them by wisedome then by force. Xenophon writing of the actes of the Greekes, Xenophon. sheweth, that all wise men abstayne the moste they are able from warre, albeit they haue thereunto iust occasion. And that sayinge of sundrye Emperours was verye famous, that warre ought not to bee taken in hande without great neede.

[Page 48] Augustus.And the Emperour Augustus was woont to say that a warre which were good must be commaunded by the Goddes, and iustified by Philosophers and wise olde men. For the time seruing for lawes, & for armes is diuerse, as Caesar sayd to Metelius. And we haue had too good experience howe much God, the weale publicke, order, and iustice hath beene offended herewith. And warre hath beene called a gulfe of expence, and a cruell tyrant ransacking the peo­ple: and peace ordred with good pollicie, as a good king, mode­rating, charge, and excesse. And as Horace feygneth, that the place into which Eolus shut his windes being open, the sea is troubled in euerie part: so by the opening of warre, partialitie, insolencie, and all vices manifest themselues. And warres are nought else then a horrible punishment of a whole people, a ruine of a whole coun­trey state and discipline. And wisely did Spartian write, howe Traian was neuer vanquished, because he neuer vndertooke warre without iust cause. The very which Titus Liuius declareth of the Romaines, in the ende of the first Decade. Otho the Emperour chose rather to die, than to rayse a ciuill warre. For which men likewise prayse Zeno the Emperour: and Cicero in his Philippiques, calleth him which is desirous thereof a detestable citizen. Study in learning. I am al­so of opinion that the conuersation with the Muses, and studie of good letters, would render the nobilitie more aduised and con­stant, as we haue well marked else where. And am not of the Swis­sers minde, which thinketh too much studie marreth the braine: nor of the Almaynes, who in the time of Galienus the Emperour after that the citie of Athenes was taken, kept them from setting a fire a great heape of bookes, they had there made, saying: let vs leaue them to the Greekes, to the ende that applying themselues to them, they may be lesse proper for the warre. For the reading of good bookes (as Alexander the great, and diuerse other of the most valiant captaines sayde) maketh the nobilitie more hardie, and wise, and contayneth them within the boundes of their dutie. And what good nature soeuer a captaine be of, he falleth into an infinite number of faults, for want of reading of good books. And that being true which diuerse haue written of Xenocrates, Xenocrates. that he did so pearce the heart of his auditors, that of dissolute persons they became temperate and modest, what ought wee to iudge of the instructions, taken out of the holy letters? And as some haue counselled, before they sleepe they are to demaund of themselues a reason and account, of that which they shall haue gayned of [Page 49] modestie, grauitie, constancie, and facilitie of complexions. Socrates. It is written of Socrates, that when he was drye, he would neuer drinke, but first he wold cast out the first bucket ful of water that he drew out of the well: to the ende sayde he that he might accustome his sensuall appetite, to attende the fit time and oportunitie of reason. Of the soule and bodie. Theophrastes. Plutarque. Theophrastus sayd, that the soule payd well for her hyer to the bodie considering what shee there suffred. But Plutarke writeth, that the body hath good cause to cōplaine of the noyses which so greuous and troublesome a guest maketh him, which notwithstanding is within the body, as in a sepulcher or den, which she ought to guide being before lightned by the truth, and ruling her selfe according to it, both in respect of her owne safetie, and of her hostes. I would also counsell them to shunne all dissolutenes, be it in bitter, Dissolutnesse or vi­lanous wordes, vncomely garmentes, and vnshamefast counte­nance. For it is all one in what part soeuer of the bodie a man shew his vnshamefastnes, vanitie, pride, and lightnesse. And the Lacedemo­nians were highly commended, because they banished a Milesian out of their citie, for going too sumptuously appareled. We ought also rather to desire to be vertuous then to seeme, to vse wisedome and descretion in all assayes, auoyding debates and selfewill (with­out witnessing whether it be true or false not hurtfull) following the precept of Epictetus, in yeelding vnto the greater sort, perswa­ding the inferiours, with sweetenesse and modestie, consenting to the equall, to the end to auoyde quarelles. Aboue all thinges wee ought to enforce our selues to tame our couetous desires and con­cupiscences, especially where libertie to take and enioye them is offred vnto vs, To refraine our concupi­scences. and to accustome our selues to patience & meeke­nesse, in keeping vnder the desire of reuenge, knowing, as the great Monarch Alexander was woont to saye, that it is a signe of a more heroycall heart, and prayse worthye, for a man that hath receaued an iniurie to pardon his enemie, then to kill him or reuenge himselfe vpon him. And that reuenge proceeded of a basenesse of minde, and vertue consisted in matters hardly reached vnto. And it is writ­ten in the Prouerbes, that it is a greater honour for a man to o­uercome him selfe, and commaunde his passions, then to rase ci­ties, and castles. It is that which God requireth by his Prophetes to cut off the forskinne of the heart. Prouer. The which Saint Paul to the Ro­maines recōmended to the end we should cut off the bad thoughts and desires of reuenge. And the Platonists sayde that the shortest way to returne vnto God, was to mortifie our affections, and that [Page 50] vertue was a victorie of reason ouer passions. I thinke they longe a goe that wrote, Monsters subdued. so much of monsters, perils, tyrants, and theues, vanquished by Hercules, Theseus, Vlysses, and Iason, ment thereby to teach vs, Reuenge forbidden. that men vertuously disposed and well taught, haue sub­dued their pleasures, desire of reuenge, inconstancie, lightnes, intē ­perancie, & other passions and vices. Which also the Poetes figu­reth by Eolus, which moderateth & keepeth in his winds. The most valiant Lacedemonians highly extolled him, that endureth an iniury. And a Philosopher gaue counsell if he which harmed vs were wea­ker then our selues to pardon him: if more mightie to pardon our selues. And by the lawe of God and man, all wayes of reuenge are forbidden; and reconciliation & atonement, commanded by God the King and the lawes: and the peacemakers are called the heires and children of God, who will neuer pardon vs, if we pardon not those offences which other haue committed towards vs. Mat. 5.5. S. Augu­stine calleth the obedience which we render to God, the mother and garden of all vertues. And when our sauiour in S. Mathew calleth the meeke blessed some haue reduced to them that are not mooued with iniuries. And S. Paul commaundeth vs to liue peaceably one with an other. The which we haue handled else where, and deserueth to be againe repeated, for that point in which the nobilitie iudgeth all honour to consist, but amisse, and being carryed without the barres of reason, they hazard themselues to the peril both of their corporall and spirituall life, willing to be the accuser and slayer of themselues, the witnesse, iudge and hangman of such as they pre­tende to haue offended them. And it is not possible to reuenge themselues, but thorough a thousande perturbations, which cau­seth them cleane to depart from tranquillitie, which an auncient writer termed to eate out ones heart, & to offend ones selfe more then his enimie. And often times thorough a little miscontent­ment, which we coyne to our selues, we enter into choler, and me­lancholy, forgetting the pleasures we receiue else where, and as if we were bewicthed suffer our selues to be so transported. S. Iohn in his first epistle, Ioh. 4.20. calleth him a lyar that sayth he loueth God, and hateth his brother: and we ought not to haue respect to a corrupt custome or opinion, but to that which God and the King commaundeth. For as Demosthenes was wisely wont to say, VVe liue and rule by lawes not by examples. We reade in good aucthors that in olde time, that wordes were neuer reuenged but by wordes, and neuer came to handstrokes. I counsell the nobilitie likewise, not to differ, anie [Page 51] resolution in a good matter. For slacknesse doth often time make that harde, which is most easie to be brought to passe in his time. Not to differ As the losse of the Romane legions was attributed to the negligence of Varus. And it is a very easie matter, to note an infinite number of losses, happened through such slackings. The answere which A­lexander the great made to him which asked him, Alexander. how he had gay­ned & subdued al Asia in so short a time, is to be recommended to all Captaines, following Homers precept, neuer to differre or omit what was to be done. Diligence of Caesar. Which was in like sort reported by Iulius Cae­sar, and the olde prouerbe, is very notable, He that will not when he may, deserueth when he would to haue a nay, and to abide the smart of it. The sayde Caesar sheweth likewise, howe much quick­nesse and diligence is profitable, to the ende wee should not giue time, to our enemies astonied, to assemble themselues, Religion. Eph. 4, 14. Heb. 13.6. but to vse the victorie, not tarying about the pillage. I will not here forget to exhort them to shunne all inconstancie, in religion, fayth, and doctrine, not to varie nor suffer themselues to be carryed about with eue­rie winde of doctrine, as Saint Paule teacheth vs: and Saint Iames Chap. 1. and 3. Constancie is preserued by patience; as Tertullian de­clared in the booke hee made, and Impatience is the cause of all mis­cheiues. It is also necessarie to prouide, for that which they so much reprooch French men with, that is, that they commence and pursue manie thinges happely enough, but for lacke of con­stancie, staydenesse and discretion, they neuer come to the ende of their enterprises: and neuer consider that they which doe not so lightly runne about their businesse, proceeding with a ripe­nesse of iudgement, and a more stayde brayne, carryeth away the honour and profitte, of their enterprises wisely vndertaken, and couragiously executed.

CHAP. 13. That the truth findeth good that which many feare and flie, and giueth contentment.

IT were no small happinesse, if in life, we put in prac­tise, that which we haue marked in sundrie Philoso­phers, who albeit they were destitute of the light of the Gospell, Philosophers despisers of the vvorlde. and the certaintie of the promisses of God, yet haue they discouered the maske of this worlde, contemning the honours, riches, and pleasures thereof, [Page 52] delighting in their pouertie, patience, sobrietie, and tempe­raunce, carrying meekely all losses, mocking at the foolish opi­nions which driue men into passions, condemning false appa­raunces, and vanities, themselues remayning in great tranquilli­tie, and calme in all perturbations: and hauing nought but their wallet and certaine vile garmentes did nothing but laugh all their life, as if they had beene at a feast, and eaten (as they saye) of a bride cake. And wee which haue so greate pleadges of eternall life, Christians. and an assuraunce of the diuine promises, bountie, and more then a fatherly affection of our God towardes vs, haue much more occasion, not to esteeme these corruptible thinges, and to liue ioyfully in respect of that which hath beene giuen vn­to vs, without beeing desirous or coueting anye other thinge, then that which proceedeth from the will of the almightie. Se­neca in the seconde of his Epistles writeth, Nature con­tented vvith litle. that suche as liue ac­cording to nature, are neuer poore, and according to the opi­nion of men they are neuer riche, because nature contenteth her selfe with little, and opinion doth infinitely couet. And in his 4. booke, he counselleth a friende of his, to despise all that which other so hotly pursue. For that which men esteeme as great ad­uancement in honor, goods, or pleasures, when they once approch to the truth, to vertue, and heauenly goodnesse, it looseth cleane his apparance, and lustre, euen as the starres, when they are neere the sunne beames. For the dispositions of such as are moderated, and instructed in the truth, rendreth a life peaseable, and like vn­to her selfe, the occasion of the quietnesse of the minde procee­ding thence, thorough his grace which communicateth so great a good, as it is written in the booke of Wisedome, I doe reioyce in all thinges because wisedome goeth before. And it receaueth no griefe, Possidonius. but such as our selues are content to yeelde vnto as Pos­sidonius sayde to Pompey. And there is an other sauour giuen and an other kinde of face set vpon that which they call euill. And vertue, valor, force, patience & magnanimitie, can no waies play their part without griefe & paine. And as Diamans & other precious stones, haue either a more high or dimme colour according to the foile in which they are set; so fareth it with the euil happes, & griefe which taketh place, Mans life cō pared to a game at draughts. as a man is eyther strong or weake. And as all thinges in this worlde in the ende referreth it selfe wholly to the glorie of God, so doth all thinges turne to good to such as are good. Plato and Terence compareth our life to a game at draughtes, where the [Page 53] player must euer marke well what shal befall vnto him, and dispose euery thing eyther to profit him, or little to hurt him. And they which care least for to morrowe following the commandement of our sauiour, ariue there most ioyfully, hauing not the will vnpro­portionate to the might, nor their minde afflicted. Not to care for to mor­rovve. Vessels in heauen ful of desteneis. Homer maketh two vessels to be in heauen full of destinies, the one of good the o­ther of bad; & he accounteth him happie, which equally partaketh as well of the one as the other, & as much hony, as gaul. And Sene­ca writeth that the destinies leade gently such as consent, & drawe by force such as refuse. Notwithstanding the wise do temper, and turne the euill into good, drawing out of their good aduentures what naught soeuer is there mingled, & by this meanes passe away the more easily the course of this life. To which the old prouerbe agreeth, that euery man is the workman of his owne fortune, and fashioneth her according to his maners. And if we doe contemne honours, riches, pleasures, banishmentes, griefes, and sickenesse, we shall be cleane exempt, from all couetous desires, passions, VVhat pro­fit ensueth the contempt of riches and pleasures. Pheraulas. and tormentes of the minde. As Xenophon in his Pedia reciteth of one Pheraulas, to whō Cirus gaue a Lordship, of a very great reuenewe: but hauing well considered the ease & contentment which he toke during his pouertie, and the care which he must then needes take for his reuenewe and domesticall affayres, hee put all againe into the handes of a friende of his. Anacreon. As Anacreon hauing had fiue talents worth three thousande crownes, giuen him by Policrates, after he saw that he had passed two nights togither studying what he shold do with it, he sent them backe againe, saying that they were not worth the care he had taken for thē. And when newes was brought vnto Zeno, and certaine other, that their shipps, goods, Zeno. and mar­chandise were loste, they reioysed, because it was a cause to make them apply themselues to Philosophie, which yeelded them farre greater contentment. Philoxenes hauing purchased a farme, wher­by he might liue the better at ease, quitted it againe and returned to Athens saying, These goods shall not loose me, but I them. Philoxenes. As Seneca wrote to a friend of his, Seneca if thou hadst not lost thy goods it might be they might haue lost thee. And the bricklenesse of the aduised, serueth them as it were to be shodde with showes of yce against sinne. Anacharsis. Anacharsis left the kingdome of Scithia to his youn­ger brother, to growe to be a Philosopher, in the sayde Citie of Athenes. Aristides chose likewise to remaine in his pouertie, though it laye in his power to haue made himselfe a Lorde of greate [Page 54] riches. Scipio Scipio hauing by force taken Cartharge, touched no whit of the sacking or spoyle thereof. Epaminundas Camillus Epaminundas, and Camillus amonge all the victories they obtayned, neuer carried anie thing else a­way then honour. An infinite number of other, as well Captaines, as Philosophers, haue contemned goods, albeit this moderation which was so greatly praysed in them, was neuer ioyned together with a hope of eternall life, Hope of the Christians as the Christians is, who knowe that the creator of heauen and earth, is their father and Lord almigh­tie, that he loueth them, and knoweth ful well the way they ought to holde, the medicines which they ought to vse, and whatsoeuer is most expedient, to bring them to the promissed blisse; after this their pilgrimage and exile. Therfore they suffer thēselues to be cō ­ducted by him without murmuring, approuing for good whatso­euer proceedeth from his fatherly hande, and by this meane re­maine in the peace of the spirit, and calmenesse, what winde soeuer blowe, without being tossed in the troubles & stormes of this life. They know likewise that if God doe stricke them downe with the left hande, he rayseth them vp with the right againe, according to the promisse he made by his Prophet Ose. Hosea 11. And as all meates are a­greeing with a good stomach, and to a bad the most delicate seeme corrupt, as it is written in the Prouerbes, that to a hungrye soule all bitter things seeme sweete: Rom. 8.28. Eccles. 39.27 so, all things turne to good to the faithfull, as S. Paul hath written. And in Ecclesiasticus, all thinges are turned into good to such as feare God, but to the sinners they are turned into euill, who turne light into darkenesse, and good into euill. And money is to good men a cause of good, to the wicked of euill and crueltie. And as the showe is fashioned according to the foote, so his disposition which is wise, & moderate, leadeth a life like vnto it, to wit peasea­ble, Cicero. and without passion, coueting nothing vnpossible, and con­tenting it selfe with the present. That is it which Cicero writeth, that vertue in trouble doth euer remaine quiet, and being cast in­to banishment, neuer departeth from her place. For the goods of fortune, reioyce those most which least doubt their contraries: and the feare of loosing them, maketh the pleasure of the enioy­ing of them, Plato more feeble and lesse assured. Plato gaue counsell not to cōplaine in aduersitie, for that we know not whether it hap­pen vnto vs for our hurt or no. And in his Phedon hee writeth, that looke what beautie, riches, honour, and kinred we here de­sire, it is so farre off from being good, that indeede they doe ra­ther corrupt and impayre vs. But a Christian man, ought to e­steeme [Page 55] all good, and for his health, whiche perswasion serueth vnto him, as the meale did which Elisha cast into the pot, 2. King. 4.41 Exod. 15.25. which tooke cleane away all the bitternesse of the pottage, and as the tree with which Moses made the waters sweete. From thence en­sueth that Christian Parradoxe so often times verified, that there neuer happeneth euill to the good, nor good to the wicked, whose nature is changed by blessing. As it is sayde of a diseased bodie, that the more it is nourished, the more it is offended. And as strange dreames, shewe that there be grosse and clammie humors, and perturbation of the vitall spirites; so the passions, couetings, and misknowledge, of the goods which God hath bestowed vpon vs, are the bad vapours which obfuscate and torment our senses. And euen as to rid a man pained with a greeuous dreame, the next way is to awake him: euen so the trueth doeth declare, that that which many feare, is but an opinion and foolish imagination, and as it were a picture of a tyrant or cruell beaste which astonieth no man. And as the fire which Moses saw in the bush did nether burne nor endamage him because God was in the midst therof; Exod. 3.2. VVordly accidents hovv easie to be borne. so inter­minglyng God & his promises with our humane affaires and acci­dents, al shal be easie for vs to beare: And God being for vs none can a­noye vs, as the Apostle sayth. It is also called a wall of brasse a ram­pire and a defence for vs to defende vs from all dangers. Rom. 8.33 And as it is written in Iob: God maketh the wounde and bindeth it vp, he smiteth & his hand maketh whole, he shal deliuer thee in sixe troubles, and in the 7. Iob. 5.18. the euil shal not touch thee, In famine he shal deliuer thee frō death, and in bat­taile frō the power of the sword: Thou shalt be hid frō the scourge of the tonge and thou shalt not be afraide of destruction when it cōmeth. And in Ieremie it is written of the faithful, that he shal rest & be at his ease, & none shal make him afraid, because God is with him to succor him after he hath gently corrected him, and wil heale his stripes. And as the higher we clime, the lesse those thinges vnder vs seeme to bee, so the neerer that wee approche to the knowledge of God, and his trueth, the lesse account doe we make of these earthly, base, and corruptible thinges. To be therefore contented and rich, Contentmēt and trevve riches. we must not ad goods vpō goods, but diminish & take away as Socrates said from our couetous desires And we ought to consider, how many persons in the world, are worse at ease then our selues and to draw aside as one may say, the courtaine & vale of apparance, & opiniō, which couereth them whom we esteeme happie & great, the bet­ter to perceaue the trauales, troubles and griefes, which thy haue, [Page 56] and howe often they hoyse vp the sayle of their shippe so highe, that they are forced to make shipwracke. For this cause Scipio be­ing Censor, A publique & solemne prayer chan­ged by Scipio made the prayer to be changed, which was wont to be sayde vpon certaine high dayes, for the encrease of wealth to the people of Rome, saying: that it was sufficient, and that they ought only to pray vnto God, to preserue it such as it was. It is written of Antiochus, Antiochus. that when the Romaynes had gotten from him the greatest part of his kingdome, hee should say he was much behol­ding vnto them, for so much more care as they had eased him of. And Philip father to Alexander the great, being fallen vppon the sandes, Philip K. of Macedon, and seeing there the marke and print of his bodie. O Lorde, sayth he, howe little a plat of grounde is nature contented with, and yet we couet the whole worlde. When God seeth that high callinges, riches, health or any thing else doeth turne vs from him, God doth de­priue vs of such thinges as vve are to far in loue vvith for our ovvne good. (as in Zacharie prosperitie is called a canker and Pyn­darus sayth that nothing is harder to disgest, and that it doth make vs drunke) he doeth depriue vs thereof, and sundrie wayes cor­recteth vs remouing the hinderances of his approching nigh vs, to the end that shutting our eies at the miserable estate of this world, we should open our eares to the hearing of his promises, and ac­cording vnto the counsell which he giueth vs, laye vp our treasures in heauen, Mat. 6.20. where there is neither feare of theeues, nor canker, and range our selues vnder the yooke and obedience, of his diuine, iust, vpright, and equitable will, holding impatience for a rebell thereunto. In histories we finde examples enough of Popes, Emperours, Prin­ces, The meane is to be kept both in pros­perity and adversitie. and other that haue euen dyed for griefe and anger, for resol­uing too much vpon the vnstablenes of this life, and by weighing the incōmoditie, by other graces, which God bestowed on them. In great prosperitie we glutten vp the benefits of God, without sa: uoring of thē, and thereby become insolent and blind: and in ad­uersitie many loose heart not thinking of any other gifts they haue receiued at Gods handes: by this meanes a man is miserable, if he holde not the meane, & if this truth doth not open our eyes, that we may see God through al things, and therby discouer his boun­tie. For the accidents of this world, nor al that which they cal for­tune, is no way able to make vs vnfortunate, except malice & vice aide them finding a faint heart delicate, effeminate, & not acquain­ted with the affayres & changes of the world, and retayne the cor­rupt opinion of the vulgar sort, which hath been imprinted within it: but mingling such thinges as are fierce, rude and sower with the [Page 57] sweete and gratious, and obscuring the yll aduentures, with the conference of the good, and mixing suffrance togither with hope, whatsoeuer is most disagreeable, yea, the verie sting of death, dieth it selfe, feare apprehension and opinion being cast out; the which serueth for a receate to all mischiefes. Iudges. 14.8. And as Samson found honie in the bodie of the Lyon, so the faithful findeth ioy in the bottome miseries, and peace amidst stormes, & through the vertue of faith resisteth al feares, and as a wise and wel experienced pylote, who euer doubteth a great calme, in the maine sea, neuer abuseth his good fortune, The abuse of gifts and graces of God and helpeth himselfe with all windes to ariue at his desired port. But a man may say that the most parte of men passe ouer that which they call their fortune, through a strainer, where­in all the bad sticke and remaineth, but the good drop out. And as a cordmaker, that was pictured in an olde temple, had behinde him an asse, which eate his corde as fast as he made it: so the cha­graine, and melancholie, and the vnderstanding foolishly setled vpon that which displeaseth, doth cleane deface, deuoure, & passe ouer carelesly all other goods and commodities, without any sa­uour at all, or better consideration for their owne comfort. Or as a flye entered into a bottle, or a fish into the net, tormenting thē ­selues, not able to take the right way to escape. True riches in heauen. Many do not tem­per their small discommodities, with other infinite goods that they receiue from God, and neuer settle the discourse of their vn­derstanding to consider what false apparances and vanitie consi­steth euen in that, which they make so much account of, & neuer thinke of the vnconstancie of the things of this worlde, whereby they might find nothing strange nor new, and fasten their ancre, treasor, and hope in heauen, where it is most safely laid vp against all assaults and enterprises. And wee ought to put the saying of Ecclesiasticus in practise, that he which feareth the Lord, shal not be afraid, Ecclesiast. for he is his hope, piller & defence. And that which Dauid song, Psal. 112.7. that he whose heart is fixed, & beleeueth in the Lord, wil not be afraide of any euill tydings. Aristotle, Pindarus, Tacitus, Salustus & Cato, were wont to say that it was a harder matter to gouerne a mans selfe wel in prospe­ritie, then in aduersitie, because often times prosperitie is accom­panied with pride, ignorance, wantonnesse, contempt of others, The benefit of aduersitie. licentiousnes, intemperance and other vices, which prouoke the wrath of God: wheras aduersitie doth quicken our slepie spirites, incourageth vs to modestie to feare, praise & cal vpon God, & to take better counsell, & reforme our life, as a French Poet wrote, [Page 58] that aduersitie and contrarie fortune, did profit men more, and do them more good then the sweet & pleasant: for by the latter they learn but ignorance, & through aduersitie are taught knowledge. Which also Isocrates most learnedly intreated of in his Areopagi­tique, thinking it a verie hard matter to iudge, which of the two, either pouertie or riches, a man ought to leaue behind him, & to couet for his children. The which made Aristides, Curius, & an in­finite number of other to liue in a verie base condition, the which Demosthenes & Lucain called a singuler gift of God, and vnknown of men. Pouertie a singuler gift of God. And Plutarque had reason to write, that Lisander did more hurt the Lacedemonians, in sending them store of riches and preti­ous mouables, then Sylla did the Romanes, in consuming the reue­nues of their treasor. And Plinie in his seuenth booke declareth, what a number of men haue beene euen lost thorough too much wealth. Riches an oc­casion of the ruine of many And the wise man sayeth in the Prouerbs, that fooles are clean ruined through prosperitie, and the end of all ioy is sorrow. And the said Isocrates, entreating of peace, is of opinion, that it is a most hard matter to gouerne ones selfe well, Prou 2. & 14 in great estates and dignities, the which he compareth to a courtisan and strumpet, who entiseth to her loue the vnwise, as a bait to the ruine both of their bodie & soule: and declareth that men are often times more sharpe, & addicted to euil matters, & superfluous rather then to the good & necessa­rie. Men more gi­uen to naugh­tines, then goodnes. And in what is to be desired, they haue want of iudgement. He likewise describeth how much more pleasant & happie their life is, which are accustomed to litle, then other to great riches. And Se­neca aloweth the saying of Demetrius, that nothing is more vnhappie, then him who neuer knewe what euil fortune or aduersitiement, and that the more torments be endured, the more honor; and that the more yll that happeneth vnto vs, the more God is mindfull of vs, as the Psalmist saieth. In this life fewe are exempted from affliction, be it in minde, body, or goods. Ierem. 32.41. And albeit that God delighteth to doe good as Iere­mias sayeth Chapter 32. yet doeth hee sometime, what is not pro­per vnto him, as to afflict to finish his worke, and what good hee pretendeth to doe, sayeth Esay Chap. 21. & Saint Paul. 1. Cor. 11. Heb. 12. And Osea writeth Chap. 2. that God wil stop the waye with thornes, Hosea 2.6. and make a hedge, which leadeth to destruction, to make vs returne vnto him. Afflictions instruct vs to patience, & hope, Rom. 5. They make vs humble, & incline vs to obey God, Psalm. 119. they retaine vs back from pleasures, & worldly things, & make vs haue recourse to God. Which hath moued some to name affliction the saulce of [Page 59] prayer, as appetite is of meate. Affliction the saulce of pra­yer. Moreouer we perceiue thereby that God hath a care of vs, and doeth not account vs vnworthie of his visitations, & often times doth recompense vs doubly: as we read in Ioseph, Iob, & others. And S. Paul saieth, that they are not to bee compared to the glorie promised vs. It is not to be doubted but a sensible man, will carrie him selfe euen in eche fortune, promising no certaintie at all vnto himselfe in matters of this worlde, beeing by nature so vncertaine. And hauinge considered the vnstable­nesse of humane things, and the fatherly care which it hath plea­sed God to take of his, hee cannot bee surprised at vnawares, A wise man in eache fortune behaueth him selfe alike. as in a suddaine incursion of the enimie. And knowing hee holdeth all thinges from God, as borowed ware, hee rendreth them vo­luntarily, and without griefe, when hee which lent them doeth redemaunde them, giuing him thankes for the time it hath plea­sed him to suffer him to enioy them, that hee might not be founde vngratefull. They also which desire but little, cannot want much, Content with little. leading their barbarous and coueting passions by reason, as the maisters voyce maketh the dogge to couche. Chrisostome. Sainct Chrisostome in­treating of couetous desires sayeth, that as the forme of the shooe is the foote, and if it bee greater then it shoulde bee, bee it of vel­uet or of cloth of golde, yet is it vnfit; so the bodie ought to bee the forme of whatsoeuer wee possesse. And if wee swarne from this forme and vsage, then is there nought els but a confusion, disorder, superfluitie, abuse, and excesse. And oftentimes, lacke of experience, and want of good discourse, and not knowing wel how to apply our selues to the present state, causeth vs to wrap our selues in an infinite number of passions and tormentes. Wee ought then earnestly to desire this trueth, to the ende wee should not bee dismayde, if God doe not suffer vs to wallowe and tum­ble in too much ease. Besides wherefore doeth wealth serue, To what ende welth serueth. but onely as a testimonie of his fauour, and an occasion to acknow­ledge it from him, well to vse it to his honour, and releaue of our neighbour? And Apollonius had reason to saye, Apollonius. that vertue and riches were two contrarie thinges, and that the one encreasing the other was euer diminished. And as the greater wee see our sha­dowe, the nearer we draw towards night: so must we feare, least the more that we see our selues charged with honors & wealth, Goodnes and riches seldome coupled toge­ther. the fur­ther off trueth & the light estrange themselues from vs. And Pla­ton in the fourth of his lawes, thinketh it a matter vnpossible for a man to bee both honest and riche. Diogenes. Diogenes was wont to say, [Page 60] that vertue neuer found any place in a rich citie or house, Seneca. and that it was a great happines to haue both wealth and vnderstanding. Seneca wrote that he was a mightie man who esteemed himself poore a­midst plentie of riches, and did not in respect of them, carry him­selfe more loftely: Matth. 5.3. but that he who had none at all, went a great deale more surely, Prosperitie doubted and suspected. and in greater safetie: following that which our Sauiour taught vs, when he called the poore in spirit blessed. And as men in olde time, euer helde in suspition the ende of their for­tune, K. Amasias. so haue they done in great prosperitie: as King Amisias saied to Policrates, seeing that one had brought him backe againe his ring which he flong into the maine sea. These good happes do not please me, because I feare me they wil turne into calamities & mi­series: S. Ambrose. as afterwards it befel vnto him. Saint Ambrose happening into a rich mans house, and vnderstanding that he had euery thing as he would wish it, neuer hauing occasion of disquiet or anger, presently departed, fearing least hee shoulde bee partaker of some misfortune: anon after was the house swalowed vp with an earth­quake. S. Ierom. Saint Ierome alledgeth an auncient prouerbe, that a riche man is either wicked of himself, or heire to a wicked man. And he wrote vnto Saluia, that euen as pouertie is not meritorious if it be not borne with patience, no more are riches hurtful if they be not abused. S. Chrisostom. The which S. Chrisostom in his homelie of the poore man and the rich, more amply entreateth of.

CHAP. XIIII. Of the care which men haue had that youth might be instructed in the trueth.

PArents haue beene commanded to bring vp and instruct their children, but especially to teach them how to knowe, Exod. 12.26. & 13.8. & 14. and feare God, in Exodus Chap. 12. & 13. Deut. 4.6. & 7. in Saint Paul to the Ephes. 6. Deut. 4.25. & 6.7. & 7.3. Eph. 6.4. in sundry Psalms. In Persia, Lacedemonia, and sundrie other pro­uinces, the most vertuous graue, and learned men, The instructi­on of children commaunded. had the charge of the education, & in­struction of youth, and endeuoured most especially to make them true and hate lying, following Platoes counsell in sundrie of his treatises. And in Alcibiades he writeth that there was giuen vnto the Princes of Persia their children, a tutor which had care aboue [Page 61] all things, to make them loue the trueth: for of the foure vertues, which concerne manners, to wit, Prudence, Iustice, Fortitude, Moral vertues & Temperance, the trueth especiall draweth neere vnto Iustice, which rendreth vnto euerie one what appertaineth vnto him, and kepeth equality, being the spring and foundation of all vertue, and preseruer of the societie of man. Which was the cause that in time past they had so great care to teach their children, togither with their mothers milke, a habite and custome to be true, and hate ly­ing, dissembling, and hypocrisie, and that they imploy that time which is giuen vnto them, to all matters of vertue, and reforme them, making them more aduised, and capable to serue God, the common wealth, and their parents. Diuers Emperours haue been greatly praised, for erecting of common scholes, Comō schoo­les erected. the better to in­struct youth to discerne truth from lying. And those Princes which gaue stipends to scholemasters, were accounted to haue don more good to the common wealth, then they which ordained wages for Physitions, because the former bettered the wit, the other onely the bodie, which is the lesser parte, and of lesse account. For this cause Alexander the Emperour, Commenes, and diuers other, Alexander. Commines. Leo Emperour Guichardin. li. 10. are re­commended to famous memorie, for prouiding for all things ne­cessarie to scholemasters, readers, and poore scholers. Great ac­count was made of the speache of Leo the Emperour, who wished that scholemasters might receiue the paye of men of armes. Gui­chardin writeth, that sundrie Popes gaue consent to the Venetians, to gather money of the Clergie, the better to encourage, and find scholers in learning. And there were in the olde time, certain per­sons chosen out of the quarters, & wardes of good townes, which they called Sophronistes, who had a continuall charge, and care, Sophronistes. to controll, moderate, and rule the manners of youth: which being well instructed, all things prosper more fortunately, Learning. and euery one doth his duetie, without neede of any more lawes. For as Di­ogenes said, and since Cicero: Learning is the temperance of youth, the comfort of old age, standing for wealth in pouertie, and seruing for an orna­ment to riches, as more at large is discoursed of hereafter.

CHAP. XV. How requisite it is to speake little, and not to blase a secrete, with aduise vppon newes inuented and of that which is to be spoken.

[Page 62] ECclesiasticus doeth counsell vs to vse but fewe words: Praise of sci­lence and few wordes. because manie multiply vanitie, and a man of good vnderstanding speaking litle shalbe much honored. Pithagoras willed all those he receiued into his schoole, to tarrie fiue yeares before they spoke. Pithagoras his scholers. And it is euer seene that children which are long before they speake, in the end do euer speak best: as amōg manie, it is written of Maximilian the first: & that they which cannot hold their peace, doe neuer willingly giue eare to ought. And by a good occasion one made answere to a prater. It is great maruel that a man hauing feet can endure thy babling. And those that haue beene long time past, haue saide, that men taught vs to speake, but the Gods to hold our peace: as also it is written in the Prouerbs, that God hath the gouernement of the tongue, and that a wise men doth euer hold his peace, & he that can countermaund his mouth, keepeth his own soule. Ioyned with all, that by a light worde, often­times great paine is endured, whereas scilence doth not onely no-whit alter, Lycurgus the law giuer of the Lacede­monians. but is not at al subiect to accounte nor amendes. For this cause one being asked, why Lycurgus made so fewe lawes, aun­swered, that such as vsed fewe words had no neede of many lawes, and woulde accustome their youth to deedes, The answer of K. Francis the great. and not to writing. And the great K Francis made aunswere to one that asked pardon for one speaking euil of him, if hee will learne to speake litle, I wil learne to pardon much. And Cicero in his booke of the Oratour, writeth, Cato. Piso. that Cato and Piso, esteemed breefenes, a great praise of elo­quence, so as thereby they make themselues to bee fully conceiued. Among such as speake much I comprehende, following the opini­on of them of olde time, such as speake either what is hurtfull, or serueth to no ende, or as Saint Paul calleth them, thinges pleasing for the time which doe no whit edifie. Geese, Cranes, and quailes. Plutarque setteth vs down certaine Geese, and Plinie certaine Cranes, which when they passe ouer Cicilie vppon the mount Taurus, fill their becke full of flintes, for feare of making any noyse, least they shoulde serue for a praye to the Eagles that are there. The like experience wee haue had of Quailes after haruest, Calisthenes. Simonides. in France. Aristotle sending Calistenes a kins­man and friend of his to Alexander, counselled him to speake but little, which he not obseruing, it fared with him but badlye. Simonides was wont to saye, that hee repented himselfe oftentimes in speaking, but neuer in holdinge his peace. The which Valerius [Page 63] attributeth to Xenocrates, folowing the rule which is in our lawe, Xenocrates. that those thinges hurte which are expressed, but not such as are not. And Apollonius saied, that many words breede often times offence, but that holding ones peace was the more sure. Apollonius. Greatly was the breefenes of the Lacedemonians praysed in their letters, as amongest other thinges of a Prince, which put in his aunswere but this worde No: and that which wee touched aboue of Ar­chidamus to the Aeoliens disswading them from warre, K. Philip the faire. saying that quietnesse is good. And K. Philip the faire, aunswering a letter of Adolphe the Emperor, gotten by the Englishmen, in al his pacquet had but these two wordes too much Almane. An Embassadour ha­uing long time spoken before Agis king of the Lacedemonians, as­ked him what aunswere he shoulde carrie backe: Thou shalt saye (quod hee) that I haue suffered thee, to speake whatsoeuer thou wouldst, & haue heard thee cōtinually without replying any word. And the great K Francis, K. Francis. 1. to an Embassador of Charles the fift Em­perour, who began his Oration with these words: Whē Scipio ariued before Carthage, said, Growe to your end, for we know wel enough he went not a foote but a horsback. The Athenians made a feast to K. Antigonus Embassador, Zeno. & among other called thither Zeno the Philosopher, who was held in great reputation: and for because he had not spoken one worde all the whole banquet, they asked him what they should say of him to their Prince: he answered, Speach hardly tempered. what you haue seene: because speach is hardly tempered, & as Bion said: it is vnpossible for a foole to hold his peace at the table, & it is not so dangerous stumbling with the foote, as with the tongue. Alexandridas Alexan­dridas, to one which made a verie good discourse, yet longer then needed. My friend, said he, you say as it ought to be, Cleomenes. but not as you ought. Cleomenes to a long Oration of the Embassadors of Sa­mos answered: As for your exordium I do not wel remember it, nor so consequently the midst, and I will say little to your conclusion. Philip king of Macedon. Of like sort was the answere made by K Philip to an other Embas­sadour. Wee haue not vnderstood your conclusion, because wee forgot your beginning. And after he had asked the Athenian Em­bassadors, if they desired ought els at his hands then to haue him their friend, & that they aunswered that they wished, that he had hong himself: he told them that hee which bare these wordes, was much more modest then the Athenians, who had not the discre­tion to keepe them in. And another was cast in the teeth, that for a drop of wit, hee had a flood of words: and that he which is liberal [Page 64] and abounding in words, is euer sparing in deeds. Salomon sayeth: He which hath knowledge spareth his wordes. Euen a foole when he hol­deth his peace is counted wise. Prou. 17.27. Which gaue occasion to men of olde time to write, Harpocrates. that Harpocrates was the superintendent, & correcter of mans speach, being drawen with a ring fastened on his lippes. And they ordained certaine ceremonies to vse men to scilence, & not to speake but vpon good deliberation. Other worshipped An­gerona the goddesse of scilence, drawen with her finger vppon her mouth, Angerona. shewing in what reuerence they ought to hold secrecie. It is written of S. Pembo, Pembo. that he was wont to saye, that hee had spent nineteene whole yeres, to put in practise the beginning of the 39 Psalme: I though I will take heede to my wayes, that I sinne not with my tongue: I wil keepe my mouth bridled. The Embassador of the Rhodes greatly accounted of before K. Ptolome, Psal. 39.1. that in his countrey weo­men were giuen to solitarines, & litle speach. To this commeth the custom which the Popes obserue, that when they receiue any Car­dinall, Custome ob­serued in re­ceiuing a Cardinall. they stop his mouth, & after certaine dayes that hee maye learne of his seniors, they open it againe. Iob also fearing to haue spoken too lightly, said that he would holde his hande vppon his mouth. And S. Ierom writeth how he saw some that in seuen yeres neuer spoke. Amb. lib. 2. de virgin. S. Ambrose cast the Christians in the teethe, for that the infidels in their temples, & sacrifices, vsed great scilence, but that Christians did not so. And to shew howe a secrete ought not lightly to be reuealed, Metallus. we haue the answere of Metellus a Romane Captaine, to one that asked of him his opinion: that if his shirte knew his counsell, he would presently throw it off, and cast it into the fire. Charles 8. The which our French writers haue noted to haue beene since that, Antigonus. the speache of Charles the eight. And Antigonus an­swered his sonne, demaunding of him when he shoulde goe fight: Art thou afraide for not hearing the sound of a trumpet? for it is a verie harde matter, not to publish what one hath heard, which maketh vs often times, lose manie good occasions. As an indi­screete worde of one man, K. Lycima­chus. hindered the whole citie of Rome, that it was not deliuered from the tyrannie of Nero. King Lycimachus asked Philippides, what hee woulde haue him graunt vnto him: hee aunswered, Prouerb. 25.3. what it will please you (Mileeche) to parte with so it bee not any of your secretes; Eccl. 27.16. for as it is written in the Pro­uerbes: The Kinges heart can no man search out, and a secrete thinge must bee concealed. And in Ecclesiasticus: He which discouereth secrets, loseth his credite.

[Page 65] Alexander perceiuing that Ephestion had red a letter, Alexander. Ephestion. whiche hys mother hadde sent him, with his signet closed his lippes, as who would saie, he ought not to disclose what hee had read. Pompey. Pompey suffered a finger of his owne to burne, because hee would not re­ueale the counsaile of the Senate. The like is noted in Papirius. And Plyny telleth of one, that cut out his tongue, and cast it at the face of a Tyraunt, because he would not discouer a conspiracie. One asked Anacharsis (who inuested his yonger brother in his kyng­dome) why when he lay downe, Anacharsis. he alwaies held his right hand vp­on his mouth, he aunswered, because he might neither reueale any secret, nor speake rashly: for that hee to whome one reuealeth it, Diodorus. gayneth the libertie of the other. Diodorus writeth, how the Egip­tians did euer cut out his tongue, that had disclosed any secret, or reuealed any practise to the enemies. And one Valerius a Poet was executed at Rome. King Seleucus, called the conquerour, Valerius. Soranus. hauing lost a battaile, fled by manie crooked waies, and in the ende ari­ued at a poore Pesantes Cottage, who gaue vnto him what hee was able to come by: in the ende he knew it was the king, and not be­ing able to keepe in his ioye, nor disguise with the king, who de­sired nothing but to be vnknowne, he guided him, into the high­way, where taking his leaue he said: farewell my Leeche Seleucus. K. Seleucus. The king made a signe to one of his companie to kill him: whereas if he had held his tongue, for a while vntill the king had better for­tune, he might haue bene highlier rewarded for his secrisie, then for his good cheare, for since that a worde issueth out of ones mouth as out of his hauen, there is no more harbour, A vvord es­capeth the mouth retur­neth not. where to shrowde, nor ancker to trust vnto, but in the ende bursteth against some rocke or goulfe, to his great danger that suffered it to passe. And as the Vyper is torne asunder, when she bringeth forth her li­tle ones, so secretes comming out of their mouthes, that are not able to conceale them, doe but vtterly vndoe and ruine suche, as haue reuealed them, and thorough the intemperance of theyr tongue cast themselues downe headlong, as one made an exam­ple of cruell beastes, that were penned vp, who if they once goe a­broad, dyd much harme, and oftentimes men were constrayned to kill them. In the time of Augustus one Fuluius, Fuluius. for hauing dis­closed a secret to his wife, caused themselues both to be put to death. And Quintus Cursius sheweth what great punishmentes the Persians ordained for the like. Amasis king of Egipt, Qu. Curtius. lib. 4. Amasis king of Egypt. sent vnto Pittacus, one of the seuen wise men of Greece, that was come to see [Page 66] him, a mutton, willing him to send backe that peece which he ac­counted as best, and that which he iudged to be the worst, in steede of the two peeces so differing, The tong the best and vvorst peece of the body. hee sent vnto him the tongue, as the instrument both of the greatest good, & greatest harme that might be: and that therein (as it is sayd among great wits) consisted moste excellent vertues, and notorious vices: as it is written in the Pro­uerbs, Prou. 13.3. that death and lyfe are in the power of the tongue, and that he which keepeth his mouth and his tongue, keepeth his soule from tribulati­ons. Let vs then I pray you consider that we haue two eyes, and two eares, but one onely tongue, and that to inclosed within the teeth, and lipps, betweene the braine and the hart, seruing as their truche man, The seat and piece of the tongue. hauing aboue it the instrument of all the sences, the eyes, the eares and the nose obedient vnto reason, to the end she put foorth nothing, before shee haue taken counsell of the sayde sences her neighbours, and of the inward faculties of the soule, which are the vnderstanding, and reason placed within the brayne: whereby we maye easely iudge how faultye they are, who are so lauishe of their tongue, before they haue fully pondred and considered, what they ought to speake. Homer. Homer blamed Thersites, for too much speaking, and praysed Menelaus, because he spoke little. The which Plutarque did of Phocion, Phocion spoke better then Demosthenes. by whom it was wrytten, that he spoke better then Demosthenes, because when he spoke in few wordes he comprehen­ded much matter. The sayd Demosthenes likewyse termed him the knife of his wordes. And was wont to say, that such as knew much spoke little. Pericles. Pericles before he mounted into his cheyre, was wont to pray vnto God, that no word might escape his mouth that ser­ued not to the matter he had in hand. And Zeno reproched a great prater, Zeno, in that his eares was founded vpon his tongue. And to an other he sayd he was borne of a druncken father: Drunkennes subiect vnto much babling The Pie con­secrated to Bacchus. for drunckennes is myxed with this vice, that it causeth one to speake more then ap­pertayneth. The Pye in this respect was consecrated to Bacchus. Certayne of auncient tyme sayde that wine descending into the body, caused the wordes to ascende. Ecclesiasticus called, the com­prehending of much in little speach, Eccle. 22 good musique. We must then set before our tongue the bulwarke of reason, which hindreth flowynge, and the slypperinesse of inconstancie. And as ryders when they breake their coultes, firste teach them to haue a good mouth, Cato of the Greekes and Romanes. and obey the brydle: so ought we to teach our children, to heare much, and speake little. Cato sayde of the Greekes, that [Page 67] their speach came but from the teeth outwarde, but the Romanes spoke from the hart, (as Homer wryteth of Vlisses,) and in his youth he sayde hee refrayned from speach, vntill he knew how to speake well: and that it was the propertie of Lelius to speake too muche. And if there proceeded but this benefite vnto a man which had once gayned this reputation to bee accounted, discreete in his speach and true, that he is beloued of God and men, hee is honou­red and beleeued in what so euer he sayth, he goeth with his heade lyfted vppe; and contrarywyse he which is once caught with a lye, or is a pratler, is hated, blamed, and destitute of friendes, looseth his credite, and meanes to teach, it were sufficient to make vs to embrace the truth, and shunne lying. And whereas Caesar in his commentaries founde fault with the french men, because they re­ceaued for certayne such brutes as ranne vp and downe, Caesar. Comment. lib. 6 and vn­certayne aduertisementes whereof shortlye after they repented, as before I touched: it were very requisite that that order which he then wryteth to haue beene obserued, were at this present practi­sed, that hee which had learned ought that concerned the state, Counterfaite nevves shoulde presentlye make relation to the magistrate, and not speake thereof to anye other personne: for that sayth hee we haue often seene by experience that men beeing light and ignoraunt, easelye made them selues afrayde with false and counterfaite newes, which ledde them to a resolution to vndertake matters of im­portaunce, and daungerous, To be silent is dangerous. as wee haue sundrye examples of our tyme: and all histories are full of the misfortunes which haue happened to such, as haue spoken, enterprised, and beleeued too lightly. Moreouer in some cases to bee silent is as daungerous, as if anye knowe anye conspiracie, agaynste their countrey, or kinge, or anye that mighte greatlye preiudice their neyghboure they ought to discouer it. To them lykewyse, whose dutie is to teach Vertue, and reprehende vice, and to preache, silence is forbidden both by GOD and the lawes. And as Saint Am­brose learnedlye wryteth, if we muste render account to GOD for euerye idle worde, so muste we lykewyse for our idle scilence, if at anye tyme wee haue omitted (accordinge to oure duetye,) to instruct or correct oure neighbour, there by beeynge able to tourne him from his euill waye or errour. Wee must lykewyse consider the time and place to speake, or hold [Page 68] our peace: Circumstan­ces of time and place to speake. as it is written that Socrates being requested at a feast that he would speake of his arte, had reason to aunswere, it is not now time for what I can doe, and that which the time now requi­reth can I not doe.

CHAP. 16. That as well of friendes as enemies one should learne the truth.

By friends, & enemies truth is discerned from falshood DIuers haue written, that the better to discern trueth from falshoode, it were requisite to haue either very entire friendes or enemies: for these meaning to anger one, do vpraide, and blame whatsoeuer seemeth vitious vnto them, and as out of a watche discouer suche imperfections as oftentimes men doe not thinke on, and so are a meanes that they are corrected. Xenophon. Philip King of Macedon. As Xenophon writeth that a wise man is able to reape his pro­fite by his enemies. And Philp king of Macedon said, that he was bound to the Athenians which reuiled him, because they were an occasion to make him the more vertuous, and aduised, and enforced hym all hys life long, both in his actions, and wordes to make them ly­ers. And in truth they are a cause, that maketh men contain theyr fashions and maners, The profite vvhich men reap by their enemies. Scipio. as in a straight dyet. And this habit that one vndertake nothing vpon the suddaine, cleane taketh away all occa­sion from our enemies of mocking vs, or reioysing: For this cause Scipio answering them that immagined the estate of the Romanes to be in verie great suretie, the Carthagenians being ouerthrowne, and the Acheens subdued, said, Nay now are we in greatest daunger, ha­uing taken away all those, whome either we ought to reuerence, or mought iustly feare. A Lacedemonian captain, answered to the com­plaint of a Athenian: If the Athenians tooke good heede to what they did, they should neuer be troubled nor neede to care, what the Spartiates reported of them. Contrariwise friendes, I meane without flatterie or disguising, The profite of friendes. Euripides. Diogenes. declare freely what they thinke a­misse, and il beseeming. Which mooued Euripides to exhort men to get such friendes as would not spare them: As Diogenes saide that other dogges vsed to bite their enemies, but he his friendes, for their owne good. And such an amitie, which is a beneuolence, a conformitie of wils and pleasures, and a desire of the good of an other ioyned with vertue, Amitie. is (as som haue said) a beast of the com­pany, [Page 69] but not of the troupe, because there be very few true friends. Menander. And Menander sayde not without cause that he was happye, that could meet but with the shadow of his friend, Eccles. 6.16. who is called by Ec­clesiasticus a tresure, and the medicine of life. Pithagoras. Plato. A man must not shake euery man by the hand as Pithagoras sayd Plato wisely discoursed how the greatest of all euilles doth spring vp with vs, and that we desire not to be deliuered of it, to wit that euery man loueth him selfe, Loue of it selfe is blind & delighteth in his owne opinions: because loue is blinde, and one easely deceaueth him selfe, in what he loueth, being preuented and abused thorough fansies before conceaued. Therefore he sayde it was very requisite to shunne this foolish loue, The simili­tude of De­mosthenes. which taketh from vs our iudgement. And the similitude which Demosthenes made is very true, that as the payne in the eyes hindreth one from seeinge what lieth before his feete, so the first conceates and fansies, obfu. scate the vnderstanding. Wherefore to the ende we may see the na­ked truth, we must be voyde of all passions, louing to heare of our faultes and to bee corrected, To be war­ned by our freindes. which the wise man esteemeth as a chayne of gold about ones necke, and ought rather to desire it might proceede from our friendes, then from our enemies, because wee must eschew vice, led therevnto thorough vertue, and shame, and not by the contrarie way, or by feare. And it is a great deale bet­ter to abstaine from doing ill following the counsel of our frends, then to repent our selues for hauing done ill, when we see our sel­ues accused and blamed by our enemies: and such warninges as goe before disorders, are a great deale more fit, and render better fruite then such as follow after.

CHAP. 17. That it is needfull to read histories, there to see the truth which one is afraid to speake, with aduise vpon the reading of all bookes, and of the con­questes of French men, of the meanes to keepe them, and to assure a victo­rie, of the dutie of a captaine, and of that which is to be considered, in ex­amples and alterations.

DEmetrius gaue counsell to Kinge Ptolome, that hee shoulde diligently reade such bookes, as intreated of the gouernmentes of kingdomes, and segnuries, Knowledge of histories necessary for princes. to the end he might be instructed in those thinges, which men dare not so freelie, deliuer them selues to princes: for the penne is of a more free condition then the [Page 70] tongue. We reade likewise how the Catoes, Aemiles, Scipios, Caesars, and sundry other Emperours, haue beene so studious in readinge of them, that they haue copied out with their owne hande, whole histories, and euen them selues composed suche as were in their owne time. And haue bene more curious to haue of them in their handes, then their swoordes by their sides, to the ende to ioyne the written discipline of war, To take coū ­sell of the deade. with the practise of the wars. For this cause Alphonsus sayd of Qu. Cursius, that he was soner healed by his history, then his Phisitions, and that he tooke counsell of the dead. Which Ferdinand king of Spaine likewise said by Titus Liuius. And the reading of Xenophon moued Scipio to vndertake those prowesses which he performed. And the great Selim hauing caused Iulius Cae­sars commentaries, to be translated into his owne tong, and heard them, Caesars com­mentaries translated by the commaū ­dement of Selim by imitating of him he knew the greatest parte of Asia and Africa. And the sayd Iulius endeuoured altogeather to imitate A­lexander, who likewise set Achilles before him selfe as an example. And the Emperour Charles the fift, had in hand the historie of Phi­lip of Commines. Laurence of Medices surnamed the father of lear­ning, The loue the weomen of Bavire bare to their hus­bandes. recouered his health in reading the historye of Conradus the Emperour, who resolued to make Guelphe the Duke of Bauire to dye, and to ruine both the place, and the inhabitantes of the citie, which hee had longe time besieged, in the ende ouercome with the intercessions of the weomen of the citie, suffered them to de­part, their liues and baggage saued, with all that they could carrye vpon their owne sholders: but leauing all their goods they carried their Duke, their husbandes, fathers, children and friendes, as many as they were able: of which the said Conrade conceaued such con­tentment, The monu­ments of our auncestors inflame vs to vertue. that hee gaue pardon both vnto his enemie, and all the rest. And if the Fabians and Scipioes, as Polibus and Salustus haue wit­nessed, haue beene greatly enflamed to vertue, when they haue be­held the statuas and monumentes of their auncestours, and by the remembraunce of the high feates of armes which they moste pros­perously haue atchieued, this flame encreased in the heartes of ge­nerous personnes, and was not quenched vntill such time as their vertue had equalled their glorye, Themistocles awaked through the trophees of the Miltiades. and high renowne: and if Themi­stocles sayde that the victories and trophees, of the Miltiades kept him, that he could not sleepe: how much more ought it to pricke vs forwarde, when we reade in histories of the prowesses and mag­nanimous feates that haue beene consecrated to immortalitie, and more liuely representing such manners, counsels, occasions, and [Page 71] meanes as haue beene helde in enterprises and executions of braue attemptes, togeather with the euentes, the better to resolue in all affayres, and to iudge what we ought to follow, or flye in like occurrence of humaine accidentes? And there maye Princes learne without hasarde, expense, or daunger, how deeply they are charged: and the better impresse within their memorye the pre­ceptes eyther of politicke lawes, or of the art of warre, then they shoulde doe in Philosophers bookes, seeing what praises are gy­uen to the well doers, and what blame and punishment to the wicked, as in the middle of a Theatre. And they are awakened, to take the way of vertue, as out of a trompet of honour, and the seedes thereof are taken out of the valour and gentlenesse of oure auncestours. And albeit there be great difference betweene the actions of our auncestours, and ours,, yet we ought to follow, and practise according to the reason, by which they haue guyded their inuentions, carrying the like spirite, iudgement and hardinesse that they did. And since that as Seneca hath written in the firste booke of his Epistles, if one haue a minde to doe ill, and espieth one present by him that will be a witnesse thereof, he sinneth the lesse, so is there no doubt but manye tyrauntes haue refrayned the executing of a number of mischiefes they haue determined, Feare of blame and dis­honor cau­seth the wic­ked to re­fraine. for feare of the spotte which a historie woulde staine them with. As Democritus likewyse rehearseth, how manye kinges of Aegipt haue heene brideled from committing of euill, fearing a custome which the people had, to oppose them selues to the pompes and magnificences, that were wont to be celebrated at the obsequies of their good kinges. Without histories, Custome of Aegipt. Diod. lib. 2 [...]. cap. 3 we are neuer able to know the benefites which GOD hath bestowed vppon men, nor the chastisementes with which he correcteth the wicked: nor the beginning, progresse, and successe of all thinges, nor the mischeefe which both the publique and particular weale suffer, nor what doctrine is more auncient, and to bee followed. For this cause Cicero calleth it, the light of trueth, the witnesse of tymes, the Mistresse of lyfe, the Messenger of antiquitie, and the life of me­morye preseruinge from obliuion deedes worthye of memorye, atchie­ued thorough longe processe of tymes. And this same seede of vertues, whiche Plato sayeth is in oure spirites, lyfteth it selfe vppe thorough the emulation of them, whiche haue beene suche as wee nowe are: And wee doe gayne more [Page 72] by reading thereof in our youth, then by whatsoeuer is either at­tributed to sence, Charlemagne. or experience of old men, or to suche as haue beene in farre voyages. It is written tht Charlemagne, woulde euer haue a history read vnto him during his meales: and that, percea­uing the small regarde the auncient Gaulois had, of setting downe the monumentes of their auncestors in writing, Songs containing the high enterprises of vertuous persons. he caused certaine songes to bee made, commaunding they shoulde teach their chil­dren to singe them by hart, to the ende the remembraunce therof might endure from race to race, and that by this meanes other might be stirred vp to doe well, and to write the gestes of valiaunt men. Which they say was likewise obserued by the Indians, and Homer writeth the same of Achilles. And the like is mencioned in the 78. psalme. And Caesar in his Commentaries, Lucane and Taci­tus, maketh mention of certaine philosophers, that were french men, Bardes. called Bardes, which song the praises of valiaunt men, and the blame and reproch of lewde persons, tyrauntes and base minded: and Polibus sheweth that a historie doth teache and prepare the way to the affaires of Policie: and to carrie well the chaunges of Fortune, Tyme left. and to know what we are. And if that which Plinie wri­teth be true, that all that time which is not imployed to the study or exercise of good things is lost: and that which Seneca hath writ­ten, that they are all fooles, that in this greate scarcetie of time which is bestowed of them, learne but matters superfluous: Wee ought much to lament, that the desire which the common sort haue to histories, Fables and olde vvyfes tales. is an occasiō that they giue themselues to fables and old wiues tales, where is nought els but a vaine delight with­out anie profite: where as in histories, besides pleasure, there is great learning, to teach vs not to vndertake vppon the fiske and flying, either any warre that is not necessary, or any quarrels, suites in law, or other affaires of importaunce. And we see how manie mischiefes, Prudence re­quired in rea­ding histories losses, and faultes, ignoraunce hath beene the cause of. But Prudence is greatly required, especially in holy histories. For there must we confrant the examples to the commaundementes of God: because the very saints them selues haue had their faultes which we ought not to follow, and the holye scripture is a good looking glasse, which representeth as Saint Augustine saide, thinges as they in deede are, setting before vs vertues to follow them, and vices and imperfections to shunne them, and to praise the mercie and bountie of God in that he couereth them. And as touching the prophane, we must carry the like iudgement, and therein con­sider [Page 72] the particularities, the causes, the conduct, and Prudence which men haue vsed, and the fortune, and successe that hath pro­ceeded from aboue. It shall not here be amisse, for the readers, if I admonish them not to take for good monye, not to account all that which prophane aucthours haue writen as articles of their faith, All prophane authors write not trulie nor indifferently to trust therevnto without examining them further. I comprehend herein all such, where they which can see clearely may discouer lies and vntruthes amidst good things, and some beastes come from a pensell, and not by nature. Therefore we must apply thereto a good sife, to sifte, and seperate, the one from the other. And me thinketh what knowledge soeuer those bookes teach vs, is verye small if one bee not acquainted with the vse and practise of the world, A reader of histories must not be too quicke of be­liefe nor too credulous. and be likewise accompanied with a iudgement, and quicknes of spirit. And it was verye wisely written by Aristotle that in reading of histories a man muste not be of too quicke a beliefe, nor too incredulous, for feare he take not false for true, or els profite no whit at all. And what color or disguising so euer, men set on to flat­ter great ones, they which prie narrowly into their behauiours, & take their counsels and actions in time of peace and war, are not deceaued: and discerne toyes, and cauillinges amidst deepe coun­sels, and do discouer pretexts, cloaking, and occasions, with the true causes neuer hauing their iudgement there by deceaued, re­ferring and examining all things to the rule of the holy scripture. The holy Scripture the rule of all thinges. Besids we ought to esteme most, of such histiographers, which haue had least passions, and partialitie, and the best meanes to discouer the truth, either beeing there them selues in personne, or hauinge certaine intelligence from them that were present, men of faith, and sincere iudgement, speaking without affection: to the ende they set not out fables, and lies, as many of our time haue done: and that which they steale from other, is as a precious stone, ill set in worke. It were also requisite, they should be conuersaunt, and nourished in affaire of state, VVhat vvriters soonest to be credi­ted. and acquainted with the proceedinges of the worlde: and not giue them selues so much to pleasure as to speake the truth, not beeing inough not to write false, but to de­clare the very truth, without anye partialitie at all. For if in anye one place, a writer be founde a lier, the rest of his historie is cleane reiected as Alexander the great was wont to saye. It is also neede­full to obserue, what sundrye Italians, Spaniardes, Fleminges, as Al­mames, of an enuious malice, and want of right iudgement, haue euen enforced them selues to praise their countrie, and couer [Page 72] their faultes, Enemies en­uying the frenche. and diminish the greatnesse, and excellencie, of mat­ters done by the french men, to the aduancement of whole chri­stendome, Affections & passions of men staine the trueth. and profite of sundry nations. And it is no straunge thing to see how much the passions and affections of men doe staine the truth, which is the very eye of histories, ( Polibus him selfe reherseth the exāples of sundrie historiographers before his time) and discouer contrarieties betweene them selues, and by other greater authours then they are condemned of lying, as we haue marked in the Spaniardes before, which haue written the history of the new world, and of the west Indies, who couer and make lesse, their owne excesse, and incredible vilanies, the greatest part of them beeing reuenged and punished thorough the iust iudgement of God. The Englishmen haue somewhat runne awry, in hand­ling the affaires on this side the sea. Paulus Iouius, was wont to say, that to doe fauour to such great personages as gaue him pensions, he set thinges downe, in such sort as they that liued in that time, were well inough able to discouer them, mary the posterity should hold them for true. And in truth sundrye historiographers of all times, thorough ignoraunce, hatred, couetousnes, or ambition, take a colour to warrant their lying and disguising, vpon a beleefe they haue, that few shall bee able to discerne their coseninges. And for because thorough this error of discourse, they name sun­dry wise and prudent, which in deed haue beene most wicked, and blame french men that haue bene vertuous, of a good conscience, and haue ended their liues honestlye, and laudablye, condemning them of fole hardines and vice, men ought therin to carry a good sound, and right iudgement. Considering that such authours doe not alwaies measure, Not to iudge things accor­ding to the euent. the maners and actions of men according to the vnmooueable rule of the worde of God, and morall philoso­phy, nor distinguish the vitious by the intention or conscience, but onely by the issue, dexteritie, and industrye, or rather subtiltye of such as know how to applie each thing, to the end which they pre­tend, neuer regarding whether it be honest, laudable, and iuste or no. They do not in respect of the french men referre any of their actes at all to vertue, if they be not led thereto by that which they account prudence, but rather to rashnes: as they doe in regarde of their owne nation, imputing their owne actes of cowardnesse, basenes of minde, disceat, dissembling, treason, crueltie, disloyal­tie, infidelity and ambition, to wisedome and prudence. Neuer­thelesse here we may well consider for what cause, they haue made [Page 72] the like comparison of french men that Antigonus did of Pirrhus, to a gamester, whome the dise fauoured well, but knew not how to serue him selfe, of those chaunces that happened vnto him: To make conquests assu­red. (for that loke what he got by the effect, he loste thorough, hope, coue­ting in such sort what he had not, that he cleane forgot to assure himselfe of what he had gained) because they are more ready to get then wise to keepe, and that by feates of armes they make braue conquestes, but they preserue them but a while, not knowing that a countrye conquered by such as obserue not discipline, is both vnprofitable, and hurtfull. Therefore they coniecture, that valour and dexteritie in armes, is a greate matter: but that nobility not brought vp in learning, nor in reading of histories, hath not this wisedome to moderate it selfe, and to prouide by suche meanes as they ought to take, to bee able in peace to conserue what they haue conquered, and suffer themselues to bee led by the coloured wordes of their enemies: who after that the firste fire, and french boyling is extinguished, they know wel inough how to vse their occasion, and serue their owne turnes, with the ignoraunce of such as esteeme nought but armes, without running ouer, the courses held by their auncestors, in keeping their conquestes, and vsing of their victories: as we haue but too manye examples, which is the cause that Caesar writeth in his Commentaries, Comment. li. 6 that french men are more hardie and couragious, then fine in warre, (which they make great account of) ioynct, that they giue them selues more to the hope which they take of conquering, Men differ from beasts by reason. then they doe to anye feare of losing. Euery man confesseth that men differ from beastes in reason: if this good nature be not manured, with the reading of histories & good letters, what other thing is it thē a pretious stone hid in a donghil? Cassiod. lib. 1. We ought to account the saying of K. Theodoric true, that what was begon with good aduise & prudence, & preser­ued with care, is of long lasting & strong. And if victories be not made sure with temperance, & prudence, they dim through some vnloked for accident, the glorye which was before gotten: and in short time loseth the whole fruit through insolency, carelesnes, Causes of losses. de­licacies, arrogancy, violentnes of taking vp of lodging, & yet to be well entreated, in capacity of a gouernor, couetousnes confusiō, & to make no distinction betwene persons, in giuing, taking away, or changing, and somtime a cōmandement amisse conceaued, an or­dinance ill executed, rashnes, & vanity of speach, carrieth the victo­rye awaye cleane vnto such, as before seemed already vanquished. [Page 72] And a marueilous prudence is required, to foresee an innumerable number of other accidentes in matters of warre, and sometime to apply counsell to necessitye: beeing no lesse the dutye of a vali­aunt Captaine to shew him selfe wyse in his actions then coura­gious, to the end hee approoue, deliberation lesse difficile, and daungerous, and cleane reiecte all rashe counselles attendinge likewyse the oportunities of times, and ripenesse of occasions, not for all that presupposing for certayne, those perilles that are vncertaine, beeing more afrayde then he ought, calling hope no lesse to his counsell, More laudable to keepe then to gette then feare. Cirus likewise in the ende of the seuenth booke of the Pedion of Xenophon, thought it a matter more laudable to keepe then to get, because often tymes in conquestes is nothinge but hardinesse, but a bodie can not conserue what hee hath taken without temperaunce, continence, care and diligence besides valour. And as it is a greater greefe to become poore, then neuer to haue beene riche, so is it to lose, more bitter, then neuer to haue gotten. I doe not thinke that garrisons serue to so great an ende, as if the conquerours shew them selues meeke, and louers of good thinges: and that no thing can succeede well to suche as abandon vertue and honestie. Aristotle dedicatinge his Rhetorique to Alexander, writeth vnto him, that as the bodye is entertayned thorough a good disposition, Vse & pra­ctise. so is the witte by dis­cipline and erudition: which were the causes that not onelye hee had euer an addresse to doe well, but also to conserue what he had gotten. It is likewise requisite, that we put the sayde reading in vse and practise, thereby to becomme more vertuous, wise, and aduised, and that we conferre, thinges passed with the present and such as might ensue: and to apply examples, to the rule of veritye, iustice, Aug. cap. 131 mor. epise. and equitye. And albeit that Sainct Augustine, attributed much to histories, yet doth he adde, that hee can not see how all that which is written by the witte of man can bee in euerie point true, consideringe that all men are lyers, and that it commeth to passe often tymes, Mens vvri­tings in all points can not be true. that they which follow the reason of man in anye historie, builde vppon the brutes of the vulgar sorte, and are abused by the passions of sundrie men, which report no­thinge of certayne. Notwithstandinge they are to bee excused, if they keepe a libertye, and write not to the ende to deceaue. But in the holye historie, they oughte to feare no such thinge since that it proceedeth of the holye Ghoste, and thence a man maye take out certayne witnesses and soueraigne arrestes. [Page 73] Now that wee may the better reape our profite out of Historyes, The begin­ninges and motife causes of al things as to be consi­dered. we must consider the beginning, and motyfe cause, of all enterpri­ses, the meanes which therin they haue held, and afterwardes the issue thereof, which cannot possibly be good proceeding from an euil beginning. And after hauing known the root, and causes ther­of, we must iudge what may happen in like cases, and consider o­ther circumstances which bewtifie the actions, and referre all to the glory of God, through whose bountie the euents haue succee­ded well, and gloriously, To prayse and thanke God for our good successe Rom. 15.4. to the ende wee may render prayses and thankesgeuing vnto him, which are due vnto him; for asmuche as by weake and vyle persons, hee oftentimes compasseth high, and mightie things. VVhatsoe­uer is vvrit­ten, ought to serue for one learning. And because that whatsoeuer thinges are written afore time, are written for our learning, We ought to apply vnto our selues whatsoeuer we read, and to behold as in a looking glasse our own affections: to the end we might follow good, and eschew euill, and cleane remoue from vs, all disguising and corruption, and aboue all things we ought to acknowledge the iudgementes of God, a­gainst the wicked, and contemners of his law. And for because that great dangers ensue those which indifferently gouerne them selues by examples. I thought good to aduertise, Examples. that it is dili­gently to be considered, whether there be a concurrence of lyke reasons not onely in generall, but also in particular. It is also ne­cessary to rule ones selfe as prudently, as they did whom we would imitate, and to demaund of God like successe. Mutations is common vveales. And in our enter­prises we must not onely consider, the superficies and beginnyng of thinges, but to looke more inwardly what may happen in time. We must not likewise take too exactly, what is written by ancient Historiographers, but conferre them with the newe, hauing regard to the great chaunges which happen in all countreyes: and that there are fewe Cities or Nations which hold theyr former name, nor their auncient seates, and fashions: otherwise we should wan­der awry, and iudge amisse. And this consideration of the vnsta­blenesse, subuersions, dissipations, and lamentable chaunges of sundry peoples and families, ought to prepare vs to beare all ac­cidentes sent from God: knowing that this life is but a sorrowfull exile, subiect to stormes, and continuall tempestes: This life but a sorrovvfull exile. and that there is no seate nor hauen sure, but in the heauenly and eternall lyfe, to the which the sonne of God, our Lord, and Sauiour Iesus Christ, hath prepared the way for vs, and let vs humbly beseeche him to guide vs therein.

CHAP. 18. That one ought not to suffer him selfe to be deceiued by praises, nor be carried away from modesty, and that honour dependeth vpon vertue, with aduise vpon the same, or vpon the reproches or lyes of the people: and how much it is requisite to commaund ones selfe.

Prases de­ceaue men. WHo so woulde not swarue from the truth, ought not to be mooued with praises, which for the most part are disguised: for as Sainct Augustin hath written, He which often praiseth one, abuseth him self, confirmeth an errour, and pro­ueth in the end a lyer: and he which is praised be­commeth thereby a great deale more vaine. And Dion sayd, the ouer great praises and honours out of measure carrie with them a misknowledge, lightnes, and in­solensie, yea among such persons as of them selues are modest y­nough: because they are perswaded that they deserue them, and e­uery man pleaseth them, and puffeth them vp as Xenophon wryteth, though in deed they might well be termed mockeries. And such excessiue honours, are neither more nor lesse, then as portractures ill proportioned, which fall to the grounde of them selues, as the three hundred statuas of Demetrius, which neuer engendred either rust or filth, Statuas throvvne dovvne and broken. beeing in his owne life tyme broken in peeces. And those likewise of Demades were bruysed, & made to serue for cham­berpots, and basins in close stooles: and so haue sundry other prin­ces their monuments beene serued. The inhabitants of the city of Pilles, Honours re­fused by The­opompus. in their counsels, ordained moste mightie honours for Theo­pompus: he wrote backe vnto them, that time was accustomed to increase honours moderately bestowed, and to deface the immo­derate. Niger. When Niger was chosen Emperour, they recited certayne verses in his praise: but hee sayde, that they ought rather to prayse Hanniball, or the prowesse of some other great captaynes, to the ende they might be imitated, and that it was a mockery to prayse men while they liued, which peraduenture might alter. And that there was great presumption, that either they did it for feare, or for hope to obtayne somwhat of them, and that for his part he ra­ther desired to be fauoured and loued during his life, and praysed after his death. Other were wont to saye, that they neuer acknow­ledged such prayses, but wished to God that they were worthye of [Page 75] them. Bracidas Bracidas his mother was highly commended for aunswea­ring the embassadours of Thrace, comforting her for the death of her sonne, affirminge that he had not left his like behinde him, that shee knew well ynough, that the citye of Sparta had manye Ci­tizens a great deale more worthie and valiaunt then him. As An­tigonus sayde vnto a Poet, who called him the sonne of the sunne, Antigonus. that hee whiche emptied his close stoole knew well ynough there was no such matter. The shadow shunneth those which follow it, and followeth those which shunne it, and so fareth it with prayse. Sigismond the Emperour, stroke one that praysed him too much, Sigismond. Iustinian. saying that he bitte him: So was it likewise reported by Iustinian. When they offered to Titus a crowne of golde, togeather with great prai­ses, for his taking of Ierusalem, he aunsweared, Titus. that he himselfe was not the authour thereof, but that GOD serued him selfe thorough his handes, in that he made manifest his anger agaynste the Iewes. Fabritius. Timoleon. Antisthenes. As much is sayde of Fabritius, for the deliuerie of Greece, and of Timoleon, for restoring Sicilie to libertye. And Antistenes com­maunded his children, neuer to conne any thankes for praysing of them: for often tymes it is with men as with an number of beastes, which suffer a man to doe with them what he will, yea to tumble and drale them on the grounde, as long as hee tickleth them. Galien entreating howe the sickenesse of the minde might be discerned wryteth, Galien. that he learned of his father to despise glo­rye, as an intisement to euill, and ennemye to truth. Offices and dignities cal­led charges. And Iose­phus wryteth, that honours bestowed on young men, are as matches of follie and rashnes. And in our french tongue we call offices, and digni­ties, charges. And Varro in his fourth booke of the Latin tongue writeth, that this name of honour proceedeth from a name which signifieth an honest burthen, which bindeth vs to doe well, and to take care, and trauaile: Honours. because that prayses are alyed with ver­tues, and are as the badge thereof, and followeth it as the shadow doth the body. The auncient fathers haue likewyse noted, that in the holy scripture, the triumphes and honors of the common sort, are not termed glory, but only vertuous actes. Glory. The temple of glory ad­ioyning to that of vertue And Cicero in his Tus­culanes questiōs defineth glory to be a cōsent of praises, by vertuous men, which iudge without corrupting vertue: for they which are of good iudgmēt know better our valor then the grosser sort. And there was some mistery in that the Romans builded the tēple of glory, adioyning to that of vertue, throgh which they must of necessity [Page 76] passe that will goe to the other: as if one would say that there were no honor without vertu. Epictetus. Epictetus said likewise that glory, and ver­tue wer two sisters which could not be seuered one from the other. And Cicero calleth prayse the hyer of vertue. Cicero. Salomon. Ecclesiasticus. 10. And Salomon in his Pro­uerbes writeth that the noblenes of yong men is their vertue. And when it is saide in Ecclesiasticus, that the lande is happie when their king is noble he meaneth therby vertuous and not yong of vnderstanding. The which is well marked in the first law de cond. in pub. hor. l.x.C. & L.I. de dignitat. l. 12. C. Marius mayntayneth in Salust, that they may be called noble and gentle, Marius. which are moste honest, and vertuous: and that all nobilitie proceeded at the first from vertue. And it is better to bring it into a mans house, than to diffame it, when hee found it already there. And the glorie of our ancestors serueth vn­to the posteritie as a light which suffereth neither good nor euill actions to lye hid. Maiestie pi­ctured. Some haue pictured Maiestie apparelled with a cloake of admiration, tissued, with great vertues and honestie, the markes whereof are in her gesture and actions, and that great per­sonages ought to conserue and maintayne her. And they whiche commaund ought derogating vnto her or that is vniust, cannot excuse themselues of high treason, and diminishing her Maiestie. And sometimes it is a great honour, when benefites are not pro­portioned according to the valour of desertes. And it is farre bet­ter to be worthie of honor then to receaue it: Cato. as Cato said that he had rather one should ask him why he made not a monument for hymselfe, then why he had erected one. He said likewise that euery man, being well borne, and of an honest harte, ought to carrie in his minde and remembrance his nobilitie and his ancestors, to the ende he shoulde doe nothing worthie of reprehension, and might be ashamed of all actions of reproche. The auncient kinges of Fraunce vsed manie ceremonies in making of a knight, the better to induce them to all honestie, and aboue all thinges to keepe their faith and trueth, A knight. Maximilian. which custome as it is tolde me remayneth yet in England: and at that tyme euery man contented himselfe with a single promise. Maximilian the Emperour aunswered one that desired his letters patentes to ennoble him, I am able to make thee riche, but vertue onely to make thee noble. And there is great likeli­hoode that that which moued the Lacedemonians to sacrifice vnto the Muses, at suche time as they went to warfare, was to giue cou­rage to men to doe so well that they might afterwardes be pray­sed. Aboue all thinges wee must take heede of praysing our selues [Page 77] with our own mouth, as the wise man warneth vs. But if our life & holie conuersation do shew it, vertue shal euer be folowed with praise. I doe not for all that thinke that a wise man ought to de­spise the true honour, which consisteth in the good will of such as haue receiued any pleasure. Honour to be accepted. And from this reputation proceedeth faith and confidence, which pusheth men forwarde to the enter­prise of all good actions, and serueth as a rampiar against the en­uious. And it is to be excused in young men, Youth stirred vp to vertue through praise if they please them­selues in doing wel: because vertues do double and flourish in that age, and doe increase through moderate praise giuen vnto them. And the common wealth hath an interest, in making the praises of famous men to remaine engrauen, to serue for an imitation pric­king forward, & example to al ages. Pope Iohn the 23. said vnto the Cardinals, who had heard what was spoken in his praise, Pope Iohn. 23 that they mingled therin many things not true, & yet he tooke pleasure to heare them. Themistocles. And Themistocles being asked what musicke or voyce he desired most willingly to heare, sayde, such a one as praysed his vertue. Yet such as so loftily carrie themselues, are like such as brag they haue receiued false and naughtie monye. Remedy a­gainst praise and glorie. And that wee may not be abused, it is verie good to consider thoroughly the in­firmitie of man, the shortnes of our life, the defilings of our flesh, & that whatsoeuer is in vs to be praised, proceedeth from the pure liberalitie & loane of god, which is able to take all from vs againe in a moment; to the end that we containe our selues in modestie & humblenes of mind. Pyndarus likewise compareth the life of men vnto a dreame of a shadow, the which is as the Psalmist saieth, Psal. 62.9. & 144.4. more vaine then vanitie it selfe, and as a flower vanishing away. But because that many fearing to be falsely blamed of the common sorte, are thereby fallen into great inconueniences, I willingly would aduise quicke wits, not to surcease the pursute of a good enterprise, nor to vndo themselues through the feare of such a blame. Plutarque. As Plutarke said in his Proeme of the liues of Agis & Cleomenes, that hauing wel considered the accidents of the brethren named Gracchi, Gracchi. who hauing beene wel borne, brought vp, & nourished, and now attai­ned to the managing of the affaires of the common wealth & that with a verie good intent, yet were they both destroyed in the end, not so much through an vnmeasured desire of honor, as through feare of dishonor, the which for al that proceeded not, but from a great & noble hart. Vertuous persons in like sort, haue euer made small account, of counterfait wordes & false lyes imagining, their [Page 78] conscience, & the vertuous course of their life, & the behauiors of themselues before time, would sufficiently warrāt & defend them, & the contempt which one hath of a foolish word, maketh the en­uious cleane confounded: Demosthenes. and railing as Demosthenes saide, which maketh him neuer the worse against whom it is vsed, is not estee­med among any vertuous persons. That is to say, that the reputa­tion of a good man, is not diminished through any blame that is vniustly laid to his charge. And sundry of our kings were willing to meete with the quarels & lightnes of the nobilitie, that a man might know by good & sufficient proofe, The Lye. if the lye were well or yll giuen, to the end it might be iudged vppon whome it ought to fall. Titus Titus the Emperour was wont to say, that because he did no­thing that deserued blame or reprehēsiō, he cared not for any lies wer made of him. Fabius. As also Fabius surnamed the most high, answered some that rayled on him, that a Captaine & ruler in the field, who for feare of speaking, or of the opinion of the commons, ceased from doing what he knewe to be profitable, or to desist from a purpose fully deliberated of, & wherof he wel vnderstood the cau­ses & reasons, ought to be esteemed more faint, then he which fea­reth to proue his strength, when hee seeth occasion giuen for his aduantage. And chose rather that his wise enimy might feare him, then the folish citizens should praise him, & that being wel adui­sed he cared not for being accounted too fearefull or too slack. It is the lesson of Ecclesiasticus. Set not thy heart vppon euery worde that is reported. Ecclesiasticus. Plato. And Plato in Criton admonisheth vs not to regarde what euery man sayth, but what he saith that seeth al things, & the truth. And not without cause an auncient father said, I wil lose the verie reputation of an honest man, Cato. rather then not to be an honest man. Cato was accustomed as Plutarque writeth in his life time to bee a­shamed only for dishonest things, but euer to despise what was re­proued by opinion. S. Augustine attributed the death of Lucretia to her imbecillitie, Lucretia as fearing the euil opinion & suspition of the common sort. And there is no enterprise or execution so right, & worthie of praise, that is not subiect to the reproche & detraction of the ignorant, to the passions of the malignant & enuious, & to rash iudgements. A good con­science. For this cause in al our actions we ought to cō ­tent our selues with a conscience well informed. And but that I feare I shoulde be too tedious, I coulde alledge a number of most notable examples, of the inconueniences that haue happened as wel to them of old time as of ours, for esteeming more the iudge­ment [Page 79] of the ignorant then the truth. Which detractions K. Deme­trius was wont to say, he cared not for, K. Demetrius not esteemed them better then a fart, not much passing whether it made a noyse before or behind, aboue or below. Marius likewise spake wisely in Salust, Marius. how no report was able to offend him, because if it were true it woulde sound to his praise, if false his life & manners should proue it con­trarie. By this discourse I desire to impresse into the nobilitie a sound iudgemēt, of true honor, which is engendred but by vertue & good deedes: and to make them laye aside that foolish opinion which they haue of falshod, vnder colour whereof, vpon light oc­casion and offence they vndertake combates, neuer regarding the lawes of God, nature, ciuil, canonical, priuate, nor their owne sal­uation, or duetie of charitie, hazarding their liues, soules, goods & friends, for that stale, infected passionate, & fantastical tyrant, ter­med honor, neuer embrasing such meanes of concord as the lawes commaund. And remaine so stubborne & blind, that whereas the true honour consisteth in obeying God and his laws, in mastering ones passions, in louing, forgiuing, & succouring ones neighbour, they make it to be in disobeying of God & his holie lawes, going about to diffame, destroy, & murther their neighbours, & render themselues slaues to their owne choler. And how can that be ho­norable which God forbiddeth, detesteth, & condemneth to eter­nal death? And also to be meeke, peaceable, & reconciled to ouer­come wrath and passions, to aproch neere vnto God through his clemencie, and mercie, (which are the actes of vertue, and of true Christians,) how can these I say, breede vnto the nobilitie either dishonor or infamie? Considering that by the auncient discipline of warre, it was adiudged dishonest, & worthie of punishment, VVarly di­scipline. if one combatted with his enimie without his Captaines leaue, or if he left the place giuen to him in gard. And the auncient Emperors and Kings esteemed it a point of greater magnanimitie and nobi­litie to pardon and commaund ones selfe, then to be reuenged, & as a murtherer of himselfe, to laye open his owne life to euident peril. Wee proceede all of vs from God our creator, not of our selues: into his handes wee ought to put all our reuenges, Vengeaunce reserued to god as hee himselfe willeth vs: and not to make our selues the accusers, Iud­ges, and hangmen, of him, whome wee pretende to haue cast an eye vppon the shadowe of this delicate honor, as I haue els where touched, for the importance of this pernitious error.

CHAP. XIX. That without the trueth there is nought else but darknes, and confusion, and how much the Philosophers haue laboured to find it out, & how farre wide they haue beene of it.

Trueth in Po­licies and go­uernments. HE made no bad comparison in my opinion, that said, that pollicies, gouernements and kingdomes, were like an emptie lampe, or lanterne: and that the trueth was the match with the oyle, and the waxe, or the tallowe that gaue the light: for without this Sunne shine of trueth, there is nothing but darke­nesse and disorders in this life, and we may say with the Prophets, that without it, the people remaine lying in darkenesse, and in the region of the shadowe of death. And with Ieremie that the wise boast not in his knowledge, nor the strong in his force, Ierem. 3. Luke 1. nor the riche in his wealth, but that all our glorie bee to knowe him which is the verie trueth: for whatsoe­uer men maye alledge vnto vs, of victories, tryumphes, honours, eloquence, force, and other gyftes and graces, they are nought else if this trueth bee taken awaye, but as if one shoulde sayle in a darke nyght, among the floodes, rockes, and tempestes of the sea, Phil. 3.8. and in the ende prooue a sorrowfull tragedie. Sainct Paul iudged all thinges to be doung in respect of this knowledge, and the excellencie thereof, which hath lyen hidden manie ages, and made most clearely manifest, thorough our Lorde and Sauiour Christ Iesus, who hath imparted vnto vs the heauenly treasures, and hath beene made for vs, iustice, righteousnesse, life, sancti­fication, Philosophers of olde tyme haue not attained to the light of the trueth. and redemption. And albeit the Philosophers of olde time, attayned not vnto this light, yet did they not cease to pursue the shadowes thereof, of which in parte wee entreate, leauinge vnto the Diuines the deepe insight into this light, and maiestie of the essentiall trueth. The sayde Phylosophers, as Socrates, Plato, Democritus, Aristotle, Plinie, Architas, Tales, Tianeus, & an infinite number of other, haue made verie farre & long voiages the better to be instructed in this trueth, & in the knowledge here­of, to the end they might not ouerlightly beleeue or speake out of purpose. Tales. The said Tales being demanded, what distance there was betweene the trueth and a lye, aunswered, as much as betweene the [Page 81] eyes, and the eares; as if he would haue said, that we may boldly declare what we haue seene, but that often times one is deceiued, trusting vnto anothers report. And albeit, the said Plato, Aristotle, and other Philosophers, haue written many notable things con­cerning the vertues, yet haue they not declared, The ignorāce of the Philo­sophers. at whose handes they ought to be demaunded, nor whither they ought to bee re­ferred: neither haue they knowen the beginning of the corrup­tion of mans nature, nor the remedie of al euils, which is reuealed in the Gospel, by the knowledge of the trueth, and the adoption of the Christians, the remission of sinnes, and the promises, which giue vs a certaintie, of the fauour, blessing, and good will of our good God, whereof ensueth a good conscience, hope, and peace in the spirite, which consumeth all the greefe and sorrowe, as the Sunne doth the morning dewe. And there is none of the said Phi­losophers, except Plato, which was able to set downe, that the so­ueraigne good of man, was to be ioyned with God, but he had no tast at all what this coniunction meant, Mans soue­raigne good. nor the meane to attaine vnto it. And as touching the comfortes of the Philosophers, the complaint which Cicero made, in his Epistle to Atticus is true that the medicine is not of force enough for the disease, The Philoso­phers cōforts. & that neither the discipline, learning, nor bookes ought profited him. Which a body cannot auerre by the holy scriptures, as Dauid saide, Holy scripture Psal. 119. that hee was quickened, comforted, & instructed, & that they gaue light to idiots. And there is another manner of efficacie, then the drougg which Homer called Nepenthes, which he said was able to keep one from smelling yll sauours, & charme greefe, Homers Ne­penthes. vnderstanding therby a discreate speaker, & one able to apply himself, to the present af­fections, times & affaires: as more at large we haue before decla­red. Which maketh me to disproue, the opinion of Seneca, Seneca & Horace re­proued. which attributeth it to god in that we liue, but in that we liue wel to Phi­losophie; which in deede ought rather to be referred to God the aucthor of all good. Horace spoke as ignorantly, writing, that God gaue him life & riches, but that he furnished himselfe with a good and right vnderstanding. For God causeth the eye to see, the eare to heare, and giueth the right iudgement, both to will and to perfourme, Phylosophie the loue of wisedom. as S. Paul sayth, and he disposeth the pathes, & intentions of men. This word Philosophie hath beene interpreted for the loue of wisedome, and Ari­stotle in his second booke of his Metaphisicks, taketh it for the know­ledge of the trueth. Many haue noted great varietie, Aristotle re­prehended. ambiguitie & vncertaintie in the doctrine of Aristotle, and that he was ignorant [Page 82] of the most excellent things of nature, & vsed verie necessarie de­monstrations. The which men in time past wel marked, picturing behind his portracture a woman, which had her face couered with a vayle, Physis. named Physis, that is to say, Nature. And it is no maruaile at al, if all of them were not able to attaine to those supernaturall things, since that the most excellent treasors of nature, were con­cealed from them. The which ought to make vs admyre at Gods speach in the fiue last Chapters of Iob, discoursing of the mouings of the heauens, Iob. force of the starres, of the earth founded vpon the waters, & of the waters hanging in the middle of the worlde: and sundry other wonders which a body may perceiue, able to declare the knowledge of man to be verie ful of ignorance. The lyfe of the Paganes. S. Augustine compared the life of the ancient Pagans which were accounted so wise & vertuous, to a wandring course, & their argumēts to a glasse which is shining, but verie brickle: Concluding it better to halt in the way of truth, then to runne lightly without it. He wrote like­wise that their vertues were impure, & imperfect; because there is nothing good, without the soueraigne good. And where there is defect of the knowledge of eternal life, there vertue is false & mens intentions go awrie. The promises of God are certaine. And there is no man that can haue any quiet­nes of conscience, but through the promises of God (from which they were shut out,) & also by the inward obedience, required of God, by trusting in him, by repentance, righteousnes, & iustifica­tion of the faithful, by the free forgiuenes of our sinnes, by hope, patience, confidence in aduersitie, confession & giuing of thanks, & by referring al things to the glorie of God, & to charitie. And S. Chrisostom vpon the first to the Corinthians & fourth Homelie, Chrysostome. cō ­pareth the subtile disputations of the Philosophers to cobwebbes which breake & rent asunder with the wind, & speaking of a happy life, Rom. 1.22. were neuer able to attaine vnto it, and as S. Paul writeth, pro­fessing themselues to be wise, they became fooles. And not without cause Socrates in Plato, The lamenta­tion of Socrates. lamented that the Philosophers studyed more the contemplation of nature, & knowledge, then to liue well, or giue good precepts. And towards the end of the treatise of his lawes, as through a diuine inspiration, he giueth hope of the comming of one more excellent, more redoubted, and more holy then any man, whose office was to open the secrete places of truth, and the hidden fountaines, who should be folowed & honored of al men, which surely could not be vnderstood, but by our Lord Iesus Christ, which is the waie, Iob. 14.6 the truth and the life. S. Chrisostome setteth downe in [Page 83] the ranke of Philosophers, Aristides, Cato, Solon, Lycurgus, Epaminun­das, & sundrie other, who besides their knowledge, were excellent in matters of state & gouernement, (as was our lawyer Vlpian) and studied more to do good to euery one, then to bee conuersant in contemplation. For the Sophisters counterfait to be wise, Sophisters. & in deed their ende is but glorie, and proud boasting. And S. Augustine thought that all Philosophers were rather giuen to the seruice and searching out of the intelligences seperate, Lib. 10. Cap. 2 de ciuit. Dei. which we call angels & diuels, and which they called gods and spirites, then of the true God, albeit they confessed there was one only almightie, father of the Gods and men. And it is easie to gather out of their writings, Against Atheists and Epicures. how they confessed one only God in three persons, the Father, the Sonne & the holy ghost, and other Articles contained in the Apo­stles Creede, to conuict Atheists and Epicures withal.

CHAP. XX. Of disguisings done to Princes, and what is their duetie for their honour, and quiet of their subiects, and of the miseries of the wicked, of the ob­seruation of ordinances, and of that which maintaineth or altereth an estate.

PRinces were ordained of God, to be fathers, protectors, VVhy God ordained princes. and shephardes ouer the people cōmitted to their charge, to serue to main­taine their libertie, and to defende them a­gainst all iniuries, and to shewe them good example, to entertaine iustice and peace, to cause vertue, learning, sciences and good lawes to flourish, to prouide for the instru­ction of youth, to esteeme of the good, and chastice the wicked.

Plato did write, following the fixion of Homer, that children, Kings chil­dren. born of Kings were composed of a pretious masse, to be seperate from the common sort. And it is saide of Scipio, Scipio. and certaine other great personages, that they were descended from a diuine race; because God giueth particular graces to such as he setteth ouer others. Horace likewise named Kings Diogenes, that is to say, the generatiō of Iupiter, & Diotrephes, nourished by Iupiter, & Aristes, of Iupiter, which signifieth as Plato interpreteth, the familiars, & disciple in politike sciences. And Frederick is as much to say, as the k. of peace. And for as much as Artaxerxes Mnemon, delighted in peace, was affable and vertuous, the rest of the Kings of Persia since his time [Page 84] haue beene called by his name. And it is incredible, howe so ma­ny should fall headlong into so great dishonors and misfortunes, as we haue both seene and red of, had the trueth beene laide open before them. It is written that K. Lewys the eleuenth was wont to say, K. Lewys. 11. that he found euery thing within his kingdome, but only one, which was trueth. K. Lewys the twelueth, permitted al commedi­ans and stage players, to speake freely and to reprehend such vices as were manifest, K. Lewys. 12. to the ende they mought bee amended: And saide that for his own part he knewe many things by them, which he was not before witting of. Dyonisius the tyrant of Sicille, being retyred to Athens, Dyonisius the tyrant of Si­cil. after he was depriued of his kingdome beway­led the estate of Princes, but especially, in that men neuer spoke freely vnto them, and that the trueth was euer hidden and con­cealed from them. The Emperours Gordian the younger, and Dioclesian, The cōplaint of Gordian & Dyoclesian Emperours. made the verie like complaint that euery thing was dis­guysed and coloured vnto them, and that flatterers cast dust be­fore their eyes, making them beleeue, the euill to be good. That they were often times cosened, and solde vnder hande; that they put the sworde into the handes of furious magistrates, and besto­wed states & honors vpon vnworthie, couetous, & lewd persons: That they were caused to turne the day into night, and the night into day: That they were altogither conuersant, and brought vp, in delicacies, huntings, and other pastimes, whereby their mindes might be turned from remembring that charge which God had layde vppon them: and all this were they brought to doe, to the end that such flatterers as were about them, might the better at­taine to the depth of their deuises: And that oftentimes they were but Emperours and Kings in name, as if they had plaid their parte but vpon a stage, or had beene commedians. And that their coun­selors were the true actors, and reped all the profit & honor. It is likewise written in the rest of Hester, Hester. 16.6. that they which deceitfully abuse the simplicitie and gentlenesse of Princes with lying tales, make them selues partakers of innocent bloud, and wrap them selues in calamities, which can not be remedyed. Flatterers cō ­pared to the Syrenes. And flatterers haue beene compared to the Sy­renes, who thorough their singing entised all passengers vppon the sea, that heard them to drawe neere vnto them. Wee may verie well impute to such disguysinges, the great expenses which the Emperoures Tiberius, Nero, Caligula, Commodus, Domitian, Heliogabalus, and sundrye others, haue foolishlye spent vnder a colour of liberalitie, and the better to maintaine their pro­digalities, [Page 85] put to death and impouerished many: K. Antiochus. which prodi­galitie we very well may terme a kinde of lying. King Antiochus in hunting lost his way, and was constrayned to retire to a poore Yeomans house of the countrey, who not knowing tolde him all the faultes that he, and his fauorites had committed: to whom at his returne he declared, that he neuer vnderstoode the trueth vn­till that night: and euer after he carryed himselfe most vertuously. We reade of sundrie our kinges of France who haue done the like: and of some Emperours, who haue disguised themselues, thereby the better to vnderstande what the people spake of them. Eugenes pope Platina writeth of Pope Eugenes, howe he sent certaine rounde about the citie, to espie what men most blamed eyther in him or his, K. Lewys the grosse. that it might be amended. King Lewys the Grosse, which builded S. Victors disguised himselfe often times, the better to be informed of the truth. And king Lewys the 12. as Charlemagne, K. Lewys 12. and Saint Lewys had doone before him, tooke great pleasure to vnderstande the com­plaintes of his subiects applying thereto such remedie as their case required. And for this cause hee obtayned the name of father of the people, and his memorie is more famous to serue for an ex­ample to the posteritie, then all the conquestes and victories of o­ther kinges. Sundrie of our kinges in the beginning were greatly blamed, for that they suffered themselues to bee so muche gouer­ned by the principall of their court: and some haue beene resem­bled to golden images, that are guilded and shining without, but within are full of rust, cobwebbes and filthinesse. For the crowne doth not take away the passions nor griefe of the spirites, Ptolome. but ra­ther doth it diminish the true pleasure. As Ptolome seeing certaine fishers sporting themselues vpon the sea shore, wished he were like one of them, adding that monarchies are full of cares, feares, Charles the 4 and 5. Seleucus. mi­strustes, and disguysed miseries. Which also Charles the 4. and 5. Emperours were woont to say, desyring to leade a priuate life. Se­leucus before that did the like, adding that if hee shoulde cast his crowne into the high waye, there would bee none founde, that would take it vp, knowing the charge and griefes that euer did ac­company it. Adrian Pope, And Pope Adrian sayde that he thought no estate so myserable nor so daungerous as his owne, and that hee neuer en­ioyed a better or more pleasant time, Traian empe­rour. then when he was but a sim­ple monke: and Traian the Emperour wrote vnto the Senate of Rome, that hauing nowe tasted the cares and paynes which the im­periall state led with it selfe, he did a thousande times repent that [Page 86] euer he tooke it vpon him. Homer. 2. ili­ad. Homer fayneth all the gods to sleepe except Iupiter, who was altogither exempt from sleepe. Saint Chri­sostome vpon the second to the Corinthians, An arte of great difficultie to com­maunde and rule vvell. Dioclesian. & 15. homely, sayd that to gouerne and cōmand wel was the greatest and most hard art of all, as his fault is more daungerous which guideth the sterne, then his which holdeth the owers. It is written of Dioclesian that he was wont to say before his Empire, that there was nothing so hard as to commaund well. Yet many place therein their felicitie, and ac­quit themselues with pleasure of the charge which God hath laide vpon them. In my speech before I do not comprehend the wicked and tyrannicall Princes, The misera­ble lyfe of tyrants & vvicked prin­ces. who as Tacitus writeth in the life of Tibe­rius, are perpetually tormented and torne a sunder in their consci­ences; yea and sundrie of them haue lamented the infamie they should endure which they saw very well men would doe vnto them after their death. And alleadge the saying of Plato, that if their soules could be discouered, they should be seene full of stinching scarres, and torne in peeces with a hidden yron that euer burneth them. Wisd. 17.10. And as it is written in the booke of wisedome, It is a feareful thing when malice is condemned by her owne testimonie and a conscience that is touched doth euer forecast cruell thinges. It is written of Nero and cer­taine other, that they were of an opinion, that the earth did open before them, and sawe the shadowes of such as they had caused to die readie to torment them. Guichardin writeth of Alphonsus K. of Naples, Guichard lib. 1 of Naples. that neither night nor day he could rest in his spirite, thin­king the very heauens & elements had conspired against him: that in sleeping the ghosts of such as he had put to death seemed to ap­peare vnto him, & in the day thought his subiects to rise to do ven­geance vpon him: which was the cause that he did not abide the cōming of the Frenchmen. Plutarke sayth that the soules of Tyrantes, are composed of arrogancy and crueltie: Plutarque. Demosthenes. and Demosthenes is of opinion, that they be enemies to libertie & lawes. And Artemidorus descri­beth the visions, and fearefull & dreadfull dreames which haue af­frighted the wicked. The which ought to moue all Princes to feare God, The duety of a good prince to subiect thēselues vnto the laws of nature, euen as they de­sire the obedience of their owne subiects, procuring their good, v­nitie and quiet, reuenging their iniuries, charging thē with as lit­tle as they may bestowing their gouernments vpon vertuous per­sons, giuing good wages without selling of offyces, as the Empe­rours Alexander, Seuerus, Pertinax, sundry of our kings, & diuers o­ther haue greatly recommended vnto vs. And Claudius the Empe­rour [Page 87] was wont greatly to thanke such as hee had prouided for of­fices, for that they being men worthie and capable of them would accept them. It were also a very great prayse, if men would not so easily dispence with the holy ordinaunces, and especially those that touch age, and forbid two of one parentage, Claudius em­perour. Dispensing vvith holy ordinances. Comment. lib. 7 to be of one chamber and bed, as also it is reported in the Commentaries of Caesar that it was a matter straightly forbidden at Authun. Such ordinances likewise as haue beene renewed through pollicie, the garmentes, banquetes, and iustice, would breede great quietnesse were they well obserued. And if according to the disposition of the lawe, for euery matter contayned in the Kinges letters, L. 5. Si contra ius. which should not be founde trewe, there were a good fine set, according to the condition of those which so greatly abuse the fauors of the Prince. And were it not that I feared to offend such as reape profit and commoditie by the seale, I would desire that those restitutions & remedies which the law doth giue, L. 5. de The­sau. L. x. C. might be accorded by the or­dinary iudges without letters. For as the Emperours and lawyers haue said what neede one trouble a Prine, or be too importunate vpon him for that which the law of it selfe permitteth? And al po­licie tendeth to a publicke profite as we haue heretofore noted. It were likewise an ordinaunce verie laudable, that all offyces were bestowed, by an election made of three persons, to the most capable of which the kinge should giue the estate that is voyde without anye money. Selling offi­ces. For the sale of offyces is an occasion of sundrie mischiefes, as Aristotle declareth in his Politicques.

There are likewise a greate number, which following the first ordynaunces, are verye desyrous to see those sayde offyces and estates, to bee once agayne reduced to their auncient number, and what euer were superfluous to bee suppressed as neare as possible mought be, Suppressing of offices. for that the ouer greate number of Iudges and gouernours (as Plato sayeth) is an occasion of great disor­der. The Kinge in like sorte shoulde ease himselfe of manie im­portunities, and great, if he would cause a role to be made, of such benefices, offyces, and charges, as are vacant, and within one moneth or a little after they be voyde, to prouide good ser­uauntes and woorthie members to occupie the same. And hee should deserue great prayse, if he would cause his places vpon the frontiers, to be well furnished and fortifyed, Frontiers & highe vvayes and the high wayes to be amended and repayred: as the sayd Emperour Traian did, & other Lords, and commonwelthes. And should greatly cōfort his [Page 88] subiectes, Superfluous ordinances. if he would cause all superfluous ordinances to be reiec­ted, and which are no more in vse, and leaue a little volume of such as are necessarie. And for as muche as the offices of Mareschal chiefe, and gouernour, require a farre more great wisedome, and experience, the faults which they should commit being of so great importance, Offices requiring great vvisedome they ought not to be bestowed vpon young men that are not experienced, & of whose vertue there is no further proofe then fauour, but vpon well tryed Captaines, and men of yeares. As also hee ought to take the like order, in the principall offyces of iudgement, and among the generals of reuenewes, of the iustice of Monyes, procurers generall, and Commissioners of warre. And aboue all thinges Princes ought to measure their actions by the standard of their lawes to be gracious, maintayners of godlinesse, iustice, and faith, pitifull to the oppressed, modest in prosperitie, patient and constant in aduersitie, courteous vnto the good, and terrible vnto the wicked, to flatterers, tale caryers, and coyners of newe inuentions, cleane abolishing all occasion, that might tende to moue sedition, trouble, and dissention, matters leading men to vproares, Equalitie to be obserued. armes, and partialities cleane dismembring the dew o­bedience we owe vnto our soueraigne. Aristotle comprehendeth all the publicke vices vnder this worde inequalitie, which seuereth the heartes of the people: therefore it is requisite a geometricall equalitie be kept to meate with such miscontentmentes: for if the entreatie which is made between diuers persons, be temperate and well proportioned, then peace ensueth thereon: if it be dissolute and out of proportion, warres, commotions and dissentions arise thereupon. 2. Cor. 15. And albeit there be no agreement betweene light and darke­nesse, Edicts of religion made for necessity. nor betweene Christ and Belial, as S. Paule writeth in 2. to the Co­rinthians, and that euerie good man ought to desire a vnitie in re­ligion: yet doe I greatly commende their wisedome, who seeing the vrgent necessitie, that France hath of a long and quiet peace, (to the which the King hath nowe guided it, as a shippe in mayne sea often times sore brused with stormes and tempestes) are not of opinion it should be againe put to the mercie and iniurie of the waues, and the rage of bloystering windes of partialities and di­uisions, which so long time haue tossed too and fro this state, nor that the edictes should bee broken, hauing so many times beene sworne vnto and published, after hauing taken the aduise of the whole bodie of the Kinges priuie counsell, and of the principall soueraygne courtes of the whole Realme, as a man may saye, be­sides [Page 89] an infinite number of reasons founded, vpon that, which the Emperours Constantine, Licinius, Nerua, Gratian, and sundrie other Emperours haue doone, in respect of the necessitie of the time, thereby to be the better able to establish peace, and quietnesse, & so better preserue their owne estate. Christians in Turkie. I leaue the Turke which doth not at all enforce the consciences of the Christians: yea and some religious persons, in the holy mount aunciently called Athos, and neere vnto Constantinople receaue yearely almes frō him. The Prin­ces of Italie support the Iewes ranke enemies to our religion. In Polognia, both the Greekish and Romish religion, hath each had their course time out of minde: yea and in sundry cities as well of Germanie as Swyserlande, there bee Churches of two religions, and since certaine yeares, the nobilitie make profession there of the re­ligion of the Protestantes. The Emperour Charles the fift, so puis­sant, and wise, after sundrie deliberations had of this matter, The Edict of the emperour Charles the 5. at Ausbourgh. a­greed & gaue consent by an order made at Ausbourge in the yeare 1530 to the peace named of religion. And in the yeare 1555. a perpetuall edicte was to that ende established. Ferdinando. Ferdinando his suc­cessour endured the change of religion in diuerse prouinces of his kingdome of Bohemia, and certayne places of Austria. Maximilian. And since Maximilian his sonne, Philibert D. of Savoy. permitted the like to his nobles and gentle­men of Austria, as likewise did the late Duke of Sauoye to diuerse of his subiectes. And the counsell of the King of Spayne so greatly Catholike was yet constrayned to suffer the like in sundrie places in Flanders. And in the time of our sauiour and before, there were in Ierusalem sundrie sectes, whereof some cleane impugned the principall articles of our fayth. Demosthenes. Whereupon I am not of the mind to founde any certaine rule, knowing we ought to liue according vnto lawes, not examples as Demosthenes was wont to say: but con­sidering the mischeifes and disorders of times, and that the sweet­nesse of religion and iustice is impatient of crueltie, of the excesse and vnworthinesse of troubles, hauing too feeble a voyce to bee vnderstoode, amidsts the horrible clatteringes of blouddie wea­pons as Marius sayde, I desire that they maye not stirre vppe a mischiefe nowe lying quiet, and that each one prayse the kinge, for the constancie and equalitie which hee hath kept in his promi­ses, rather attending a more milde and fit remedie for a greater v­nitie, Acts. 5.38. esteeming the counsell which Gamaliel gaue to the Pharises as trewe, that no force nor practise of man can destroye what is of God, and if it be of men it will come to nought and perish of it selfe. The lawes of the [Page 90] twelue tables required that the safety of the people, were the most soueraigne lawe, and esteemed that patron as abhominable, that would defraude his subiect or freed bondman. So ought subiects to bee entreated without oppression. Princes ought likewise to beware of two thinges which Aristotle in his Politiques saieth subuerteth Empires, Tvvo things vvhich sub­uert empyres to wit, hatred and disdaine, rather making themselues to be beloued and esteemed, and abstayning from all kinde of iniustice and violence, and whatsoeuer else deserueth blame. As the Emperours Titus, Nerua, and sundrie other boa­sted of themselues, that they were able to say, that they euer be­haued themselues towardes their subiectes, euen as they would haue their subiectes doe towardes them selues if they were in their place. Pensions to Straungers. And to preserue peace amonge subiectes, they ought to take order that euerie one bee occupyed and followe his vocation honestly, and leaue to giue excessiue pensions to straungers and vnwoorthie subiectes, following the maxime of Alexander Seuerus, Alexander seuerus. that men are not to be nourished which are neyther necessarie nor profitable for a common wealth. And Anthonie the Emperour gaue charge, Traynes of princes. his trayne by no meanes should presse the people. Galba often sayde that a Prince ought to prouide that they of his court should offer wronge to no man, Galba. and that their gardes that offended herein should bee rigorously punished, or they which in hunting would marre eyther corne or fruites. Seneca. And as Seneca sayeth, the good renowne of seruauntes encreaseth the glorie of their maysters. It were also to be desi­red that the ordinaunce of taxes were obserued, and that the men of armes, and souldiers were well payde, without marringe of the plaine countrey, attending other meanes of remedie, vntil they be cleane remoued. Cassiod. lib. 4. For as king Theodoric wrote, the army which is not entertayned with pay, furniture & munition can by no means keepe discipline: as likewise Alexander Seuerus the Emperour was wont to say. Tiberius. The Emperour Tiberius the 2. accounted for counter­faite coine that money which was leuied with the teares & cryings out of the people. And Pertinax the Emperour was highly extolled for his liberalitie, Pertinax. & for that he did abolish all taxes, customes, sub­sedies, & other imposts, which he said were the inuentiō of tyrany, & restored all to the former libertie. It were also a very great com­modity if the matter whereof they make money, were not so min­gled, Money. but either were pure gold, siluer, or brasse. For the delaying is a most pernitious inuention, as it is in like sort to haue so manye [Page 91] officers about the mint: Aboue al things the key of the reuenewes ought to be put in suer handling. The last will & testament of the King Saint Lewys may not be here omitted, The testamēt of K S. Lewys in which he comman­ded his sonne & successour, to preserue the good lawes, to be cha­ritable towards the poore, to take great regard, that he might haue wise counsellours, and of ripe age, in no wise to sell his estates, that he shuld make choise of seruants, prudent and peaceable, not couetous, giuen to speake ill or quarellers: that hee minister iu­stice alike to all, thorough which Kings raigne: that he should not be too light of beliefe, nor rayse taxes, or releife of his subiectes without verye vrgent necessitie, the which we may saye to be a­ble to support an infinite number of charges, and businesse, the better to administer iustice, to preserue the publicke weale from all daungers, to suppresse the wicked, and maintaine all his coun­trey and subiectes in quietnesse, and to bee able to paye what is dew to strangers and his owne subiects: which cannot be brought to passe without great meanes and expenses. Iulian the em­perour par­doneth the Alexandrians It is written of Iuli­an the Emperour that he pardoned the people of Alexandria, who had trayled their Byshoppe thorough the citie and killed him; be­cause that he had giuen counsell to Constance his predecessour, to rayse certaine newe taxes vpon them. The bulle of the supper By the bull of the supper on holy thursday, the Pope doth excommunicate all such as leuie new subsides, or exact what is not their dewe. I will not in like sort passe ouer with a dry pen, the remembrances which Basill the Emperour of Constantinople left vnto Leo his sonne, The instructions Basil gaue to his sonne Leo emperour that he should be a vertu­ous Emperour, not becomming slaue to his owne affections, that he should remember what sins himselfe committed against God, to the ende he might pardon such as were committed against his person: that he should be more careful to adorne his wordes with good manners, then his manners with words: that he should giue himselfe to learning which beutifieth the spirite, shewing himselfe worthy to be the Image, and lifetenant of the king of heauen. For subiectes rule their manners according to the paterne of their Prince. That he should get nothing vniustly for feare of loosing all, that he should be courteous, gratious and graue; that he should banish from his court all lewde counsellours, such as charge the people with newe inuentions, that his life should serue for an vn­written lawe, that he be such towardes his owne subiectes as hee would require of God to bee towardes him, that hee manifest not him selfe eyther to sorrowefull or to ioyefull, that by no [Page 92] meanes he sell his offyces: for he that selleth them maketh sale of his owne subiectes. Agesilaus contrary to many Tyrants. Me thinketh wee ought in no wise to forget the commendation which Xenophon gaue to Kinge Agesilaus, com­paring him as contrarye to many tyrauntes, that he euer measured his expenses with his reuenewe, fearing least for the furnishing thereof, he should doe ought that were vniust: greatly delighting to see his subiectes rich, and that they being valiant, he comman­ded ouer valiant people: that he esteemed it a greater prayse, not to be ouercome with money, pleasures, and feare, then to take by assault most strong cities: that he shewed himself much to the peo­ple, and courteously entreated euery one that had any supplycati­on or suite to make vnto him, and as soone as he was able gaue or­der for the dispatch of whatsoeuer was proposed vnto him with reason. The holy ordinance of Antony emperour. The ordinance of Anthonye the Emperour, was holy for his time, that no tribute should bee exacted without the consent of the Senate and the people, and also that it should not be employed to any vse but by their especiall aucthoritie. For there must bee a Geometricall proportion kept betweene the King and the people. And when he would wrest all vnto himselfe, it is as the Emperours Traian & Adrian were wont to say, The oth the emperours tak at their coro­nation. that when the spleene is swolne, all the rest of the members waxe dry. Among the othes which the Emperours make at their coronation, one is that they shall lay no taxe or tribute without the consent of the estates of the Empire. The which the kings of Polognia, Hungary, Inglande, and Danemarc, doe in like sort. Thence proceeded the ordinance made by Philip de Valois, Procurers ge­nerall. and other of our Kinges. And if such as are charged by vertue of their offyce, to see the buildinges of Churches to be re­payred, the poore to be well vsed, to hinder the excessiue fellings of Tymber, to cause the good lawes to be put in execution, to hold the Mercurials, to controle each one, would performe their dutie euery thing would prosper better. Conduits of cities. The lawe which Titus Liuius, and Plutarke writeth was practised at Rome, were very profitable, to be put in vre within the citie of Paris, that all fountaynes which were drawne into particuler houses, thorough fauour, corruption or otherwise, might be cleane stopped, and placed in publicke places, or out of the same houses, that particuler persons might not be a­ble to withdrawe the water, in abusing the publicke benefite as they doe. Guardes not necessarie for good Kings. The saying of King Agis Agasicles, and Titus the Empe­rour is worthy to be well cōsidered, that a Prince may easily raigne without any guarde or weapons, when he commaundeth ouer his [Page 93] subiectes, as a father ouer his children, vsinge them withall meekensse, sweetenesse and clemencie. For if a Prince tende to nought else, then to maintayne him selfe, and bring his peo­ple into slauerie, there is no more anye name lefte of citie or people as Saint Augustine sayeth. And it is not ynough that a Prince knoweth what establysheth, preserueth, L. 4. c. 4 & l. 9 c. 21. [...] ciuit. Dei. or destroyeth seignuries, if he doe not withholde or reiecte awaye cleane the cause, and preuent troubles, or if they doe chaunce to happen presently quench them, with small dammage. It were besides to be desired that they had a care to the mayntenaunce of god­linesse and religion, of hospitales and schooles, K. Philip de Valois. and that they put in execution what Kinge Philip de Valois sayde to the Arch­byshoppes, Byshoppes, and Prelates, of his Realme, whome he had caused to assemble togeather: that if they woulde correcte what were woorthie of amendment, hee would alter nothing in the state of the Church: but if they differred to doe it, he would remedie it in such sorte, as God thereby should be better serued, the people contented, and the nobilitie (which so much complai­ned thereof,) without cause giuen of offence. It woulde also breede a verye great benefite, if according to the ordinance of Charlemagne, Lewys 12. Otho the first of Councels, Decrees, Can­nons, and the aduise of sundrie good Popes, Diuines, and Do­ctours, they would institute into benefices the most learned men, and of best life, and which mought bee founde more agreeable to Ecclesiasticall functions and to the people, not depending of one alone which careth for nought but to put in his coffers the yearely reuenewe, which appertayneth according to the Can­nons, and meaning of such as were founders to other as well as to the poore, and by this reformation would iustice be maintay­ned, and a better order established thorough out. For if the dew­tie of a Magistrate bee to see that the people liue well and vertu­ously, Arist. lib. 3 c. 6 (according to Aristotle his opinion in his Politiques) re­ligion is one of the greatest vertues. As in like sorte Moses, Iosua, Samuel, Dauid, Salomon, Aza, Iosophat, Ioab, Ezechias, Iosias, and other, greatly trauayled to refine the seruice of God. And Saint Ambrose writeth that Theodosius when he dyed, Theodosius. had a greater care of the Church, then of his sickenesse. And Socrates in the Pro­eme of the fifte booke of the Ecclesiasticall hystorie, sheweth the great care that the Emperours euer since they became Chri­stians tooke, touching Ecclesiasticall affayres. And the Diuines [Page 94] are of opinion that the name of Melchisedech King of Salem, shew­eth what kinges ought to be, to wit, kinges of iustice and peace. And the worde Abimilech signifieth my father the kinge. Melchisedec. Abimilec. Sun­drye haue likewise wished, for the quiet of the commonwealth, that Princes woulde ofte set before their eyes the causes, by meanes whereof an estate is turned topsie turuie, and chaunged, according to the rules in the holye scripture, and hystories, tho­rough vice, hatred which God carryeth to impietie, idolatrie, vniustice, The causes of the altera­tion of states. tyrannie, sorcerie and whoredome. And often times the enuie of such as gouerne, their ambition, desire of reuenge, choler, rashnesse, obstinacie, despite, couetousnesse, trust in their owne strength, accompanied with hautinesse, foolishe imitation and curiositie, corrupteth their counselles, and prouoketh them to stirre vp out of season, what they should let lie in quyet. And we in our owne time haue seene, what troubles haue ensued hereon. For which a good Prynce ought to prouide: and if hee chaunce to forgette him selfe, he ought to bee brought backe a­gayne, The Condi­tion of prin­ces vncertain thorough the gnawinges and bytinges of the sharpe teeth, and smarting prickes of his conscience. And hee ought well to weigh the threatninges conteyned and set foorth in the holy scripture, and that which Seneca writeth, that there is no tempest vpon the sea so soddaine, nor waue that followeth one an other sooner, then the condition of Princes is variable, for that they are subiecte to dreadfull faules and chaunges. Psal. 107.40 And the Psalmist sayth, Iob. 12.18. that the Lorde powreth contempt vppon Princes, and causeth them to erre in desearte places out of the waye. The which Iob set­teth foorth more at large. And the alterations which we see hap­pen in our age in so many countryes, might serue for a notable table to beholde the iudgementes of God, cleane abolyshinge whole empires for cause of our sinnes. Deut. 18 11 And God declared that he cast the people out of the lande of Palestina, for the sorceries which they vsed. And threatned that he would not onely roote out sor­cerers, Leuit. 20.6. but those likewise that suffereth them to liue. And in Ie­remie he sayth: Ier. 15.4. that he will scatter them in all kingdomes of the earth, be­cause of Manasses for that which he did in Ierusalem. Which ought to mooue all Princes to detest them, and cause them to bee puni­shed according to the lawe of God. Sundry histories doe witnesse that vpon the image of Sennacharib in Aegypt was written, Learne by me to feare God.

CHAP. XXI. That Princes ought to haue about them good counsellours, which may not spare to tell them the truth, and that their life ought to serue as a rule and instruction, to their subiectes not to graunt to any vniust thing, of excessiue gifts, an aduertisement to such as are in fauour, of warnings, and that in all actions of importance one ought to take councell, without trusting to his owne sufficiencie.

MAlice and vice, taking their full swyng, Tirannical Licence through the carier, of the power, & libertie, which wic­ked Princes yeelde vnto them, do push forward euery violent passion, making euery litle choler occasioned vpon some false reporte, to turne anon eyther to murther or banishment: & eue­ry regard, and loue, to a rape or adultery: and couetousnes to confyscation. The sight of what is precious, causeth a mischeuous desire of making warre, & is the occasion that a million of swordes are naked, Flatterers of Court Micheas 2.3. which peace would keepe within the scabbard. The importunitie of a flatterer driueth away a good counseller, a light beleefe or suspition, causeth the innocent often times to loose his life, as the Prophet Mycheas describeth. Through inequa­litie, iniustice, or ambition, an entrie is made to seditions & trou­bles. And a wicked counsell causeth the ruyne of a whole estate, & the order of iustice, & affaires is cleane turned vpside down, and as Isocrates writeth, the amities of Tyrants, through a false report, are often turned into most deadly enmities. They proceed rather with a headines, then counsell, without resisting their appetites, they are insolent and impatient, imagining that with a looke they are able to remedie al hinderances, and to surmount the nature of thinges, not taking counsell of wisedome and reason, but of their owne wil, their woordes euer differing from their workes, and preferring profit before sayth. Caligula the Emperour, Caligula his vvishe. wished that all the peo­ple of Rome had but one head, that he might cut it off at a blowe. And one day hauing two Senators at dinner with him, that as­ked him what made him to laugh, it is aunswered hee, because in the twinckling of an eye, I am able to hange you both. The which other Emperours both haue sayde, and put as much in execution. And as Saluste writeth, Tyrantes rather suspect the good then the wicked, and stande in feare of such as are vertuous, and are many. [Page 96] As Horace (after other historiographers) reciteth of one Dionisius a Tyrant, Horat. ode. 2. lib. 3. Dyonisius. Damocles. that he caused a friend of his to sit, in a place abounding with all kinde of delicacies and delightes, but ouer his heade he had a naked sworde hanging by a threede, thereby to shewe him the estate in which all tyrantes stoode. The Emperour Alexander Seuerus did as it were the like, Seuerus. Ouinius. to a delicate Senator named Ouini­us. And in truth, if iustice, reason, lawes, and the feare of God, did not conteyne, and keepe within boundes suche power and might, and that they were not accustomed to demand account of thēselues, condemnations would goe before profes, and all iustice, pollicie, Varus. and order should lie vnder feete. Varus the Emperour was wont to say after Marius in Saluste, & diuers other of old time, that it was a most hard matter for one in great power and aucthoritie to temper himselfe, or not to be corrupted, and to put a bridle to his desires. 1. Sam. 8.11. Herodotus sheweth how easely royal gouernement is de­generated into tyrannye, (whereof Samuel aduertised the people of GGD so playnely) by the example of Deioces, Deioces. who beeing greatly renowned and loued of euerye one, for his vertue and iustice, was choosen as Bayleife amonge the Medes, and in the ende crowned their Kinge: and to the ende he should haue grea­ter aucthoritie, and be the better able to maintayne iustice, and to oppose himselfe to any harme, they gaue him a guarde, and a verye stronge place of defence. But hee seeing himselfe so assuredly establyshed, changed his manners cleane accordinge to the fashion of tyrauntes, and thought of nothing else but howe hee mought be reuenged, and contemned and oppressed euerie one, Theodosius. for his owne greatnesse and pleasure. And not with­out cause Theodosius the Emperour exhorteth his children Arcadi­us, and Honorius, to put a bridle to such licentiousnesse, as neuer re­garded what was iuste, and to moderate their first motions and choler, without trusting too much to fortune, which is like vnto a glasse, the more it is shining, the more is it brickle. Wherefore Plato, Fortune like a glasse— Xenephon, Aristotle and Plutarke, counselled all good Prin­ces to prouide about them men learned, well aduised, modest, and of good vnderstanding to conferre with, and to vnderstande of them what their dewtie is. Isocrates wrote vnto Nicocles that he should procure friends, Isocrates. not such as should be euer readie to shewe him pastime, but such as should assist him in well gouerning of his kingdome, and that euer would tell him the truth. And he addeth that it is a greater felicitie to obeye a good King then to raygne, [Page 97] Theopompus made aunswere vnto him, Theopompus. that demaunded how a King with safety might gouerne his kingdom, in giuing libertie vnto his friends frankly to speake the truth, and in taking heede that he op­presse not his subiects. Plutark sheweth that Philosophers ought e­specially to conuerse with Princes, alleaging the aunswere of Solon, Solon. to him which said that one ought not to approch neere Princes ex­cept he purpose to do al things to plese thē; but cōtrariwise saith he you ought not to be about thē, except you euer tel thē the truth. As he did in visiting K. Craesus. And Plato in Sicilie to Dionisius & Dion. Philostratus reciteth in the life of Apollonius that when Titus retur­ning frō Iudea was inuested in the Empire, Titus. Apollonius. he required the sayd A­pollonius, to giue him certain politicke instructions, the better to be able to gouern his Empire: to whō he answered that he would giue him a certaine disciple of his, that should teach him the manner a good Prince ought to vse. And being demanded what qualities he had, He is (sayth he) a man franke of speech, that will not holde his peace for feare of any when it should be time to speake, Cinike. and you shall finde in him such a courage and vertue, as Diogenes the Cinike had, that is to say a Dogge louer of mankind: and this dogge shal be capable of reason, that for your sake will barke against any o­ther, and against you to, if you doe ought woorthy of blame euer for all that vsing prudence and discretion, and hauing regarde to the time and season when he ought to performe his duetie. Then Titus prayde him he would with speede bestowe that dogge vppon him, that was so compagnable and loyall, to whom he would giue leaue not only to barke when he should doe ought worthie of re­prehension, but also to bite him, if he sawe him doe any thing vn­worthy his aucthoritie. He likewise neuer vsed such violence, cru­eltie, or tyrannie as did his brother Domitian. For in trueth when the people of Rome and other nations, People yeal­ding their right. yeelded the soueraigne power and right which they had vnto Monarches, they neuer ment to put their liberty into their hands that would rather vse violence and passion then reason and equitie, but to yeelde themselues to the tuition of such a one, as would gouerne according to lawes, reason, and iustice. And it is not possible that this first ordinance could be made without the consent of the subiectes, for otherwise it could not be grounded vpon a lawfull Empire or kingdome, but vpon an vnlawfull and tyrannicall vsurpation, and it is necessarie that such a consent should retaine the nature of a contract in good fayth, and a bonde counterchangable. As wee see it in like sorte [Page 98] practised at this day, in the greatest part of kingdomes and Em­pires that are in Christendom, that it is the only foundation which mainteyneth them, & as Plutarke writeth the posts & pillars which vpholde an estate. The othe princes take at their coro­nation. The cause of the creation of kings. Neither are Princes able without necessitie to dispence with the othe they take at their coronation and with the obligation which they owe to God, and their subiects. And accor­ding as Aristotle, Herodotus, Tacitus, Demosthenes, and Cicero haue writ­ten, the first souerainitie proceeded from the good will and well liking of such, as for their commoditie quiet, and suertie, submit­ted themselues to such as excelled in heroical prowes, the better to be able to maintayne their ciuill societie thorough lawes. And that he, in whom was not founde, the cause of this originall and image of safetie, iustice, clemencie, and diuine bountie, was a per­son vnworthie of such honour, causing an infection to the body of the whole publicke weale. And most notable is the saying of king Cyrus, that it appertayned to none to cōmand, but such as excelled their subiects in bountie & goods of the minde. The great King of Sparta Agesilaus, Agesilaus. aunswered those that so highly commended the magnificence & greatnesse of the K. of Persia, VVherefore is he grea­ter then I, except he be more iust then I? For a king ought to cause him selfe to be loued and admired of his subiectes, thorough the ver­tuous examples of his good life. And Plutarke in the life of Pirrhus writeth that the Kinges tooke an oth that they should gouerne ac­cording to their lawes, and that in so doing the people would o­bey thē. Kinges giuen of God. Dan. 2.21. Pro. 8.16. Now we must needes confesse that they are giuen of God, who (as Daniel witnesseth) establisheth, and putteth downe Kings. And Ieremiah writeth that he will bestowe kingdomes on whom it him best liketh. And God sayth in the Prouerbes, Through me kings raygne, Iob. 13.18. 2. Chron. 9.8. and Princes iudge the earth; and if they do not he threatneth them in Iob, that he will loose their celer, and guirde their loynes with a girdle. And the Queene of Saba sayde to Salomon, that God had set him in his throne as Kinge, insteede of the Lorde God, to execute iudgement and iustice. The which more plainely Salomon speaketh in his booke of wisedome, 1. Sam. 9.2. Sa. 6 & 21. 1. Chron. 19. 2. Kings 19.11.20.35. Polit. lib. 5. ch. 21. & 3 ch. 7. Lorde thou hast choosen me to rule ouer thy people and to iudge thy sonnes & daughters. And the people is called the heritage of the Lorde, and the King the gouernour of this heritage, the guide & light of Gods people. And Aristotle in the fift booke of his Politiques sheweth, that kinges often times tooke certaine offy­cers to conteine them in their duetie, as did the Ephores about the kinges of Sparta. The which Caesar declareth was greatly obserued [Page 99] among the Gaulois, yeelding an example of Ambiorix and Vercingen­torix. The oth the greatest part that the Christian kings toke was, The oth of Christian princes. I will minister lawe, iustice, & protection aright to euery one. And Zonarus wrote after Xenephon, that the kings of Persia shewed them selues more subiect to lawes, thē Lords, Zonar. lib. 3. cap. 11. & had more feare & shame to breake the lawes, then the people had to be punished what they had offended. And God instructing Ioshua what he shuld do, Ioshua 1.8. aboue all things cōmanded him, that the booke of the lawe should not depart out of his mouth, but that he shuld meditate therin day & night, that he might obserue and doe according to all that is written therein. For then should hee make his way prosperous and haue good successe. Then it followeth in the text that the people promised to obey him in all. As Xenophon wri­ting of the commonwealth of the Lacedemonians sayth that month­ly the kings did sweare to guide thēselues according to the lawes, Kings of Lacedemon. and the Ephores toke oth in the peoples behalfe, that vpon that cō ­dition they would maintaine thē. Rom. 13.1. And S. Paul saith that euery power is of God, whose seruants they are for the benefit of their subiects, Deuter. 17. consequently they are bound to follow his wil & rule giuē by Mo­ses. And the meanes which are of succession or election, depend of the diuine prouidence which causeth thē to prosper. 2. Sam. 6. Dauid hūbled himselfe, to what was his dutie & office, making alliance with the deputies of the people, and describeth the dutie of a good king in the 72.82. & 101. Psalmes. And whilest he, Salomon, Ioas, Ezechias, & other liued wel, they continually prospered, but falling from that fell into many miseries. Pericles. Pericles was cōmended for that as often as he put on his gowne, he saide vnto himselfe, remember that thou dost cōmand ouer a free nation, ouer Athenians, and ouer Greekes. The which christian Princes haue more occasion to speak and ob­serue. Agapet sayd of Iustinian, that he maystred his pleasures, Iustinian being adorned with the crowne of temperaunce, and clad with the pur­ple of iustice. And Ammian writeth, that a Kingdome or Duke­dome is nought else, then the care of an others safetie: and that where the lawe doth not gouerne, there ruyne is at hande. As An­tiochus sayde to his sonne Demetrius, Antiochus. that their kingdome was a no­ble slauerie. And Plutarke in the life of Nicias reciteth the sayinge of Agamemnon in Euripides.

Titus Liuius writeth, that the Carthaginians punished their rulers, when they followed any euill counsell, albeit it succeeded wel: the [Page 100] which was long time obserued in the kingdome of Persia. For as Brutus wrote vnto Cicero, a man once placed in great dignitie hath more to do to mainetaine the grace and reputation which he hath alreadie gotten, then he which doth but beginne to get. Euen as King Philip aunswered Arpalus, K. Philip. who greatly did importunate him to reuerse a suite that a kinsman of his had in the law: it were bet­ter that thy Cosen, in the estate which he is in, be defamed through his owne outragiousnesse, then that I, who am a King commaun­ding ouer so great a countrey, should giue cause to my subiects to speake euill of me, for hauing done so great iniustice eyther in fa­uour of him or thee. K. Artaxer­xes. As also the great Kinge Artaxerxes, gaue a great summe of money to a gentleman of his chamber, in steede of a suyte he besought at his handes which well hee mought not graunt, saying that for giuing that he should not be the lesse rich; but if he had yeelded to what he vniustly craued, hee should haue beene lesse esteemed, and not haue performed the dutie of a good King, The life of princes a rule. which aboue all thinges ought to haue in price, iustice, and equitie. For as Pliny declared vnto Traian his Master. The life of a Prince is a censure, that is to saye, the rule, the square, the frame, and forme of an honeste life; according to which their subiectes frame the manner of their life, and order their families: and ra­ther from the life of Princes, doe subiectes take their paterne and examples, Isocrates. then from their lawes. This was it which moued Isocra­tes to write vnto Nicocles, it serueth to proue that thou hast wel go­uerned, if thou see thy subiectes become more modest and riche vnder thy Empire. For the subiectes followe the example of their Princes, as certaine flowers turne according to the Sunne. And Theodoric the K. of the Goths wrote vnto the Senate of Rome, In Cassiodorus that the course of nature would fayle, before the people would bee other then their Prince. Claudian. And Claudian was of opinion, that the edictes and lawes were not so well able to amende and temper the maners and hearts of the people, Hos. 4.9. Xenophon. as did the good life of their gouerners. And in Hosea it is written that there shalbe like people, like Priest. Xeno­phon in the eight of his Pedion, writeth that subiectes are as it were enforced to doe well, when they see their Princes temperate, not giuen to vniustice and for the most parte fashion themselues ac­cording to their moulde. For this cause great personages haue the more neede to haue good counsellours about them, whose vnderstanding, [...]ib. 2. Polit. ch. 12. mouthes, eyes, and eares, maye serue them, to make them better able to acquite themselues of their charge, as [Page 101] Aristotle saith. And it were to be wished, Plynye. Q. Cursius. that they were not cor­rupt, but wel remember what Plinie the yonger wrote vnto Tra­ian, that a Prince ought onely to wil that which he may. Quintus Cursius writeth, that a Prince rather ought to imploy his time, and to spende in getting and maintaining a wise counseler about him then in conquests. Anthony Anthonie the Emperour onely amended his manners, by the report of those as he had sent about the citie to vnderstande what was saide of him. Theodoricus 2 And the Emperour Theodosius the second, copyed out with his owne hande al the new testament, and red euery day one Chapter, and made his prayers, A landable custome of S. Lewys, and o­ther kings. and soung Psalmes togither with his wife and sisters. And many haue com­mended the custome of diuers of our Kinges, and especially saint Lewes, who when they rose out of their bed, kneeled downe, than­king God, that he had preserued them that night, beseeching him to pardon them their sinnes, for his mercies sake, and to continue them in his holie custodie and fauour, to the ende that without offending of him, they might employ all the daye to his honour, and acquite themselues of the charge which he had bestowed on them. And they caused a Chapter of the Bible or some other good booke to be red while they apparelled them selues, the better to teache them to gouerne. For to rule is as much to saye, Deuter. 17.19 as to a­mende what is amisse or awrie. And in Deutronomie it is com­maunded the King to haue the booke of the lawe, Iob. 8.8. Pro. 1.35. & 11.14. & 24 6. Councell. and to read therin al the dayes of his life, as aboue wee haue noted was enioyned to Iosua. And it is written in Iob that wee shoulde enquire of the former age and search of our fathers, because of our ignorance. And in the Prouerbes, Where no Councell is, the people fall: but where manye Councellors are, there is health. And that health commeth from ma­nie Councellors, but good councel proceedeth from God. And wee see by sundrie histories, that such Emperours as haue con­temned the Senate, haue had a verie euil ende. And that some of our Kinges, though they were but of meane capacitie, yet so guy­ded themselues thorough Counsell, that they atchieued great matters, And Thucidides called them bondmen, slaues, Thucidides. and of verie base mindes, that were led by lewde Councell. Edward King of Englande, saide of King Charles the fifth, surnamed the wise, that hee feared more the learning, K. Charles the vvyse. and remembrances of that wise King, then he did the puissant armies of his predecessour. And K. Lewys the eleuenth, sayde it was as much as to fish with a hook of golde, to sende an armie beyonde the mountaines, K. Lewys 11. where the [Page 102] losse is assuredly greater then can be the profit. Agamemnon said in Homer, Princes, who euer had es­peciall care to retaine a­bout their persons such as vver the vvisest to coū sell them the better in the managinges of the affairs of their kingdomes. that hee had rather choose two like vnto his old coun­sellor Nestor, then so manye Achilles or Aiax. Darius King of the Persians and Medes, made great account of Daniel. Pericles had a­bout him Anaxagoras, Cato, Anthenodorus, Scipio, hauing in charge, and beeing appointed to goe looke and sounde out, what iustice raigned through the worlde, presently sent to fetch Pane­tius, and oftentimes serued his turne through the councel of Lelius. Iulius Caesar tooke aduise of Aristo: Augustus, of Mecenas: Pompeye, of Cratippus. Nero, al the fiue first yeres of his Empire, wisely con­ducted him selfe through the counsell of Seneca. Marcus Antonius had Apollodorus: Demetrius, Crates, of whome he was wont to say, that hee conned small thankes to his businesse, and affaires, which so much hindered him from sooner hauinge attained to know­ledge. Pyrrhus sayde likewise of Cineas his councellor, that hee more esteemed his eloquence, then the valour of all his Cap­taines. Alexander the great, had in high estimation Anax­arques and Aristotle: to whome he confessed, that hee owed no lesse vnto them then to his owne father, hauing of the one recei­ued life, but of the other to be able to liue well, and that the best munition, weapons, and maintainance of warre that he had were the discourses hee had learned of Philosophie, and the preceptes touching the assurance of fearing nought, and the diligence, in differring nothing that was to be done. Cyrus vsed the counsell of Xenophon, Craesus King of Lydia sought by great presents to reco­uer Anacharsis, and that little which hee learned of Solon, saued his life. And Dionisius the tyrant of Syracusa had Aristippus and Plato: Ptolomeus Stilpo and Aristophanes: Antigonus, Bias, Attalus & Lycon: Marcus Aurelius Apollonius. Mithridates, so farre adored the saide Plato, that hee caused his image to be erected to do him the greater honour. And Antiochus marueilously mourned for the death of Zeno, Platoes image exected. because hee saide hee spake his minde vnto him more frankely then did either Byas or Demetrius. Epaminundas was instructed by Lysias: Theodosius councelled by S. Am­brose. Agesilaus by Xenophon. Theodosius the Empe­rour was greatly assisted by the councel of Saint Ambrose, and learned of him to bee readie to heare what any one had to declare vnto him, and to repeate ouer all the letters of the Alphabet, be­fore he shoulde commaunde any thing, when hee found himselfe mooued with choler, which before that time Augustus was war­ned of, who one day being in his throne readie to condemne [Page 103] certaine persones, the sayd Mecenas not beeing able to come neare him for the presse, cast vnto him a little scroll wherein was con­tayned these wordes: Arise Hangman, which caused him to aryse and goe awaye, without further execution of his passion. The saide Theodosius likewise, L. digna vo. [...]. A vvise prince ren­dreth him selfe subiect to lavves. Zaleueus. and Valentinian wrote in a certaine lawe that it was a speache woorthie of a prince, and a royall maiestie, to saye he was a subiect, and submit himselfe to the lawes: be­cause the aucthoritie of a Prince dependeth on the preseruatiō of iustice. The which Valerius recyteth of Zaleueus the gouernour of Locres, who caused one of his owne eyes, and another of his sonnes, who was founde in adulterie, to bee put out, for that the people so much besought him, that hee woulde not put out both his sonnes eyes, according to the lawe. Charondas. Manlius The like Diodo­rus witnesseth to haue beene done by Charondas and Titus Liuius by Manlius, who caused his owne sonne to bee beheaded, the bet­ter to maintaine the discipline of warre. Wee reade likewise, that Antigonus made aunswere to one of his councellours, K. Antigonus who sayde it was lawfull for Kinges to doe what best listed themselues: Nay, that which you saye I thinke bee verie true among Kinges of barbarous nations, nourished in ignoraunce, and voyde of learning, and which knowe not the difference betweene honour and dishonour, betweene equitie and inequitie: Nothing lavvfull that is not honest. but to vs who haue an vnderstandinge both political and morall, thorough the instinct of learning, capable of wisedome and iustice, hauing e­uer beene thereto brought vp and instructed, there is nothinge honest and lawfull that is not so in his owne nature. The which in like sort Traian learned of Plinie, Plato. Tacitus lib. 3. and to guide himselfe in such manner as though hee shoulde bee euer readie to render an ac­count of all his actions. The which Plato setteth downe in the fourth of his lawes. Tacitus discoursing of the originall of the ci­uil lawe sayeth, that Seruius the thirde King of Romanes established manie lawes, to which the Kinges were subiect, Diod. lib. 2. c, 2. and Diodorus re­cyteth of the kinges of Aegypt, that without any dispensation they executed and followed the ordinances of the lawes. For as Ci­cero saide in his oration for Cluens, the heart, vnderstanding, Good lavves are the soules of common vvealths. and counsel in a publike weale, are within the good lawes, and ordi­nances: and a political estate is not able to vse his owne partes without lawes, no more then the bodie of man can exercise his due operations, without reason and vnderstanding, nor the hogs­hed keepe his liquor, if you take away the hoopes.

[Page 104] Traian. Faithful and true freinds most profita­ble.The sayde Emperour Traian highly esteemed those frinds & coun­cellors, whō he found true, faithful and loyal. And when he was desired to tel how he made so good choyce. Marrie quoth he, be­cause it was euer my good fortune, to choose those that were nei­ther couetous nor lyers: because that they in whome couetous­nes and lying haue once taken deepe roote, can neuer perfectly loue. Princes ought in like sort to consider the malignitie & lack of wisedome in such as they put in trust vnder them, who either through negligence not attending their busines, Naughtie & foolish mini­sters to prin­ces very per­nitious. or for lacke of capacitie do not discerne of themselues the good counsell from the wicked. And it were necessarie that they shoulde not bee per­mitted to receiue any pension or benefite from any other Prince or Lord. One of the Hebrewes which translated the Byble, answe­red Ptolome, that he might assuredly trust him, who was not with­drawen from his amitie, neither by feare, gifts or any other gaine. Celius writeth that the Emperour Charles the fifte, when hee was at Naples, sent for one Nyphus a verie great Philosopher, and demaun­ded of him the way to gouerne well an Empire. To which he aun­swered, if you will keepe neere your person, such councellors and men of vertue, as you O Emperour make shewe to thinke I am. For this cause Isocrates and Tacitus haue written, that there is no in­strument so good for an Empire, Xenophon. nor so profitable, as the vertuous, and well aduised friends of a Prince. Xenophon in his Pedion bringeth in Cy­rus, saying to Cambises, that friendes are the verie scepter and bulwarke of kingdomes. It were to be desired that euerie one were as wel ad­uised, as was that vertuous King Charles the eight, who oftentimes of would tel his fauorites, Mignions of courte. A good admonition of Charles 8. that he had chosen them for the opinion he had that they were of the most vertuous, and of whome hee mought assuredly trust, fearing but one fault in them, that they would suffer themselues to be spotted with couetousnes, hauing easie meanes to be drawen and tempted thereto, in respect of the great credit they had about him. But if he mought once perceiue that for their profite, they would cause ought to be commaunded that were vniust and vnhonest, they should lose his fauour for euer. That they mought haue iust occasion to content themselues with the goods of this worlde, since God had made him rich ynough for them all, He prayed them to make profession of honor, the onely meanes that brought them and coulde preserue them in his good fauour, whereof he did admonish them, to the ende to take heede, that neither he nor they might fall into any mischief, which [Page 105] he willingly would eschewe. And as Marcellinus wrote, speaking of the vnsatiable couetousnes of the officers, of the Emperours Con­stance and Iulian, that they were the nurcerie of al the vices that in­fected the common wealth in their time. And from this desire of riches, Meanes to meete vvith the auarice of the Courtiers. proceedeth the riotousnes & superfluitie of expenses in all estates, the which Cicero in like sort lamēted in his time, & certainly we may wel bewaile the same at this present. And to meete here­with, it were very good to put that in practise which hath bin vsed after the decease of some of our Kings, Basil empe­rour of Con­stantinople. to resume frō such as haue receiued too excessiuely. The which likewise Basile Emperor of Con­stantinople, ordained by edict, that they which had receiued money without reason, & huge gifts of the Emperor Michael his predeces­sor should render them back againe. And so by the ordinances of the kings Charles 6, & 9. Philip 6. Iohn 2. Charles 5.6. & 8. The ordinan­ces of the kings of France. such alie­nations were reuoked. And at an assembly of the three estates hol­dē at Tours, the said Charles the 8, being himself present, sundry ali­enations made by Lewys the 11. were repealed. And sundry places that he had bestowed vpon Tanored du Chastel his chiefe mignion, were taken away frō him. The like was renewed at the last parlia­ment holden at Orleans. Hence came the order & decree concluded in the treasurie chamber. Trop donne soit repete. Too large & excessiue gifts must be caled back. I wil not here omit how sundry authors haue written of the kings of Persia, that euery one had one of his chamber, ordained of purpose, to come euery day verie early into his chamber, The Larum of the K. of Persia. & say vn­to him: Arise Mileach & prouide for the affaires which the great god hath committed to thy charge, The which we read was in like sort vsed by Philip k. of Macedon. And sundry kings haue bin called some Phila­delphes, that is to say, louers of their brethren: others Euergetes, Surnames of good Kings, that is to say Benefactors, Soter, swyor, Eupater good father, Theophiles lo­uers of God, others, fauorable shephards, & fathers of the people, & by sundry other names mētioned in the former Chapter proper to good Princes. And yet we see in sundry ancient stāps of Augustus, Nerua, Traian, Lewys the 12. & others, how great account they made of the names of protectors & fathers of the people. Quintus Cursius recyteth how Alexander bosted & vanted of himself, Alexander, that in all his actions, he estemed himself in the theater of the whole world. The which Cicero in like sort saith ought to take place in al Magistrates, Spartianus, Suetonius. Lampridius. to the end they may guide themselues the more wisely. Spartianus, Suetonus, & Lampridius write, how Tiberius, Claudus, Alexander seuerus & Adrian the Emperors, oftē went to the Senate, & called to their [Page 106] councell, not their fauorits, but men learned, graue, wel experien­ced and of a good conscience; and that there ensued lesse danger if the counsellors were vertuous, and the Prince wicked, than if the Prince were good and they of his councell nought. Garneades. Wee may neuerthelesse iustly complaine at this present, as Carneades sayed of his time, howe the children of Kinges and great Lordes, learne nothing aright but to ryde well, and manage their horses, which knowe not howe to flatter or spare the great more then the sim­ple. The image of Osyris. In Aegypt they pictured their God osyris, with an eye vppon a Scepter, vnderstanding by the eye, the prouidence and know­ledge of the trueth, and by the Scepter, authoritie and power. And manie haue thought the custome that is obserued in France, Kings kisse the booke of the holy Euangelists. The picture of Pallas. to make our Kings kisse the booke of the holie Euangelistes, is to admonish them to honour and followe the trueth. Men of olde time painted Pallas armed, hauing a cocke vppon her helmet, as gouerning as well ouer learning as warre. For manie haue the nobilitie not so accomplished as their calling required, Nobility ought to be learned. except they intermingled learning with armes, knowledge, wisedome, and skill in hystories, and the Mathematiques mixt with valour and actiuitie. Charles 5. The Emperour Charles the fifth, oftentimes was much greeued that hee neuer learned Latine, Paulus Iouius and confessed hee had great hinderances thereby, as also did Hannibal. And they which haue not beene learned, haue runne into the common er­rour, and haue suffered themselues to bee blindfolded, to the ende they mought not further search into that, which shoulde giue vn­to them great iudgement, and ornament. And if I were not a­frayde I shoulde be too tedious, I coulde reckon most notable, & verie preiudiciall faultes, which sundrie great Captaines, gouer­nours, and Kinges haue committed, thorough a fonde opinion they conceiued of their owne sufficiencie, and for lacke of de­maunding counsell of them, that were about them more adui­sed and experienced. Seigneur de Lautrec. I will content my selfe with one example recited by some hystoriographers, of the late lorde of Lautrec vice­roy for the King in the kingdome of Naples, who was so selfe wil­led in his opinions, that hee had rather misse his enterprise, then bee helped by the counsell of other Captaines. To whome the losse of the sayde kingdome, and of all Italie was attributed. Pope Alexander the sixth, Pope Alex­ander 6. Xerxes. was greatlye blamed by Guichardin for the same fault, who writeth that hee neuer consulted but com­maunded. Xerxes King of Persia hauing determined to inuade [Page 107] Greece, sayde vnto his counsell, I haue assembled you togither, to the ende it may not be thought that I haue vndertaken this en­terprise on my owne braine: but I will that, without either fur­ther deliberating or diswading you obey. Hee went awaye like­wise faster then he entred in, and receiued there a verie great dis­honor, and irrecouerable losse. There be but too manie examples of our time, whosoeuer would cote them, that are able to teache great personages to distrust of their owne senses, wittes, aduise, & sufficiencie, and to vndertake nothing without good deliberati­on, least they repent themselues long after, as it often happeneth. And in Titus Liuius, he which only foloweth his owne opinion, Decad. 5. is rather iudged presumptuous, then wise, for a man is not able con­tinually of himselfe, to consider, and knowe al things, or among many contrarie reasons to discerne the best. Prudence required to di­scerne opini­ons. In which wisedome is required, that a man be not deceaued through an vnfaithful coun­sellor, who tendeth nought els then his owne particular interest. And the counsel of the wise carrieth greater commoditie then of the imprudent. For this cause Princes ought to take in good part, when they shalbee aduised by their Chancelers and soueraigne Courts according to their dueties, Princes ought to take in good part vvhat their counsellers say vnto thē. for the preseruation of their honor, and benefite of their affaires: and not to thinke that they pretende to make doubt of their power, but to esteem their good will, when they see they iudge but according to iustice, equitie and benefite of the common wealth, opposing themselues to the im­portunities, false suggestions and disguisings of the courtiars. In which the saide Princes do repose themselues, and relye vppon the conscience, fidelitie, allegeance, and othe of their officers, accor­ding as the lawyers and Emperours haue left behinde them writ­ten in the ciuil lawe, and our Kings in their ordinances, especially Philip le Bel, Charles 7. and Lewys the twelfth, and by the lawe in­uiolably kept in Aegypt, as Plutarque sayeth, and I els where haue recyted. And if Princes take in better part the counsel of their Phi­sition, to shunne and hate intemperance, and meates offensiue to the stomache, then of a flatterer who shorteneth their dayes: so ought they to esteeme of their officers, which haue the lawes in estimation, and iust gouernement, which leadeth to a happie end, without listening vnto such as desire an vnbrydeled power, which turneth vpside downe all lawes, pollicie, iustice, order and states. For this cause our Kings haue likewise ordained, that no regarde shoulde bee had to their letters, if they were not sealed with [Page 108] the great seale; to the ende that if ought had inconsideratly esca­ped their mouth, or that their letters had beene rashly signed and passed the signet, by reason of their great busines and affaires, or for not hauing beene fully infourmed how matters stoode, it mought the more easily be moderated and remedied. They wil­led likewise all their letters to bee examined by the soueraigne Courts and ordinarie Iudges of their realme. Eccle. 37.15 Ecclesiasticus also admonisheth vs To praye vnto the most high, that he will direct our waye in trueth, and that reason goe before euerie enterprise, and councell before euerie action. Hence proceedeth the ordinarie clauses, had by the counsell, aduise, and ripe deliberation of our councell. There are likewise some that haue wel vnderstood the saying of the wisemā: Where there is no vision, Pro. 29.18. the people decay to bee meant of a good go­uernement, ruled by good councel. And the foundations of good counsels and actions, ought to be laide vppon pietie, iustice, and honestie, and to be executed with diligence, and prudence, other­wise, they are altogither vnprofitable. These two discourses con­cerne in especiall the greatnes, Of the com­fort of the subiects ensu­eth amitie. safetie, & profit of Princes: because that of the comfort of their subiects ensueth amitie, and of this a­mitie, proceedeth a readie will to expose their persons and goods for the affaires of their soueraigne.

CHAP. XXII. That one ought not to iudge too readily of another.

Backbiters not to be listened vn­to. Symonides. IT was not sayde without cause in the olde time, that he which beleeued a backebyter, committed no lesse offence, then hee did.

And Symonides complained of a friend of his, that had spoken yll of him, of his eares, and lightnes of beleefe, which ought not to haue place in any before they be throughly in­formed of the trueth. For by how much by speache a man approcheth nearer to the seate of vnderstanding & reason which is in the braine, by so much doth it the more hurt & marre him which beleeueth, if a man take not verie diligent heed, and the hearer partaketh halfe with the speaker. It is also verie strange, to see what care wee haue to keepe the gates of our hou­ses shut, and yet howe wee leaue our eares open to raylers: and euen as Homer Homer. praised them which stopped their eares sayling on the sea neare vnto the Syrenes, Syrenes. for feare of being heald, entised by their melodie & singing, and so fal into the daungers that ensued [Page 109] thereon, so should not we giue audience to tale carriers, and detra­ctors of mens good name, and if they chance to prate in our pre­sence, we should examine the whole, and take thinges in the beste part without giuing too light credence therto. Thucidides. Thucidides the histo­riographer, in his preface greatly blamed such, as would report of credite sundry thinges of olde time, founding their beliefe vppon an vncertaine brute, without taking paines to enquire further. The which Caesar in like sort writeth of the Gaulois, Comment. li. 7 Aristotle. which caused a lie often times to be put in stead of the truth, And Aristotle hauing giuen this precept to Alexander to be founde true, addeth that he shoulde not beleeue too lightly. And it was euer esteemed an act of a wise man, to retaine his iudgement without discouering it es­pecially in matters vncertaine, and to consider all the circumstan­ces and consequence thereof. And we ought to be as it were gar­diens of the renowne and good of our neighbour, fearing least be­ing men we shoulde fall into that euill, which is reported of an o­ther. And we ought to put in vre the counsell of Ecclesiasticus. Blame no man before thou haue enquired the matter, Eccles. 11.7. vnderstande first and then re­forme: Giue no sentence before thou hast heard the cause. The which prin­cipallye we ought to practise in the wonderfull and vnsearchable workes of God, and rather to thinke our selues short in our owne vnderstanding, then to suspect that God fayled in his prouidence, and in the gouernment of the vniuersall world, and by no meanes to controle the worke whereof we haue no skill at all.

CHAP. 23. Of reprehensions, and force of the truth, with a discription of detraction.

MAny haue sayde, that it is a great corsey to a man of courage, Libertie of speache. to be barred libertye of free speach. And the Emperours Augustus and Tiberius, and Pope Pius the seconde haue saide that in a citie that is not bonde tongues ought to be free. S. Ambrose. And S. Ambrose writeth to Theodosius the Emperour, that nothing better beseemed a Prince, then to loue libertye of speach, nor nothing worst for a Priest, then not to dare to speake what hee feeleth. And as Socrates writeth free speach, and discourse is the principall remedye of the afflicted and [Page 110] greeued minde. Pyndarus. And Pyndarus made aunswere to a king of Sparta, that there was nothing more easie for a man to doe, then to reprehend an o­ther, nor harder then to suffer him selfe to be reprehended. The custome of the Lacedemonians was very commendable, to punishe him that saw one offende without reprehendinge him for it, and him like­wise that was angry when he was tolde of his fault. For a man is bound to them that tell him of his faultes, and admonishe him of the right way that he should hold. And a man ought not to suffer his friende to vndoe him selfe though he would as Phocion sayth. Salomon describeth in his Prouerbes the profite that it yeeldeth, Pro. 10.17 & 12.1 & 13.1 & 15.5. & 31 and how necessary a thing it is to the amendement of ones life: and one ought not tarrye till the faulte be committed, but to preuent it by admonition. The which caused certaine of our kinges of France, and some other common wealthes haue endured the same, that in publike playes men should reprehend such notable faultes as were committed. The custome of Alexandria And in Alexandria certain were appointed, to go some time in a coch through out the citye blaming such persons as they saw do any fault, to the end they might be more afrayde to doe ill, and that shame might be of more force then the law. And if at a­nie time anye mislike to haue the truth tolde them as Comicus hath written it proceedeth of the corruption of men, of their haughti­nesse and ignoraunce. As Ptolomeus put Aristomenes his tutor in prison, Trueth engē dreth hatred because that in the presence of an Ambassadour, he waked him out of his sleepe, that he mought be more attentiue to what was sayde vnto him. Pope Boniface the seuenth, beeing returned home againe to Rome, from whence he was driuen away for his dis­solutenes, caused the eyes of Cardinal Iohn, who had told him of his faultes to be put out. Fulgosus writeth of Pope Innocent, that, ha­uing beene reprehended by some of the citizens of Rome, because he prouided not sufficiently against Schismes, he sent them backe to his nephew for answere: which was that he made them all be caste out of windowes, albeit the sayde Innocent before he came to that dignitie, often times vsed towardes his predecessours, Vrbain and Bennet, l [...]ke reprehension. In the time of Honorius the seconde they put Arnulphe to death because he so liberally rebuked vice. Sundry Emperours haue done the like. We haue sundry examples in the scriptures, 1. King. 16. of Baasha for killing the Prophet Iehu because he tolde him the truth. Likewise of Achab, Asa, Ioas, and Ozias, 1. King. 22.2. Paral. 18.16.24, & 26. of Sedichias, of Ioachim, and of the princes of Iuda. Ierem. 23.32. & 38. But as the wise man saith in the Prouerbes, [Page 111] in the end, he shall be conned more thanke, which rebuketh, then he that deceaueth by flattery. Notwithstanding euery man accor­ding as his vocation, the times, the persons, and places, Obseruation in reprehen­sion. will permit him, ought to declare the truth to such as he seeth neede, with an intention to profit & instruct thē, without any choler, disdain im­modesty or other passiō, mingling with the bitternes of reprehen­sion, the sweetnes of some praises. A man ought likewise to consi­der, that the egernes and sharpnes of biting wordes, especially spo­ken to one that is in aduersity, profiteth nothing, being a kinde of incontinencie, of a tong mingled with malignitye and a will to in­iury, carrying a very declaration of enmitye, which is the cause that they which vse it hurt them selues. As did Antiphon about Dyoni­sius the tyraunt, where a dispute beeing helde betweene them what brasse was best, he aunswered that, whereof the Athenians made the statuas of Armodius and Aristogiton: for this soure aunswer caused him to be put to death. And as Plutarque sayde in the life of Pho­cion euen as the honye which is sweete of his owne nature, engen­dreth greefe, and payne beeing applyed to partes infected, so doe true admonitions the more prouoke such as are in misery, if they bee not well sweetned and mingled with pitye, and consolation. Clytus an auncient Captaine of Alexanders, maye serue for an ex­ample, who was slayne for vsinge too arrogant an admonition. Reprehensi­ons yl besee­ming at the bord. In lyke sort one ought not at the boarde to vse such reprehensi­ons as make men knitte the browes, forgetting the occasion and place of pleasure: and there is required a dexteritie as it is writ­ten of Socrates, who beeinge desired at a feaste to speake, Socrates and discourse of his arte, it is not now time sayde he to discourse of what I knowe, and in that for which the tyme now serueth, Damaratus I am no whit skilfull in. And when Damaratus was arryued in Ma­cedonia, during the time that king Philip was fallen out with his Wyfe and Sonne, the kinge hauinge saluted and embraced him, demaunded of him if the Greekes agreed well one with an o­ther: Demaratus who was verye familiar with him aunsweared, K. Philip. it becommeth you very well (O kinge) to enquire of the concorde of the Athenians and Peloponesians, & in the meane time suffer your owne house to be so full of discord and diuision. A captiue which the sayde Philip caused to be solde to him that woulde giue moste, bad him in his eare, to let downe the fore part of his robe, be­cause hee shewed what was not comelye to bee discouered: the whiche was the cause of his deliuerie. An other beeing taken [Page 112] for a spie sayde vnto him, that he came to espie his follye, in that without necessity he put both his realme, and life in hasard. Some haue compared reprehensions, to the remedies of the splene, which ought to be souer and sharpe: so truth told in fit oportuni­tie is profitable, The force of trueth. and is of such force, as Eschines saide that shee sur­passed all the cogitations of man. And Menander wrote, that shee commeth into light although shee be not sought for, and defen­deth her selfe easely against all the deceates, craftinesse, and wilines of men. 1. Esd. 4.38 And in the disputation that was held before Darius, truth was found the greatest and most strong for euer: S. Augustin in the citie of God, Augustinus de ciuit dei, l. 2. c. 19 lib. 2. c. 19, calleth her an eternall victorye, and in the question, 108, ex vtr. he sayth that It is better to be ouercome of the truth, then to be willing to surmount her in vaine. To which purpose may very well serue, the summarie description of the table which Apelles painted, Apelles table after he was eschaped out of a false accusation, and an extreame daunger. He had pictured a Iudge, with the eares of an Asse, hauing on the one side two Ladies, Ignoraunce and Sus­pition: before him stood false accusation with a countenaunce full of rage, and furie, holding in the left hande a burning torche, and with the right pulled a young man by the heare, lifting vp his eyes and handes to heauen, neare vnto whome was a man painted loo­king pale, earthly, and a squint, which was enuie: two damsels fol­lowed false Accusation named Treason, and Deceat, behind whome stoode a Ladye all wailing and mourning which was Repentaunce, which fastened her eye sight vppon a verye fayre Lady intituled Truth, declaring by this picture to all Princes and Iudges, that they ought not too lightly to beleeue. As Alexander closing one of his eares to an accuser, sayde he kept the other for him which was accused. And it was commaunded Moyses, straightlye to for­bid the children of Israell, lying, false accusation, and malitious detra­ction, Plato. and cause them to keepe iustice, equalitie, and truth. I will not heare omit, the aduertisement giuen by wise Plato, commen­ded so much by Plutarque, that when one founde anye commit­ting anye fault, he ought to discende into him selfe, and say pri­uatelye vnto him selfe. Am not I such a one? To the ende wee may auoyde the like errours. When in like sort we woulde iusti­fie our selues for anye reprehension we mought praye him that did it, to reserue that freedome of speach, againste he committed a fault him selfe. And it was not sayde amisse of them of olde time, that the beginning to liue well, and repulse ignoraunce, was [Page 113] to be reprehended, mocked, and blamed. Sainct Basyl for this cause named reprehension, the healing of the soule: and in the Prouerbes 25. Pro. 25.12. & 29.1. it is called an ornament of fine gold. And in the 29. it is written, a man that hardeneth his neck when he is rebuked, shall suddainly be destroyed, Psal. & can not be cured. And Dauid Psal. 41. sayd that it was like the precious baulme. We read euen of the Emperours, Philip, Theodosius, and Va­lentinian, that they did great penitence after they were admonished, as also did Dauid and other kinges being reprehended by the Pro­phetes. Augustine. Speusippus. And Sainct Augustine in his booke of recantations ac­knowledged how he had erred. But as Plato sayd, that Speusippus corrected other by the example of his owne life, so men ought to esteeme those reprehensions that are made, without a word spea­king, thorough a single life, irreprehensible, and vertuous.

CHAP. 24. That anger hindereth the truth, of the euilles which it bringes with it, and of the meanes to resist it.

PHisitions esteeme the sicknesse very daunge­rous, when the face is disfigured. Choler dark­neth iudge­ment and peruerteth reasō The which we maye saye of choler, which altereth the countenaunce, speach, and all the sences of man. It hath beene termed a fury darkning iudgement. And as in the darke a man is not able to discerne his kinsman or friende from his enemye, so amidst the smoke, and mystes of choler, truth can not be discerned from falsehood. Alexander. A­lexander ouertaken with choler, caused Parmenio, Chalistenes, Philotas and other to be put to death, and with his owne hande slew Clytus one of his chiefest fauorites. And after that his choler was apeased would haue killed him selfe. For this cause Anthenodorus, Augustus concelled by Anthenodorus and Theodo­sius by S. Ambrose. counsel­led the Emperour Augustus, the which Sainct Ambrose did since to Theodosius, that when they felt them selues enter into choler, they should take heed of speaking or doing anye thinge, vntill they had repeated the twenty foure letters of the Alphabet. The which gaue the occasion of making that holy law, Si vindicari: and of the chap­ter Cum apud, to temper and slacke the heady commandementes of Princes. And the sayd Augustus, for hauing iniured a gentleman, whose daughter he had brought to his pleasure, and was cast in the teeth with what he had done, and sawe that him selfe had broken [Page 114] the law Iulia, Eph. 4 26. which condemneth the adulterers, he was so mad with him self that for a time he abstayned from eating Sainct Paule coun­selleth vs That the Sonne go not down vpon our wrath. The maner of the Pythagoriens. The maner of the Pythagoriens was much commended, that when they had once vt­tered their choler, they would take one an other by the hande, and embrase one an other before it was euening. And Plato beeinge de­maunded how he knew a wise man, Plato. answered, when beeing rebuked he would not be angry, Seneca. and being praised he would not be too proude. Seneca wryteth, that such as taught to play, at fence, and to exercise the bo­dye, commanded their schollers in no wise to be cholerick, because that cleane marred the arte: and he which is not able to bear a little iniurie, A remedy against cho­ler. shall in the end haue one mischiefe, heaped on an other. And against this it is thought an excellent remedy not to be delicate, nor too light of beliefe, nor to thinke, one may contemne & iniury one as he listeth, nor to haue a will thereto, and to vse delayes and pro­traction of tyme. The fagots of the licturs As Plutarque wryteth, that the carryinge of bun­dels of stickes bound togeather, vpon pollaxes, was to shew that the wrath of a Magistrate, ought not to bee prompt and lose, for that while leasurelye, those bundels so bounde togeather were losed, it brought some delaye & space to choler, which buyeth her pleasure with perill of lyfe, as sundry Poets haue written. And there is no­thing that men dare not aduenture and cōmit, when they are infla­med with anger, except they retaine thē selues vnder the obedience of reason: Socrates. For as Socrates sayd, it is lesse daunger to drinck intempe­rately of puddle or troubled water, then to glut ones appetite with reuenge, when mans discourse and reason is occupied with furye, and besides him selfe, before that he be setled and purified. And Ar­chytas sayde to one that had offended him, I woulde punishe you for this geare if I were not in choler. Architas. And to brydle such choler it is not euerye mans skill, except hee haue beene vsed to it of a long time: consideringe that nothing can be comelye nor honest, if it be spoken sharply, and in choler. The Pythagoriens in lyke sort by the allegoricall commaundement, that they should not leaue the bottome of the pot or caudern, imprinted in the ashes, would teach according to Plutarques opinion, that no marke or apparent shewe of choler shoulde remaine, the which as S. Chrisostome saith, is a fire, a hangman, a most difformed drunkennes, and a mad dog that kno­weth noman. Therfore it was that they of old time, by the diffor­med monster of Chymera, which spit fire, described choler, and as they which are possessed with vncleane spirites some at the mouth [Page 115] and swell, so the spirit, and speach of cholerike persons fometh, and often times dangerous discourses scape thē. Which was the cause that Alexander, Menander, Seneca, & others haue written, how cho­ler proceedeth of basenes of minde, as also we see it more incident to weomē then to men, & to the sick more then to the whole. And the fault is so measured, as he to whom the offence is committed is perswaded. But by how much more the fault is greater, so much is his humanity the more to be cōmended, when he pardoneth with­out being moued, & the offender by so much the more bounde, in that he seeth his submissiō accepted for reuenge & satisfaction. The destruction of 15. thousand soules, was attributed to the choler of Theodosius, which afterward he greatly repented him selfe of. It was likewise the death of Aurelian, and of the cruelty of the Emperour Valentinian, as Macellinus wrot: the which so raigned in him, Many mis­cheifes haue ensued cho­ler. The death of Valentinian. that if one had spokē but one word that had misliked him, he wold chāge his coulor & voyce & he committed much vniustice, in hinderinge true iudgement, in the end it was the cause of his death, and his in­trals were so terribly burned, that there was not found so much as a drop of bloud. Others were of opiniō that he broke a vaine in cry­ing. Yet Salust thinketh, that that which in priuate persons is termed choler, in great ones is called fury & cruelty. Plutarque likewise at­tributed the ruine of Sertorius, to that he was so cholericke, Sertorius. which made him so vnaccōpanable, & vnmeet to liue among the society of mē. As also did Valerius, the death of Caesar, Caesar. & Sueton greatly bla­med for the same Tiberius & Nero. In like sort, to those, which had armes so insolently of themselues, that they would cōmand the ve­ry lawes to cease, the administratiō of iustice was euer denied. And for the maintenaunce of both, iustice was reserued to the Iudges, and to such as force was committed, it was straightly commanded them to obey iustice, and that she aide force with good counsell of which if it bee once destitute, greater harme ensueth then good. And amonge all estates, it is required, that they assemble a counsell, to aduise what may be profitable. But as the goodnesse of shippes is best perceiued in a storme, so doth a good vnderstanding moste discouer it selfe, when hauing iust cause to be angrye, the minde is for all that quiet and the iudgement setled. And it is the property of a magnanimous hart to despise iniuries, Hovv a good vnder­standing is discouered. which we read was euer don by great personages. And Dauid made no account of the words of Semey, nor the kings Antigonus, Philip, and Pericles, of those whom they heard reuile them. Salomon sayth in his Prouerbes, that A man [Page 116] inclyned to wrath, shall quickly be destroyed. And compareth a chole­ricke man, to a City ouerthrowne: and Solon maketh him like to one that neither cared how he loste friendes, nor how he procured enemies. And in the first of Ecclesiasticus it is written, that rashnesse in anger breedeth destruction, Eccl. 1.27. Rashenes in wrath whence it procee­deth. the which proceedeth not, but of the in­flammation of the bloud about the heart, of too great a heate and sodainnes, the which by no meanes yeeldeth the leasure, to vnder­stande the circumstaunces which reason teacheth which a man that hath receaued an iniurye ought to keepe and obserue, as a­boue I haue touched, and it is onelye longe sufferinge that in the ende byteth. To pardon is a testimony of a valiaunt minde. Col. 3.12. And to pardon, is a signe of a heroicall and noble heart: and as Homer wryteth, the more excellent a man is, the lesse is his anger burninge, and euerye gentle hart is easelye contented. Sainct Paule wryteth to the Collossians, As the elect of God holye and beloued, put on tender mercy, kindenesse, humblenesse of minde, meekenesse, long suffering, forbearing one an other, and forgiuing one an other, if anye man haue a quarrell to an other, euen as Christ forgaue you, euen so doe yee. And aboue al these thinges put on loue, which is the bonde of perfection. And let the peace of God rule in your hearts, to the which yee are called, in one body, and be yee amiable. They ought to be accounted wise, who knowing how apt of their owne inclination they be to choler, VVisedome is seene in tē perating of choler. vse notwithstandinge such remedies as they thinke fit to retyre them­selues, either in bearing patiently, forgetting, pardoninge, mode­rating of them selues without beeinge too much mooued, or brea­king that which is easie to be dashed in peeces of a seruaunt, as did Calias, and Cotis, or in burning their enemies letters before they see them, as Pompei did those of Sertorius, and Caesar those of Pompei. The holye scripture doth often times exhort vs to forbeare one an other. To forebeare one another. Dion. And whereas Saint Paule writeth that we shoulde porti­on a like to one an others charges, hee vnderstandeth infirmities. Dion after hee had restored his countrie againe to libertye, was counselled to put to death one of the greatest enemies that he had now fallen into his handes, but he sayd that he had long agoe lear­ned to surmount wrath, enuy and all euill will, whereof the proofe consisted in behauing ones selfe temperatelye and courteouslye to­wardes his enemies, and that he rather chose to surmount in boun­tye and courtesie, then in power: reuenge proceeding from a base minde. We ought then to shun all suspicion of contempt and au­dacity, rather casting the fault vppon the ignoraunce, mistaking, or lacke of those which haue offended vs, to the ende we may escape [Page 117] that vengeaunce which is so often forbidden of the Lorde, and which proceedeth from the same spring, as doth the iniury, and of­fence. Notwithstanding, that anger is not to be blamed, which is vsed sometimes to make men amende when they haue done a fault. For as Aristotle writeth in the fourth of his Morales, Anger allowed. euen as disordinate anger is a fault, so is sometime the want of moderate choler, or rather hatred of vice. And it seemeth that they, which are not angrye, when it is required at their handes, to feare offen­dours, are very euill aduised and expose them selues to manye iniu­ries. For this cause Plato called anger the sinew of the soule, for that it serued to encrease valour, being moderate, and temperate. Anger the si­nevve of the soule. Lactan. de ira Dei cap. 17. And Aristotle writeth that it is an armour to vertue, but such a one as rather mooueth vs, then is ought mooued it selfe. Lactantius in his booke intituled of the wrath of God, c. 17. writeth, that it is ne­cessary, that those thinges which are nought, should displease such as are vertuous persons, and that hee which is displeased at euill, should be mooued when he seeth it wrought, so wee doe decline to vengeaunce, not because men haue offended vs, but to the end dis­cipline may be kept, maners corrected, and licentiousnes repressed. This kinde of choler is lawfull, which as it is necessarye to man for the amendment of lewdnesse, so is it found in God of whome man taketh example: for as much as we ought to chastise our subiectes, so ought God to represse the vices of each one. And to bring this to passe it is necessarye that he be angry, and that it is naturall and good to be mooued and stirred to wrath. Therefore, Iactant his error. Definition of anger. anger ought to be defined, a motion of the spirite, lifted vp for the repression of sinne. For the definition which Cicero, maketh of the desire of re­uenge, is not much different from this, but that anger which we call choler, or fury, ought not to fall within man, being a thing vici­ous & vnprofitable. Notwithstanding I am of opinion that the di­uines will not be of Lactantius his mind, in that he attributeth any passion to God: for he worketh nothing either with greef or paine. The old prouerb holdeth that an Ant will be angry, and yet we are not able to discerne when she is moued, much lesse in God whose workes are vnsearcheable, and passe the capacitye of our vnderstan­ding. Albeit the holy scripture doth often apply it selfe to our fa­shion of speach, who trouble our selues with passions, in taking pi­tie, or in punishing, or in seeing some disorder. And S Paule writeth that of our own nature we are the children of wrath, Eph. 2.3. Rom. 6.23. Psal. 103.10. from whence we are deliuered by Christ Iesus our mediatour. Dauid sayde Psa. [Page 118] 103. Psal 86 15. Psal. 143.9. Exod. 34 6. Nomb. 14.18 Nehe. 5.17. Ier. 15.13. Io [...]l. 2.13. Ionas.. 4.2.. Nahum. 1.3. Deut. 9.14 & 32.39. Exod. 17.2. Psal 78.41. Numb. 12.9. & 14.9. Exod. 22 22. that God hath not dealt with vs, after our sinnes, nor rewarded vs af­ter our iniquities. And Psal. 86. he calleth him a pitifull God, and merci­full, slow to anger, and great in kindnes and truth And Psal. 145. That the Lord is good to all, and his mercies are ouer all his workes. The which is likewise repeated in Exodus 34 Numbers 14. Nehemiah 9. Ieremiah 15 Ioel 2. Ionas 4 Nahum 1. A man ought diligently to take heede how he committeth those sinnes which prouoke the wrath of God, espe­cially to be no idolatour, Deu. 9. & 32. nor to tempt God Exod. 17. & Psal. 78. nor to murmure against his prouidence, Nom. 12. & 14. nor to be rebellious Deu. 9. nor to shead the bloud of the innocent, Math. 25. nor to molest the widowes, and fatherlesse. Exod. 22. The holy scripture speaketh of the old and new man, and of the circum­cision of the heart. So meant the Philosophers when they sayde we were made of two partes, and that he which made the worse, sub­iect vnto the better, was counted continent: and contrariwise, he which made the brutish and vnreasonable part of his mind, to pre­ceed and commaunde the more noble, was accounted incontinent and worse then it. For this cause is it required, that thorough the bit of reason we put backe and tame that felonious courage of ours, to submit it vnto the moste milde yoke of the holye lawes of God, Valerius. which so much recommendeth vnto vs, peace, patience, and mercy. Valerius and others haue written, that iniuries are surmoun­ted thorough courtesie and bountye, not by the reuenge of a new hatred. Cicero. And Cicero in his Oration for Murena and Demosthenes par­ticularly, in that he made before Alexander the great, to hinder the siege of Athenes, do amply shew, that it is an act nearest approching vnto diuinitye, Demosthenes. to vanquishe ones owne courage, represse his wrath, moderate victory, amplifie the dignity of ones enemy, commande ouer ones selfe, and not too much to trust in anger a mortall ene­my to counsell. For as our sauiour Christ sayde the violent that is to say such as can commaunde ouer them selues enter heauen. The auncient custome obserued among the Princes and gentlemen of Fraunce, written by Agathius deserueth here to bee recited: that when anye one had a quarrell or was at variaunce with an other, a great number of gentlemen woulde presently present them selues in armes, The aunci­ent on some of the french and constraine those that had a minde to fight, to ende their controuersie, by lawfull and amiable meanes: which occa­sioned the subiectes, a great deale more willinglye to applye them selues to iustice, which they sawe so much esteemed amonge their Lordes and Princes. And it was one of the chiefe articles, in the [Page 119] leage of the Grecians and all allies, 4. povvers in the soule. to vndertake nothing by armes but by iustice. The Philosophers set downe foure powers to rule in the mind, reason, will, anger, and concupiscence: in which they lod­ged foure vertues, to euery one, one, Prudence, iustice, fortitude, & temperance. So as they made choler to serue to fortitude, so it be not infirme, or out of square.

CHAP. 25. Of the errour of some Authours which haue praised promise breakers and the cruel, of punishmentes of such, what our gettinges and dealing with the great ought to be, aduertisements to the readers, and of pardo­ninges.

I Euer found it a very strange matter in diuers authors who lacked no iudgement at all, It doth not become prin­ces to vse deceate. in that they produ­ced those for example, who during the whole course of their conquestes violated their faith with sundrye Princes, and esteemed it verye necessarye for a great Prince that he shold learne to deceaue. I do not in like sort approue the opinion of Lysander, that where a Lions skin will not suffice, it must be patched vp with a foxes: Lizander. confessing in deed that the truth is better then falsehoode, but that the dignitye and price of each of them ought to be measured, and turned to commodity and profit, saying further that children must be deceaued with trifles, Dyonisius. Policrates. & men with othes. The which likewise the tyrants Dionisius and Policrates were wont to say, authorising impietye lying and deceat. Which maxime hath been followed of sundry Princes, as king Pirrhus confessed him selfe to the Athenians in recompence for their good cheere, counselling them euer to distrust all tyrauntes, because they did euer obserue or breake their faith, accordinge as they serued their turnes in their commodities, profites, or ambition. As in Thu­cidides an Athenian embassador sayd, K. Pirrhus. An Alleman prouerbe. that a tyraunt is a friende and enemy according to the time and season. There is likewise an Ale­man prouerbe, that it is for noble men to promise, and clownes to obserue. And in Sophocles, Vlisses taught Neoptolemus the sonne of Achilles, to deceiue by lying: and whereas the saide childe demaun­ded how it was possible to lye without blushing he aunsweared that such was the vse in the trafficque of men, and that one neuer is to bee ashamed where anye profitte maye bee reaped. Caligula. The which that wicked Emperour Caligula in lyke sort sayde, praysinge [Page 120] impudencie. Thrasimachus Moreouer I approoue no whit at all the sayinge of Thrasimachus the Calcedonian, that the pleasure and profit of Prin­ces is the rule and definition of all lawes: Anaxarchus. nor that which Anax­archus sayde vnto Alexander when hee sawe him so much vexed, for the death of his friend Clytus, whome hee had slayne, that Themis and Iustice were set of each side a kinge to confirme his faultes: nor that which that vilanous step-mother sayde vnto Caracalla, that whatsoeuer hee listed was lawfull for him. But we will mayntayne that God, God and the lawes gouern kingdomes. and the lawes are set ouer kingdomes, to punishe such as violate the Maiestie of the lawes, and that right blyndeth the profite and pleasure of Princes, and that nothinge is lawfull, saue what the lawes permit. And it is certayne, that the higher any personne is exalted, the more ought he to shew him selfe vertuous and true, In all actions vvhat is to be conside­red. as aboue we haue noted. And in all actions a man must consider, the motife, roote, and counsell, with sundry o­ther circumstaunces, and therein discouer, if there haue beene anye cloaking, infidelity, trompery, perill or deceat, that the bare matter maye be perceaued, and confront what ill soeuer is founde vnder an apparaunce of good, knowing that an euill beginning, can not but leade an euill ende. And if we shoulde take awaye this firste excel­lencye of suddaine conquestes, Povver ob­tayned by mischeafe of smal durance we shall finde a tragicall issue, and a chaunge in extreame calamities. As Quintus Cursius wrote, that power gotten by mischiefe endureth but a while. The which likewise the Prophetes besides experience doe in sundye places witnesse. And the Duke of Valentinois Sonne of Pope Alexander, D. of Valenti­nois. and others which Michiauel set before vs to imitate, haue had moste miserable endes, Machiauel a pernitious auctor. after hauing beene made a laughing stocke vnto their enemyes. And the sayde Authour hath not without iuste cause had his qualityes paynted out by Paulus Iouius, as one ignoraunt both of G [...]D, and learning, and so censured by the counsell of Trente. And as accompanyed with truth and vertue euerye kinde of lyfe is sweete and easie, so doth there euer ensue lyinge, sorrowe, payne, losse, repentaunce, and care, and it is vnpossible to haue anye ioye or contentment, if quietnesse of the minde, constancy, pietie, iustice, and full assuraunce haue not layde the foundation. And a good conscience carryeth a calme with it selfe, which can not be found in falsehood against promise, & trust, the which as euery other kind of wickednes, is the occasion, and bruer of her own tormēt, being a maruailous worker of a miserable life, with great shame suffering many frightes, furies and perturba­tions [Page 121] of the minde, full of vnquietnesse and sorrowes, Ier. 2. as Ieremie the Prophet witnesseth. And not without cause did Isocrates en­treating of peace, compare such men to Wolues and beastes, who while they thinke to rauen vpon some pray cast them selues head­long into the snare, or toyle. And we may saie with Dauid that i­niquitye is seated in a slippery and daungerous place. Psal. 27.15. I haue seene the wicked strong and spreading it selfe like a greene Bay tree, yet I passed away and loe he was gonne. For since that God is true, iust, constant and like vnto him selfe, his iudgementes are euer founde a like a­gainst all the enemies of the truth, as it is sayde in Ieremie, Ier. 34.5. and in Ezechiel speaking of Sedechias. Thinke you it is possible, for him that breaketh his promise, longe to endure and raigne? And since that Isaiah tearmeth righteousnes the mother of peace, we must no whit maruaile if lying, and treason be punished by warre, plague, Isaiah. Habacue. Haggaeus. fa­mine, sedition, and disorders in a realme: or if that which is attai­ned by leasing, and lewde meanes, be called by the Prophets a fire brane wherewith one burneth his owne house, a heape of earth which one causeth to fall vpon him selfe, and a pit to stifle and bu­ry ones selfe in, and as siluer put into a rented sacke, Euripides in like sort esteemeth whatsoeuer is vniustlye added to a house, as a plague and infected ayre, and euerye man maye perceiue suche gotten goods melt away as snowe. This is it which Salomon meaneth in the ende of his first chapter of Prouerbs, Pro. 1.32. that the prosperitie of fooles destroyeth them. I will not here forget, what S. Chrisostome writeth of vppon the fift of the first to the Corinthians, that a little gayne fraudulently gotten, Chrisostome. is often times the occasion of the losse of great wealth though well come by. And in vaine do men locke their chestes with cheynes, springes & padlockes, when they haue enclosed therein deceat, a most violent theife, which desperseth what euer it findeth within the coffer. Dan. 11.45. We read in hi­stories and in Daniel, the miserable ende of manye, and among other of Nabuchodonosor, and of Alexander the great, Pro. 11.4. & 20.17. & 21 7. who left nothing to their heyres but their wickednes. We read likewise in the Prouerbes, that the riches of the wicked auaile not in the day of wrath, and that the breade of de­ceat is sweet to a man, but afterwarde his mouth shal be filled with grauell. And that the roberie of the wicked shal destroy them: For iustice beeinge remoued euery state falleth to ruine, and an inheritaunce hastely purcha­sed shall not be blessed. And God sayth by Ieremie, Ierem 17.11 that as the Partrich gathereth the young which she hath not brought foorth, so he that getteth ri­ches and not by right shal leaue them in the middest of his dayes, and at his ende shalbe a foole. And he pronounceth a cursse on his head, that buil­deth [Page 122] his house by vnrighteousnesse. An admoni­tion to the nobility to keepe their promises faithfully. And in Tobie, and some of the Psalmes, a little is more worth with right, then much heaped vp in iniquitye. And it hath not without cause beene saide in auncient time, that whatsoeuer vice buildeth, it destroyeth. Which beeing well considered it ought to stirre vp all maner of persons, who wil not degenerate from the auncient nobilitie which hath taken foot and sure foundation vpon vertue, to be true and kepe their promi­ses, what soeuer should chaunce to happen, and not to seeke ought but by honest meanes. For if you will exempt iustice and truth out of a gouernment, it is then no more then a very robbing, as Sainct Augustin affirmeth. To negotiate with princes. And for as much as the inconstancy of Princes and almost of al other kind of men is sufficiently apparant, and sun­dry inconueniences haue ensewed, where too much trust hath bin yeelded, the wiser sort and best aduised haue stoode vppon their garde, haue not been too light of beliefe and haue so prouided that men shall not easelie breake their faith with them or surprise them. I thinke likewise that they haue heald a verye absurde opinion, Crueltie that commende crueltie in gouernours. For he which delighteth in tax­ing can neuer be beloued or esteemed of. I coulde answere them as king Alphonsus did that such men deserued to be gouerned by Lions, Pro. 20.28. Beares, Dragons, and such like beastes. For as Salomon writeth the Kinges throne shal be established with mercie, the which togeather with subiectes loue and iustice is the very chaine that holdeth togea­ther and maintaineth an estate, and not force, feare, or great gardes as Dion declareth in Plutarque. God beeing willing to make him knowne to Moyses, Exod. 34.5. calleth him selfe the Lord, the Lord, strong, mercifull, and gratious, slow to anger and aboundaunt in goodnes and truth. And the Grecians called the king of their Gods Melchins, that is to say sweete as hony. And the Athenians called him Memactis, that is to say suc­courable. And the holy scripture and sundrye Philosophers calleth him a Father, a shepheard, a refuge, and protectour of his people. For to murther and torment is the office of a Diuell, of furie, of a hang­man & not of a king or honest man. And subiects ought otherwise to be accounted of then as slaues, as Bartole in his treatise de regimine ciuitatis, declareth it vpon the seuenth of Deutronomy, where kinges are exhorted not to lift their harts vp aboue their brethren, amonge which God had made choyce of them. For the puissance of a father, as Martian the Lawyer wrote l. s. de paracid. consisteth in pietie and mercy, no whit at all in rigor. It is written in the second of the kings how the cruell Senacherib, after the angell had put to death 155000. [Page 123] of his men, was himselfe slaine by his owne children. And in the same booke he writeth of sundry kings and queenes, abandoned of God, pilled, and murthered for their cruelty. Like ende had Ptolome surna­med the lightning, & Ptolome Lamious, that is to say the babler. Cam­bises killed him selfe with his owne swoorde, Princes mur­dered for their cruelty. Xerxes was slaine by his vncle Seleucus: Nicanor killed by Ptolome Kerapnos Antiochus Ierax surnamed the sacre, because he liued vppon pillage was in like sort slaine: as also was Seleucus surnamed the lightning because of his vio­lence. Antiochus the great, pilling of the temple was slaine of his peo­ple, as were Epiphanes, and Eupator, & the histories are full of an infinite number of others which had like ende for their crueltye and coue­tousnes. A man may see in an apology of Saint Ciprian against Deme­trian, the names of those which persecuted the church, The enemies of the church punished. and how they haue beene punished, holding it for a maxime that there was neuer no crueltye vsed against the Christian church that was not in shorte tyme after reuenged. Aristotle exhorted Alexander to doe good to euery one, and not to be cruell, Theodosius. rather to be praised for his clemen­cy then conquestes. It is written of Theodosius, that when he deliuered his swoord to his Constable, he willed him to vse it only against male­factours, and if he commaunded any thing cruell or vniust, then hee should draw it againste him selfe. As also the kinges of Aegipt would sweare their Iudges, that they shoulde not obeye them in ought they demaunded of cruell, vniust, or against the lawes. The like did Antiochus also write to the Cities vnder his obedience, that they should obey and keepe such his commaundementes, as oppressed none.

Antonius Pius held opinion of Scipio Africane, that he rather chose to preserue one of his subiects, then slay one thousand of his ene­mies. Which I greatly wish all kinges would obserue- Marecellinus termeth the vice of crueltye, the boche of the soule, proceedinge from the feeblenes and basenes of the hart. And the sayd Antoninus sayd, that nothing rendreth an Emperor more famous among al natiōs then clemency, & vpon this and graciousnes, is the assurance of the publike weale founded as Valerius Publicola repeateth in Titus Liuius and Plu­tarque. And Antigonus was wont to say that Clemency worketh more then violence. One of the interpreters of the Bible councelled Ptolome to vse patience and longe sufferinge, imitatinge the sweetnesse of God to the ende hee mought reigne well. And Marrinus the Emperour wrote to the Senate, what good is there in Nobilitye, if a Princes hart be not replenished with bountye [Page 124] and sweetnesse toward his subiectes? Plutarque mentioneth of the great captaine Pericles, Pericles. that when his friendes came to visite him in his sickenesse, and had put him in minde of the great exploites he had made, of his victories, eloquence, wisedome, and other singu­lar vertues wherewith he was endewed, hee then made them aun­swere, you cleane forget the principall, and which is to me the most proper, Phocion. A braue an­svvere of K. Francis 1. that hetherto I neuer in my life caused any man to weare a mourning garment. Which was in like sort reported of Phocion, in respect of his great clemency. With this agreeth that article of the aunswere made by the late great kinge Francis of famous me­mory, to the supplication, of those of Rochel, & of the Isles adioy­ning, which greatlye deserueth not to bee forgotten. Let others do, and rigorously exercise their power, I will be alwayes as much as in me shall lye, prone to pitie, and mercy, and will neuer vse my subiectes, as the Emperour did them of Gaunt, for a lesse offence then you haue committed, which causeth him at this instant to haue blody handes and I thanke God mine are as yet without any stayne of my peoples bloud, also he hath togeather with the effu­sion of his subiectes bloud, and the losse of so manye heades and soules, lost likewise their good willes and hartes for euer. And after the king had thoroughly forgiuen them, he caused the prisoners to be deliuered, the keies and armes of the city to be rendred, all his garrisons to be voyded, and their ancient liberty and priuileges to be againe fully restored vnto them. If I were not afraid I shoulde be too tedious, I coulde shew a number of miserable endes that chanced to other Emperors and kinges for their crueltie. Tales the chiefe of the seuen wise men of Grece, Tales. being demanded what in all his life seemed most strange vnto him, answered an olde Tyraunt. Which agreeth with the saying of Ecclesiasticus, that all tyranny is of small indurance. Eccles. 10.10 And in the rest of the history of Hester, Artaxerxes said that he purposed with equity alway and gentlenes to gouerne his sub­iectes, Esther. 13.2. Pittacus thereby to bring his kingdome vnto tranquillity, that might safelye liue in peace. And Pittacus said that a Prince by nothing becometh more glorious, then when he maketh his subiects to fear not him, but for him: the which was alwaies in time paste reported of the french men. And not only the tyrants them selues haue beene ha­ted and defeated, but what soeuer they haue besids taken pleasure in: as after that they of Ariginta were deliuered from Phalaris that great tirant, they by and by published an Edict, that from that day forwarde it shall bee lawfull for no man to weare any garment of [Page 125] blewe, because his garde were euer wont to weare cassockes of the same colour. And after the death of Domitian, they defaced his name in all places. And the moneth of October was no more called by his name, as hee had ordayned it, nor April by Neroes, nor May by Claudus, nor September by Tiberius, cleane defacing their tyrannicall and vnfortunate names. Philip. Philip aunswered such as ad­uised him to plant garrisons in the cities of Greece, which hee had conquered, that hee rather chose to be called for a long time cur­teous, then for a short time Lorde. And as the wise man writeth in his Prouerbes: In the multitude of the people is the honour of a King, Pou. 14.28. and for the want of people commeth the destruction of the Prince. Sundrie haue sayde, that as hee which diminisheth his troupe, can neuer be termed a good heardman or shepheard, so hee which causeth his subiectes to be vniustly murthered, can neuer bee accounted a good Prince. The Emperour Rodolph, was wont to saye, Rodolphe. that hee greatly repented, that euer hee had beene a seuere Prince, but ne­uer in that hee had beene gratious or bountiful. Martian. Martian and sun­drie other Emperours haue beene of opinion, that a Prince ought neuer to enter into warres, if conueniently he mought auoyde it, Discretion required in reading and retaine peace. For this cause, wee ought not to read Machia­uel, and such like authors, cleane voide of conscience, foresight, & religion, but with great iudgement and discretion, without tru­sting too much vnto them; and to confront their writinges, and whatsoeuer else they haue taken of tyrants qualities, with Cannon rules and honestie, trying all things, and keeping that which is good: 1. Thes. 5.21 according vnto the councell of S. Paul, in his first Epistle to the Thessalonians: and of S. Ierom in his Epistle to Minerius, by follo­wing the example of exchangers, Aug. l. de doct christ. c. 3. which trie their good money from the counterfait. The which Saint Augustine in his seconde booke de Doctrina Christiana Chap. 3. applyeth vnto the Philoso­phers bookes, to the ende they mought serue to good vse, takinge them backe againe of them, as of vnlawfull possessors It is also ve­rie requisite, as I before mentioned, wee should obserue, how sun­drie hystoriographers, and in especiall the Italians, do neuer mea­sure their actions by the intention and conscience, or accordinge vnto the infallible rule of the worde of God, but by the euents, and their owne ablenesse, cunnings and subtleties, euer in applyinge their vaine discourses, to their ende which they pretende, with­out any consideration whether it bee vertuous and lawfull or no. And in this respect haue they giuen the name of Prudence vnto [Page 126] some, which haue beene moste wicked, and miserablye haue ended their liues: and to strangers which haue been endued with a good conscience, magnanimitie, and haue dyed happely, do they yelde most reprochfull names. And wee must confront their reproches with other aucthors more worthie of trust, and with the times, cir­cumstances and behauiours of those whome they write of. I do not for all that any whit allowe the vniustice which is committed in not punishing such as are lewde. For as the King S. Louis was wont to saye: A fault not to punishe malefactors. K S. Louis. A Prince which may punish a fault, and will not, is as much culpable thereof, as if hee had committed it him selfe.

And that it is a worke of pitie and not of crueltie to doe iustice: and that he which iustifieth the wicked, is not in lesse abhomination, before God, then he which condemneth the iust, as Salomon sayde: Homer wri­teth that the scepter, and the lawes were giuen by God to Aga­memnon, to the ende hee shoulde minister right to eache one, and that Iupiter had Themis, that is to saye right and iustice set by his side. Exod. 21.34. And it is commaunded, that the murtherer shoulde bee pul­led awaye from the verie alter, that hee may dye, and bee punished without remission. The which is marueilousstraitly obserued in Suitzerlande. And God is alwayes like vnto him selfe executinge righteousnes and iudgement vppon the earth, and hating all ini­quitie and vice. Sigismond the Emperour hauing pardoned one of a murther, which afterward committed another, saide, that it was he that had committed the seconde, and that Princes ought not to dispense or pardon, without verie vrgent cause, any which hath deserued punishment. And if he cannot quite the ciuil interest of his subiect, how can he quite the paine which God hath ordained by his lawe? And often times too great meekenes causeth the ma­gistrates and lawes to runne in contempt. And both the one and the other is to be founde fault with, [...]. Sam. 15.12 1. King 20 42 & 21 16. if it be not tempered. Saul was reprehended of God because hee slewe not Amelec. And the Prophet sayd to Achab, that he should die because hee had pardo­ned Benadad the King of Siria, who had deserued death, as also be­cause he caused Naboth to be murthered. The holie scripture doth also teache vs, that the wrath of God is appeased by the punish­ment of the wicked, and that his vengeance extendeth ouer all people for their iniquitie, and contrariewise his blessing doeth spreade it selfe vppon whome soeuer hee chasteneth. The wicked shalbe afraide and kept backe, but the righteous shal bee preser­ued from the contagion of them that worke iniquitie. For this [Page 127] cause the booke of the lawe founde againe in the time of Iosias, is called the booke of the alliance of the Lorde, the which hee com­maunded the Priestes to deliuer to the King. 2. King. 22.10 Samuel followinge this rule put it into the handes of Saul, and according vnto the te­nure thereof, Iosias yeelded himselfe the feodarie, and vassal of the Lorde. Likewise the lawe which was giuen in the Arke, was called the couenant of the Lorde. And Salomon saide vnto God: Lord, thou hast chosen mee to raigne ouer thy people, 2. Chron. 6.11 and to iudge o­uer thy sonnes and daughters. For this cause our Kings were euer willing, that none should regarde the pardones they yeelded, if they were grounded vppon so yll a foundation. As also Micheas the Prophet detesteth, and curseth in the name of God all such as obey the wicked ordinances of Kinges, who for this cause haue had especiall care and commaundement to administer iustice, e­steeming themselues rather armed with the sworde to chastise the wicked, then to repulse their enimies, and are the ministers of God for the peoples benefite, as the Apostle sayeth. Rom 13 4 And to this ende they establish good and learned Iudges in all places that are voyde of passions, if they followe the lawes; otherwise they shoulde bringe into the flocke the Wolfe, which they ought to chase away, and render themselues culpable of the death of those innocentes that such pardoned men shoulde kill, and so grace should neuer be without crueltie.

CHAP. XXVI. The definition of Lying.

THE Philosophers were neuer wont to con­tent themselues in declaring the propertie of vertues, except they opposed vnto them their contrarie vice, to the ende, that the lothsomnes thereof being wel regarded, the other mought be found more agreable. Definition of a lye So haue we of purpose discoursed of the trueth, before we com to shew the vice of lying, the which we may define by a contrary significatiō vnto the truth whē one speaketh of things vncertain, contrarie to that which one kno­weth, making thē seeme other then they are. S. Augustin writeth to Cōsentius, that it is a false significatiō of spech, with a wil to deceiue. [Page 128] And when one speaketh more or lesse then is in deede, it is a mem­ber of iniustice, turning topsie turuie all humane societie, and the amitie due vnto our neighbour: for since that speach is giuen vn­to vs, to make manifest what we thinke, and to instruct his vnder­standing of whome wee speake: It is a foule fault to abuse it, and to behaue our selues in other sort towardes our neighbour, then we willingly woulde he shoulde towardes vs: for as much as hee which desireth and expecteth from vs the trueth is deceiued and led into an errour: and hauing afterwardes in time discouered the lye, Lyars lose al credit. he will no more beleeue vs, and wee shal lose the meanes to be able to instruct for euer. For lyars only gaine this, that albeit they say and speake the trueth, yet shal they neuer be beleeued. And in the holy scripture idolatrie, hipocrisie, superstition, false weights, false measures, and al cosinages are called lying, to the end that by so disformed a name, we should the rather eschewe them. The lyar is detested of God, and called double of heart and toung, because he speaketh one thing and doeth an other. And for verie good re­spect sundrie of the auncient doctors haue written, that the trueth being depraued, there are ingendred an infinite number of ab­surdities, Socrates. heresies, scismes, and contentions. And Socrates was wont to saye, that it proceeded from a good will, to enforce it selfe to remoue the foolish opinions of men, and that it was not possible for him to approue a lye, nor to dissemble the trueth. And Homer writeth of the great and valiant Captaine Achilles, that he did more hate and abhorre lying, Achilles. then hell, or death. And it is written in the olde and newe testament, that God doeth abhorre all lying, and that the true, are gratious in his sight: yea, that a theefe is better than a man that is accustomed to lye, And lying is contrarie to nature, ay­ded by reason, and seruaunt or handmayd to the trueth. It is wri­ten in Leuiticus: Eccles. 20.24 Leuit. 16.11. Yee shall not steale, neither deale falsly, neither lye one to another.

CHAP. XXVII. The effectes of Lying.

Al vvicked­nes procea­deth of lying PHilo in his first booke of the contemplatiue life, set­teth downe, all kind of wickednes to proceede from lying, as all good doth from the trueth. And if wee wel consider the causes, of the seditions, troubles, he­resies and quarels, which alter whole estates, publike [Page 129] quiet and mans conuersation, we shall finde all to proceede from the infected fountaine of lying. And that Achab and the most part of the Kings of Israel, the Emperours Nero, Commodus, Maximi­nus, Iulius, Valencius, and sundrie other as well of olde time as of ours, haue thereby beene ruyned. 2. King. 5.27. Acts 5.5. Esther 7.10. 1. King 13.4. Gehazi the seruant of Elisha was stroken with a leprosie. Ananias & Saphira fell downe dead. Ha­man was hanged on the tree he had prepared for Mardocheus. The hande of Ieroboam was dryed vp. Craesus King of Lidia draue awaye Solon, reiecting the trueth he had tolde him, Craesus. which for all that af­terwardes saued his life, and Dionisius the tyrant of Sicil, not being able to make his profite of that which Plato had declared vnto him, Dionisius. nor to wash away the stayne of tyrannie, was constrained in his ba­nishment to confesse, that that which he had hearde of Plato, made him the better able to carrie so great a change. Gen. 39.20. Thorough a lye Io­seph was cast in prison, and S. Chrisostome sent into banishment, and an infinite number of other holy and great personages haue beene maruelously afflicted, and manie realmes and common wealthes haue euen had the verie beginning of their ruine from thence. Chrysostome The saide Chrisostome, in the 28. Homelie vppon Iohn, sayeth, that no­thing is so vnfirme or vnconstant as lying, for what ayde or piller so euer it can come by, it weakeneth so as it causeth it to fall of it selfe.

CHAP. 28. The punishments of Lying.

IT is written in the Prouerbs: Pro. 19.5. W [...] 1.11. Eccles 20.25. He that spea­keth lyes, shal not escape: and in the booke of wisedome: The mouth that speaketh lies, slayeth the soule: and in Ecclesiasticus: The condition of liars are vnhonest, Aegiptians. and their shame is euer with them. The Aegyptians ordained death it selfe for a punishment to periured persons, and to such as declared not the verie trueth, in their declaration which of necessitie eche one was to make yearely, both touching his name, and the meanes he had to nourish his fa­milie. The Scithians and Garamanthes followed the same lawe, Scithians & Garamantes, Persians & Indians. and there was he condemned that had prognosticated any false thinges to come. The Persians and Indians depriued him of all honour and farther speache which lyed. The Gimnosophistes, Chaldeans, barred [Page 130] them al companies & dignities, & condemned to remaine in per­petual darknes without speaking. Nestorius. And Nicephorus reciteth how the verie wormes did eat the toung of the cosener Nestorius in his life time. Popiel K. of Pologne. Monstrelet writeth of Popiel k. of Pologne, who had euer this word in his mouth: If it be not true, I would the Rattes might eat mee: that he was so assailed by rattes in a banquet, that neither his gards nor fire nor water could preserue him from them. Other do assure vs that an Archbishop of Magence died of the like death. Artexerxes. Solon. Iosua. 9.21. K. Artex­erxes made one of his souldiers toungs to be nailed with iij nailes that had made a lie. The lawes of Solon imposed great pains vpon such, Traian. Cebalus. & for that cause did the Gabaonites lose their libertie. The em­perour Traian surnamed the good Prince, took away frō the sonne of Cebalus the kingdom of Dace, which we terme at this day Trāsil­uania, & Valachia, only because he caught him in a lye, & told him that Rome the mother of truth could not permit a lyar to possesse a kingdom. Cirus in like sort told the k. of Armenia, that is was most manifest, Cyrus. a lye was not capable of pardō, as Xenophon writeth in his 3. booke of his Pedia. Alexander. After that one had red vnto Alexander the great a historie out of Aristobulus, wherin he had intermingled cer­taine counterfait praises, he flong the booke into the riuer, saying the said writer deserued to haue bin flung in himself: because men ought to studie to serch out the truth, without which nothing can be wel don, & that it was a shame & great damage, when a lye shold put good wordes out of credit. And he found fault with another, when he compared him to Hercules. If he had in this sort remained al the rest of his life, & that prosperitie & flatterie had not rendred himself more insolent, he had bin worthy of much greater honor. I could here verie wel alledge how in Almanie the lye hath bin al­wayes extremely hated & shunned as it were a plague, & bastardes could neuer obtain the prise of any ocupatiō whatsoeuer, nor take degree in any art or science, Deut. 23.2. as also in the olde testament they were excluded both out of the church & sanctuarie For they are euer in doubt which of the sundrie mignions that their mother entertai­ned was their father. For this cause Philo Alexandrin, compareth those with Idolaters, who through ignorance of their creator and his bountie cal vpon many, & declareth that a multitude, as much to say as a pluralitie of gods is very athisme, & the grounde of ly­ing, banishing for euer from thence life euerlasting.

CHAP. XXIX. That the periured and blasphemers are detestable lyers, and the paines for them.

[Page 131] CIcero was of opinion that there was no dif­ference betweene the lyar and the periured person, and that God had ordained to eche like punishment, and that he which was ac­customed to lye, did easily periure himselfe. The which opinion sundry doctors of the church haue in like sort helde. Others not­withstanding haue thought that they haue offended more deepely, which abuse the name of God to con­firme their lying, the which sort of people deserued death by the lawes of Plato & Aegypt, as committers of sacriledge. And the Prophet Ezechiel calleth it the prophaning of the name of God, & the spoyling him of his trueth. Eccles. 23.11 Chrisostome. He saieth also that he which des­piseth his othe, shall neuer escape. And it is written in Ecclesiasti­cus, that A man that vseth much swearing shalbe filled with wickednes, and the plague shall neuer goe from his house. Saint Chrisostom made sundrie homilies & sermons to the end we should hate & leaue all othes; & that there mought neuer be among men folowing the cō ­mandement of our sauiour, but yea, yea, & nay, nay, without blas­pheming the name of God by swearing. And he greatly marueiled to see vs so ready to obey the lawes & ordinances of Princes albeit they be very hard & vnreasonable, & that of Gods commandemēt so expressely giuen vnto vs not to sweare at al, Plato 2. de legibus. we make so litle ac­count, wherof also Plato greatly complaineth, and that men couer themselues with a lewd custom which euery man ought to enforce himselfe vtterly to abolish. The saide doctor in like sort writeth, that it is vnpossible that he which much sweareth, should not for­sweare himselfe. As wee reade of the othe rashly made by King Saul, 1. Sam. 14.39 whereby he was constrained either to put to death his inno­cent sonne, or to remaine periured: And God reuenged vpon his race, and people, the great slaughter that he made of the Gabaonites contrarie to the othe sworne vnto them by his predecessours. And the other tribes of Israel hauing sworne that they would not giue their daughters in marriage to that of Beniamin, because they woulde not breake their othe, chose rather to councell them to rauish their saide daughters.

And Titus Liuius sheweth that the Petelins in Calabria, Titus Liuisu. & the Sa­gontines in Spaine, chose rather to dye a most miserable death, then to breake the faith they had plighted. It is written in Zechariah: zecha. 5.2.4. I sawe a flying booke, the length thereof is 20, Cubites, and the bredth 10. [Page 132] the curse whereof shall enter into the house of him that falsely swea­reth, and it shall remaine in the middest of his house and shall con­sume it with the timber thereof, and stones thereof. Now that all is full of blasphemies, othes, and periuries, wee greatly ought to feare a most sharpe chastisement of the wrath of God, for so ordinarie a contempt of his holy name and followe the counsell of Ecclesiasti­cus: Agesilaus. Keepe thy mouth from being accustomed to sweare: for that carryeth great at ruyne withall. K. Agesilaus hauing vnderstoode that Tisaphernes K. of Persia had broken the promise which he had sworne vnto him aunswered that therein he had done him a verie great pleasure: be­cause that by his periurie he had rendred himselfe odious and eni­mie both to the Gods and men. Si duo de iu. l. vlt. de cr [...]stel. & ad leg. lul. rep. Gel. li, 7. c, 18 And truely all policies and mat­ches are cleane turned topsie turuie, if the promise be not obser­ued. Titus Liuius in the beginning of his historie, greatly commen­deth the common wealth of Rome because it was gouerned by faith and simple oth, not by feare of lawes, or chastisements. It was also the principall charge of the Censors of Rome, as Cicero writeth to punish the periured, against whome there is great threates in the holie scripture: and in Leuiticus, not onely the periured man is condemned, but they which are consenting thereto and knowe him, & do not reueale him, to the end that the holye name of God be not prophaned, contrarie to the first table of commandements, which forbiddeth vs to take it in vaine. The which hath beene the cause that some diuines haue esteemed it a greater and more haynous sinne, then murther forbidden by the second table, the rather for that if proofes be wanting against the murtherer, men haue re­course to his othe. Salomon in his prayer that hee made at the de­dication of the temple, demaunded the punishment of such as should periure themselues. The Aegyptians and Scithians put them to death, the Indians cut off the toppes of their feete and handes, for an example to shewe the offence they had committed against God and their neighbour. Saint Lewys the King caused their lips to be feared with a hote yron: Punishment of periured persons in Zuiserland they fasten their tong with two nayles, and in some Cantons they make them dye like felons, or pul out their tongue. And against them there are sun­drie ordinances made by the Kings of France, which we ought to obserue, Pro. 10.31. especially against blasphemers the which God in Leuiticus woulde should be stoned vnto death. It is written in the Prouerbs: The toung of the frowarde shalbe cut off. And Iustinian the Emperour ordained by sundrie lawes, that such should be executed. And not [Page 133] without cause haue the diuines accounted blasphemie much more worthie of punishment then any other fault & wickednesse, which as Samuel sayth are chiefely committed against men, whereas blas­phemies are directly against the honour of God and in despite of him. And by some decrees of the Court, they haue beene condem­ned to a most greeuous fine and to haue their tongue perced tho­rough with a hot yron, and after to be hanged and strangled. Lib. 2. cap. 17 It is worthy to be considered what Iohn Viet a Phisition in his histo­rie of the deceites of diuels and sundry other writers haue testified of some that haue beene visibly carryed away by diuels, in calling vpon them or giuing themselues vno them. Pope Iohn the 12. Iohn 12. was deposed and afterwardes put to death, Iustinian. for hauing broken his othe made to Otho touching Berangare. Iustinian the sonne of Constantine the fourth, for hauing violated his faith giuen to the Bulgares, and periured himselfe in assailing of the Sarazins, was deposed from his imperiall crowne and banished. I omit an infinite number of o­ther, who haue receiued like punishmentes for their periuries. Pericles. Pe­ricles being required by a certaine friende of his to sooth a certain matter for his sake, aunswered: I am thy friende as farre as the aultar, that is to say so farre as not to offende God. To which that which is written of Hercules may be very well referred, Hercules. that he was so re­ligious and vertuous that hee neuer swore in all his life but once; and it was one of the first thinges that children were forbid as Fa­uorinus testified: and the better to retayne and keepe them from this vice, there is a very auntient ordinance at Rome that expressely forbiddeth them to sweare. And the Prophetisse of Delphos made aunswere vnto the Lacedemonians, that euery thing should prosper better and better if they forbad all othes. Also it was in no case permitted to the Priestes of Iupiter to sweare, for that often times an othe endeth in cursing and periurie. And Stobeus writeth that for this cause the Phrigians did neuer sweare. They which periure themselues as an auncient father sayth very well, shewe suffycient testimony howe they despise God, and feare men. And if one tho­roughly examined all estates, and whereto euery offycer is bound, Oth of ma­gistrats and officers. to God, to the king and to iustice by his othe, hee should finde a maruelous number of periured. Cicero in his oration which hee made for Balbus sayth, that what oth soeuer he that is alreadie per­iured can take, yet must one not beleeue him, and in the end shall carrie his own paine. For what shal remaine to God, if he be spoy­led of his truth, making him a witnesse and approuer of fashood? [Page 134] Therefore Iosua when he would haue had Achā to confesse the truth vnto him sayde, Iosua 7.19. My sonne I beseech thee giue glorie vnto the Lord God of Israel, declaring that God is greatly dishonored if one periure him selfe, & by the like coniuration that the Pharises were wont to vse in the Gospell, it appeareth that they commonly accustomed this kind of speech. If we will then liue with quietnes of minde, without de­stroying our selues, we must eschewe all lying & periurie, folow our vocation, & obserue whatsoeuer we haue promised to God & men.

CHAP. XXX. That lying, in doctrine is most pernitious, and that one ought carefully to search for the truth.

Man treated for the ser­uice of god. EVery man confesseth, yea the very Pagan Phi­losophers, that men were created for the ser­uice of God, and that aboue all thinges they should make accoūt of religion, which giueth the only meanes to vnite and reconcile man to God, for his saluation. Cicero and Lactantius in sundry places declare, besides that we find written in the old & new testament that one­ly by seruing of god men differ from brute beasts, and the good frō wicked: and that the aucthoritie of Philosophie consisteth in the searching out of the principall end & soueraine good of man. And since that godlinesse is the scope of the rest, it is requisite that it be fixed; & vnmoueable, & yet ther is nothing wherin mē erre so much as in that which ought to be most knowen. The cause of the error proceedeth, Godlines the scope of other vertues as in sundry places S. Augustin writeth by the testimo­nie of the scriptures, for that the most part measure, the said seruice rather according vnto their own blind braine, then by the rule gi­uē in the word of god, & according to our corrupt reason, through the hereditary fal of our prime parēts, who were not able to cōpre­hend (as the Apostle saith) the diuine & heauēly things. Frō thence hath proceeded the multitude of Gods, when they haue thought that one was not able to suffice & prouide for all, & so were sundry kind of seruices in shew inuēted which might plese the cōmō people & the creature taken in place of the creator, nothing in steed of in­finit. Basil. S. Basil in a proeme writing of the iudgements of God, great­ly lamenteth that the church was so seuered in diuisions. And sear­ching into the cause therof, he remēbred, that passage in the booke of Iudges, where it is written, that Euery man did that which was good in [Page 135] his owne eies. Since then that no error is so dangerous, Iudg. 17.6. as that which is cōmitted in religion, for as much as our saluation, quietnes, Error in reli­gion most daungerous. and happines dependeth therō, it is very requisite that we apply therto what sense or vnderstāding soeuer is within vs, & according to the opiniō of S. Augustin, if it be a leude part to turne the waifaring mā out of his right waye, then are such as teach false doctrine much more to bee detested: because thorough such a mischiefe, they leade men to destruction, turning them from the eternall felicitie, and infecte the most pure doctrine which is our spirituall foode, and so separate men from the catholicke church, without which is no saluation. S. Augustin in his 4. booke of the Citie of God, repro­ueth Varro & Pontifex Sceuola, who were of opinion that it was very expedient men should be deceiued in religiō, because that there is no felicitie or rest, but in the certaintie thereof, and in an infallible truth. And Chrisippus said, that without diuinitie, & the doctrine of god none could take any principle at al in the discipline of maners. And Polibius sheweth that there was nothing which so much aduā ­ced the Romanes as their religion, albeit it was not pure. S. Paul wri­teth to the Corinthians, that he had prepared them for one husbande, 2. Cor. 11.2. to present them as a pure virgine to Christ. And the Prophets cal lying ad­ultery. And S. Chrisostome vpō the argument of the Epistle to the Ro­manes sheweth, that al mischeif proceedeth frō the ignorance of the scriptures, as our Sauiour Christ imputed vnto the Iewes, that they were deceiued not knowing the scriptures nor the power of God. Matth. 22. Mat. 22.29. Marc. 12.24 Mark. 12. And if it haue been saide of the auntient fathers, that the word is a medicine to the greeued spirite, a man may well say it is also poison being falsly taught. The which moued the prophets & Apostles so carefully to warne men to beware of false prophets, se­ducers & wolues, which speake not by the mouth of God, neither are sent by him, because there is no cōparison to be made, between the straw and the corne, nor betweene an infected riuer and a good spring. Againe we are exhorted, to stand in the wayes & behold and to aske for the olde way which is the good way, and walke therein, Ier. 15.4. to the end we should not wander from that life thorough desearts, but find rest for our souls. And we read in the Acts of the Apostles, that at the end of the sermons, euerie man searched the scriptures to see whether those thinges they had harde were so. For God by Isaiah sendeth vs backe to the lawe and to the testimonie, because if they speake not according to this woorde, it is for that there is no light in them, as who would saye that they were abused and [Page 136] remayned in darkenesse. And S. Peter caught nothing when hee fi­shed by night, vntill he cast out his net into the sea at the cōmande­ment of our Sauiour, Iohn. 21.3. as some anciēt fathers haue gathered hereon. What euer we do without the worde of God profiteth vs nothing, and it shall be sayde vnto vs as in the first of Isaiah, who hath re­quired these thinges at your handes? And if they say that the holy scripture is harde and not easely to be vnderstood, God protesteth in Isaiah that he hath not spoken in secrete, Isaiah. 45.19 neither in a place of darkenesse, and his doctrine is not obscure nor doubtfull, but readie to instruct vs to perfection, to lighten vs, and guide vs to saluation. And in an other place he sayth that the word of God, is as the wordes of a booke that is sealed vp, Esaiah 49.11 2. Cor. 4.3. to the vnbeleeuers. And Saint Paule wrote to the Corinthians that if his Gospel were hid, it was hid to the infideles that were lost. For this great Prince making his alliance with his subiectes and creatures to saue them, deliuered all in cleare and simple termes. And Saint Augustine writeth that whatsoeuer appertayneth to salua­tion is manifestly set downe in the scripture, and whatsoeuer is ob­scure in one place is manifested in another: and in the 15. Chapter of the same booke he giueth vs a notable rule howe to discerne figu­ratiue speeches: as if we be commaunded to doe well, straight wee are forbid the euill, and so is it no figure, for in that one shall finde the very scope of the scripture, to wit the glory of God and charitie; but contrariwise if taken according vnto the letter, if it seeme to commaund ill, and forbid the good, then may we easely iudge it to be a figure: whereof he giueth vs sundrie examples. And Saint Paul in his seconde to Timothe, 2. Tim. 3.16. sheweth that the whole Scripture, is giuen by inspiration of God, and is profitable to teach, to improoue, to correct, and to instruct, in righteousnesse, that the man of God, may be absolute being made perfect vnto all good workes. The holie ghost the spirit of pru­dence. The holy ghost is likewise called the spirite of prudence and discretion, enterteyned by meditating of the scrip­tures, contrary vnto the Philosophers bookes where leaues are onely gathered, and not the trewe fruite. And after that the Prophet Ba­ruch had set downe what a number of mischeifes grewe by the care­lesnesse of hearing of the worde of God, and that we should drawe from the fountaine of wisedome, he exhorteth vs to Learne where is wisedome, where is strength, where is vnderstanding, that we might knowe also from whence commeth long continuance and life, and where the light of the eyes, and peace is. The holy Scripture is also called the worde of re­conciliation, of life, of peace, and of saluation, and there is not al­most one line thorough out the hole Bible, which doth not pull vs by [Page 137] the eare and sleeue to awake vs out of the sleepe of this world, and to pull vs out of the clammie vanities, wherein wee hange, that it may bring vs to the glory and presence of God, which is our sal­uation. The which mooued S. Augustine, Chrisostome, Ierome, Theo­philact, and other doctors, to exhort the laytie, the simple people, artificers and all kinde of persons, dayly to exercise themselues in the reading and meditating of the holye scriptures, adding that they which haue founde a golde, or siluer mine, trauayle to digge the earth, and endure most pestiferous ouerheating of themselues, so as they may gather some fewe drammes of golde and siluer, and ought we that haue so riche & precious a treasor in the holy scrip­tures, to neglect and not search it out being called therto by God? Yea wee see what toyle men take in haruest season, and yet howe slacke and sluggish we are to reape our celestiall wheate. And the sayde holy scriptures are better vnderstoode of a modest idiote, then of an arrogant Philosopher. And as Saint Basile wrote the lambe wadeth thorough the streames of the scriptures, when the Elephant swimmeth. And in 119. Psalme, it is saide that this word of God serueth for a rule, and correction to youth, and lightneth and giueth grace to the humble. And the most auncient trueth, sayth Tertullian is the most certaine. It is also called a testament and alliance, because we finde therein the legacye of eternall life, and an immortall succession, in communicating of all the riches, The scripture called a testament and alliaunce. merites and perfections, of our Lorde, and sauiour Christ Iesus, thorough the fayth which we haue in his promises. It is giuen vn­to vs, for a buckler defence, and safegarde against all assaultes, for a present medicine, comfort, instruction, & counsell in all affaires, and for a guide to leade vs through the straights of this world. It is also called the square, balaunce, iudge of all nations, the Canon, The Scripture called a square and ballaunce. and rule to liue well by, and the very touchstone which discerneth truth from falshoode. And S. Basile wrote that it resembled a great shop full of all kinde of medicinable drugges, where each man might finde a fitte salue for his sore. And it is to be feared, which God threatned in Ezechiel that he wil take away the force of bread from the vnthankefull. And in Amos, that hee will sende a famine not of bread, but of hearing of his word. And in the Apocalips, that he will take away the candlesticke, as much to say, as that his word shall be no more purely preached. And we ought well to weigh the saying of Solomon in his Prouerbes, that where there is no vision vnder­standing hereby the preaching of the worde, there the people decaye, [Page 138] For this cause S. Peter exhorteth vs so to speake, 2. Pet. 1.19. as it be agreeable to the word of God, which he termeth to be a light that shineth in a darke place. And S. Paul requireth of vs that our charitie may a­bound in all knowledge and vnderstanding to the ende we might followe what were best, Rom. 15.4. be entyre, and able to teach one an other, for as much as VVhatsoeuer thinges are written afore time are written for our learning, that we thorough patience and comforte of the scrip­tures, might haue hope. This was the reason why the Councell of Cartharge forbadde anie thing to be reade in the Church but the verye scripture. L. cunctos pop. And the Emperour in the Code, sheweth the dif­ference betweene the Catholickes and Heretickes, by the Aposto­licall and Euangelicall doctrine. And Constantine after that he had assembled the Councell of Nyce, gaue in charge to three hundred & eightene Byshops which were there present, to followe this rule, that they should euer dissolue al questions, by the books of the Pro­phets, Euangelistes, and Apostles. The which Saint Augustine euer mainteyned, Cont. cresc. L. 2 c 22. & de ba: cont. don. l. 5. c. 17. & cont max: l. 3. c. 13 Markes to discerne true religion iudging all from thence. And the auntience fathers haue giuen three principall marks, by which the true religion may be discerned, that it serueth the true God, that it serueth him ac­cording vnto his worde, and that it reconcileth that man vnto him which followeth it. The shadowes are passed, and the vayle of the temple cleane taken away to the ende that all men might enter in. Our Sauiour also in the praier that he made to god his father, whē he was readie to enter into the combat for our redemption, and to fasten our bondes to his crosse, prayed that he would sanctifie his in the truth: that is to say, that his Church might be adorned with the true light. The which I haue the rather amplified, because that Pontanus, & Quintus Cursius wrote that Alexander the great much cō ­mended superstition, accoūting that aboue al other things it was that which guided & gayned the multitude. Superstition. And it were a very easie matter to shew how much it preuailed for a time, and what multi­tudes of people haue bin easily drawne to embrace a strange & vn­true religiō. But to the end that we may both discerne & shun the e­nimies to this truth, & folow the right way of eternal life, we must haue recourse to the fountaines of this doctrin, & meditate therin & on that which may concerne the glory of God, & loue towardes our neighbour; The gospell is the suste­nance of our soules. & oftē to pray vnto him which is the true wisdom, & take councell of the diuines, & pastors of the Church. For as the young plants, haue need of watering & our bodies of food, so must we for the sustenance of our soules, oftē cal the gospel to memory, [Page 139] as it is cōmanded in Deutronomie, Deut. 6.6. These words which I cōmand thee this day shalbe in thy hart, & thou shalt rehearse thē cōtinually vnto thy childrē, & thou shalt talke of thē when thou tarriest in thy house, & as thou walkest by the way, & when thou liest down & when thou risest vp. 1. Tim. 4.13. And S. Paul ex­horteth Timothe, to giue attēdance to reading. For by that god speaketh vnto vs, reformeth our life, inspireth into vs, & maketh sauory eter­nall life, & strengthneth vs against the dangers of this world. The saying of Epictetus, deserueth to be here gretly cōmended. Epictetus. If we haue any vnderstanding at al (sayth he) what shuld we do but praise god daily, & sing vnto him Psalmes, & actions of thankesgiuing? in dig­ging & plowing of the earth, in trauail, & in rest. And what? o great God, mighty are thou in hauing bestowed vpō vs, these thy instru­ments wherewith we plough the earth, & more mighty which hast giuen vnto vs hands, but most mighty in that thou hast giuen vnto vs the increase, without thinking thereon, & to take breath in slee­ping: for by no means can we attribute these things to our own in­dustry: if I were a nightingale, I would do as the nightingales do, but since that I am a reasonable creature, I wil praise God, without ceasing, & so I beseech al you to do the like. Simplicius. Simplicius who trāslated him, addeth, that he which is negligēt & slack in the seruice & ho­nor of god, cānot be careful of any other cause. For this cause sun­dry haue wel said, that religion did link & vnite vs togither to serue one God almighty, the sauiour of vs, & that it was the guide of all other vertues, & that such as do not exercise thēselues therein, are like thē which go to the battaile without a weapō. VVhat reli­gion requi­reth. Sundry likewise affirme, that in our late nauigations they haue discouered sundry sortes of people stragled in woodes, without either lawes or magi­strats, but none without som seruice or shadow of religiō the which as of antient time we haue bin taught, requireth of vs in substance, that we render an entire obedience to God, that we consecrate to his glory our thoughts, words & works, & refer our selues & what euer is in vs, to his honour, and the succor of our neighbour, other­wise it is but hypocrisie, & sacriledg. The which maketh vs to run to the merciful god, which hath made satisfactiō for vs, The bible translated in­to frenche by the comman­dement of S. Louis. & is our paier & creditor, to which scope all ceremonies tend. We read in the hi­stories of sūdry emperors & kings, that they haue bin meruelously giuē to the reading of the bible. And k. S. Louis, willed that his sub­iects shuld reade it, hauing to that end made it to be trāslated into french. The which our historiographers do also writ of k. Charles the 5. surnamed the wise, and our most gracious, and valiant K. Henry [Page 140] raygning at this present, hath confirmed the same by his especiall priueledge and commandement. And if there be any which abuse the same, it is by their owne fault, in that they sucke poison out of the same flower whence the Bee taketh honie. Notwithstanding as men ought not to cast perles and precious stones to swine, nor ho­ly thinges to dogges, and often times the ignorant and vnconstant do turne the scriptures to their owne ruyne, as our Sauiour and S. Peter witnesse, Some kinde of bookes not fit euery man should reade. so is it very requisite that in the reading thereof, men carry a sounde iudgement, and certaine bookes to be forbidden to be reade of euery one, and not to giue stronge meate vnto such as haue neede of milke, and in this poynt is it very conuenient to fol­lowe the decree of the Councell of Trent in those places where it is receiued, Heb. 5.12. Gregorie Nazianzene. and the instruction of their Curate and Pastor Gregorie Na­zianzene in his apologie maketh mention of the custome of the He­brewes, who neuer accustomed all ages to euery kinde of doctrine, nor reuealed their secretes, but to suche as were of a sounde iudge­ment. Ierome. Ambrose. Augustine. The which S. Ierome marketh well in the beginning of Eze­chiel, and S. Ambrose vpon the 35. Psalme, and S. Augustine li. de spir. & lit. alleage for example the Cantickes, which some for their owne pleasure haue very disorderly applyed. I leaue to the iudgement of euery man, whether we haue nowe lesse occasion, then had the Pro­phetes to complaine of some pastors, which they termed by the name of theeues, Zozom lib. 6. cap. 5. wolues, dumbe dogges, seducers, idoles, couetous, voluptuous, hypocrits, and by sundry other most detestable names. The dreame, or vision of S. Anthonie, where hee imagined he sawe certaine swyne, and moyles, defiling the aultar, is verified in this time. Our dutie is to beseeche at Gods handes that it well please him, to sende vs such as be good, that they may search nought else then his glorie, and nourish their flocke with good & holsome food. For from thence as Plinie doth witnesse commeth the good wooll, that is to say, L. 1. de consensu euan. c. 18. good life. S. Augustine commended the saying of So­crates, that both God, and man will be serued as he commaundeth. The which he applyeth to the seruice of the trewe God, who com­maundeth, that nothing be eyther added or diminished vnto his worde. And sayth, that for this cause the Romanes allowed the ser­uice of all gods, hauing for that ende builded a Temple to all gods called Pantheon, and yet would neuer receaue the trewe, to wit the God of the Hebrewes. Because if they had serued him otherwise then he commaunded, they had not serued him at all, but their owne fi­ctions, & if they had done as he had ordeined, then had they cleane [Page 141] reiected and set aside all other Gods. 1. Sam. & 11 13. For the principall seruice of God consisteth in obedience, as Samuel sayde vnto Saul. The Prophets called it a spirituall chastitie, not to swarue therefrom, nor to thinke that whatsoeuer wee finde good in our owne eyes pleaseth him. And as Nahas the Ammonite, woulde by no meanes receiue them of Iabes a citie in Iudea, which he had beseaged, to his mercie, vn­till he had put out their right eye. And when the Philistins, had subdued the children of Israell, they disarmed them euen to their kniues. So did that Apostata Emperour Iulian, Dioclesian, and other, who studied in what they coulde, to make the Christians continue in ignoraunce, and blindnesse, neuer enquiring of the will of GOD or order of the primatiue Churche, Euseb. lib. [...] 33. and vnder a great payne, made them to be disarmed of that worde, which the scripture calleth the knife of the spirite. Iosephus. lib. 2. Iosephus. contra A­pionem, setteth downe the custome which the Iewes obserued eue­rie weeke in reading of the holie scripture, so as eache man vn­derstoode it and knewe it by heart. The which Socrates lib. 5. cap. 22. sheweth was also obserued in Alexandria, and it maye bee seene by that which is written of our Sauiour, Luke. 4. Actes. 5. 1. Tim. 4 When in the time of Iosias, 2. Kinges 21, the booke of the lawe, after it had long lyne hydde was founde againe, he made great estimation thereof, and sayde vnto the Priestes: 2. King. 22.13 Goe yee and enquire of the Lorde for me, and for the people, and for all Iudah con­cerning the wordes of this booke that is founde: for great is the wrath of the Lorde, that is kindled agaynst vs, because our fathers haue not obey­ed the wordes of this booke, to doe according to all that, which is written therein for vs. We must likewise imagine, that such as haue taken vppon them to teach the way to that happinesse which all men couet to attayne vnto, haue beene but counterfayte, except they haue layde the foundation out of the holy and Canonicall scrip­tures: and the lyes wherein their fathers liued, ledde them into erroure, according as Amos wrote. We ought therefore often to praye vnto God with Dauid, Salomon, and Saint Paule, that he will giue vs wisedome and vnderstandinge, and open our eyes that we may followe that which may be most agreeable vnto him, without deceiuing of our selues. S. Ierome. Saint Ierome in his Epistle to Laeta, sayeth excellently well, that reading ought to followe prayer and prayer reading. A man might verye well impute the cause that so manie prouinces haue beene made subiecte vnto the ty­rannie of the Turke, so many disorders, corruptions, warres, se­ditions, [Page 142] maladies, The effects vvhich ensue the con­tempt of gods vvord. murthers, and other calamities haue happened, to the contempt of this worde, according to which a man will not reforme, his life, nor his strange opinions, nor supporte one an other, knowing that this worde teacheth nought else then peace, concord and amitie: and that we may be wise as serpentes which to saue their heade laye open their bodie, and with their tayle stop their eare against the enchanter. So let vs spare nothing for the mayntenance, of this doctrine so long a goe left vnto vs, without dissolutenesse, sectes, or discentions, for there is nothing so well established which discorde can not ransacke, and as Saint Augu­stine, Augustine. sayth very well, the knowledge of the trewe doctrine, humi­litie, Q. Capitolius and patience, entertayneth concorde. And Quintius Capitoli­us in Titus Liuius sayth, that partialitie poysoneth and infecteth common­wealthes, making such as would gayne saye not to consider what is most expedient, as we finde by experience in France, and haue too many examples both at home, and abroade. The Emperour Max­imilian the seconde, had often in his mouth, that it was a greenous sinne and errour, to raygne ouer mens consciences, as the lawes carryed it. I can here affirme that if men did knowe the truth, and the happinesse which followeth the knowledge of trewe religion, the voluptuous man would there searche his pleasures, the coue­tous his wealth, the ambitious his glorye, the onely meane which can fill their heart, and satisfie their desire, and it serueth vs for a guyde to leade vs vnto God, whereas the false doeth cleane with­holde vs from him.

CHAP. XXXI. That those which deferre their amendment, doe wrappe them selues in a daungerous lie.

WE haue alreadie shewed, that if they which name themselues Christians would but follow their profession, vice should not raigne so plen­tifully. For who so would beleeue the pro­mises of God, and setle therein a full assurance, and consider what a great blessing is prepa­red for such as feare him, and what euerla­sting punishment is ordeyned for the wicked; he would set all his care in seeking howe to please and obeye him, [Page 143] which hath honoured him with so manifolde blessinges. The disorderly lyfe of a Christian proceedeth from infidelitye. And this is the verye trewe cause, that we so much lament their follye and miserie, which doe euer deferre the amendment of their dis­ordered life proceeding onely from their infidelitie, and want of beleeuing, of the threatninges of the iudgementes of God, who will render to euery man according to his workes, to whose selfe we must render account, of all our ydle woordes, thoughtes, and affections. The hovver of death vn­certaine. Moreouer euery one knoweth that the houre of death is vncertaine, and we indifferently see the young dye as well as the olde, and that nothing is more common than suddaine death, Demonax. the which caused the great Philosopher Demonax, to warne the Em­perour Adrian and such as liued at their ease, in no wise to forget howe in verye short time they should be no more. K. Philip. And an other did often times put Kinge Philip in minde, that he should remem­ber he was a man. And the Emperour Maximilian the firste, Maximilian. did alwaies cause to be caried about with him among his robes, what­soeuer was necessarie for his buriall, as one that was alwayes boo­ted, and readie to depart. We must not excuse our selues with the patience, bountie, and mercie of God, VVe must not abuse the pacience of God. except we be determined to amende, and thereby be drawen to repentance, so much com­maunded in the holy scriptures: but still be afrayde of his iudge­mentes, and call to minde that which is so often written, 1. Cor. 6.9. that nei­ther the vnrighteous, neither fornicators, nor idolaters, nor adulterers, nor wantons, nor buggerers, nor theeues, nor couetous, nor dronkardes, nor raylers, nor extortioners, nor murtherers, nor gluttons, Gal. 5.20. nor such as are full of wrath, Enuie, contentions, seditions, or heresies, shall inherite the king­dome of God. And euery one shal reape what himself hath sowen. And Saint Paule addeth that they which are of Christe haue crucified the fleshe togeather with the affections and concupiscence thereof. Therefore Ecclesiasticus exhorteth vs, to make no tarrying to turne vnto the Lorde, Eccles. 5.7. and not to put off from day to day, for suddenly shall the wrath of the Lorde breake foorth, and in our securitie, we shall be destroyed and perish in time of vengeance. And the wisedome of God in the beginning of the pre­uerbes of Salomon, doth amplye exhort vs to receaue in dewe time his correction, & not to reiect his councell, and that the foolish are slayne thorough their ease, but he which will obey, shall dwel sure­ly, and rest without feare of euill. Let vs consider that the most iust GOD doth recompence the good, and punish the wicked, and payeth not euerie night, nor euerye Saterdaye, but as Valerius sayeth, counterpeaseth the slackenesse of his deferred [Page 144] punishment by the greeuousnes thereof when it commeth. And the afflictions of this present time, Rom. 8.16. (sent vnto the good to containe them in their dewtie) are not worthie of the glorie which shalbe shewed vnto vs as S. Paul sayth. And all the delights and pleasures of this life, are tur­ned into sowernesse, and it is the act of a Christian, to looke that at the houre of his death, he runne to none but to God and him­selfe, nor take care of ought else. For we shall haue enough to doe, without taking such carke and care, for the affayres of this world, and to premeditate thereof giueth great aduantage. Our sauiour in Saint Luke sayde vnto him which still delighteth himselfe in hea­ping vppe of riches: O foole this night will they fetch away thy soule, from thee: Luk. 12.20. Amendement of [...]e and repentance. then whose shall those thinges bee, which thou hast prouided? The prophetes and Apostles, very often admonyshed vs to amende while there is time, to the ende we should not tarrie vntill the gates of repentance, were fast locked vp, and barred. The which our Sauiour would also teach vs by the parable of the foolishe vir­gins, Mat. 25.10. who were suddenly surprised, and shutte out of the hall where the bridegrome made his feaste, to the ende that after the confession of our sinnes, we might runne to the promises and mer­cie of God, Isaiah 55.6. and dispose our selues to a newe and holy life. Isaiah warneth vs to seeke the Lorde while he may be founde, and to call vpon him while he is neere: and it is to be feared if we ouer slippe the opor­tunitie, least hee will leaue vs. And if suche as search the riches and vanities of the worlde, forget nothinge, which may further them, I praye you with what feruentnesse ought we to search God and our saluation? Isaiah 66.2. Let vs take heede, least that reprooche in I­sayah be not cast in our teeth, I haue spredde out my handes all the day vnto a rebellious people. Ierem. 5.3. And Ieremiah writeth: Thou hast striken them, but they haue not sorrowed, thou hast consumed them, but they haue re­fused to receiue correction: they haue made their faces harder than a stone, Heb. 3.7. and haue refused to returne: For this cause Saint Paule to the Hebrewes, putteth them in minde of that in the 95. Psalme, To day if you will heare my voyce, harden not your heartes. The accustoming of our selues to sinne, and the examples of other greatly harme vs. For when men see the elder sort to fayle, then doth youth take ex­ample thereby, and being ill brought vs followeth the same trayne, all the rest of their life. But by little and little this custome must be changed, & nothing is so hard as Seneca saith, but the vnderstāding of man surmounteth it, and is able to attayne what euer it see­keth. Let vs call to minde what God sayth in Isayah, Your refuge in [Page 145] falshoode shall be made voyde, your couenaunt with death shall be disanul­led, and your agreement with hell shall not stande: when a scourge shall runne ouer and passe thorough, then shall yee be trodde downe by it. Nowe therefore be no mockers, Hearken ye and heare my voyce, Hearken ye and heare my speeche. And he sayeth in Ieremie, Ieremy. 13 16 Giue glorie to the Lorde your God, before he bringe darkenesse, and or euer your feete stumble in the darke mountaynes, and whyles you looke for light, hee turne it into the shadowe of death, and make it as darkenesse. Can the Blacke More change his skinne? or the Leoparde his spottes? Nothing hard to a good vvill. Then may ye also doe good, that are accustomed to doe euill. We must then vnder­take the good way, guyded thereunto thorough the assistaunce of God, and what diffycultie soeuer we finde, yet to striue to come to our pretended ende, and wee shall finde the pathes of iustice pleasant and easie. We reade in hystories that sundrie Pagans, haue ouercome their euill and naturall inclination; and what ought a Christian to doe? If riches, honours, and pleasures slacke vs, let vs call to minde the sundrie threatninges in the holy scrip­tures, agaynst the riche, the proude, and ambitious, and haue all our owne greatnesse in suspition, and enioy all thinges, as not pos­sessing them, and let it be the least parte of our care, 2. Cor. 5.20. the affayres of this worlde. We must remember howe Saint Paule prayeth vs to be reconciled to God, to watch and be sober, and to liue well, whyle we haue the light, and while it is called to daye, not being able to assure our selues thereof in time to come. And that wee may the better be brought thereto, we must shunne all lewde com­panies, and euill liuers, and acquaint our selues with persons which haue the feare of God, as Saint Paule warneth vs, Euill compa­ny to be shunned. yea in no case to medle with men of euill life. Let vs not then be Christians in name onely, as we haue before declared: and let vs be patient in aduersitie, modest in prosperitie, in our dewtie temperate, in our life iust, charitable towardes our neighbours, towardes the poore sweete and tractable, in our conuersation louing peace, integritie, and truth, beseeching to this ende by earnest prayers the ayde of God thorough his holy spirite, and imagining that wee are al­wayes in the presence of God, his holy saintes and Angels. And since that we are the heires of God, and coheyres with Christ Ie­sus, the temple of the holy Ghost, and fellowe Bourgeses with the saintes and seruantes of God, let vs be ashamed to defile that tem­ple and holy companie, thorough the lewdenesse of our life. And call to minde ouer and besides that we finde so much marked in [Page 146] the holy scriptures, The heathen of singuler vertues. the excellent vertues of the heathen as the inno­cencie and abstinence of Aristides, the integritie of Phocion, the holi­nesse of Socrates, the charitie of Cymon, the tēperance of Camillus, the thriftinesse of Curius, the vprightnesse, grauitie, iustice, and fayth of the Catoes, yea the sobrietie of the very Turkes, and an infinite num­ber of examples so much recōmended vnto vs, the which may make vs blush; as our Sauiour said vnto the Iewes, that they of Sodome, Tyre and Sidon, shalbe better entreated then they except they repented, and amended their liues. I knowe that therein lyeth great difficul­tie, but a man must surmount all for the good that ensueth theron: and as Cursius writeth, Phisitions cure the greeuousest diseases by bitter and sharpe remedies. And Cicero wrote vnto Octauian, that men neuer applye salues to greeuous woundes, but such as doe as much smart as profite. And there is no good without paine, Cice­ro likewise in some places, and Plato in his Phedon, in Gorgias, and in Axiochus, describe the strange kinde of punishmentes that are pre­pared for the wicked in the gayle of vengeance, which he calleth Tartarus, a place of darkenesse and torments; and that the good are heaped vp with all happines & prosperitie, and sent to paradise, or a garden which he setteth foorth to be the most pleasant that may be, and termed to be the place of iudgment and the field of truth. And in the tenth of his commonwealth he writeth, that neither the paines, nor rewardes in this world, are ought, either in number or greatnes, in respect of what ech of thē are in an other life. Whereof we are better certified, in the holy scriptures, to the end we should be reconciled vnto God, without differring, or longer wallowing in the filth of sinne, for which we ought most earnest to beseech of him pardon, disposing our selues wholy to obey him, since that he is our father, & rendring vnto him all homage & fealtie, for what­soeuer we hold of him in cheife, calling vpō him in all our busines. And since that he hath pomised to heare, and prouide for all, let vs not abuse his bountie, but in dewe time reconcile our selues vnto him, Luke 12.35. as Saint Paul exhorteth vs. I will not here forget the exhor­tation which our Sauiour maketh in Saint Luke Cap. 12. howe wee should haue our loynes guirde about, and our lightes burning, to be rea­die at the instant to performe what hee commaundeth vs; our fayth being alwayes accompagned with this readie obedience, as we see by experience in Abraham the father of the faythfull, and in sundrie other, whose names are celebrated in the 11. to the He­brewes, howe they left all respect of commoditie, as soone as they [Page 147] were called. This is that which we beseech at Gods handes in the Lords prayer, that his will may be done in earth as it is in heauen, as much to say, as that he giue vs grace to be so prompt and ready to do his will, as are the Angels that are in heauen, who no sooner re­ceiue any cōmandement from god, but at the instant put it in exe­cution. For since that God is our soueraygne Lord, which cōman­deth nothing that is not reasonable, & for their profit whom he will imploy in his seruice, we ought not to cōsult or descant, if we shuld obey what he cōmaundeth, nor be more slacke or slowe to accom­plish his will, then are his creatures without soule, which as it is written in sundry of the Psalmes and Prophetes, leaue no one iot to doe in whatsoeuer their creator commaundeth them. Our Sa­uiour Christ in Saint Luke, sayde vnto him that was so readie to followe him, marie vppon condition that he mought first goe vn­to his owne house, and take his leaue of such his friendes as were there, No man which putteth his hande to the plough, and looketh backe, Luke 9.62. is apt for the kingdome of God. And we must not as we haue sayde let slippe the oportunitie to doe well, or receiue that good, which God presenteth vnto vs when it is offred, but to serue him readily, for feare least if it be once lost it be no more possible to recouer it, be­ing as olde writers report bawlde behinde and not able to haue any fast holde layde thereon. This is that, which our Sauiour sayde speaking vnto the Iewes: Yet a little whyle is the light with you, Iohn. 12.35. walke while you haue light, least the darkenesse come vppon you, for he that wal­keth in the darke knoweth not whether he goeth. Which afterwardes they had by experience good proofe of. For by reason that they did not receiue this light which was then offered vnto them, they were thereby depriued therof, & became most miserable, not know­ing the time of their visitatiō, hauing reiected those benefits which God was willing to haue bestowed on them. Mat 22.4. We reade in S. Matth. cap. 22. that such as were inuited to the marriage of the kings sonne, excused themselues, some alleadging their marchandise, other their domesticall affaires, & other hinderances to be the cause. The king being extremely angry with them, for that they so little regarded the fauour & honour which he had offred thē, pronounced thē vn­worthy of his liberality, & neuer after to be receiued into his house. And in the 24. chap. of that gospel mention is made of the euil ser­uant, which saide in his heart, My Master doeth differ his comming, Mat. 24.8. let vs drinke, eate, and be merrie, and in the meane time that hee was so carelesse, came his maister, and put him in the ranke of hipocrites [Page 148] where there was weeping, and gnashing of teeth: the which teach­eth vs by no meanes to be slothfull, as we haue in Ieremiah the ex­ample of the pismire, which prepareth her meate in sommer, know­ing that in winter she nether shall haue time nor leasure: and like­wise of the swallowe, Pro. 5.6 Ierem 8..7 turtle, and storke who obserue the time of their comming, that they may not be preuented with colde, which is so contrarie vnto their nature. Our sauiour Iesus Christ, in like sorte reprooueth the Scribes and Pharises: Mat. 16.6. for if men returne not vnto him and leaue their euill waye, they haue occasion to feare his iustice. For in the 13. of the Prophet Hosea, he protesteth, that the fault laye not in him that we are not saued, and that none is the cause of our ruyne and destruction but our owne selues. And we must not resemble them of whom it is sayde in the 24. of Saint Math. that they neuer beleeued they should be surprised or ouerta­ken. For as S. Paul sayth in the first to the Thessalonians, the daye of the Lorde shall come as a theefe in the night, a fit houre to conuey ones selfe secretely into the house, he doth meane to robbe: and as the lightning, which no sooner is perceiued, then it vanisheth away. We haue before greatly esteemed, and commended Fabius Maximus, for that by delay, and temporising, he cleane brake the furie of Hannibal; Fabius Maxi­mus. but such wisedome preuaileth not with God, in respect of whom nothing is more holsome, then a readines to exe­cute what he cōmaundeth, which is not without very great reason, and for the especiall good of such as obeye him. In the first of Ze­phaniah God saith: I will visite the men that are frosen in their dregges, as much to say that they chose rather to lie wallowing in their fylth, then to hasten the preuenting of the iudgement of God. zepha 1.12. Let vs then cast away, euery thing that presseth downe, and the sinne which han­geth so fast on, Heb. 12.1 [...] and let vs runne with patience the race which is set before vs, and let vs so runne as we may carrie the price. And let vs craue at Gods hande, with the Psalmist, that he will breake in sunder the corde which so fast tyeth vs, and deliuer vs from all vayne desires, slothfulnesse, and delayes which are so daungerous. Here I will craue of the reader, if it please him to holde me excused, in ha­uing beene so tedious in this discourse of so great weight and im­portance.

CHAP. XXXII. That ignorance is a lye, and the gappe of great incon­uenience.

[Page 149] Plato in his second and seuenth booke of his common wealth writeth, that ignorance is a spiritual lying, which we ought to shunne. Ignorance. And in Timeus he termeth it the sicknesse of the mind, and the occasion of euil. And in the tenth of his lawes; He addeth that the soule receiuing and comprehending the di­uine vnderstanding, conducteth all thinges rightly, and happily: but if shee be once ioyned with ignorance, shee worketh cleane contrarie, and the vnderstanding is vnto the soule, as the sight is vnto the bodie. And in his discourse of the soueraigne good, he saith that ignorance is a moste daungerous matter to fall into great personages, which ought to serue as a light and example vnto the people. And Pythagoras his counsell was, that aboue all things wee should haue a care to keepe the bo­die from diseases, the soule from ignorance, Eccles. 4.25. and the citie from se­dition. And Ecclesiasticus biddeth vs to be ashamed of the lies of our owne ignorance. Ciril. And Isaiah setteth it downe for the fountaine of al euils. And as S. Ciril wrote, there is no mischiefe, which ignorance doeth not vndertake. Augustine. Falshood & doubt the daughters of ignorance. S. Augustine in his thirde booke of the citie of God, was of the same opinion, and placed it amidst the tem­poral paines of this life. And from this lewd mother of ignorance, haue two daughters issued, to wit, falshood, and doubt. This is the reason why Salomon sayeth in Ecclesiastes: Eccl. 2.14. that the wise mans eyes are in his head, but the foole walketh in darknesse. For ignorance maketh one fearefull, base minded, vnconstant, like vnto beastes, and such as are dead, and as Cleanthes was wont to saye, suffereth it selfe to be deceiued, and to deceiue: besides, it knoweth not how to vse that well which it possesseth. It is rash, taketh the false for the true, the vncertaine for the certaine, vice for vertue, and as Menan­der saide, it beleeueth not what it seeth, For this cause k. Philip, K. Philip. when he gaue his sonne Alexander to Aristotle to be instructed by him, exhorted him in any wise to applye himselfe vnto Philoso­phie, to the ende he should doe nothing whereof he mought re­pent. Sundrie other haue likewise beene of opinion, that know­ledge was the true substance of felicitie, and the efficient cause of wisedome profitable to all mankinde. Salomon writeth that men are adorned and preserued by wisdome: And from thence receiue infinite benefits: and for the most part all great Captaines of auncient time were giuen to learning. Theodosius. The Emperour Theodosius the second [Page 150] with his owne hande copied out all the newe testament and the Psalmes. Vespasian. As Titus Vespasian, did the whole hystorie of Iosephus: and other al Homer. Epaminundas It is written of Epaminondas, who obtained so ma­nie and great victories, that he was instructed by the Phylosopher Licides, and that through learning hee became much more vali­ant, iust, and modest. The like hath beene reported of Iulius Cae­sar, of Augustus of the Scipioes, Fabius, & Catoes: and that life without learning, The life of man vvith­out learning a very death is but a verie death, and as a man buryed while hee is yet liuinge. For as a Philosopher sayed, the vnderstandinge seeth, heareth, and liueth: all the rest is blinde and deafe, wan­ting reason. And high dignities, estates, and riches, doeth great­ly blemish such as possesse them, vnlesse trueth bee ioyned there­withall, which causeth all to bee well vsed. The Poets described one Tiphon an enimie to knowledge, as a man puffed vp, prowde, and scattering all thinges by his ignorance, for there is great dif­ference betweene the iudgement, contentment, sight and feelinge of a learned man, Zeuzis. and of one that is ignorant. As vppon a time that great painter ZeuZis, not beeing able to satisfie himselfe, in be­holding the excellent workemanship of a Picture, aunswered an ig­norant man; You woulde not demaunde of mee, why I so much admyre it, if you had my eyes: which was the occasion that Plato saide, Hos. 4.6. Col. 1. Eph. 4. 1. Cor. 14. & 15. Ier. 8.4, that for to loue well vertue, wisedome, and the trueth, Phi­losophicall eyes were required. And it is written in Hosea: that for lacke of knowledge the people were destroyed. And Saint Paul exhor­teth vs carefully to auoyde ignorance, and diligently to search the knowledge of the will of God. And the Prophet Ieremiah com­plaineth: Shall they fall and not arise; shall he turne away and not turne againe? Wherefore is this people of Ierusalem turned backe by a perpetuall rebellion they gaue themselues to deceite, and would not returne? Pope Pius the seconde, Pope Pius 2. saide that his bookes were his treasor. And a Philo­sopher beeing demaunded, if the King of Persia were not most for­tunate, made aunswere, I knowe not what vertue and learning he hath. Alexander. And Alexander saide that those discourses which hee had learned in Philosophie, made him much more valiant, aduised and assured, as wel in warres as all other enterprises. And not without cause Menander called ignorance a voluntarie misfortune; and Se­neca esteemed the vnwise man, Alphonce. to be vnthankful, of small assurance, and angrie with his owne selfe. One tolde Alphonsus that a King of Spaine saide, that a Prince ought not to bee endued with lear­ning: then hee cryed out that it was the voyce of a beafe, and not [Page 151] of a man. And termed ignorant Kinges, crowned Asses, saying, that by bookes men learned armes, and shoulde thereby knowe more, then their experience woulde teache them in a thousande yeares. Sigismond. And the Emperour Sigismonde perswaded a Countie Pa­latine, that was alreadie well stricken in yeares to learne Latin. Petrarque rehearseth of one Robert King of Sicile, Petrarque. that he was wont to saye: hee had rather bee depriued of his Realme, then of his learning. And wee read in sundrie hystories, that it hath beene inflicted to manie as a punishment that they shoulde not bee ad­mitted to learning. And it was not without cause saide of them in olde time, that nothing was more pernitious, then an igno­rant man in aucthoritie, as I coulde shewe by many examples: and the deliberations of the ignorant, can not bee but verie ambigu­ous, slowe, and without effecte. Leonce. Sundrie haue blamed Leonce the Emperour, for that hee coulde neither write nor reade, and Pope Paul the seconde, for that hee hated such as were learned. Paul 2 Pope Celestine the fifte, deposed himselfe by reason of his ignorance. Celestine 5. And the Emperour Iulian, to the ende hee mought molest the Christians, forbad them the reading of all good bookes. But the good Emperours and Kinges haue founded Colleges, Colleges founded by good Kings. and Traian founde fiue thousande children at schoole, thereby to driue awaye and banish the vice of ignorance. And for the moste parte al Prin­ces haue ayded themselues by learning or at the least made shewe of esteeming it. Aristotle sayde, that it were better to begge and be nee­die, then vnlearned: because the one hath neede of humanitie, the other of money, which may more easily bee recouered. Hee sayde likewise, (as Plato and Demanes) that there was as much difference betweene a learned man and an ignorant, as betweene a liue and a dead, a whole and a sicke, a blinde and one of cleere sight, or as betweene the Gods and men. This made Menander to write, The scope of Learning. that learning encreased and doubled the sight. Yet men ought not to esteeme one that hath red much, except he waxe the better there­by, no more then as a bath which serueth to nothing except it bee cleansed. And if wee bee accustomed in a Barbers chaire to be­holde our selues in a glasse, much more ought wee by a lesson, ser­mon, or lecture, to examine our selues, and see how our spirite is purged of sinne, and howe much we thereby grow better. And we must togither with a good nature ioyn the contemplation of lear­ning, the better to informe vs of our dutie, & afterwards to put in vse & practise that good which we haue learned, for as Plato wrote, [Page 152] The end of Philosophie, From contē ­plation must proceede practise. and of our studies is that by the searche which we haue made of naturall things, wee may bee lead to the knowledge of God, and vse that light which is bestowed vpon vs, to conduct our life to pietie, all good workes and vertue. Euen Demosthenes wrote to a friend of his, that he was glad hee followed Philosophie, which detested all vnhonest gaine and deceite, and whose finall scope was vertue and iustice. The which with much more certaintie wee may auerre of the holy scripture, wherein we ought to exercise our selues for feare of falling into that threate­ning which God pronounced by his Prophet, because thou hast reiected knowledge, therefore I wil cast thee off. S. Augustin han­dling that place of S. Paul to the Romanes, where he speaketh of the ignorance of the Iewes, writeth, that in them which would not vn­derstand or knowe, ignorance was a sinne: but in them which were not able, nor had the meanes how to knowe or vnderstand, it was the paine of sinne. So the not knowing of God or of our selues, be­fore wee were instructed by the worde of God, was the payne of sinne vnto condemnation, but after we haue hearde the word, ig­norance is of it selfe a most grieuous sinne. For as S. Bernard wri­teth, they which are ignorant, and either for negligence or sloth­fulnes doe not learne, or for shame enquire not out the trueth, are voide of all excuse. And if the Aegyptians counted it a moste intollerable calamitie, to endure but for three dayes the darknesse which God sent vnto them by Moses: Exod. 10.22 how much more ought wee to be afraide, when we remaine all our life long in the night of ig­norance? I could to this ende alledge sundrie examples of incon­ueniences that haue ensued through ignorance of the natural cau­ses of the Eclipse of the Moone, and Sunne, of the impressions which are fashioned in the aire, and of a superstitious feare of the Celestial signes, and how by the ignorance of the Mathematikes, of Cosmographie, Inconueniences ensuing by ignorance Chorographie, and Geographie, they haue not beene a­ble to knowe their way, nor to iudge of the heighth of a wall to be scalled, nor of the passages, riuers, marishes, and proper places to pitch a campe, or retire themselues into, and howe much sundrie historiographers haue failed herein, but that I may not bee too te­dious, I wil referre the reader to the Greeke, Latine, and Frenche histories. For this cause wee ought to enforce our selues to learne, and to profit in the knowledge of the trueth, that that in Ieremiah may not be reproched vnto vs: Ier, 5 21 You haue eyes & see not, and haue eares and heare not.

CHAP. XXXIII. That one ought not rashly to borrowe money, nor aunswere for another man for feare of lying.

IT is greatly to be presumed that the princi­pal cause, which moued them of olde time to councel a man not to be suretie for an o­ther, nor to borrowe money without verie vrgent necessitie, or good pawne for the re­paiment, was for feare one should be founde a lyar, which is a vice accompanied with im­pudencie, and vniustice. The Persians. The Persians in like sort, as Herodotus witnesseth blamed greatly two sinnes, the one of owing, the other of lying. Alexander. The which also moued Alexander the great after the victorie which he obtained against Darius, Sophie. to pay and aquite his souldiers debtes: and Sophie the wife of Iustin, to an­swere sundrie debts of the subiects of the Empire, out of her owne coffers; and Solon at Athens, to establish an abolishing of al debtes, Solon. which he termed by a word which signified a diminutiō of charge; Nehem. 5.11. and sundrie other to doe the like in Lacedemon, and Nehemiah to re­store againe the burthens & exactions. And in Deuteronomie euerie seuenth yeare called the yeare of freedome, Deut. 15 2. debts could no more be demaunded, to the ende this vice of lying might bee met with, which accompanieth the disabilitie of restoring. Phocion. The which like­wise was the cause of the aunswere which Phocion made vnto them which demaunded of him to contribute where euerie man had ve­rie franckly giuen: Nay, I should be much ashamed to giue vnto you, and not to restore vnto him, pointing vnto a creditor of his owne. And Seneca writeth, that often times he which lendeth money vnto his friend, loseth both money and friend. Aulus Gellius. l. 7. c. 18. Seneca. & l. 16. c. 7. telleth of one which tearmed an othe a playster of them which borrowed. Aulus Gellius And to the ende the Boetiens and sundry other mought be kept from borowing, they tyed a coller of yron about such as payde not at their day, Banquerouts fastened to a coller. and they stoode long time open to the reproche of such as passed by. The father of Euripides was in like sort handled. And Sueton writeth that Claudus was so serued be­fore he was chosen Emperour. And Hesiodus parents to auoid that shame were constrained to quitte their countrey. That is worthie of marking which Pausanias writeth that the Athenians before they [Page 154] gaue charge to any Captaine, Tit. de legat. either by sea or by lande, acquited their debts, otherwise no account was made of him. And accor­ding to the disposition of the law, one that is endebted ought not to take vppon him the office of an Embassador. I haue seene this same lawe of the collar obserued in certain Cantons of Zuizerland, to make men thereby the better to keepe their promise. In Saxe they made them prisoners which did not acquite themselues. The lawe of the twelue tables was farre more seuere: The lavve of 12 tables rigorous. for if one did not pay what he borowed, they would giue vnto him a short peremp­torie day, in which time, if he did not acquite himselfe, they solde him, or he was giuen to his creditour to serue him as his slaue: & if hee had many creditors, they mought dismember him, & take euery one a peece. Such a lawe notwithstanding, was not long since in vse, L. 20. cap. 1. as Titus Liuius and Aulus Gellius haue written, and was repealed at the request of the tribunes of the people & afterwarde by Dioclesian. Indians. Among the Indians likewise, if the debtor did not discharge himselfe in his prefixed time, they mought take from him either a hand or an eye, and if he dyed indebted, they would not suffer him to be buried, vntil his children or friendes had an­swered it. Wee read in the seconde booke of the Kinges, the mi­racle which Eliseus did, 1. Kings 4.1. to pay the debte of a widowe, from whom her creditor woulde haue taken away her two children, to haue serued him for want of payment. Pro. 22.7. And it is written in the Prouerbs, that the borower is seruant to the man that lendeth: and so is it in the lawe 3. C. de Nouatio. Titus Liuius, and Plutarque, in the liues of Co­riolanus and Sertorius describeth the sedition which fell out at Rome, Sedition at Rome for debts. which was abandoned of manie, because the creditoures lead as slaues their debtors, Abissius. and detained them in most cruell bondage. Aluare which wrote the historie of the Abissius, setteth downe that debtors were deliuered as bondmen to their creditours: and some others haue written that in the realme of Calicut, Calicut. vpon com­plaint made to the Bramains against the debtor, they gaue the cre­ditour an instrument wherewith hee mought make a circle in the earth, and therein enclose his debtor, commaunding him in the Kings name not to depart from thence vntil he were satisfied, and so was he constrained either to pay, or dye there for hunger. At Athens there was a Iudge which had no other charge then to see debtes payde: the Tribunes likewise at Rome, had the like charge against the greater sort. And by the ciuil lawe, if a man called one his debtor which in deede was not, he mought lawfully haue an [Page 155] action of the case against him; so odious was that name. As tou­ching the inconueniences of suretiship. Salomon setteth them down in the Prouerbes — He shalbe sure vexed that is suretie for a stranger, Pro. 6.1. & 11 15. & 22.26. and he that hateth suertiship is sure. Be not among them that are suretie for debtes, if thou hast nothing to paye, why causest thou that hee shoulde take thy bed from vnder thee? And in Ecclesiasticus: Suretiship hath destroied manie a riche man, and remoued them as the waues of the sea. Ecclis. 29.29. For the condition of the suertie is sometime worse then his that borrow­eth, because not making account to pay it, he is prosecuted, and put in execution, and often times constrained to helpe himselfe by verie sinister means, to his great disaduantage. The which agreeth with the olde Prouerbe: Be suertie, and thy paine is at hande. And according to the opinion of Bias, he which loseth the credit of his worde, loseth more then he which loseth his debte. I doe not for all that meane by this that charitie shoulde therefore waxe colde, nor that there shoulde be any let why both in worde and deede, wee should assist and helpe the necessitie of our neighbour, accor­ding vnto such meanes as God hath bestowed vpon vs.

CHAP. XXXIIII. Of lying ingratitude.

THE vnthankfull man hath euer beene ac­counted a more daungerous lyer, The vnthankfull man a more daun­gerous lyar then the debtor. then the debtor: for as much as he is onely bounde by a naturall obligation to acknowledge the benefite which hee hath receiued, and not­withstanding impudently dissembleth the same, thinking it a sufficient excuse, for that he can not be by lawe constrained therunto as the debtor, & shunneth him whom he ought to seeke, breaking that conuersation, & humanitie, which preserueth the societie of men. He despiseth God, his kinne, and friends. And through this impudencie, he is euen driuen to al vilanie, and mischiefe, and ma­keth him selfe a slaue, and ought to be grieuously chastised as Xe­nophon writeth. And Plutarque interpreteth Pithagoras symbole of not receiuing of swalowes, Pythagoras Simbole. that a man ought to shunne vngrate­full persons. The which hath been an occasion that many haue re­fused great presents, fearing that they shoulde not haue meanes to requite the same, and thereby to auoid the suspition of ingratitude [Page 156] which hath alwayes beene condemned for a most manifest iniurie and vniustice: and vnder the worde vngratefull haue all vices with a curse beene comprehended. The Romanes likewise, in the middle of their citie, caused a temple to be builded, and dedicated it to the Graces, The temple of Graces. Hesiodus. thereby to admonish euery man to loue peace, & detest ingratitude, and to render to euery one, according to Hesiodus rule, (a man famous among the Philosophers) with encrease, and greater measure, whateuer we haue receiued, imitating therein (as Cicero sayeth) the fertile landes well laboured, and sowne, which bringeth forth more then foure folde increase. For this cause Xe­nophon among the praises which he gaue vnto Agesilaus, reputeth it a parte of iniustice not onely, not to acknowledge a good turne, but also if more be not rendred then hath ben receiued. And if we bee naturally inclined to do good to them of whome we conceiue good hope, howe much more are wee bounde to those at whose hands we haue alreadie receiued a good turne. For it is in our po­wer to giue, or not to giue, but as Seneca writeth, it is by no means lawfull for a good man not to render againe the like pleasure which he hath alreadie receiued, and sheweth that he is most mi­serable which forgetteth it; The vngratefull of vvorse condition then serpents and that the vngratefull man is of worse condition then the serpents, which haue venome to annoy an other, but not themselues, whereas he is in perpetual torment, making that which he hath receiued seeme lesse then in deede it is, iudging it in himselfe a most dishonest part not to acknowledge it, and yet against his owne conscience giueth place to his couetous­nes, and often times wisheth them dead to whome hee is moste bound. The histories are full of plagues, and miseries sent by god to the vnthankfull, and of praises that haue beene giuen vnto those, which haue acknowledged euen towardes verie beasts, that good which they haue receiued, & of the great expense, & trauaile taken by manie, to take away the verie suspition of ingratitude, to which for breuitie sake I wil referre you. I wil not for all that for­get here the example of K. Pirrhus, who greatly lamented the deth of a friend of his, K. Pirrhus. because thereby hee had lost the meanes to re­quite those benefites which he had receiued of him, and greatly blamed himselfe, in hauing before so long time differred it. And it was not without cause said by Publius Mimus, Pub. Mimus. that who so recei­ueth a benefite selleth his owne libertie, as who would saye, that he made himselfe subiect to render the like. And that we may bee the rather stirred vp to preserue this humane societie, and thank­fulnesse, Thankes rendred vnto god for his benefits. [Page 157] we must account what we receiue of greater value then in deede it is, and what wee giue to bee of lesse, and not suffer our selues, to be ouercome by benefites. Through the whole course of the holy Scripture we reade, how the Saints and Patriarches, haue beene diligent and carefull, in praising of God, & rendring thanks vnto him for the benefits and fauours receiued at his handes, and greatly lamenting the vnthankfull, shewing the miseries that ligh­ted vppon them; Euen God complaineth in Isaiah, Isaiah. 14. and the rest of the Prophets, that he nourished and brought vp children, but they re­belled against him: and that beastes had more iudgement to ac­knowledge their benefactors then men. Hos [...]a. 2.8. And reproched them in Hosea: that they did not knowe that he gaue them corne and wine. And complained in Deuteronomie: that the people being waxed grose, Deut. 32.25 and laden with fatnesse, forsooke God that made them, Michah. 6. [...] and regarded not the strong God of their saluation. In Micah, hee calleth more amply to minde his benefites bestowed on the Iewes, & asketh what he hath done, to see himselfe so yll acquited? and yet declareth, that the Lorde requireth of them suerlie to do iustly, and to loue mercie, and to hum­ble themselues, to walke with their God: and sundrie other like passa­ges are there in the Bible. And Salomon writeth, Pro. 17.13. that He that re­wardeth euil for good, euil shall not depart from his house. Senec. l. 2. de benes. c. 6 The lawes of Athens, Persia, and Macedonia, were in time past highly commen­ded, for giuing iudgement against the vngratefull: yea, The vngrate­full by lawes condemned to dye. so farre as they condemned him to the death; as it was in like sort in the law of Periander. As touching Lycurgus, hee woulde ordaine nothinge therein, esteming it a most monstrous thing, K. Philip. that a benefit should not bee acknowledged. It is written of K. Philip, that he put one of his souldiors out of pay, and proclaimed him a villaine, and vn­capable of al honor, because he was found vnthankful, and caused to be printed in his forehead this worde Vngratefull, And for this cause it was written of Socrates, Socrates. that hee woulde receiue nothinge from any man how great a personage so euer hee were, except in short time he had bin able to haue requited him with the like. And sundrie Philosophers & great Captaines haue sent backe great pre­sents, when they were offred vnto them: yea, & forbad their Em­bassadors in no wise to receiue any, Liberties & franc [...]ises vpon vnthākf [...]lnes to be reuoked. (as wee wil hereafter declare) fearing least they should therby remain more bound, & vnthank­ful. And by the oracle of Apollo, an vngrateful person ought to be reiected & blamed throughout the world. And it was lawful to re­uoke liberties & franchises for ingratitude, into the which we our [Page 158] selues fall, as Cicero in his oration of the consular prouinces decla­reth, except we acknowledge what was in our libertie to receiue, or were offered vnto vs: and be thankfull as well for the benefites which we receiue at Gods hande, as for those which he adorneth our neighbours withal, declaring thereby his good will which hee beareth towards men, which are as one bodie of many members. And if that which Publius Mimius was wont to say be true, that what soeuer is giuen to a good man bindeth euery man, then haue wee great occasion to be thankful vnto God, for that good which hee bestoweth of our neighbours. Furthermore wee ought to esteeme aduersities, Aduersity a blessing and testimony of the good will of god tovv­ards vs. as great blessings, and testimonies of the good will of God towards vs, thereby to humble vs, & retaine vs in that disci­pline & due obedience, which wee owe vnto him, as wee haue mar­ked heretofore. And we ought to take as great pleasure, in calling to remembrance, what benefites wee haue receiued in time past, as in those which are in present offered vnto vs, thereby to pricke vs forward to acknowledge them, by faith, hope, charitie, patience, good works & giuing of thanks & to aspire vnto riches more cer­taine: otherwise wee shall cleane turne from vs, the course of those benefits & giftes of God, which through men, as a meane hee be­stoweth vpon vs, & render our selues most vnworthie of all. Cicero in his oration for Plancus, calleth thankefulnes the mother of all other vertues, Thankfulnes the mother of other ver­tues. and saith, that there is nothing so inhumane or brutish, as to suffer our selues to be found vnworthie, & verie beastes to sur­mount vs, in acknowleging of benefits bestowed. As in sundrie hi­stories a man may see it euident that verie Lions, Beares, serpents, dogges, & other like beasts, haue acknowledged the helpe which hath beene done them, sufficiently to confounde such as remaine vngratefull. 2. Tim. 3.2. Pro. 17.13. Pliuie. And S. Paul among the vices, and wickednes, that shall happen in the latter time comprehendeth vnthankfulnes; and Sa­lomon in his Prouerbs writeth, that euil shall not depart from the house of the vnthankeful▪ Plinie wrote not without cause that an yll, and ouer deare bargaine, is always vnthankful because it condemneth his master of folie, & lightnes. We ought not then so much to cast our eye vpon those which seeme vnto vs to liue more at their ease then our selues, as vpon an infinite number of other that are lesse, and which haue not so much health, friends, & cōmodities; where­of we haue cause to thanke God, & shun this so great a vice. Prin­ces ought in like sort aboue al things to detest it, & to vse liberali­tie, Liberallitie of princes. to the ende they may prouoke & drawe euerie man to embrase [Page 159] the good & happines of their estate, & holde men still diligent in their seruice, in the duetie of good men. De bello Ing. Sylla. And as Salust rehearseth Bocchus the king of the Getules, had reason to tell Sylla that it was a lesse shame for a king to be ouercome by armes then by courtesie. And before hee wrote of the same Sylla, that hee neuer willingly woulde receiue a pleasure at the handes of any, except he mought verie speedily requite them, and neuer asked his owne of any, stu­dying aboue all thinges to make multitudes of nations fast bound vnto him.

CHAP. XXXV. That lying hath made Poets and Painters to be blamed, and of the garni­shing of houses.

PLato wrote, Poets bani­shed Platoes common vveale. that Poetrie consisted in the cun­ning inuention of fables, which are a false narration, resembling a true, and that there­in they did often manifest sundrie follies of the gods; for this cause he banished and ex­cluded them out of his common wealth, as men that mingled poyson with honie. Be­sides thorough their lying and wanton dis­courses they corrupt the manners of youth, and diminish that re­uerence which men ought to carrie towards their superiors, and the lawes of God, whom they faine to be replenished with passions & vice. And the principall ornament of their verses are tales made at pleasure, & foolish & disorderly subiectes, cleane disguising the trueth & hystorie to the end they might the more delight: and for this cause haue they bin thrust out of sundry cities. Among other, Archilochus chased out of Sparta. after that Archilocus came into Sparta, he was presently thrust out, as soon as they had vnderstood, how he had writtē in his poemes, that it was better to lose a mans weopens then his life, & forbad euer after al such deceitful poesies. Hence grew the common pro­uerb, that al Poets are lyers. And it was written of Socrates, Socrates not brought vp to Poetrye. that hee was yl brought vp to poesie because he loued the truth. And a man mought say, that this moued Caligula to cōdemne Virgils & Homers books, because of their prophane fables, which S- Paul exhorted Ti­mothie to cast away. Plutarque telleth of a Lacedemonian, Tirteus who when he was demanded what he thought of the Poet Tirteus, Hieron. answered that he was very good to infect yong mens wits. And Hieron of Sira­cusa condemned Epicarinus the Poet in a great fine, because in his [Page 160] wiues presence he had repeated certaine lasciuious verses. And Vi­ues writeth, Ouid. that Ouid was most iustly sent into banishment, as an instrument of wantonnesse. He which first inuented the Iambique versifying, to byte, and quippe, was the first that felt the smart.

Archilochus.And Archilocus the Poet fell into confusion, through his own de­tractions, as Horace and sundry other haue written, and Aulus Gel­lius reporteth that Orpheus, Homer, and Hesiodus gaue names & ho­nours to the gods. Pithagoras. And Pithagoras saide, that their soules hong in hel vpon a tree, Iuuenall still pulled of euery side by serpents, for their so damnable inuention. And Domitian banished Iuuenal: and Pope Paul 2. Eusebius and Adrian 6. held them as enimies to religion. Eusebius in his 8. booke & first Chapter de Preparatione Euangelica, setteth down an example of a Poet, who for hauing lewdly applyed a peece of Scripture to a fable, suddenly lost his naturall sight, and after that he had done penance, it was restored to him againe. And as tou­ching Painters, they haue beene greatly misliked of, for represen­ting such fictions, Painters Simonides & Poetical deceits. For as Simonides saide: Pain­ting is a dumme Poesie, and a Poesie is a speaking painting: & the actions which the Painters set out with visible colours and figures, the Poets recken with wordes as though they had in deede beene perfourmed. And the ende of eche is, but to yeeld pleasure by ly­ing, not esteeming the sequele and custome, or impression, which hereby giue to the violating of the lawes and corruption of good manners. For this cause the Prophets called the statuas, images, and wanton pictures, the teachers of vanitie, of lyes, deceite, & abho­mination. And Lactantius writeth, that a counterfait tooke the name of counterfaiting, Habac Isaiah 3. and all deceit (as wee before declared) springeth from falshood and lying. This was it which mooued S. Iohn, Deut. 27.15. in the ende of his first Epistle to warne men to keepe themselues from images: for an image doeth at their fansie counterfait the bo­die of a man dead, but is not able to yeelde the least gaspe of breath. And idolatrie, is properly, such seruice as is done vnto Idoles. Wee reade howe God especially forbad it in the first ta­ble, and how long the Romanes and Persians liued without any vse thereof: and howe the Lacedemonians coulde neuer abyde that an image should stand in their Senate. Augustine. There hath beene in sundrye councels mention made thereof & S. Athanasius more at large dis­coursed thereof in a sermon he made against Idols: and S. Au­gustin in his booke de fide & Simbolo, and vppon 150. Psalm, & in his eighth book of the citie of God, & Damascene in his 4. book & 8. C. [Page 161] The occasion of so free passage giuen to Poets is, for that their fables slyde awaye easily, and cunningly turne them selues, to tic­kel at pleasure, whereas the trueth plainly setteth downe the mat­ter as it is in deede, albeit the euent thereof bee not verie pleasant. Plato. Plato in like sort compared, the disputes in Poetrie, to the ban­quets of the ignorant, who vse Musike in steede of good discourse, and in his thirde booke of his commonwealth, he forbiddeth Po­ets or painters to set downe or represent any thinge dishonest or wanton, for feare of corrupting of good manners. Aristotle. And Aristotle in his Politiques, the third booke, and 17. Chapter woulde haue all vyle wordes to be banished. And Saint Paul to the Ephesians, Eph. 5.3. that any vncleannesse, foolish iesting, Tertullian. or talking shoulde bee once named among them. And Tertullian an auncient doctor of the Church, called Poets, and certaine Philosophers, the Patriarches of heretiques. This which I haue spoken of must not be vnderstood, of Poesies, wherein much trueth and instruction is contained, nor of pictures which represent the actes of holye and vertuous perso­nages, nor of fables taken out of hystories, whereof, there maye growe some edifying: but onely of that which is lasciuious, and grounded vpon naughtie argument, rendring youth effeminate, and men more giuen to wantonnesse, pleasures, passion, & vayne opinions, then to vertue, cleane turning away the honour that is due vnto God, or to good edifying; for according vnto the com­maundement of God, Cherubyns were made. The admonition which Epictetus gaue to such as were too curious in pictures, Epictetus. ought by no meanes to be here forgotten: Trim not thy house (saith hee) with tables and pictures, but paint it and guild it with Temperance: the one vainely feedeth the eyes, the other is an eternall ornament which cannot be defaced. The same doeth Plutarque teache in the life of Dion, Plutarque. that more care is to bee taken for the hanging and adorning of the pa­lace of the soule, then of the outwarde. And the same Philosopher did not muche out of the waye warne vs, that wee shoulde take heede that the skirt of our garments shoulde not carrie a stinche of life.

CHAP. XXXVI. Of backebyters, mockers, and euill speakers, and why the Comedians, stage players and Iugglers haue beene reiected.

[Page 162] WE haue heretofore shewed that our mouth ought to serue our neighbour, as wel to pre­serue him in honor as in profit: and for that our Lord God commaundeth, Leuit. 19.11. that wee should neither deale falsly, nor lye one to another. He for­biddeth vs, either to depraue or deceiue any: for deprauing & backbiting is an enimie vn­to the trueth, to the weale, & honour of our neighbor, Exod. 20.16. & forbidden by God in the commandement of not bea­ring false witnes: & hath euer bin accounted as manslaughter, & stealing away of the renowne, which we ought to esteeme, accor­ding to the saying of the wise man aboue great riches. Pro. 6.1. Plato in his common wealth greatly praised the lawes of Lidia, which punished backbiters, Lib. 3. as murtherers, neither doe wee want sundrie examples which shew what mischiefe hath ensued through backbyting. Wee haue one in Hester c. 3. Ester 3.1. of the mischiefe which Haman pursued a­gainst the Iewes, which K. Ahashueroh; & of Doeg, which through his backbiting was the cause of the death of 85. 1. Sam 22.18 1. Sam. 24.10 persons that did wear a lynen Ephod, & sundrie other myseries. And Dauid did attribute vnto slanderers al the euil which Saul had wrought against him. The backbiter is in degree neare vnto the flatterer, & hurteth three persons, the absent, of whom he speaketh, the present, which giueth eare vnto him, 2. Cor. 6.9. & himselfe. And it is written in Ecclesiast. that hatred, enmitie,& reproch attendeth the backbiter. And S. Paul writeth that rai­lers shal not inherit the kingdome of God: Eph. 4.31. & to the Ephesians: Let al bit­ternes & anger, & wrath, crying, & euil speaking, be put away from you, with al malitiousnes. Be ye courteous one to another, & tender harted, for­giuing one another, euen as God for Christes sake forgaue you. Solon being demanded what was more cutting then a knife, answered, a slaun­derous toung, the which Dauid calleth a sharpe razor, and hot bur­ning coales. The same writeth S. Iames in his Epistle more at large. And as it is taken for a signe of health, so is it a signe of a sound vn­derstanding to be exempt from al words that may do harme. Pro. 18.21. And not without cause said Salomon, that death & life are in the power of the tongue, Sup. psal. 57. & more perish thereby then by the sword. And addeth, that he which keepeth his tongue, keepeth his life. S. Augustin sheweth that the truth hath written in our hearts this commandement: Do vnto an other, as thou wouldst be done vnto thy selfe. And S. Ierom vppon Isaiah in like sort saith, euen as wee woulde not that men shoulde speake euil of vs, Isaiah. 14. no more ought we to depraue our neighbour. S. [Page 163] Paul willeth vs not so much as to eat or drink with the railers: 1. Cor. 5.11. and so did S. Iames. Al kind of mockerie ought also to be shunned, which is a reproch couered with some fault, and which accustometh the mocker to raile, & lie, Mockery. & moueth more then an iniurie when it pro­ceedeth from a wil to outrage, & a malice without necessitie. The which moued some to terme it an artificial iniurie. Salomon wri­teth in his prouerbs that God doth abhorre al mockers, the which Isaiah comprehendeth C. 38. & 57. The lieutenant of K. Darius put to death one of his soldiars which had railed vpon Alexander, Raylers and mockers pu­nished. sai­ing that the part of a soldiar was to fight, not to raile. Antigonus caused one to dye for the like cause, 1. King. 2.23. and they of Alexandria were well chastised by Vespasian, and diuers children were torne in pee­ces for mockinge of Elisha, with wylde beares. At the least wee ought to resemble the Phisitiōs which Hipocrates made to sweare, that they shoulde not bewraye the secrete and hidden faultes and euils. Gregory. And Saint Gregorie in his Morals compareth the backebi­ter vnto him, which bloweth the powder that flasheth into his owne eyes, and hindereth his seeing. For this cause ought wee to followe the councel giuen vnto vs by Saint Peter: 1. Pet. 2.1. that laying a­side all malitiousnesse, and all guile, and dissimulation, and enuie,and all euil speaking, as newe borne babes wee desire the milke of the worde, that wee may growe thereby. And aboue all thinges, followinge the councell of Demosthenes, wee must take heede of speaking yll of the absent, or giuing eare vnto the backebiters, as Alexander Se­uerus was wont to saye and doe.

And for as much as comedies are compounded of fixions, Comedies. fa­bles, and lyes, they haue of diuers beene reiected. Playes. As touchinge Playes, they are full of filthie wordes, which woulde not be­come verie lacqueys, and courtisanes, and haue sundrie inuenti­ons which infect the spirite, and replenish it with vnchaste, who­rishe, cosening, deceitfull, wanton, and mischeeuous passions. Atheneus writinge of the inuention of a Comedie, and tragedie, sayeth, that they haue euer been inuented in a time of vintage & drunkennesse. And for that, besides all these inconueniences, Comedians. and stage-players. Comedians, and stage players, doe often times enuie and gnawe at the honor of another, and to please the vulgar people, set before them sundrie lies, & teach much dissolutenes, and deceit, by this meanes turning vpside downe all discipline and good manners, many cities wel gouerned, would neuer at any time intertaine thē. And the citie of Marseilles, Marseilles. hath beene maruelously praised in aun­cient [Page 164] time, for that she alwaies reiected such kind of people. And the Emperours Augustus, Anthony, Frederick the first, and Henry the thirde, caused them to be driuen out of their Empire. And the Tribunes banished one Neuius out of Rome. Chrisostome. And S. Chrisostome, in his 17 homilie vpon S. Matth. saith, that there is no peril vppon the sea so dangerous, Theatres. as are the Theaters and places of Commedies & playes; and declareth at large what dissolutenes, disorder, factions, mischiefes & inconueniences haue ensued thereby. Seneca. The like doth Seneca de­clare in his first Epistle of the first booke, Caelius Ro­diginus. Augustine. & Caelius Rodiginus in his 5. booke & 7. Chapter. And S. Augustine in his Citie of God com­mendeth Scipio, for that he forbad the vse of any such pastimes as an enimie to al vertue & honesty. And saieth that the diuels vnder the similitude of false gods erected them. Lacedemoni­ans. The Lacedemonians also would neuer permit such playes & acts, for feare somewhat might be imprinted into the peoples brest, cōtrary to the lawes & truth. For as the Apostle writeth: 1. Cor. 15.33. Euil words corrupt good manners. And this caused the good king S. Louis to banish them out of his court. K. S. Louis. S. Ierome. And S. Ierom towards the end of his first booke against Iouinian writeth, that tragedies are ful of contempt of mariage & good lawes. And Seneca wisely wrote in his Epistles that it is verie daungerous to be present at al shewes. Seneca. And by some counsels haue they beene flatly forbidden For the subiect therof is filthie & vnhonest, & the action of the players leaueth an impression of wantonnes, whoredome & vilanie in the soule of the assistants, & that which they see so disso­lute & vile, when it is ioyned with words & deedes, (whereby the Comedians enrich their filthie & vnhonest subiect) infecteth more the spirits, & wrappeth them in passions, then drunkennes it selfe would do. And in Cassiodorus, k. Theodorick writeth a long letter to his Prouost, K. Theodoric. that he should hinder all such spectacles, as corrupted maners & honestie, & raised nothing but quarels, and contention the which moued Aristotle in his Politiques, to exhort all magi­strates to forbid such playes, Aristotle. and banish al vile wordes out of their Citie. And Sainct Paul exhorteth the Ephesians: that no corrupt com­munication proceede out of our mouth: and addeth, Greeue not the ho­lie spirite of God, by whome you are sealed vnto the daye of redemption. I woulde wishe that Theaters might bee defaced, and no occa­sion giuen for such plagues to enter within cities and houses, ac­cordinge to the opinion of Saluian Bishoppe of Marseilles, estee­ming all such spectacles to bee a verie apostasie, and leauing of the faith of Sacramentes, and Christian religion; and therefore [Page 165] as the occasion of so great mischiefe they ought to bee shunned. Plato: Plato his opinion was, that gouernors of common weales should in sort not suffer tragedies to bee rehearsed, except they had beene first considered of by censors and iudges, and founde good, and full of mortalitie, without any one the least woorde that mought be offensiue to chast eares. Aristotle. And Aristotle in the ende of the eyght booke of his Politiques, forbiddeth all youth to bee assistaunt thereat.

CHAP. XXXVII. That accusers, talebearers, false pleaders, and curious persons, are of the same brotherhood of lying.

SInce that all the vertues of the soule ought to be applyed vnto charitie, Slaunders & false reports then are slanders and false reports to be greatly eschewed, pro­ceeding out of the same shoppe of lying. The slanderer doth euer vniustly accuse & ought to be punished, with the same manner of pu­nishment, as the partie accused should haue beene, if it had beene founde trewe: as the Emperours Theodosius and Honorius, ordeyned in the latter lawe, and Tranquillus in Augusto. And in auncient time they marked them in the forehead with a hote yron, as Plinie reporteth in Panegyr, C. de calumni. and Cicero in his oration pro Roscio. The Emperours Tiberius, Nero, Vitel­lius, and sundry other taking pleasure therein, haue beene the occa­sion of much mischeif. When Agesilaus king of the Lacedemonians, Agesilaus. at any time had heard any prayse, or discōmende one, he was wont to say, that he was as well to cōsider the behauiour of him that spoke, as his of whom he spoke. And after that a Romaine Knight, had shewed vnto Augustus the Emperour, that that was most false which had beene reported of him, he humbly besought him, that for euer after he would haue great regarde, of what was laide to the charge of any person of qualitie, that it mought be doone by good men, and of an approued truth. God forbiddeth vs to iudge lightly, or to giue credite to a sole witnesse, and if our sight, our hearing, and our tast oft times deceiue vs, no doubt so may our iudgment. The Emperours Titus, Vespasian, Nerua, and Traian, Punishment of talebea­rers. made talebearers to be whipped and banished. Domitian, Anthonie, and Macrinus, thrust them out of the Empire, saying: that who so did not punish them [Page 166] encouraged them. And Leontius the Emperour after that he had put Iustinian to flight, caused two of his tale bearers to be trayled by the feete and burned. And after the death of Apollodorus and Phalaris the Tyrantes, they caused such hell houndes to be fleede, and bur­ned, and put them in the rank of the accursed. The which was like­wise done in the time of the Emperor Pertinax, & after the decease of Maximinus, Pro. 18.8. and his sonne. Salomon wrote, that the wordes of a tale­bearer are as flatterings, and they goe downe into the bowels of the bellie. And Pliny the younger calleth them robbers and theeues. And Ecclesia­sticus abhorreth them and all such as are of a double tongue, and thanketh God (as also did Dauid in sundry Psalmes) that he had de­liuered him from the snare of the false tongue, Dan. 6.24. Diuell. and talebearers. And Darius made the accusers of Daniel to bee deuoured by the Lyons. the word of Diuell is as much to say as an accuser. Doeg by the tale he carried to K. Saul, 1. Sam. 22.18 Aristobulus. caused the Priestes to be murthered. Aristobu­lus the K. of the Iewes, thorough a false report put to death his own brother, Herod. and afterwards died for sorrowe. Herod in like sort caused his wife & sonne to be murthered, & had like for griefe to haue died after that he was better informed of the truth: as also it befell to Constantine the Emperour, Constantine. who was the cause of the death of his owne sonne & mother in law: Francis D. of Bretaigne. and to Francis Duke of Bretaigne that caused Gilles his own brother to be slaine. We reade of the ende of Seian, Tiberius, Plautian, and Seuerus. Many Emperours haue put men to death with hearing of them, and there is no person whatsoeuer be he neuer so vpright and innocent, Remedy a­gainst accu­sers. but through such helhoundes may very well be brought into trouble. As Socrates in Xenophon, and our owne experience may teache vs. And to be able to auoyde all slanders & reproch, we must obserue that instruction which S. Paul giueth to the Ephesians, so holily & wisely to behaue our selues, as no occasion or place be giuen to the accuser. He giueth the like aduise in his 2. 1. Pet. 2.12. Epistle to the Cor. and S. Peter in his first epistle, willeth vs to haue our conuersation honest, that they which speake euill of vs, as of euill doers, may by our good workes which they shall see glorifie God. For good men by their vertue and innocencie do quench reprooch, as fire is quenched by water. False pleaders are such as betray their clyents, and dissemble the truth, False plea­ders. l. praeuaricatores de verb. sig. titulo ad senatusc. Turpil. which setteth downe a punishment for slanderers, false plea­ders, and wranglers. Such plagues did Plato banish his common­wealth. A man likewise may name them false pleaders, which doe not acquite themselues of the charge committed vnto them, and [Page 167] passe it ouer as it were only for a fashion to be dispatched of it. The which is also to be vnderstood of souldiors suspected of treason or failing in seruice of importance.

And for as much as the condition of accusers and talebearers is much supported by curiositie and babling, and thereby hath great alliance with enuie and malice, and is engendred through idlenes and folly. I haue placed those curious men in the same rank, which desire so earnestly to knowe the imperfections of an other. And such should doe very much for thēselues, if they would bestow that same desire vpon their owne faults to amend them, Curious per­sons. shutting their windowes & lopeholes that looke vpō their neighbour, to the end they may haue better sunne, and more holesome winde from some other part, and thereby better informe thēselues of the priuate go­uernment of their owne familie, and of matters fitter for them to knowe. They shall finde enough at home to passe awaye their time withal, without resēbling the Lady faries, that some say do neuer vse the aide of their eies but abroad, & out of their owne houses. It was neuer lawfull for stage players among the Turiens to talke of any ci­tizen, except he were either an adulterer or curious. And by the law of Locres, if any man cōming out of the countrey, should aske, what newes were sturring, he was by and by greatly fined, to the end cu­riositie mought not haue too much place. Anthony. Sundrie write that An­tonie the Emperour, going one daye to the house of one Ouilius a Senator, demaunded of him howe it was possible for him to re­couer so great store of Pillers of Porphire, to whome hee made aunswere, that when you enter into an other mans house, you must learn to bee deafe, and dumme. The which the Emperour tooke in very good parte. And as wee feare those windes which blowe about our eares our clothes, and customers & farmers when they prie too neere into smal trash and priuate busines, so ought e­uery one to looke to such curious persons, and when they once ac­cost thē, to answere them that the retreate is sounded, & the hens haue espied the Kite, and so shift frō them as soone as they may be able. For nothing can enter into their eares but what euill so euer they can heare, like vnto cupping glasses, which draweth nothing from the skinne but the naughtie bloud that is within it, Eccles. 21.21 and ma­nie times they interprete all to the worst. Ecclesiasticus admoni­shed vs not without great cause, to take heede of beeing ouer­curious in matters superfluous and sayth: that A foole will peepe in at a doore into the house, but he that it well nurtered will stande without. [Page 168] And S. Paule in the ende of his seconde Epistle to the Thessalonians, and in his first to Timothie, Li. 10 de confessi. blameth such as are curious. S. Augustine teacheth vs to change this curiositie, into a care to amend our life, and to knowe that which appertayneth vnto our saluation: and Tertullian wrote that it ought to take no place at all with vs, since that Iesus Christ was manifested vnto vs in the gospell. And accor­ding to the Greeke prouerbe alleadged by Cicero, each man ought to busie himselfe in the art which he knoweth, and in his owne vo­cation. Of this vice Bartole writeth vpon the lawe, Doli mali de No­uatio. nu. 5. Tertullian. Voyages in­to farre countries. Death of Aristotle. Death of Pleny. Remedies against curiositie. chap. 17. I could here impute to curiositie a great part of the art of nauigation, and voyages into farre countryes, whence nothing is brought home but strange customes and corruption of manners: in like sort the death of Aristotle not being able to com­prehende the secrete of Euripus, nor why the sea in the straight of Negrepont euery 24. houres, flowed and ebbed apace 7. times: and of Plinie smothered in the flames and vapors of Montgibel, and the heresies of sundry other persons. And that we may the better keepe our selues from sinning herein, wee must accustome our selues not to be too muche inquisitiue after matters that are lawefull, nor make account of inuenters and coyners of newes. As Phocion aun­swered vppon the brute of Alexanders death: Phocion. deliberate of your affayres: for if the newes bee true to daye, then will they be true to morrowe. Socrates. The aunswere which Socrates made, to him which as­ked him what the worlde was, seemeth worthy to be here remem­bred: that euer since he came to any iudgement, hee applyed his time to search his owne selfe, thereby to knowe himselfe the bet­ter: which as yet he could not attayne vnto, and when he should then would hee imploye himselfe to other thinges which might serue him for nought, or not import him so much. He was wont likewise to say, Geometry & Arithmetike. that it was enough to learne so much geometrie, as mought make him knowe, and maintayne his owne lande from his neighbours: and so much arithmeticke as to keepe the account of his owne money, moueables, and marchandise. And in the aun­cient time they were greatly seased, which vnprofitably consumed their braine, in the superfluous search of matters buried in obscure darkenesse, vncertaine, and friuolous.

CHAP. XXXVIII. Of Flatterers.

[Page 169] WE haue before declared how necessary a mat­ter it is, Flatterers. for one to haue neere unto him such entire friendes as will always tell him the truth without flattery. For flatterers as S. Au­gustine sayth, do poyson mens vnderstanding, and still driue them into further errour, ma­king of a Thersites an Achilles, and of a little flie, an Elephant, hauing no other scope in the world but deceite. And that which yeeldeth vnto them so large a fielde is selfe loue, and ouer winning of ones selfe, which cleane taketh away right iudgement, Selfe loue blinde and is blind in regarde of what it lo­ueth, except it fall out among such as haue of long time beene accu­stomed and taugh, more to esteeme honestie, then that which na­turally springeth vp with it. Plato his followers would euer coun­terfeit his high sholders, Aristotles his stammering, Alexanders his double chinne and shrilnes of speech, & the Poet Ennius, his drun­kennes. And in the time of Tiberius the Emperour, Tiberius a flatterer sayde vnto him, that since his pleasure was that euery free citie should be free of speech, a man ought not to be silent in that which he knewe would prooue profitable: and after he had prepared sundry mens eares readie to giue him hearing, he began in this sort. Hearker O Caesar, wherein we finde our selues agreeued with thee, and there is no man which dareth openly to tell thee thereof. It is for that thou makest no accont of thy selfe, but abandonest thy owne person, and afffictest thy body with the continuall care and trauaile which thou takest for vs, neuer yeelding vnto thy selfe thy dewe rest, ey­ther by daye, or night. And as he went on further with the same discourse, one cryed out. The libertie which this man vseth will cause him to die, other sayde he will marre the Emperour. Prin­ces haue alwayes beene subiect to flatterers: for as the bigger the tree is, the mor fat there is for wormes to remayne in, Princes sub­iect to flatte­rers so the more wealth a man is of, the more is he sought of flatterers, which ad­dresse themselues to that part of the soule which is most vnreasona­ble. The Emperours Augustus, Titus, Niger, Alexander Seuerus, Fre­deric the seconde, and sundry other helde them in great hatred: Augustus. yea Augustus being come into the Theater, Flatterers banished the courts of princes. when one that was present cryed out, O good and iust Lord, shewed himselfe highly displea­sed therewith, and forbad that any should call him any more Lord, as Sueton writeth. And Philip surnamed Gods gift, Constantine and sundry other, banished them their courtes, as the very ruyne and [Page 170] plague of Princes: and at Athenes they were put to death. A wise Abbot wrote of Charles the 3. that aboue all things he tooke heede, that flattering courtiers should not rauish from himself, the fauour of his benefits: as they are whō they terme sellers of smoke. For be­sides the mischiefe which they worke, they swarue with all change of fortune, & leaue men as lyce do a dead carkas, or flyes an empty chychen. Iouinian. And Iouinian the Emperour compared thē to the ebbe and flowing of the sea, Agesilaus. and said that they only adored the rich robes of Princes Agesilaus K. of the Lacedemonians was wont to say that they were far more dangerous then either theeues or murtherers. And I­socrates, Isocrates. & since his time K. Alphonsus were wont to saye that of all mischeifes, K. Alphonsus. that were possible to happen to a Prince, the greatest was, when he gaue eare to flatterers: & counselled thē to shun thē like fire, Hos. 7.3. plague, & wolues. The which the Prophet Hosea cōfirmeth, and Salomon in his Prouerbes. Iulian. The Emperour Iulian, being one day highly cōmended by his courtiers, for that he was so good a Iusti­cer, had reason to say, that if those prayses had proceeded frō any mens mouthes, who had durst cōdemne, or mislike his actions, whē they shuld be contrary therunto, then had he had occasion to haue esteemed thereof. Dion. Quintus cursius. Dion attributed the hatred, which was conceiued against Iulius Caesar, & his very deth to flatterers. And Q. Cursius shew­eth that great segneuries & kingdomes, lie by that means more de­solate then by wars. Vopiscus. Vopiscus setteth down flatterie, as the principall cause that corrupteth Princes. Philip de Comines. And Philip de Comines, rendreth the reason thereof to be, for that Princes do lightly ouerwin too much of thēselues, & of those whō they find agreeable vnto their humor. One of Alexander his lieuetenantes on a time wrote vnto him, Alexander. that he had in his gouernmēt a boy of incōparable beautie, & that if it so liked him he wold send him vnto him: He wrote back vnto him, O accursed & mischeuous caytife, what hast thou euer knowen in me that thou shuldst thus dare to flatter me by such pleasures? Like­wise hauing on a time vnderstood, that one with whō he ran a race, had suffred him to win the wager, by his swiftnes, he grew marue­lous angry: Dionisius. contrary to Dionisius of Siracusa the elder who sent Phi­loxenes the Poet to the gallowes, with such as were condēned to die, because he wuld not flatter him nor yeeld vnto him in Poesie. For as Aristotle declareth in the 1. booke of his Politiques, Tyrants greatly take pleasure in being flattered, Tyrants de­lighted vvith flattery. & fauour the wicked. Some are of o­pinions that flatterers are far worse thē false witnesses or false coy­ners, because they infect the vnderstāding. And Antisthenes iudged [Page 171] thē more dangerous then rauens, Plato: for that they do but deuoure the bodies of such as are dead. And Plato in Menedemus calleth them in­chanters, sorcerers, & poysoners. Theopompus & Atheneus witnes, that the Thessaliens cleane rased a citie of the Melians, because it was na­med Flattery. One demāded of Sigismonde how he could endure flat­terers about him? Sigismonde. he answered that he knew not how he gaue eare vnto thē, of his owne nature hating thē. For albeit that they cleane ouerturne & ruine kingdoms, yet haue they cōmonly better enter­tainment then plaine dealing or vertue. As Alexander saide that he loued better the idolatry of Ephestion, thē the sincerity of Clitus. Seneca. And Seneca his book natural. quaest. writeth, that flattery is of that nature that it euer pleaseth though it be reiected, and in the end maketh it selfe to be receiued. Thales, other say Pittacus being demanded of all beasts which was the most cruell, answered that among Princes the flatterer. Phocion said to K. Antipater, Phocion. Thou canst not haue me both for thy friend and flatterer. Atheneus & sundry other aucthors do impute A­lexander his faults & changes, his delicatenes, drunkennes, Alexander. dissolut­nes, & the murthers which he cōmitted to his flatterers: he remai­ned a time without buriall, & his conquests occupied by strangers, after the massacre of such as were neerest vnto him. The which ought to mooue vs to cast off that opinion which we holde of our selues, & so to consider of our imperfections & faults intermingled amōg our actions, Remedy a­gainst flattery that we suffer not our selues to be abused by flat­terers, & as a man would say make litter of our selues for their plea­sure. For they transforme thēselues into all shapes (as the Polepus & Cameleon) that they may please. And it was not amisse sayd of him, that the flatterers of Princes doe resemble those which infect, and taint a cōmon spring, & which put out the eyes of the guide, & are the occasion of the subiects harme, No man so pestilent as the flatterers. as the wiseman neere a Prine is the cause of the vniuersall wealefare. Other haue sayd that there is no kinde of man more pestilent, nor which sooner marred youth, then the flatterer, presenting an ineuitable baite of pleasure, where­with they are deceiued. And if the sayde youth looke not well about them, and hold a hard hand ouer their appetites, it is quick­ly entrapped: and they are among Princes like fowlers which take birdes in their snares by counterfeyting of their call.

CHAP. XXXIX. That enuie is a miserable lye, and of the meanes to remedy it.

[Page 172] All christians are one body where of Christ is the heade FOr as much as all Christians are members of one selfe same body, whereof Iesus Christe our sauiour is the head, those giftes and gra­ces which each one hath perticularly recey­ued at Gods handes, are for the ornament, pleasure, and profitte of all: as beautie and the agilitie of one of the members of the bodie, is common to all the reste, which are distinguished, and separate, each one hauing a particular of­fice for their mutuall weale. And in that the members doe so knit and ioyne themselues togither, it is not accounted of their free ac­corde, but as a satisfaction dewe by the lawe of nature. So doeth neyther the foote, nor the hande enuie one the other, though the one be adorned with ringes, & the other be at rest, but as Hipocra­tes & Galien wrote, there is a kinde of diuine consent, and accorde, betwixt all the members of the body. And the very trewe badge to discerne a Christian by is mutuall loue, the which Tertullian named the Sacrament of fayth, Christian loue and the treasure of a Christian name. And as the holy scripture teacheth vs, we are not to our selues, but to God, who most freely bestoweth all thinges vpon vs, to the ende we should impart the same vnto our neighbour. And we ought to esteeme, whatsoeuer any man possesseth, not to happen vnto him as by chaunce or fortune, but thorough the distribution of him, Mal. 2.10. who is the soueraine mayster, disposer, and Lorde of all. And as it is written in Malachie, Haue we not all one father? Hath not one God made vs? VVhy doe wee transgresse euerie one agaynst his brother, and breake the couenaunt of our fathers? And it was wisely set downe by an auncient father, that vppon whatsoeuer wee possesse we ought to engraue this title, It is the gift of God. And S. Paul wrote to the Corinthians, 1. Cor. 6.20 Gal. 3.15. that Loue enuieth not, and if ye bite and deuour on an other, take heede least yee be consumed one of an other. Notwithstanding whosoeuer he be that is already possessed and replenished with this mischeuous vice of enuie, Enuie. he violateth the dispensation of God, & is himselfe mightily afflicted at the prosperity & good of his neigh­bour, whereas he ought to haue reioysed thereat, as though hee had beene partaker thereof: and euen as if hee were greeuouslie payned in the eyes, he is alwayes offended, not able to abide any clearenesse or light, but gnaweth & consumeth himselfe as the rust doth yron. Socrates. This moued Socrates to terme this vice the filth, slime & impostume of the soule, and a perpetuall torment to him in whom [Page 173] it abideth, a venum, poyson or quicke siluer, which consumeth the marow of the bones, taking away all pleasure of the light, of rest, & of meate. And the wise man in his prouerbs writeth, Pro. 14.30. Iob 5. Eccle. 30.24. & 31. that enuie is the rotting of the bones, and in Iob, that it slaieth the idiote, and in Ecclesia­sticus, that it shortneth the life, and there is nothing worse then the enuious man. And in the Pro. that he shalbe filled with pouerty, & through enuie man is made incōpatible, And Plutarke writeth that it filleth the body, with a wicked & pernitious disposition, and charmeth it selfe bewitching & darkning the body, the soule, & the vnderstan­ding. For this cause Isocrates wrote to Enagoras, that enuie was good for nothing, but in that it tormēted thē which were possessed ther­with, which euil, the enuious do no whit at al feele, but contrariwise make it an argument of their vertue. As Themistocles in his youth said, that as then he had neuer done any thing worthy of memory, in that there was no man whom he mought perceiue did any ways enuie him. And Thucidides was of opinion that a wise man was euer content to be enuied. This passion doth often engender enmitie & mislike, which is flatly forbidden of God except it be against sinne. Remedie a­gainst enuie. This was the very cause why the Philosophers did giue vs councell, to praise our enemies when they did wel, and not to be angry when any prosperitie befell them, to the ende we mought thereby be the further off from enuiyng the good fortune of our friends. And can there be any exercise in this worlde, able to carie a more profitable habite to our soules, then that which cleane taketh away this per­uerse emulation of ielousie, and this inclination to enuie, a sister germaine to curiositie, reioysing in the harme of an other? And yet this is still tormented with an others good. Both which passions proceede from a wicked roote, and from a more sauage, and cru­ell kinde of passion, to wit malice. And not without cause did Sene­ca stande in doubt, whether enuie were a more detestable or defor­med vice. And Bion on a time seeing an enuious man sadde, deman­ded of him whether any euill had betide him, or good to an other. Description of enuie. Neither was enuie amisse described by a Poet, imagined to be in a darke caue, pale, leane, looking a squint, abounding with gall, her teeth blacke, neuer reioysing but at an others harme, still vnquiet, and carefull, and continually tormenting her selfe. And the same Poetes haue written, that the enuious were still tormented by Me­gera, one of the Eumenides, and furies, Megarein likewise in Greeke is as much to saye as to enuie. We ought then to consider that a great part of these thinges which we commonly enuie, is attayned [Page 174] vnto by diligence, prudence, care & vertuous actions; to the end we should exercise, & sharpen our desire to honor, & seeke by al means to attaine to the like good, Agis K of Lacedemon. without enuie. Some report, howe Agis K. of Lacedemon, when it was tolde him that he was greatly enuyed, by his competitors, made aunswere. They are doubly plagued: for both their owne lewdnes doth greatly torment them, and besides are greeued at that good which they see in me & mine. For enuie, both maketh the body to be very ill disposed, & chaungeth the co­lour of the countenance, therefore was it termed the wiche & feuer hepticke of the spirite. Aristotle. Pliny And as Aristotle & Pliny wrote, that in the mountaine of Care, and in Mesopotamia, there is a kind of scorpions, and small serpents, The nature of certaine Scorpions & serpents. which neuer offende, or harme strangers, but yet do deadly sting the natural inhabitants of the place so enuie ne­uer doth exercise it selfe, but vpon such as it most frequenteth, and is most priuate with. And most wisely was it saide of the auncient fathers, that the enuious man is fedde with the most daintie meat, for he doth continually gnawe on his owne heart, and shorten his life, Hannibal. and often times is the cause of great sedition and ruyne. Han­nibal often times complained that he was neuer vanquished by the people of Rome, Bellisare. but by the enuie of the Senate of Carthage, as also did that great Captaine Bellisare, beeing thereby brought to ex­treme beggerye. I doe not exempt hence, their fault who, when they haue attayned to any science, or perticular knowledge, that might be profitable, and seruiceable to the common wealth, will neuer impart the same to any: but choose rather to die, and let such a gift receiued from God, bee buried with them, defrauding their successours and posteritie thereof, who shall in the end receiue dewe chastisement therefore: the only cause of the losse of so many and excellent inuentions.

CHAP. XXXX. How pride, ambition, vaine boasting, and presumption are lying, and how all passions leade cleane contrary to what they pretende, and who may be termed men of humilitie, and of the meanes which contayneth vs therein.

[...]ide. DIuers haue set down two impediments as chiefe hin­derers of the truth, to wit, despaire, & presumption. And the wise Bion saide that pride kept men frō lear­ning, & profit. And Ecclesiasticus termeth it the begin­ning of sinne. And Philo in his booke of the contem­platiue [Page 175] life sheweth, that the spring of pride is lying, as the truth is of humblenesse. And Aristotle wrote in his morales, Aristotle. that the proud boasting man, doth faine things to be which indeed are not, or ma­keth thē appeare greater then they are, wheras the desebler contra­riwise doth deny that which is, or doth diminish it, but the true mā telleth things as they are indeede, holding a middle place between the presūptuous & the desēbler, as we haue before touched. Augustine. S. Au­gustine shewed how pride was the beginning of al mischeif: & vpō S. Mat. entreting of the words of our sauiour, he maketh pride the mother of enuie, & saieth that if one be able to suppresse it, the daughter shalbe in like sort. And in the 56. Epistle which he worte to Diosco­rides he sayth, As Demosthenes the Greeke orator, being demaunded what was the first precept of eloquēce, answered, to pronounce wel, being demāded what was the 2. answered the like, & so to the 3. In like sort sayth he if I be asked of the precepts of religion, I will an­swere that the 1.2. and 3. is humilitie. Humilitie. And S. Chrysostome in the ho­mely of the perfection of the Gospell sayth that the very foundati­on of our Philosophie is humilitie. For arrogancy is alwayes accō ­panied with folly, audacitie, rashnesse, insolencie, & as Plato writeth solitarinesse: as if one would saye, that the proude is abandoned of all the world, euer attributing to himselfe that which is not, ne­uer measuring his will according to his force, hauing much more bragge then matter of woorth. S. Augustine compareth him, to a ship tossed with windes without a pylote. And an auncient father writeth, that presumption is the mother of all vices, Presumption. & is like vnto a great fire which maketh euery one retyre backe. Wee read in the works of antient Phisitions, how some that were of a melancolicke or sadde humour, thought their owne selues to be some sencelesse thing, or beast. Aristotle and Gallen yeelde vs sundry examples ther­of, & how some in their own fancies imagining wonderful matters through the illusions of wandering & transported wits, constantly affyrmed, that they sawe, and did that which indeede was not, as he which beleeued al the ships that came into the hauē to be his own: and other that thought they sawe, and heard players vppon a wide stage, as Horace writeth. Such are the Proude which delight them selues in their owne foolish inuentions. Dan. 4.20. There is in Daniel a no­table example of Kinge Nabugodonozur, and of Sennacharib that was slayne of his owne children, after that the Angell had dis­comfited his armie. And likewise of Antiöchus and sundry other which proueth that most true which our sauiour saith, that he which [Page 176] exalteth himselfe shalbe brought lowe, and he which humbleth him selfe shalbe exalted. And that which is written in Ecclesiasticus The be­ginning of mans pride is to fall away frō God, & to turne away his heart frō his maker. Eccles. 10.13. For pride is the originall of sinne, and he that hath it shall powre out abhominatiō till at last he be ouerthrowen. I touch no whit at all here the Licantropie, Licantropie. whē as sundry certainly perceiue a change of humane shape, their minde and reason remayning in their accustomed or­der, referring my selfe to that which many haue written therof. All wits in like sort that are giuē to preiudice, & opiniōs, iudge other­wise then they ought Salomon saith in his Prouerbes, that al that are proude in hart, Pro. 16.5. are an abhomination to the Lord, & that among the proud is nothing but strife, & counselleth vs not to haunte thē, nor to be too conuersant with ouer far reaching heads, adding that the pride of a mā shall bring him lowe. Ier. 50.32. In Ieremiah God sayth, The proude shall stumble & fall, and none shal raise him vp, & I wil kindle a fire in his cities, and it shal deuour al round about him. And in Isaiah they are sore thre­atned, & he saith that the magnificence shalbe brought low, & that pride destroieth all cōmonwealth & states. As also in Ezechiel, & in the 1. Tob. 4.13. of Abdias it is writtē, the pride of thy hart hath deceiued thee. And in Tobit, In pride is destruction, & much trouble, and in fiercenes is scarcitie and great pouertie. K. Philip. The sonne of Agesilaus wrote vnto K. Philip, who much gloried in some of his victories, that if he measured his sha­dow he should find it no greater then it was before the victory. The same poore king was slaine of one to whom he refused to minister iustice, and histories declare how his successors through their dis­loyaltie fell into great calamities. And yet was he praised amonge the rest of his vertues, for that one of his people saide vnto him 3. times euery morning, to the end he should not waxe too haughtie, Remember thy selfe Philip that thou art a man. Theodosius the Emperour had often times the like warning giuen him by his wife. Theodosius. Alexander. Arrian in the 7, of his historie reciteth, how Alexander demanded of certain wise men of the Indies, why as soone as they had espied him, they stamped vpon the ground with their feete; they answered him that no man held ought sauing the ground vpon which he trod, & that they esteemed him like other men, saue only that he came so far, to put him selfe & other to much more paine, & that when he should die he should enioy no more earth, then of necessitie to couer his bodie: but ambition cleane turned him from following of anie good councell, and for a good time was he afterwarde depriued of any buriall. Nicanor, when he went about to assayle the Iewes, [Page 177] sold them before he came neere them, but in the end he was ouer­come: as in like sort the Marquisse of Gast in our time, at Cerisoles, Marquiss of Gast. deuided among his fauorites the spoile of the French, and prepared sundry ropes to lead them prisoners, and to put them to ransome, and yet in the end his selfe was vanquished. Herod glorying in his rayment & the honor which was done him, was shortly after eaten vp with wormes. Like vnto this pride was the vanitie of Caligula, Caligula. & of diuers other which must in any wise haue their feet to be kissed. Sigibert found fault with Charlemagne, Charlemagne. because that after he was cho­sen Emperour he dispised the fashions of France. For the same cause was Alexander reprehended. K. Lewys, the 11. was wont to say, that whē pride was on horseback, mischief & shame was on the croper. Alexander. K Lewis 11. Comparison. And as husbandmē, rather allow of those eares which bow down, & waxe croked; then such as growe streigh, as thinking least store of graine to be in them, & as it is written that if a stone be hunge vpon the bough of a tree to weigh it downe, it shall carie the more frute, and as valleys are commonly more fertile then mountaines, and as the more liquor a man putteth into a vessell the more vayne ayre goeth out, and the emptie hogsheade carrieth a greater sound then the full; so the more that men arme thēselues with ver­tue, vanitie, hypocrisie, and lying doth depart, not seeking prefer­ment before other but in honest actions, and the more that a man shall thinke of his vices and imperfections, the more shall his wings fall from presumption. Experience teacheth vs, Mans imbe­cillity. that infancie is but a foolish simplicitie, full of lamentations, filthines, and harmes, as it were layde open to a mayne sea, without a sterne: and youth but an indiscreate heate, outragious, blinde, headie, violent, and vaine: mans estate, trouble, and vexation of minde, full of repentance, and plunged in care. Olde age a noysome languishing and full of greefe, still feeling the excesse of immoderate youth: and all mans life consumed in teares, trouble, and griefe, where pleasures are the feuers of the spirite, goods tormentes: honours heauie charges: and rest vnquietnesse it selfe, and to passe from one age to an other, is to fall from one mischeife to an other, drawing to­wardes death. With good discretion did Solon call townes, bo­roughtes, and villages, the retreates of mans miseries, full of noy­somnesse, trauaile, and fortune. And Aristotle termeth man to be the disciple of imbecillitie, of inconstancie, of ruines, and disea­ses. All which ought to make vs humble our selues. The old pro­uerbe is common, who knoweth himselfe best, esteemeth himselfe [Page 178] least. For if any man seeme to himselfe that he is somewhat, when he is no­thing, Gal. 6.3. he deceiueth himselfe in his imagination sayth S. Paul. This is also the reason why the prophet Abacuc writeth that the iust man liueth by faith: and that they which exalt themselues shall haue a fall. Sundry writers make mention of K. Sesostris, that he made himselfe be drawen by foure Kings which he held captiues, and one of them euer vsed to turne his face backwarde, and being demaunded why he did so, aunswered, that in beholding the wheeles, howe the highest part became lowest, Sesostris. he remembred the condition of men: with which aunswere the same Sesostris became a great deale the more ciuill. Saladin Saladin after his death, made his shirt to be carried at the ende of a launce, and to be cryed that of all the Realmes and riches he had, nowe nothing was left him but that. In sundry pla­ces doth the holy scripture, impute this qualitie of pride left to them which distrust in God, and presume of them selues. And would to God ech one would practise the exhortation of S. Paule to the Philippians, Phil. 2.2. To be like minded, hauing the same loue, being of one accorde and one iudgement. That nothing be done thorough contention, or vayne glorie, but that in meekenesse of minde, euerie one esteeme other bet­ter then himselfe. Looking not euery man on his owne thinges, but eue­ry man also on the thinges of an other man. And to the Romaynes he de­sireth them, Rom. 12.10. to be affectioned to loue one an other with brotherly loue, in giuing honour going one before an other. Herodotus telleth of one A­pricus Kinge of Aegypt, Apricus. who was so insolent that hee would saye that there was neyther God nor man could abate him, or dis­possesse him of his kingdome: but shortly after Amasis put him by it, and hee was strangled by his owne subiectes. The like doeth Ouid make mention to befall to one Niob. Goliah was slaine by Dauid. Iulius caesar. Iulius Caesar was so arrogant, as he would say, that it should stande for a lawe, whateuer pleased him. Other Princes haue had this woorde in their mouth, I will it be so, neuer con­sidering that their willes ought to bee measured by the will of God, The vvill of princes ambitious. iustice, and lawes, for the preseruation of their estate, as king Theopompus, and the Emperour Alexander, Seuerus, were woont to say, and as wee recited before of Kinge Antigonus, good Princes ought to esteeme nothing honest and lawefull, that is not so of his owne nature, and agreeable to the lawes. And as touching such as are ambitious, they neuer doe ought that is entirely pure and neete, but euer in their actions you shall discerne a kinde of ba­stardie, full of faultes dispersed according to the diuersitie of the [Page 179] windes, which driue them forwarde: and neuer measuring them­selues, doe dayly commit notorious errours, and ruine themselues in vndertaking more then they are able, or then is honest. Where­upon it is very necessarie that the counsell of Ecclesiasticus be put in practise: Seeke not out the things that are too harde for thee, Eccles. 3.21. & 23.2. neyther search the thinges rashly that are too mightie for thee, and burthen not thy selfe aboue thy power, while thou liuest. Plutarke in the life of Agis, Ixion. apply­eth the fable of Ixîon, which was tormented in hell, and of him which found a clowde insteede of Iuno, to such as are ambitious & vngratefull. And so do some other refer that which Homer in his O­des reciteth of Sysiphus, who continually rouled the stone which he was neuer able to cary to the toppe of the mountaine, Sisiphus. Phaeton. and of Phaë­ton who would needs guide the horses of the sunne. It hath bin an old prouerbe, that he which aduaunceth himselfe further then he ought, receiueth more thē he would. They resēble the fisherman in Theocrites, who satisfied his hunger with dreames of gold And with very great reason may a man impute, all sects, heresies, & diuisions, Heresies cō ­bats and vvarres im­puted to am­bition foolish enterprises, combats, and vnnecessarie warres, to the ambi­tion of vnquiet & mouing spirits, which neuer content thēselues in their vocation: for this cause S. Gregory Nazianzene wrote to Procopi­us, that he neuer saw any good issue come of any coūcel or Synode, by reason of ambitiō, which did more impare controuersie thē amend thē. And Aristotle in the 2. of his Politiques sheweth, that the greatest part of faults which men cōmit proceedeth frō ambition or coue­tousnes: as there are infinite examples of factions, which haue long time endured in France, Englād, & Italy. Hesiodus writeth that the vn­wise do not vnderstand that the halfe is more thē the hole. For this cause it often chaunceth that they lose what euer they haue gotten & which peaceably before they enioyed, The ambiti­ous often loose vvhat they get. through a gredines of vn­dewly getting frō other, as we see it fell out, & so doth it euery day to a number, which haue not retyred themselues in dewe time, not being able to staye the course of their fortune. The which in the ende Antiochus full well vnderstoode: for after that he was van­quished, and that the Romanes had taken from him the prouince of Asia, hee was wont to say that he esteemed himselfe much bounde vnto them, for the learning which they had taught him, and for their gratiousnes and courtesie, which they had vsed towards him: for when I enioyed (sayth he) so large a circuit of countrey I could not content my selfe, nor set an ende to my ambition, or desires: but since such time as the Romaines haue abrydged my limittes, [Page 180] they haue so gnawen my wings of ambition, that I am more con­tent then I was: and nowe my care needeth not to be so great, to gouerne well, my little kingdome which is left, before not beeing able to be satisfied. Augustus the Emperour said that he wondered how so great a king as Alexander, Alexander. who had conquered all Greece, Ae­gypt, and Asia, and yet could not be quiet except he mought stil be in hande with new busines continuing war, not considering that it was both as great a vertue, & redounded as much to his glory, by wholsome lawes and ordinances, to establish the gouernment of a well pacified monarchy, as it was to conquer it. I greatly cōmend the councel of one Democrites, The Councel of Democrites that a man should euer propose vn­to himselfe and couet thinges possible, and be contented with the present, and with that portion and measure, which it hath pleased God to yeelde vnto him, and to fashion himselfe according to that facultie and meane which is giuen vnto him, neuer coueting the manuage of any greater affayre then appertayneth to his owne e­state, as the Psalmist, and S. Peter exhorteth vs. They haue alwayes in like sort beene highly esteemed of, which haue stayde the vio­lence of their desires, and moderated the vnbrideled fiercenesse of their ambition, To moderate ambition. by prudence, and will with regarde of honestie. As we reade of Lucullus, Dioclesian, Curius Cincinnatus, Scipio, and sun­drie other. The very same moued Traian to write to Plutarke, that he did more admire the contempt, which the saide Cincinnatus, Sci­pio, Dioclesian. and M. Porcus made of great estate and wealth, then he did at their victories. The saide Dioclesian, aunswered him which egged him forward agayne to reenter into the Empire, that hauing once escaped the plague, Pro. 28.25. hee woulde no more drinke poyson, and was contented to become a gardener. Concerning such as are proude in heart, Salomon sayth that they stirre vp strife. For as Saint Paule sayth: VVe haue nothing which we haue not receiued from God, nor wee must not glorie in our wisedome, in our strength, nor in our riches, as Iere­mie exhorteth vs. 1. Cor. 4.7. Ieremy 9.23. The miserable ende of such as haue vaunted in their strength, is fully set downe before our eyes, in Exodus of Pha­rao, of Absolon, of Roboam, of Iesabel, and of Beneadad. 1. Rings 14.19. and 20. of the K. of Assiria, and of Babilon, of Nabugadonozor Daniel 3. and 4. and in sundry other places as well scripture as histories. Plato, or rather better Ecclesiasticus and S. Augustine haue taught vs, that experience sufficiently sheweth vnto such as take heede therof, that all passions, concupiscences, and greefes of the soule, are for the most part accompanied with inconueniences, which in shewe a [Page 181] man endeuoureth to shunne by them, & yet they lead to the con­trarie: as the vice of ambition is followed with dishonour, Passions leade to the contrary. disso­lutenesse & pleasure bringeth griefe and repentance, delicatenesse & daintinesse breedeth trauaile, stubbornesse contentions with losse, & vnshamefastnes, and while they seeke to shunne blame, fall into further infamie, peril & enmitie: and for fear of refusing one that is importunate, sustaine great losses and suites. Hee likewise which vnconsiderately maketh a promise, is oft cōstrained to break it: & to possesse goods which one hath not deserueth, giueth oc­casion as Demosthenes saith, to commit many follies, The last perfection is subiect to al­teration. & to become vnfortunate. As also Hippocrates said, that it is most perilous, whē a good disposition aryueth at his last point; because whatsoeuer is in the last perfection and excellencie is subiect to change, by rea­son of the feeblenes & imbecillitie of the bodie. And our life is a pilgrimage vnstable and vnconstant, and we containe within our selues the matter of all diseases. And not without cause did Thales the Milesian call vice, the most harmefull matter of the world; Vice. be­cause where that is, it loseth all, and destroyeth what euer was be­fore buylded. God reprocheth in Isaiah: that they haue kindled a fire, Isaiah. 50.11 and are compassed about with sparkes, and haue walked in the light of their feete, and in the sparkes that they haue kindled. Wisd. 11.13. And it is written in the booke of wisedome, that wherewith a man sinneth, with the same shall he be punished. And S. Augustine teacheth vs, that euerie disordi­nate appetite, carrieth his owne paine, as wee see sundry examples of such, which while thorough murther, vsurie, falshood, thefte, or other vilanie, they seeke to enrich themselues, do contrariwise lose what wealth soeuer they before had, besides the paine, and punish­ment which they endure. This is that which Salomon sayeth, Pro. 10.24. & 14.12. that what the wicked feareth shall befall vnto them. And that there is a waye which seemeth righteous to a man, but the issues thereof are the wayes of death. And it was a common saying of olde, that the proude fatt themselues with vaine hope, which by litle choketh them, as water doeth to him which hath the dropsie, or naughtie fat to mans bo­die, or the grease of an horse, when it is melted. I will not speake of pastors, which haue only the bare name, Pastors in name. neuer executing ought which apertaineth to their charge, employing those blames which the holy scripture giueth them: and yet no man would haue a ser­uant ignorant of the charge, which is required of him. Hipocrisie. It were not impertinent to discourse here, of the hypocrisie and lyinges, which is found in all estates and officers which acquite not them­selues [Page 182] faithfully, were it not for feare of being too tedious. Wee may say, as that great Captaine Marcellus did vnto his souldiors, & also Xerxes to his, I see manie bodies, countenances & garmentes of Romanes, but no Romane. And howe farre are we estranged from our principall, and important profession of Christianitie? Right­ly may they cast vs in the teeth, as God by his Prophet Malachie did vnto the Iewes: Mal. 6.6 If then I be a father, where is my honor? if I bee a Master, Faith vvith­out vvorkes is deade where is my feare? considering that in vaine doth man boast of faith without good woorkes, from which it is no lesse seperate then heate is from the Sunne. and the shadowe from the bodie as wee haue aboue declared. VVho are to be named men. For wee ought not to terme such men (as S. Chrisostom most excellently saide) which haue hands, a head, feete, and some reason, but such as remaine in the trueth and feare of God, and haue a liuely faith working by charitie. As Salomon she­weth in the ende of Ecclesiastes saying: Eccles. 12.13 Feare God and keepe his com­maundements, for this is the whole duetie of man. Euen the greatest part of the Philosophers haue maintained, that mans felicitie consisted not in this life but in another, and that his scope is to referre this life to the knowledge and seruice of God to enioy all blisse eter­nally in an other. But nowe in this olde age of the worlde, of all good things there resteth nought, but the name, and a vaine sha­dowe. Remedies a­gainst pride. Nowe that wee may bee deliuered from a vice so perniti­ous as pride is, wee must fall into due consideration of our owne vanitie, our faultes, and imperfections, and remember that wee are but filth, wormes, dust and putrifaction, as the Psalmist saith, & as Aug. vppon Iohn sayth, verie diuels, and Satans, except God of his mercie shewe pitie vppon vs. The Birth-day is in Greeke called Genethliae, the beginning of trauels, and death Thanatas, thence vp to God. And Menander saide, that life and miserie were two twinnes, which encrease are nourished and liue togither. Aristotle also vppon the question which was propounded vnto him, what man was aunswered that he was the example of imbecillitie, pray of time, sport of fortune and enuie, the image of vnconstancie, & seate of phlegme, choler, and rumes. And Solon called Cities, the retreates of miseries, teares, and sorrows. The which is more plain­ly set foorth vnto vs, both in holie and prophane histories. Some haue compared man to a bubble made of a droppe of raine, and to the dreame of a shadowe. It is sayde of the Pecocke, when hee spreadeth abroade his goodly plumes, The nature of the Pa­cocke. if hee looke downe vp­pon his feete, hee shutteth them in again for shame, and remai­neth [Page 183] abast: so wee considering the excellencie of our soule in his owne nature, haue great cause to boast in God which hath giuen it vnto vs, and through his bountie hath vouchsafed to honour vs farre aboue all other creatures: but looking backe howe this nature hath beene corrupted, and esloyned from her first origi­nall, there remaineth nought to vs but shame. And if there bee any good in vs, it proceedeth from the liberalitie of God, by whome if wee bee not continually supported, wee shall fall into all miserie and mischiefe. All good proceedeth from god. Let vs likewise considered howe manye great personages, fearing to bee too much exalted, haue refused Empires, Kingdomes, Bishoprickes, Abbayes, and other digni­ties. And haue accounted themselues happie, when God hath done them the honour to humble them, and bring them vnto him through sundrie afflictions. Philo the Iewe writeth, that the occasion whie Leuen was forbid vnto the Iewes at the feast of Easter, VVhy leuen vvas forbid vnto the Ievves. was to teache them to haue a greate care to keepe them­selues from pryde and presumption, into which they fell which helde any good opinion of their owne selues, and puffeth them­selues vp therewith, as the dowe is with the leuen.

CHAP. XLI. That Painting is Lying.

FOr as much as sinceritie, simplicitie, round­nesse, and trueth, Paynting & disguising. are proper to such as are vertuous, and all disguysing hath beene accounted odious; It is not without cause that sundrye haue blamed and found fault with paynting, which serueth not but to delight such as are licentious, and proceedeth as Sainct Ciprian and Chrisostome wrote, from the Diuel a lyar, and deceiuer. And if Saint Peter, 1. Pet. 3 Tit. 2. and Saint Paul exhort weomen not to haue their appareling out­warde, as with broydered hayre, and golde put about, or in put­ting on of apparell, but what is comely to weomen making pro­fession of the trueth through good woorkes, much lesse will they allowe of paynting. God in Isaiah reprehendeth the daughters of Sion, because they minsed as they went, and decked them­selues too curiously.

[Page 184]Among other things he sayeth: that because they were haughtie and walked with outstretched neckes, Isaiah 3 and with wandring eyes walking & min­sing as they went, & making a tinckling with their feete, therefore shall the Lord make the heds of the daughters of Zion bald, & discouer their secrete partes, and in that day shall take away the ornament of the slippers, and the calles, and the round tires, the sweete balles & the brasselets, and the bon­nets, the tyres of the head, and the sloppes, & the headbands, and the tablets, and the eare rings: the rings & the mufflers, the costly apparel, & the vailes, & the wimples, and the crisping pinnes, and the glasses, and the fine linnen, and the hoods, and the launes, and the men shal fall by the sworde for suffring such pride of women. Deut. 22.3. In Deuteronomie it is written: The woman shall not weare that which pertaineth voto the man, neither shall a man put on a womans raiment. And we must glorifie God in our bodies, and in our spirites, 1. Cor. 6.20. which are his, and the temples of the holie Ghost (as S. Paul sayth) and take heede of giuing offence to any. It is without all doubt, that there chaunceth sundrie great imperfections to children, when weomen with childe goe too straite laced. Tertullian in his booke of the rayments of weomen, would haue them simple and diffe­ring from common maydens, and such as were nice and drunken. S. Ciprian, and S. Ambrose vppon the like argument, and S. Chriso­stome vpon the 12. to the Hebrewes, forbid painting to women, and say that they giue occasion of offence, and cause men to sinne, and wallow in the stye of the brickle vanities of this world. And Sueton telleth how Augustus called gorgious garments, Gorgious raiments. markes of pryde, and nestes of riotousnes. And many olde doctors of the Church, haue greatly complained against such as curle their haire, and a­boue all things reproued the vse of wearing of perwigs. And Cle­ment Alexandrin writeth, Lib. 3. praed. c. p. 2. that as a man would iudge one to be yll at ease, which weareth a plaster on his face, or one that hath beene scourged to haue beene punished by lawe, so doeth painting beto­ken a diseased soule marked with adulterie, as Iezabel was founde fault with and punished. And Platina reprehendeth Pope Paul the second. The auncient fathers called it a corruption and staine, if many colours were mingled togither. And Homer speakinge of a peece of yuorie that was coloured red, writeth, that it was polu­ted with a staine. A man may rather say so by ones face. As also Horace called Lentiscus a lyar, Archidamus. because he blacked his haire. And K. Archidamus tolde an Orator which had done the like, that he car­ryed a lye in his head, K. Philip. & therefore could say nothing well. K. Philip said as much to one of Antipaters friends, from whome he tooke [Page 185] away his office, after that he vnderstood that he curled his haire, Mariadge vvithout doure. & beard, telling him that he which in his haire was fals & a liar, could hardly be loyal in any good affaire. This is the reason why Lycurgus forbad al kind of painting, & artificial garnishing to be vsed in the citie of Sparta: ordaining in like sort that maidens should be giuen im marriage without dower, to the ende that for want of money none should remaine vnmarried, nor any sought for their goods, Sparta a vvel gouerned citie. but respecting the maners of the maiden, eche one should make e­lection of vertue, in her whom he would marrie. A Lacedemonian be­ing demanded by a stranger, why there was no lawe made against adulterers? Why said he, should there be any, since all riches, deli­catenes, al painting, & outward garnishing is forbidden in Sparta, & shame to do yll, honestie & obedience there hath al the authori­tie, & preheminence. And if a painter would take it greeuously, & for a great iniury offred vnto him, if any other should adde any co­lours to the picture whiche had finished, especially vpon the coun­terfaict of Princes, which themselues would hold for a great con­tempt, & by the ciuil law, L. sistatuas. the child may haue an action of the case against him which shal deface the portract of his father. Wee may wel imagin how much it displeaseth God, if by painting we seek to correct his work, & pollute his temple as S. Ierom writeth in an Epi­stle to Laeta, & against Heluidie. And S. Chrisostom vpon the ninth of S. Matth. addeth, that it maketh vs resemble strumpets, & hasteneth wrinkles before old age. Titus Liuius telleth of one Vestale Postumea, Posthumia vestale. that she was accused vnder colour of appareling her self too nete­ly. S. Peter would haue a Christian woman which maketh professiō of godlines, to liue holily, as if she were of a religion wel reformed. And it was excellently wel written by Tertullian, that the force of faith is such, that it is perceiued by mans vnderstāding, Tertullian. by his coun­tenance, garments, & euery action. And Plato said, Plato: that they which were curious in bedecking of their body, despised the care of their soule. It were not amisse, if euery one that were curious were ser­ued, as a Treasorer of Dionisius K. of Sicil was, who bragging to Ari­stippus of the garnishing of his house, & furniture in al respects, the said Philosopher not seeing where he might spit without marring, Aristippus. cast his phlegme in the face of this Magnifico, telling him that hee sawe nothing lesse filthie.

CHAP. XLII. That Witches, southsayers, sorcerers, & vsurers, are replenished with ly­ing, & how a man may exempt himselfe frrm them.

[Page 186] Southsayers vvitches and astrologers. SOuthsayers, Wytches, and Astrologers, iud­ging without the compasse of the order of nature, haue alwayes beene detested and condemned, thorough the whole course of the holie Scripture, in that they durst fore­tell of thinges to come: except it were, of that, which they mought make coniecture of, thorough the saide order, by long expe­rience, and obseruations giuen from hande to hande, followinge the ordinarie course of the heauen, common rules, and as God hath beene accustomed to doe at all times, hauing all in his owne hande, moderatinge and guyding the course of heauen, and the issues of all enterprises: as Pindarus wrote that a good husband ought to foresee a tempest many dayes before: and sundrie Phylosophers by speculatiue astrologie, haue foretolde the dearth, and plentie of frutes as shoulde fall out that yeare, following the sayde rules and signes which haue beene accustomed to precede, and when expe­rience aunswereth to the cause. For otherwise they are not able to foretell ought without lying, & ayding themselues with Arte, long experience and reuelation of the diuel, the father of lyes, to whome they haue whollye abandoned themselues, as S. Augu­stine sheweth in his booke of the citie of God. Li. 24. c. 11. Aulus Gellius wri­teth, that if they foretell any thing that is good, and deceiue thee, thou shalt attende them but in vaine. If they threaten thee mis­chiefe, and lye, thou art also miserable, fearing in vaine. If they aunswere thee according as thou fearest, thou art vnfortunate be­fore it happen. And if they promise thee happie successe, the at­tending of that hope will so trouble thee, holding thee still in su­spence, that that verie hope will take away the flower and fruite of thy ioye. Iudiciall sci­ence is but vaine. Ptolome. And this proceeding which dependeth of the variable sences,of many which obserue, it is both harde and false. And that iudiciall science is but vaine, as Ptolome sheweth it in his Quadri­partite, adding verie wisely, that the opinions of Astrologians are not the decrees of soueraigne Iudges. And many yeares passe ouer before one selfe same constellation of heauenly bodyes do a­gaine appeare. And the most part of the accidents of this worlde being vnfortunate, the knowledge thereof would breede great in­conueniences and trauaile. Lib. 3. Tacitus had reason to write, that what­soeuer dependeth of destenie or the diuine ordināce, cannot be auoided, albeit it be foretold. The which opinion Plutarque is likewise of in the life [Page 187] of Hannibal. A man hath enough to doe to digest things present, without busying himselfe with future, Francis marquisse of Salusses. and wee read of great in­conueniences that haue ensued too much trust giuen to Progno­stications, to which some haue attributed the reuolt of Francis Marquisse of Salusses, both harmfull to him, and all France. And to such prognosticators swallowed vp in the gulfe of lying, Icarus. the fable of Icarus is applyed, who fell from heauen into the sea, because in flying to high his waxen wings were melted. Porphyre. Porphiry who great­ly esteemed of oracles, was yet constrained to confesse, that diuels or gods foretold of naturall things, by the order of naturall cau­ses which they obserued, & of things which depended of our will, by coniectures taken of our actions: but as they are more suddaine then wee, and of a more sharpe eyesight, so do they preuent & goe before vs, in such sort that as naturall things are false, and humane accidents moueable and vncertaine, so are they subiect to lye: that is to saye, that they cannot foretell any things of vs, but what they learne out of our own actions, nor of naturall thinges, but what they read in the course of nature: for neither Angels nor diuels can read in starres that which is not, Prophets. nor in men that which they know not, as did the Prophets inspired of God, who seeme to haue touched as in a historie, whatsoeuer happened more then one hundred yeares after. The which causeth vs to admire the mighti­nes, and trueth of God, creator of the whole worlde. Besides what neede wee be so curious to vnderstande what shoulde happen vn­to vs, when wee can by no meanes auoide it. Doeth it not dou­ble ones miserie, as Demonax sayd? Aristotle likewise in the fourth of his Ethicques, findeth fault that their cosinages and lyings went vnpunished. And the Romanes made sundrie ordinances to ba­nish them Italy as Tacitus writeth: yea, the lawyer Vlpian sayeth, Lib. 12. Latem apud. S Si quis de minor. that the cunning man, which shall tell any thing of one that stole ought which was lost, shall not be quit for an action of the case, but shalbe grieuously punished. The Greekes also terme a wiche Mantin, which approcheth the French word Menteur. As touching prophesies, which haue bin made through the inspiration of God, concerning alterations of kingdōs, wee haue alwaies founde them proue true, wheras the answers of the Pagans oracles, Prophetes. li 4. were euer vncertaine & obscure, as Eusebius declareth. Wherefore following the commandement of God, the ordinance of France, especially the iij estates assembled at Blois, the 36. Article, & sundrie councels, which haue excommunicated witches & sorcerers, we ought to abandon [Page 188] such as lyars and pernitious abusers, who are not able to iudge of spirites, Deut. 28. Exod. 12. the houre of death, and mariages. And it is impietie to be too inquisitiue therein. God himself in Leuiticus adiudgeth them to dye; Lib. 9. c. 9. and as Eusebius recyteth in his Ecclesiasticall historie, the Emperours Augustus, Tiberius, Galerius, and Maximinus, caused them all, either to be banished, or put to death: as also they did those priestes which stirred vp to crueltie. 1. Sam. 15.23 And Samuel sayde: that Rebellion is as the sinne of witchcraft. 2. King. 23:24 And in the second of the Kings, Iosiah tooke away them that had familar spirites, and the southsayers. And in the first of the Chronicles, 1. Chro. 19.23. it was imputed vnto Saul for a great transgression which he had committed against the Lord, Ier. 50.36. in that he sought & asked councel of a familiar spirit. And it is written in Ieremy, that a sword is vpon the southsayers. Isaiah 44.25. Other translate it lyars. And Isaiah blamed them, & saith, that God wil destroy the tokens of the southsayers; & turne them into furie, & commandeth only to take councel of himselfe, & his word: bicause that if we refer not our selues thither, the mor­ning wil no more shine vnto vs. Eneas Siluius maketh mention of a vertuous Prince, Eneas Siluius. who was verie bountiful to learned men, & being demanded why he was not so to Astrologers, saide, that the starres gouerned fooles, & that wise men commanded them, & that it a­pertained only to ignorant Princes, to honor Astrologers, witches & southsayers. Scipio. Lycurgus. Scipio as soone as he ariued in his camp, did fourth­with banish al sorts of witches & tellers of fortunes. Lycurgus did the like. And if we mark it wel, we shal find that they cast & sow in the aire, as it were in a sea, without any iudgement, and at the ad­uenture of ambiguous words, tending to al sorts of accidents, pas­sions, De nat. deo. & chance, of a hundred perhaps one falleth out right, which was neuer foreseene or thought by them, & for the most part wee see the contrarie happen of that which is prognosticated. Cicero for this cause writeth, that Plato was wont to saye, that hee marueiled when such people met togither, how they could abstain frō laugh­ter, Ier. 10.2. seing the cosening tricks which they playd. And God by Ieremie commanded vs not to be afraid for the signes of heauen: from whence these abusers say they take their foundation. Homer. And Homer bringing in the gods deliberating of things to come, Daniel. declared thereby how it passeth mans capacitie as Isocrates writeth: yea, Daniel in the end of his prophesie, saieth, that he vnderstoode not the wordes of the Angel, speaking of the end of the world. The which maketh mee greatly to condemne such as haue writen therof, & especially Leo­uitius, Ende of the vvorlde. who setteth it down to be in the yere 1583, & yet he forgeth [Page 189] an Ephemerides of nigh hand 30. yeares after that yeare. Astrolo­gers likewise foretolde of the yeare 1524, that such an other con­iunction should meet as was at the time of the floud, and that al the face of the earth shoulde be couered with water, and there was ne­uer seene a more fayre and dry yeare then that was as Viues writeth. In short, that kind of people haue skill of any thing, but to tell true. For sorcerers, the lawes of the 12. Tables, and sundrye other, Sorcerers. haue condemned them to death, as worse then murtherers, most wicked and abhominable enemies both vnto nature, and mankinde. The title of the Code, de maleficiis, and the lawe neminem, containeth this cursse that the cruell pestilence eate them out and consume them. Li. 4. de ciuit. dei c. 3. And God condemneth them in Exod. c. 2. Leuit 20. & 21. Deu. 18. Isaiah 3. Iere. 19.17. & 50. For such sorceries Iehu made queene Ie­zabel to bee eaten with dogs. It is verye requisite that Iudges take great paines and be very seuere herein, because they growe so com­mon, and God threatneth that hee will roote out the people, which shall leaue them vnpunished. Deut. 18. Lib. 11 S. Augustine also greatlye detesteth them. And the reason why the Cananites were rooted out is expres­sed in Deut. to wit for the abhominable sorceries which they vsed. And Plato in his lawes condemned them to die: for they renounce God & all his religiō, they blaspheme him, they do homage to the Diuell, they vow their children vnto him, they promise to drawe vnto him whatsoeuer they are able, they poyson men, beastes and fruites, they are incestuous, and worke much mischiefe. Of Vsurers. And as touching vsurers Plutarque in his booke which he made, to which I referre the Reader, is of opinion that no kinde of people of the worlde, are so notorious lyars, nor which vse more to falsefie their faith in all their practises: they haue beene condemned both by the law of God and man, and excommunicated by a counsell holden in Spaine. And the Persians alwayes reputed loane to vsury, to be deceat, lying and wickednesse. Appian in his first booke of the ci­uill warres wrote, that by an auncient law at Rome vsurye was for­bidden vpon great paines: and we see in Titus Liuius, and in Taci­tus, the great searches and punishmentes that ensewed therefore. And in the time of kinge Philip Augustus, of S, Lewys, of kinge Iohn and Charles the sixt, the Iewes and Italiens which held banques, Iewes and Italiens cha­sed out of France. and exercised vsurye thorough out Fraunce, were driuen out and rifled: because they marred the houses and families, that adioyned neare vnto them. The ancient Cato held them as lyars, murtherers, theifes, Cato. and a continuall fire, which euer encreased, thorough the losse and [Page 190] ruine of such as fell there in. And so they which haue to do with v­surers, are by little and little, consumed and gnawne a sunder. And as he which is stong with the aspe dieth sleeping, so sweetly doth he consume him selfe which hath borrowed vpon vsury. And Michah writeth that they deuour the fleshe of the people, flea their skin and gnaw their bones. Micah. 3. Moreouer the worde vsury in the hebrew tongue is as much to say as biting. And mony is brought forth before it be be­got. Vsury the daughter of auarice and ambition. The which caused some to terme, loan to vsury the great chasti­ser of fooles for their incontinencie. And vsury was euer accounted, the daughter of couetousnes and ambition, which leadeth to all e­uill. Wherefore according to the lesson of the wise man, eache one ought to beware that he fall not into so great a mischiefe, but it is requisite rather to be content with a little, Remedy a­gainst vsurie to shun thinges superflu­ous, to vse parsimony and sparing: thinking that if one bee not able to liue with a little, he will lesseliue with nothing. And as in sundry places debtors were priuiliged, among other in Dianas temple at E­phesus: so was the temple of sparing and well ordered expense into which vsurers mought not enter, open vnto the wise and yeeldeth to them a ioyful rest. And for because such as intermeddle with sel­ling againe, do it without anye art or trauile, and with lying, they haue beene in like sort blamed as well by Aristotle, as by Cicero.

CHAP. 43. Of the punishments that hath be fallen vnto such as haue giuen eare vnto malitious surmises, reiecting the truth.

False accusa­tions in the end discoue­red. IF what we haue before set downe, touching forged accusations, doe not so sone discouer it selfe, & if choler, false reports & opinions, do so far insinuate them selues, as truth can take no place, nor iustifications be heard, yet will God the protector of innocency set to his helping hande, and discouer the truth, as the holy scriptures affirme. And Theophrastus said, that surmises woulde die by litle and litle, but truth was the daughter of time. Among an infinit number of exāples, I will con­tent my selfe with a few the most notable. Leo the emperor, condē ­ned Michael to die, & the execution was differred but vntil Christ­mas was ended, in which time he died soddainly: & the same Mi­chael was not onle deliuered from prison, but chosen Emperor of Constantinople. Mathias the son of that great captaine Hunniades, was [Page 191] charged of ill behauing him self, towards Ladislaus K. of Boheme, & Hungary: & as he was ready to be condēned, his eldest brother ha­uing bene before executed throgh enuy, & false information, the said Ladislaus mindinge to marrye Margrite daughter to Charles the 7. died soddenly, and the said Mathias, Castrutio. attending but the hangman of Prag was chosen K. of Hungary. As also one Castrutio retired frō an obscure prison, was chosen gouernor of Lucques, by the death of the tirant Vgutio. And one Iacques de lusignan, aques de Lusignam. Theodoric. prisoner at Genes was chosen K. of Cipres. Theodoric, K. of the Ghots, in his rage through a forged accusation, executed Boetius, & Simmachus, two very honora­ble personages, shortly after he was serued at the table with a head of a fish, which seemed vnto him to be the head of the same Simma­chus, loking a squint vpon him, & grinning with his teeth, & so with this fright & conceit, fel he sick and died. Thrasibulus K. of the Iewes cōceiued such a greif in that he had slaine his brother without hea­ring his excuse, that he died. The like also befell to Aristobulus for murthering his brother Antigonus, & for sorow vomited vp his own bloud, which was caste in the place where his brothers was spilt, & with a remorse of conscience died as Iosephus writeth. And in thend of his history he telleth of a gouernor, of Libia vnder the Romanes, who with false surmises, hauing made many be put to death to get their wealth, was surprised with a sudden fright & astonishment: & often cried out, that the shadowes of such as he had caused to bee murthered apeared vnto him, & cast him self vpon his bed, as if he had bin in tormēts, & fire, & in thend died his intrals gushing out of his body. They which by wrong accusatiō caused Socrates to die not being able any longer to abide, Accusers of Socrates Herode. the publike hate which was car­ried vnto thē, hong, & strangled thēselues. The great Lord Soliman made his own son be strangled: K Herod did the like vnto his, and after that the truth was discouered they both too late sorrowed. There is as much written of a K. of Spaine, and of Cambises the K. of Persia, who put his brother to death, wherof ensued great alterati­on of state. Mary of Aragon, accused an Earle, Mary of Ara­gon. before the Emperor Otho, her husband, faining that he wold haue defiled her, & he was beheaded: but the truth being afterwards discouered, she was publikly burned. Nicephorus writeth as much of the wife of Constantine the gret. Sedechias caused Ieremy to be imprisoned, who had told him the truth to keep him frō breaking his faith, was led away captiue, Ier. 59. after his eyes were thrust out, & his childrē beheaded. Conrad that writeth the chronicles of Magence, saith of one Henry Archb. of the [Page 192] same Sea, Henry archbishope of Magence ac­cused by Ar­nold. who to purge him selfe, of a certaine charitie which was lent vnto him, sent to Rome one Arnold whom he had highly aduan­ced: but instead of excusing him hee aggreuated the matter, to the ende that thorough presentes he might attaine vnto his maisters seat, which he did compasse with his maisters owne monye: and there vpon carried home with him as farre as Vnormes two Cardi­nals from Rome, where he caused the sayde Archbishop to be depo­sed from his sea, who appealed vnto God the most iust iudge. A­non after one of those Cardinals miserably burst a two, the other as franticke, tore his handes in peeces with his teeth, and so dyed. And the sayde Arnold who had compassed the Archbishopricke by so lewd meanes, Ferdinand K. of Castile. was murthered by them of the Citie. Ferdinand the fourth kinge of Castile, caused twoo of his greatest Lordes of Spaine, which had beene falsely accused to haue conspired againste him, to leape downe from the top of a high towre: they appealed before God, before whom within thirty dayes they adiourned him to appeare, and at the ende of thirty dayes the same king when men thought he was a sleepe was found dead. It is also written of the great M. of the Templers, that when he was vpon the point to be burned at Bourdeaux, The greate maister of the Templers. he adiourned Pope Clement the fift, and king Philip the fayre, to appeare before the throne of God to receaue iustice: shortly after they both dyed. So hath God alwaies beene accustomed to reuenge periuries, and such as will shut their eares to the truth, which ought to be consecrated onelye to heare what is iust good, true, and appertaining to his glory.

CHAP. 44. That we must auoide suites in law, because of the lyinge and cautell of the practisers.

Pleas and sutes to be auoyded. THe knowledge of the truth holdeth manye backe, and keepeth them from embar­king them selues amid the floudes of suites, and seates of Petefoggers, which are but the shoppes of falsehood, deceat, and counter­fait lying, thorough disguising and formali­ty peruerting the vprightnes of a cause. For as Demosthenes, & Anacharses sayd, wisedom and eloquence, without truth and iustice, are a Panurgie, that is to say a guyle or sleight, such as we reade the slaues to vse in Come­dies, [Page 193] which still turneth to their owne domage and confusion. And in truth, the fashion which they hold in manye soueraigne and baser Courtes, is but a kind of Sophistrie, which casteth smooke and duste into the eyes of the iudges, to the ende to couer lying and pilferie. And we may say with Ecclesiasticus, Eccles. 3.16. I haue seene the place of iudgement where was wickednes, and the place of iustice where was iniquity. It were also very requisite, that Lawyers, besides that God doth especiallye commaund them, woulde obserue the preceptes of Plato repeated in Thucidides, that in pleading they should not so much regarde to please men, as to speake the truth: The office of a good Law­yer. to the end they shoulde neither charge their own consciences nor their clients, knowing that wealth gotten with lying will neuer profite. Salomon saide that the begin­ning of a controuersie is, as when waters soking thorough a banke, by little and little, make a great breach, or like Hidra who for euery head which was stroke off, brought out seuen other. Tacit. l. 6. Seneca found fault with the Lawyers of his time, as also Tacitus did, because they sold their lyes. The Emperour Licinius termed them the plagues of a common wealth. Apuleus named them Cormorantes, because of their gredines. Other termed them j Rauenous fovvles, or heilish furies described by Vergil in his Eneidos. Harpies. And Florus wry­teth that when Varus was vanquished in Germany they put out the eyes of all the Lawyers which they could find, Florus. lib. 4. and from some pul­led out their tongue. Frederic the third sayde, thy defiled the place of iustice, and equity, making it a banke of deceat and cosinage. S. Augustin in one of his sermons writeth, Augustine. that there is nothing so im­pudent as arrogancie, and the babling of a Lawyer. Ambrose. And Saint Am­brose saith that they deceaue the Iudges, and gaine them by falshood and that they ought to repaye whatsoeuer they take againste the truth. And S. Bernard sayde that they were the enemies of iustice, Bernard. ouerthrew the truth, and gnawed like ratts. And Origen called them swolne froggs, which sell euen their very scilence, & rather encrease the charge, more then the profit will auaile, when they haue gained their cause. And Ammian thought that it was as vnpossible, to find out in all Asia a true Lawyer as a white Crow. Tacitus writeth that there is nothing so saleable. Cicero likewise complained that tho­rough them good lawes were corrupted. And it is too notorious to see, how many of them giue rashe and vncertaine counsell, verye lewdly acquite them selues of their charge, pleading onely vpon the superscription of their bagges, or not loking halfe waye into them, whence much iniustice hath proceeded. Pausanias writeth that in the pleading place of Atheues were two benches, The pleading place at Athens. the one of contu­mely, [Page 194] the other of impudency. It was also vncouered, as that at Rome was, Cato. which Cato made be paued with sharp flintes, and wished that it might be flowred with yron caltrops, to the end the Romans shoulde haue no delight to plead. He forbad any to be called to the bar, whō he knew eloquent in a bad cause. And said as Plutarque reciteth, that it was meet for a prince or iudge, to giue no eare to the persuasiō of an Orator, or lawyer, making a motion for any matter vniust. For as Cicero writeth (which was also attributed to the Emperor Valenti­nian) if he ought to be punished which corrupteth a iudge with mony or presents, how much more ought he which coseneth thē with his faier speech, Babling of Lavvyers more dange­rous then presents. & babling: because a vertuous man will not suffer himself to be corrupted with presents, but he may be deceiued tho­rough their cunning tales & lies. And Cicero in his Oratiō which he made for Murena, discourseth at large, of the vanity, & deceit of pra­ctisioners. We proue by the ciuil law, that in sundry places, the nū ­ber of lawyers hath bin limited, & how K Ptolome conferring with an embassadour, L. petitionem de aduocat. tit de ï rescri. pr. which the Siciones had sent vnto him, inquired of him of the state & forme of their cōmon wealth: he answered, that his Lords maintained no inuentors of new things, nor receiued any phisitians which alter health, & much lesse lawiers, because they dis­guise the truth, Practisers in lavve driuen out of Rome. & prolong suites. Pope Nicolas the 3, thrust al prac­tisers in the lawes out of Rome, saying that they liued by the bloud of the poore people. And it was a vse in most holy France, that no proctor should be appointed but by licence frō the K. & all procu­rations ended togeather with the yeare, which was a great cause of dispatch of suits. Domitian in like sort banished some, & Galeace duke of Milan, caused one to bee hanged for his delatory pleas, & delay­ing of a suit, against a manifest and cleare debt. And Pope Pius 2. compared pleaders to birdes, the place of pleading to the fielde, the iudge to the net, the proctors & aduocates to fowlers, & birders. A man may say that the cause why Caligula would haue burned al law bookes, Caligula vvould haue had all lavve bookes to be burned. although himself were very ill giuē, was to haue suits soner dispatched, & to meete with the cautels and delaies, which men to­ward the law study, by their boke & practise. And herevpon I will not let passe, a tale of Mathias Coruinus K. of Pannonia, who hauing maried the daughter of Ferdinand K. of Naples, brought a lōg in his traine out of Italy certaine lawiers and aduocates of great practise, who as sone as they were ariued in his realme, by litle & litle chan­ged the course which they had found, in maner that an infinite nū ­ber of suits were bred therby. And the K. perceiuing how euery day the number encreased, he was constrained to send thē back againe, [Page 195] that he might establish the ancient custome, simplicity, & quiet. In like sort they write that Ferdinand themperor, sending a viceroy in­to the Indies, which had bene newly discouered, forbad him by no meanes to carry ouer any lawier with him, to the end he should not sow there, the seeds of suits. There are some which attribute this in­fection, & contagiō of petifoggers, brought into France in the time of Philip the faier, to Pope Clement 5, whē as he transported his seat frō Rome to Auignon, together with al his bullistes, practisers, VVhen petifoggers first set foote in Fraunce. & peti­foggers, by frequenting of whō french men first learned this braue piratical art, as it were neuer once dreamed of before. And sundry authours as well french as Italians and Germanes haue written that since that french men haue suffred them selues to be gouerned by the Popes which were retired to Auignon, and haue intermingled their affaire and practises together, they haue euer waxed worse and worse, and their delicatenes hath euen abastarded the good warlike discipline, wherof there was forewarninges, The Druides and their au­thority. comment. lib. 6 when as the saide Pope Clement made his entry into Lyons We read in the time of Charlemagne and before him how the Druides in France tooke notice of all diffe­rentes and processe in law, and Caesar in his commentaries reciteth the like. And if there were any which wold not stād to their award, they straightly forbad him their sacrifices, which of all other was the most grieuous punishment: because thē they were held in the ranke of men abhominable and accursed, euery one abhorred their com­pany, or to talke with them, for feare least some misfortune might ensew, after such comunication: which were to bee wished, might now take place, for the dispatching and abolishing of suites. And Paulus Emilius writeth, that the french men in matter of triall, French men simple in matters of trial. and law, did so simply behaue them selues, that they stucke to their firste iudgement, and neuer appealed further. But since deceit was the cause of a soueraigne iurisdiction, which held once a yeare for a few daies, and afterward the said Philip the fayre, caused the palace to be builded, which suffiseth not for all that to satisfie the heat of plea­ding. Eschines in that famous Oration, which he made against Cthe­siphon, reprehending the maners & corruptiō of his time, & calling to remēbrance the ancient customes, & good laws saith that if they were wel obserued al things would go wel, Many sutes and pleas the greatest mis­cheife can happen to a common vvealth. and there should be few suites or pleas at al, as if the cōmennes of thē, were one of the grea­test mischiefes could happē to a cōmōwealth, as Plato was of opi­niō in his discourses. And Socrates shewing how good lawes neuer engēdred suits, said the multitude of thē to be a sign of corruption. [Page 196] Strabo commended the Indians, The Indians no pleaders. because they were no pleaders, and euer in their lawes and barganes vsed great simplicity, & kept their word, without vsing of any witnes or seales. The Poets in their ver­ses, wishe for seates and triales without pleaders, and esteeme that mā happy which hath no processe in law. And the Germane prouerb sheweth it, that if a mā haue two kine, he were better giue awayone, then not to enioye the other quietly, or go to iudgement, in which place it seemeth that many turmoiles & troubles meet, & a multi­tude of people throng them selues together. For this cause the said Isocrates in an Oration which he made being of the age of 80. yeres and two, Pleaders in smal estimati­on or accoūt. said that he had al his life shunned processe, & benches of pleading, & that men accounted him an vnworthy aduocate to haue any disciple, and he was ill accounted of at Athenes, which haunted the said benches, and was often seene there. And the principal doc­tors which haue written vpon our ciuil law haue alwaies bin of o­piniō, Questions betvveene the Lavvyer and Phisition that euery good man ought to abhor suites, & that such as lo­ued them ought to be accounted cauillers, and exception to be ta­ken to their witnes. Vpon the contention & question which grew before Sforce Duke of Milan, who ought to take place the lawyer or phisician, it was not ill gessed of him which said, that when a theife is led to hanging, the theif goeth before, & the hangman commeth after. It were very requisite, that as the emperor Probus promised he would so order iustice, that there should be no more neede of cōpa­nies at armes, so that some good king would in such sort tame the malice of men, & establishe such a discipline, that there might be no more proctors nor aduocates, but that where anye doubt grew, the parties might appeare at an assigned daye & howre, by bill carry­ing a cleare demand, readily to receiue sentence, as almost it is tho­rough out the world. And in all the countries of Zuizerland, & in the imperial cities, there is neither proctors nor lawyers, & suits are or­dinarily dispatched at the first assignation, & without cost or trou­ble. And truly the natural sence assisted with an vpright conscience, ioyned with experience, setteth a rule downe for iudgements: For France, it hath of long time had this Epitheton giuen vnto it, that she is the mother nurce of practisers: & a stranger which made a com­mentary vpon Ptolome saith, that in France is more petifoggers, and wasters of paper to be found, thē in al Germany, Italy, or Spaine. And Claude of Sessel, Archb. of Marseilles, in the 15. cha. of the monarchy of France saith, that there are more there, then in all the rest of Chri­stēdom. Statua of Martia. Horace in his Satires maketh mention of a statua of Martia, [Page 197] which none durst behold, that vndertoke not a good cause. It is not my meaning for all this to speake againste a sufficient number, of proctors & lawiers which are honest, & of great knowledge & dis­cretion, which wil not alter the truth, nor charge either their owne conscience or their clientes, with any goods gotten vniustlye or by cautel, nor make thēselues the ministers of a wicked gaine, which in smal time is taken againe out of their hands or their heires which possesse it, as the holy scripture & experience doth teach vs. For o­ther I thinke the prouerb was ment by them, that with a white net they cosin other of their wealth. For by their writings, pleas, Quintil. l. 12. c. 1. Gell [...]us l. 1. c. 18. forma­lities, & petifogging they pill the whole countrye, & as Iuuenal wri­teth, they sel the very sight of their hoods & long robes, plumming and deuouring vp to their very snowt & fethers, their poore clients euen to the bones prolong their causes as much as may lye in thē, & fasten, & cleane vnto thē, as the hop doth vnto the pole. And it see­meth that Ieremiah speaketh hereof when he saith, Ierem. 5.27. & 6.13. As a cage is full of birdes, so is their houses full of deceit: yet they prosper though they execute no iudgement for the pore. For from the least of them euen to the greatest of thē euery one is giuen vnto couetousnes. And in Hosea you haue eaten the frut of lies. And Micah curseth them that pluck of the skins of the people and their flesh from their bones, and work wickednes in their owne imaginations. He saith further, that the heades iudge for rewardes, and are full of rapine and deceit. They shal eat and not be satisfied, euery man hunteth his brother with a net, the best of thē is a briar. Isaiah. 9.6. And in Isaiah you haue eatē vp the vineyard the spoile of the pore is in their houses. And wo vnto you which ioyne house to house, & lay field to field. And in truth the facility of arguing, scāning and pleading which is in Fraunce, is the cause of so manye proctors lawyers and iudges, that they grow like hornets and grashoppers, which will liue as Plato writeth without doing ought els then sting & bite. Lycurgus also which by his lawes bannished al superfluity out of Lacedemon, toke away practisers and al kind of pleading. And we may say with the ancient Poets, Astrea. that Astrea which maintained good lawes, & by the equity thereof gaue great quiet & contentment to euery one, is flowne her waies vp into heauen, Ate. not being able to en­dure such iniquities, and Ate, which is the goddesse of al confusion damage, disorder, troubles & wickednes that may alter a state, hath succeeded in her place. The sayd de Sessel in his monarchie, Philip de Comines, Gagnin, and late M. Bude vpon the pandects, haue greatly bewailed, the corruption, confusion & disorder of such petifoggers as the very scumme of Italy, and a most dangerous infection.

CHAP. 45. That it is a lying in Iudges to receaue presentes, and what exercise is to re­quired to meet with auarice, bying of offices, and couetousnes.

CAto the Censor was of opinion, that a man ought not to pray a Iudge or magistrate for any thing being iust or vniust. He saide also that iudges, captaines, or gouernors, ought not to enrich thēselues in their charges, but with honor & good reputation. And Aristo­tle in the 5. of the politiques writeth, that no­thing is more to be considered in a common wealth, then that the lawes should prouide, that magistrats be not couetous not bit­ter for their own commodity. Isaiah. 1. & 33. And God by his Prophet Isaiah reprehen­deth the princes & gouernors of his people, terming thē theues, be­cause they toke presents, and praised the faithfull man, because he kept back his hand from any present, or vnlawfull gaine Polibus al­so writeth that, Alexander se­uerus. Buying of offices. that the ancient Romanes punished a Iudge by death, which receiued any presents. And the Emperor Alexander Seuerus, caused such to be deposed & greuously punished, as bought their of sices, saiyng they sold dearer in retaile thē they bought in the grosse. Which opinion Lewis th 12, the emperor Antoninus & sundry other were of; and therfore bestowed they al offices by consent of the Se­nate, Niger. VVages ap­pointed to officers. and after a very carefull consideration had. And the Emperor Niger ordained thē wages, to the end they might not be a charge to any, saying that a iudge neither ought to take nor giue. And Plu­tarque in his politiques teacheth vs, that a magistrat ought not to go to the court or common wealth as to a faier to buy & sell, as some wicked ones haue said that they went to a golden haruest. For this cause the Emperor Iustinian in his 8 institution vipraesides, Lavves of Iustinian. & in the 24, & 25, especially forbiddeth all such marchandise & corruptiōs of iudges, adding that they ought to carrye a fatherly affection to­wards the people. The which likewise was the cause of those ancient lawes which ordained that all magistrats should be called to a reck­ning, & render accoūt of whatsoeuer they had don, & might be ac­cused of euery one if they had taken ought. Among the othes of iudges repeated by Demosthenes, Othes of Iudges. one was that they shoulde take no present. The sentence of Iustinian the emperor ought not to be for­gotten auth. de iudicibus, that all iudges ought to contemne riches and to shew their handes vndefiled to God, their emperor, king and law: which also [Page 199] is to be vnderstood of all counsellors, & gouernors, A poeticall fiction appli­ed. auth. de manda princ. And the Poets faining that Iuno thorough her riches, Mercury thorough his eloquence, Venus thorough her nicenes, Mars tho­rough his threats, and the rest of the Gods hauing all conspired a­gainst Iupiter, & yet were not able to pull him out of heauen, ment thereby that a man of vertue coulde by no meanes be turned a side from iustice. It hath ben said of many that they which giue presents to iudges are most notably abused, for the contrarye partye giueth likewise, & maketh the balance equall, They vvhich giue presents to iudges are notably cosened. & often time the veluet dis­graceth the satyn, & the horse taketh away the force of the hacney, and the chaine of gold couereth the ring. And yet by the oth which iudges haue made to God & to their king, they are debtors of iu­stice, without respect of persons: so when they receaue presents, they deceiue the pore suters, and lie giuing them hope, that their giftes shall preuaile with them. For this cause Diodorus great estemed a pi­cture which was within a chamber of the Palais, A picture vvithin the pallace. Philip. of thirtye Iudges which were all without handes, and the President loking onely vpon the image of truth which hôg about this neck. K. Philip said to his son Alexander, that he deceiued himselfe, if he loked for fidelitye at their hands whō he had corrupted by mony. And we must not mar­uel if the first day they be receiued in they be periured, selling again what they haue bought, & exercising as it were the art of robbing, throgh out the pallace & presidial seats. K. Agesilaus had once a cu­stome, to send a beuse to euery Senator of Lacedemon, as soone as he was chosen, in signe of his vertue. The Ephores which were as ouerse­ers of euery one, condēned him in a fine, to the publike vse adding that it was because throgh such fauors he wēt practising & gaining to himself alone those which ought to be cōmon to al. Iustice a vir­gine vnde­floured. For as Hesi­odus said iustice is a virgin vndeflowred alwaies lodged with honor, reuerēce temperance, & publike vtility, and hating al presents. There are certaine old ordinances euen in Bourgundy, which forbid al kind of presents to gouernors & iudges. K. S. Lewis, made a most rigorous law, which it were well if it were reuiued. And in the Alcoran it is forbidden vpon paine of death, that iudges receiue no presents. Lavves for­bidding iudges to re­ceaue pre­sents. And if we re­ceiue what Plutarque teacheth, instructing suche as manage the affaires of state, that he which enricheth himself by the handling of publike causes, and taketh presents is a committer of sacrilege, an vnfaithful counce­lor, a periured iudge, a magistrate polluted and defiled with all the wickednes which man can commit: and that which was saide that he which firste gaue mony to the people, taught the true waye to ruine and con­fusion of a popular estate. The sayde Plutarque in the lyfe [Page 200] of Pompe, sheweth what mischiefe hath ensued thorough presents. It was not without a mistery contained therein, Iudges drawn vvithout handes. that at Thebes, the Iudges and councellors were drawne without hands, and the Pre­sident blindfold: to giue to wit that iustice ought not to be defiled, fauourable, nor corrupted thorough presentes. And as the eares when they are full of bussing, and noyse, are not able comprehende what is sayd, Marius as Marius excused him selfe that the sounde of trom­pets made him that he could not heare the lawes. So if there be a­ny present which soundeth backe, hardlye shall truth and iustice take place, but rather fauour and iniustice. The lawyers in the trea­ties de officio praesidis, & de officio proconsulis, & legati, expresly forbad all gouernours and Iudges to receaue any present. And so doth the law Cincia. Isaiah. 1.23. & 33.1. Isaiah complained that the princes were rebellious and com­panions of theiues, euery one loueth giftes, and followeth after rewardes: and pronounceth a wo to them that spoile, for they shall be spoiled. In ancient time as sone as it was knowne that a Iudge had taken anye thing, all the honor that in his whole life he could gaine, was now cleane stained and loste. And if it were but knowne in the Cantons of Su­rich or Berne, that one of the councell had taken were it neuer so li­tle, Exod. 23.8. Micach. 3.11. Deut. 16.19. 1. Sam. 12.3. the best bargaine he could make were banishment. God in Ex­odus forbiddeth to take rewarde, for the rewarde blindeth the eyes of the wise, and peruerteth the wordes of the iust. The which also is repeated in 16. of Deutronomy. And Samuel rendring an account of his whole life, insisted principally, in that he neuer receiued bribe to blind his eyes therewith, his children were blamed for receiuing and were the cause of the chaunge of the state. Iudas went and hong him selfe. And Iob sayde that fire shall deuoure the houses of bribes: and he whose handes are pure shall increase his strength. Iob. 15.34. & 17.9 VVhence gredines of bribes pro­ceadeth. And S. Ambrose vpon S. Luke sayth, that euen as they that are in a traunce, can not discerne thinges in such sort as they indeed are, but onely the illusions and fansies of their passiōs: so the thought of a gredy iudge, wraped within the cordes of couetousnes, & fastened by the bonds of auarice, neither seeth or thinketh of any thing but gold, Plato his Councell. siluer, and riches, and all his study is but how to augment his wealth. And Plato in his cōmon wealth calleth them drones which mar the hony, and Pikes which deuour the rest of the fish. The desire of these bribes proceed from a greedi­nes, which repugneth his fill, whereas all other yeeld thervnto: For it exerciseth the appetite, & taketh away the pleasure: & the childrē of such corrupt iudges do often times folow their trace. Plato gaue counsel to accustome yong men in their infancy to think that it was not lawfull to haue or weare any gold to be decke their body with, [Page 201] to the ende that when they came to the maniging of affayres, they should not seeke to enrich them selues, nor receaue bribes, know­ing that the inward gold which is vertue is proper vnto them. But now we may say that we are in the golden age, where no account is made but of golde and siluer. And as one finding fault with the corrupt maners of the Athenians sayde, that at Athenes all was ho­nest, so may one affirme now that of vice is made vertue. The remedy to meete vvith coue­tousnes and greadines of bribes. Our aun­cient fathers had great reason to thinke it fit, that there shoulde be an exercise to meete with couetousnesse, and the greedinesse of hauing and receauinge bribes, which was to abstaine from anye lawfull gaine, to the ende men mought be accustomed to estrange them selues from all vniustice and vnlawfull taking of monye, and from long continuance mought tame and chasten that greedinesse to gayne, and get, which thorough inough of other habites and a­ctions is nourished and exercised alwayes to bee willinge to gayne impudentlye, and seeketh after vniustice, hardlye abstaining from autraging of any, if any profit may thereby ensewe vnto them, rea­dy to take at all handes. For as Ecclesiasticus writeth, Eccles. 19.1. He that con­temneth small thinges shall fall by little and little. And according to the opinion of Isocrates, the couetouse man at all assaies forswea­reth and deceaueth him selfe: but this couetousnesse shall neuer as­sault or surprise any, which shall not be euen giuen ouer to receiue giftes and rewardes, hauing his hart well setled and yeelding to no motion that shall not be honourable and good. And truly where bribes take place, there is law and iustice banished, and it can not be, that he should not inclyne to him, which giueth, because as we haue before mencioned, bribes make men blinde. And in Ecclesia­sticus they are termed a brydle for his mouth which receaueth them: Eccles. 28.25 & 31.5. and he that loueth gold shall not be iustified, but he that hateth giftes shal liue. For after that entraunce be once thereto admitted, all honesty and integrity slideth awaye: and as it is sayde in a common prouerbe, gold maketh all thinges preignable. And bribes resemble hookes hid vnder a bayte, which beastes can better auoyde then men. I thinke that giftes betweene man and wife, besides causes contay­ned in the ciuill law, were forbidden to the ende weomen shoulde take lesse of straungers, and their loue be mutuall without hier or mercenary rewarde. It is also to be presumed that that which mo­ued the Emperour Adrian, and Alexander Seuerus to proportion the expenses of Iudges, and there to giue them wages, was to the end they should take nothing of parties, as also of some it was ex­presly [Page 202] forbidden. Spice money for sutes. And that which through out all France they take vnder colour to buy spice, was at the first a pound of comfites of lesse valew then 12. pence, and that was euer whē their suit was en­ded. Romanes very continent. And in Titus Liuius we see how the ancient Romanes abhorred presents, & Cicero wrot of the Fabritii, Curiens, Scipioes, Pisces, & Catoes, that they were not only honored for their prowes, but in that for al their pouerty, they could neuer be gotten to receiue present. And Titus Liuius. Valerius. highly cōmended Valerius who hauing bene 4. times Consul, yet so poore he died, that they were faine to bury him at the charge of the cōmon stock He telleth the like of one Agrippa, Agrippa. who apeased the seditions which were betwene the people & nobility. Those two great captaines Epaminōdas, Epaminondas. & Pericles, of which the one gouerned the Thebanes, the other the Athenians many yeares, & ob­tained great victories, neuer augmēted their patremony the valew of one bare denier, nor euer would accept present, as a thing vn­worthy of a mā of courage, & a valiant head. Scipio refused to ioine with a certain Senator, after he knew that he toke. And bribes were so highly detested of all people, that it was not so much as lawfull for embassadors sent to princes to receiue any thing, wheron grew the complaint, Not lavvfull for embassa­dors to re­ceaue pre­sents. Phocion. which Dionisius K. of Sicile made, because them bas­sadors of Corinth refused to take what he offered them, as if that law there were such as a tirant had a better. The like was written of o­ther embassadors, sent vnto Ptolome. Phocion refused the presents of Alexander the great of Antipater & other, adding that if they este­med him an honest man, they should leaue him so. It is written of him that would not assist his son in law, which was accused for ta­king, saying that he had made him his allie only for lawful & reaso­nable causes. Xenocrates wold not take anything either for him self or his friends of the 3000. crownes which Alexander sent vnto him. Alcibiades and other could neuer fasten vpon Socrates to make him receiue ought: for he said that his good spirit abhorred al presents and sent worde vnto Archidamus which offered it vnto him, that a peck of wheat was sold at Athens for a duble, & watercost nothing & that he cōtēted him self with what he had. Menander also foūd but two things necessary for the vse of our life bread and water, for the pleasure of life according to the opiniō of Cicero, is rather in desire thē satiety. Agesilaus Agesilaus refused the K. of Persias present: Demetrius, Iu­lius Caesars: the said Epaminondas sent backe to the K. of Persias, his 3000. Daricques or crowns, extremely chafing with Diomedes which presented thē, asking him if he had vndertaken so long a nauigatiō, to think to corrupt Epaminondas, cōmāding him to make report vn­to [Page 203] his K. that as lōg as he wished & procured the good of Thebans, he should haue him his friend, & it shold cost him nothing, but if he shold seek their endemnity, he wold be vnto him a mortal enemy. Iason. And Iason prince of Thesalia cōming on a time to the city of Thebes with which he was allied, sent vnto the same Epaminondas 2000. crownes for a gift, knowing him to be very poore, but by no means wold he receiue thē, & the first time that he saw him after he tolde him, thou beginnest to outrage me. In the mean time he borowed of a Burges of the town a litle some, with which he entred into ar­mes within Peloponese, now called la Mores, & put away his esquier, hauing vnderstood that he had receiued a present. Eliseus. 2. King. 5.16. Eliseus refused the presents which Nahaman the cōstable of the K. of Siria whō he had healed of the leprosie wold haue bestowed on him: & Giezi became a leaper for receiuing them. Abraham refused the presents of the K. of Sodom albe it he had wel deserued thē. The aduise of Philopemen general of the Achaians, writtē of by Plutarque ought not to be omitted, who after he had refused 612000, crownes of the Lacedemonians told thē, Philopemen. that it was not for thē to go about to corrupt, & gaine with their mony, honest mē & their friends, in that they might at al assaies assure thē selues to be serued by thē, but that it was for thē to be lewd fellows & mutinās, to the end that hauing their mouthsstopped by bribes, Cimon they shold lesse annoy thē. It is written of Cimon, that he demanded whether they wold haue him a friend or hireling, & since he was a friend that they wold cary away their gold & siluer. They write of many saints, which neuer wold receiue any presents. The Romans refused 400000. crowes sent frō the K. of Aegipt. Romaines. They did the likeby the crown of gold offred by the K. of Sicile. Titus Liuius in the 2. boke of the 3. decade, & 6. of the 4. sheweth how the Romans refused the presents which the ambassadors of Naples and they of Peston had offred vnto thē, and so did they K. Philips and Ptolomes. Yea they wold not receiue the very payment which was due vnto them be­fore their time; for feare least that had bound them as a preuenting, Menander. and present made at that time. Menander the tirant of Samos, by rea­son of the coming down of the Persians, Cleomenes. retired him self into the ci­ty of Sparta with much gold and siluer which he shewed to Cleome­nes, praying him to take what liked him therof. He refused to take any thing, but fearing least he wold haue giuen to other of the city, he went to the Ephores, & said that it was better for the weal of Sparta to put out their Samien guest out of Peloponese, for feare he should entise any Spartians to become naught. The saide Ephores giuing [Page 204] eare to this aduise bannished him the very selfe same day. And De­mosthenes was bannished by the Senate of Areopage, Demosthenes. for hauing re­ceiued a present from Arpalus. Curius and Fabritius, refused the pre­sentes of the Samnites and Pirrhus. Fabritius. As also did Daniell of king Bal­tazard: and the sayd Fabritius sayd that as long as he coulde com­maund his owne members, he should neuer haue neede of much mony. Lysander would not receaue the apparell and iewels which was sent vnto his daughter frō Dionisius the tyrant sayinge that his presents more dishonoured then honoured his daughters. Sophocles. Sopho­cles before sayde the like. The which was the very cause that A­lexander Seuerus, Tulg. l 6. ca. 3 so grieuously punished such of his officers, as hee knew had taken bribes. And according vnto that most excellent saying of our sauiour Christ Iesus, recorded by S. Paule, it is a bles­sed thing to giue, rather then to take. Which also king Ptolome Phi­ladelphus was wont to repeate, and that it was better to enrich an other then him selfe. Euen the very Epicuriens helde, that it was more excellent and pleasaunt to doe good to an other then to re­ceaue a benefite. And Cicero in his Oration which he made for Plancius declareth, that it is an inhumane thing, and brutish, to suffer ones selfe to be ouercome thorough benefites. And as king Cyrus was wont to saye, that hee heaped vp great treasures when he enriched his friendes and subiectes. And Constance the Emperour had of­ten in his mouth, that it were better that publike riches, and apper­tayning to a king were possessed by priuate men, then kept in a coffer or treasury. And for the ease of the Empire he vsed onelye earthen vessell, and was content with little: for as Seneca writeth, he is as great which vseth earthen vessell as siluer, and siluer as if they were earth. Remedy a­gainst auarice Cato, Cicero, and Titus Liuius, teacheth vs a meanes to meete with auarice, in taking away all riotousnesse and superflu­ous expence, as sundry common weales and Empires haue done. Pluto was called Dis, Pluto the god of riches. that is to say the God of riches and hell, as if too great wealth made the way more easie for vs. And the Poets faine that the Furies were the daughters of Pluto and Proserpina, al­lotted to great reuenewes: as if the aboundaunce thereof tooke away our vnderstanding, except God enclined vs to vse it better. And with great consideration did Lycurgus king of Sparta abolishe the vse of all gold and siluer, Lycurgus. as the very occasion and subiect of the wickednesse which man committed. And Plinie wished that gold mought be cleane rooted out, Pliny. as if it had beene first found out for the ruine and destruction of mans life, esteeming that age happye [Page 205] in which those things changed. Artaxerxes was wont to saye, that it was farre more royall to adde then to take away. And Isocrates wrote to Nicocles, that he shoulde bee more esteemed of in giuing, Isocrates then taking, for these respectes one ought not easily to receiue a present, and to charge himselfe hereby with a further recompense, except hee wilbee polluted with that vilanous vice of ingratitude heretofore described. VVhereon the mindes of men most runneth. If we consider the intents of the most parte of men, we shal find they tend to the heaping vp of wealth, to ioyn stone and wood, one vpon another, without once thinking of the life of the soule, as though we had none at all. The which causeth me to remember an aphorisme of Hipocrates. They, saith he, Hipocrates aphorisme. which in their sicknes feele no paine at al, & tosse, & tumble their clothes, teare their hayre, and pill strawe, it is a verie yll signe, and no ap­parance at all that they shall liue. For it is lesse decent to settle our wittes vppon heaping vp of riches, then to drawe a peece of cloth of golde through a sinke. And such as are giuen thereto, are cleane out of taste, as they are which haue the greene sicknes, who loue to eate coales and ashes, which is a strange cacochimie, and cor­ruption of nature. And riches do not consist but in opinion, Themistocles. and estrange vs from God: Themistocles said, that it was verie requisite for the chiefe of an armie to knowe the enemies councel, yea (aun­swered Aristides) but it is more decent, and praise worthie to haue pure hands. As Pericles was also wont to saie. And if wee shoulde put in practise the iudgements of K. Cambises, Cambises who caused a Iudge to bee fleade which was corrupted with brybes, and fastened his skinne to the seat which afterwarde he caused his sonne to holde, & that of Darius, who for the like cause caused one to be hanged, Darius. Bishope of Cologne. and of a Bishop of Cologne, who caused the eyes of sixe of his counsel­lors to be put out, and left one to the seuenth, which had taken least of any, to the ende he mought guide the rest through the ci­tie, thereby shewing how much himselfe detested to bee corrupted with bribes, there would be an infinite number at this time, flead, hanged, & made blind. I could here discourse, Auarice. howe great miseries auarice breedeth, & how much it ought to be detested, resembling the diuel from whence it is sprong, which deliuereth vp his follo­wers to the hangman, & breaketh their necke after that hee hath a while colled thē; but ynough of others haue entreated therof. And the holy scripture causeth vs often times to flye it as a plague, and roote of al euil, & a bottomles pit, making vs sustaine much euil, to attaine vnto euil, & to turmoile & toyle ones selfe, to pleasure his [Page 206] heire, who is often time vnknowen. And the better hap a man hath to attaine therunto the more is he accursed, in being more tormē ­ted with the feuers of the mind, & vnquietnes. Not without cause do they compare a couetous man, to one in a dropsie, or to him which hath bin stong by that dangerous serpēt Dipsas, both which are neuer satisfied with drinke vntil they dye therwith. And it was wisely saide, that the poore man wanteth but a litle, and the wise man al things: & that he neuer doth good vntil he dye, & the lon­ger he liueth the more he tormenteth himselfe. S. Chrisostome often times preached that the more money a man heaped togither, the more he coueted: & that with great welth pouertie encreased. And Salomon writeth: Pro. 15.27. He that is greedie of gaine troubleth his owne house, but he that hateth gifts shal liue, & the couetous are excluded out of the kingdō of God, 1. Cor. 6. Ephes. [...]. 2. Tim. 6. Seneca writeth that if couetousnes do once surprise youth, she wil strangle it before she wil leaue it. It is a strange matter to see, how many are withdrawn from the feare of God through riches & wealth, Riches with­dravve from the feare & loue of god. which notwithstanding proceed but frō his liberalitie, & therfore ought rather to make the posses­sors of thē more deuout, & affectionate vnto his seruice. And how we pul vp the bryars & weeds which hinder the good seedes from growing in our gardens; Luke. 7. & yet fewe haue regard to this couetous­nes, which kepeth the word of God (the onely incorruptible seede) from being able to take roote, Crates. & choketh it when it would growe. Crates finding that the wealth of this world did hinder him frō the studie of Philosophy, cast his goods into the sea, saying, that he had rather drown them, then be drowned by them. Wee haue before made mention of sundrie other, which haue left their goods & possessions, the better to intend their studie: the which poore Pagans wil condemne such as are slaues to their own substance. And would to God men would learn that lesson of S. Paul: Tim. [...].6. Godlines is great gaine if a man be contented with that he hath. For wee brought nothing into the world, Celestiall gods. & it is certaine that we can carrie nothing out: therfore whē we haue foode & raiment, let vs therwith be content. And sheweth of how many mischiefes couetousnes hath bin the cause. And he writeth in the 3. to the Philippians that after that he knew Iesus Christ, & the great ri­ches which he brought to them which receiued & possessed them through faith, 3. Col. 7.31. he then began to account al those things which the flesh was accustomed to glorie in, but as losse & dong. And al such as through reading & preaching, haue known & wel tasted of those goods which God the father, by the meanes & fauor of his sonne, would bestow of vs, esteem not of this worldly riches & muck, but [Page 207] enioy thē as though they enioyed thē not, & do not set their hearts vpon so friuolous & vncertain things, as we haue infinit examples in the scripture to declare: for as we haue aboue noted, the know­ledge of spiritual goods maketh vile the price of earthly. The desire & loue wherof beginneth to vanish as soone as we haue but tasted of the other, which are sound, permanēt, & breed true contentmēt. Is [...]h. 9.6. Rom. 5. [...]. VVordly goodes. Our sauiour Christ is called in Isaiah, the Prince of peace; & that faith which wee haue in him is such as thereby wee haue peace towarde God, & rest in our spirit: And contrariwise couetousnes & desires trouble the same; for they are vnsatiable, & infinit, & they which are possessed with them are accursed like the serpent: for that like vnto him they liue with earth, & therin settle their paradise like Moles. For where their treasor is, there is their heart their God & paradise. Let vs consider, that very litle wil content a mind, which is but desirous of what is necessarie for to entertain it here; and if we seek his kingdō & the righteousnes therof, al temporal things as he hath promised shalbe giuen vnto vs without needing for our further enriching, to fashion our selues or do ought against our dutie or honor, or ren­dring our selues too much addicted vnto them. It is here wher we ought to vse violence, not only, if our eye cause vs to offend, to plucke it out: if our hand or foote cause vs to stumble, to cut them off, & cast them frō vs, as our sauiour councelleth vs in the 18. of S. Matth. but to cut off these accursed desires which in such sort presseth downe our harts, & keepeth thē from not being able to lift vp them selues on high, to search out heauenly things, Col. 3.1. as al good Christians ought to do. The which I haue the rather amplified, besides that which is before contained in the 25 discourse, to the end we mought endeuor to diminish these accursed desires, which are the cause of so great mischiefs, annoyes, & miseries throughout the world. And to make vs to haue lesse occasions to take, we may not be too curious in our raimēts, banquets & buildings; for as Cicero writeth, Remedy a­gainst coue­tousnes. if one wil exēpt himself frō couetousnes, he must take away riotousnes which is the mother, & it shalbe very requisite that they by no offices, Buying of offices. which the Emperor Iustinian thought to be the very beginning of naughtines And the Emperors Theodosius & Valentinian, ordained that al Iudges & gouernors of prouinces should at their entrance into their office, sweare, that they neither gaue nor promised any thing, nor had any wil to giue, or cause ought to be giuē, & also that they shoulde take nothing but their wages. And if it were foūd that they had receiued any thing, in which it was lawful for euery one to be an informer, then paid they quadruple, besids the infamie they sustained of per­iury. [Page 208] And the like paine was ordained to him which gaue the brybe. I would commend it much more for the weale both of the King & realme, if the youth mought rather giue themselues to learning, discipline, and Philosophy, or to the Mathematiques, diuinitie, phi­sick, or some honest trade of marchandise, to husband wel their re­uenues left vnto them by their ancestors, then both dearly & foo­lishly to buy offices, to gaine by them, & pil the poore people. That would be a cause both of fewer officers, fewer sutes, & more lear­ned men. And for the most part the money which cometh of such a saile, turneth into smoke, through a iust iudgement of God: and often time such purchasers leaue behind them no heires. Now the Presidents, counsellors, & Iudges, beeing chosen according as the ordinances carie, would be much more honored & France in more quiet. Li. 5. Sabellic recyteth that in the graue Senate of Areopage, none was receiued, except he had made some notable proofs of his ver­tue, knowledge, & dexteritie. And if any one suffred himselfe to be corrupted & impayred, he was so ashamed among so many vertu­ous men, that voluntarily he quited his estates, & absented himself. And euery one was aboue fortie yeres of age. The holy Scripture attributed the change of the Iewisse common wealth, to that they demanded a King, 3. Sam. 7.3 founded vppon that the sonnes of Samuel tur­ned aside after lucre and tooke rewards. And Dauid said, that man was happie which tooke not. And our Sauiour bad his disciples giue for nothing, Liberality of princes. what they receiued for nothing. Yet wil I not herby re­strayne the liberalitie of Princes, as wee haue sundrie examples in the scripture, & it is praise worthie to releeue such as haue neede thereof, and to entertaine amitie, and reconcile themselues, and e­specially the holy scripture commaundeth vs to giue of our sub­stance to the poore, as if it were to God, euen to attaine to eternall life. Tiberius the second made a notable aunswere to his wife, that a man shoulde neuer want wealth, while he gaue great almes. And that good Bishop Nilus exhorted vs to intertaine the poore, because they rendred our Iudge more fauourable vnto vs. Guiciardin in his seconde booke greatlye commended the Venetians, Liberalitye of the Veneti­ans. because they did not onely encrease the paye to such as had valiantly be­haued them selues at the daye of Tournauue, but also yeelded pen­sions and sundrie recompenses to manye of their children which dyed in that battaile, and assigned dower to their daughters, which was also done by sundrie other Princes.

Let vs follow the lesson of Ecclesiasticus: Let not thy hand be stretched [Page 209] out to receiue, and shut when thou shouldest giue. But Demosthenes and Plutarque haue set downe, that by howe much their particular which beare publike office is encreased, that common profit is di­minished, as we haue before set downe by the example which The­odosius made of the spleane, which putteth all the partes of the bo­die in hazarde, it being too much increased.

CHAP. XLVI. That it is a lye, to be intemperate, drunk, excessife, whoremonger, player, and ydle, and to saye that one would be in health, of musicke & Phi­sicke, as wel for the bodie as the soule.

THey cannot be well exempted from lying, The intemperate in vaine seeke health. as Democrites saide, which so much commend health, and seeke all meanes possible to pre­serue it, and yet runne into so great excesse, of eating, drinking, sleeping, and other plea­sures, neuer applying them selues to honest exercises, suffring their members and senses, to bee mortified with ydlenes: and esteeme more of a slauish bodie, then of the minde, which ought to com­maund, of the raiment more then of the bodie, of the boxe or bag more then of the pretious stones contained therein: they feare wandring, as they go by the way, and yet in their life and conuer­sation, they stil go cōtrarie to the way which they ought to hold: they haue eares & heare not, eyes & see not, they are blockish in whatsoeuer they doe, & (as Horace saieth) made drunk with their sweete fortune: and which is worse, they will neuer examine their life according to the true rule, nor amend in themselues, what they reprehend in an other, & asking health at Gods hands, they marre it through their disordinate life. Zonarus & Sigebert make mention of one Alexander Emperor of the East, Alexander an emperoure of the east. giuen to great ydlenes and gluttonie, who on a time demanded of his wise men if he had long to liue: they answered him, yea, if he could take away the teeth, & priuie partes of a brasen bore that stood in the market place, mea­ning thereby that hee woulde shorten his dayes except he became more temperate & continent. The which happened shortly after, as it hath done to sundry Emperors & Kings, which haue died tho­rough intemperancie. And a Senator of Rome which was saluted by another riding in his chariot, aunswered, I will not saye vnto you, [Page 210] God saue you, since in going thus at your ease, you shewe you haue no desire to liue long. And a certaine K. said vnto one of his coun­sellers, which pampered vp himselfe verie much without doing any thing. Cease to buyld thee so greeuous a prison of thy body. And Epaminondas discharged all his souldiars which grew fat thin­king, Epaminondas allovved not of soldiars. that as a woman too fat doth not easily conceiue, so doeth fat hinder a man from doing of his charge, as armes do, which are too heauie. And when he was chosen Captain of Greece, immedi­atly he made al his people to exercise, & al superfluities to be taken away. Scipio. As also Scipio did, who being ariued at his campe, banished al souldiers slaues, and Pages, and all vnprofitable people, & made eche one carrie his owne armour. Fat. Li. 2. c. 1 A girdell of the Gaulois & Iberiens. Likewise the worde fat, as well in the Latine tongue, as in ours, is taken for grosenesse, and with­out spirite. Alexander telleth how among the Gaulois and Iberiens. the magistrate had a straite gyrdle, with which they gyrt men and weomen which were not with childe, and such as by reason of their fatnesse were not able to enter therein, were esteemed as dishonou­red. And in Lacedemon they condemned them in a fine. Elian tel­leth how that to this ende there were certaine deputes appointed to controll youth, Controllers of youth. and to correct their ydlenes and excesse. And in Aegipt, before they did eat, all youth was of necessitie to exercise themselues vntill they sweate, eche one according to his qualitie. The like was done in Persia. Exercises a­gainst Idle­nes. And Lucullus who was euer wont most sumptuously to entertaine his frinds, had stil one of his seruaunts to stand behind him, to put him in mind of sobrietie. And Aulus Gellius telleth how if a knight of Rome grew to fat, Lib. 22. the Censors would euer take away his horse. The Lacedemonians very so­ber. In Lacedemon exercise was verie much vsed and their dyet was verie slender, to the end that of long continu­ance they should accustome themselues neuer to be full, that they might be the apter for warre, if the learned, to take paines, liue so­berly, & last long with smal expense, and they called their publike feasts Phedetia; because they learned to liue soberly, of the worde Phido, Fatenesse. which signifieth sparing: & euery man sent thither in the be­ginning of euery moneth, a fewe victuals, as Plutarque & Aristotle wrote: for fulnes hath always bin the fountaine, from whence sun­dry griuous & long diseases do proceed, replenish the bodye with humors, wind, inflammations, distillations, and opilations, which happeneth vnto such as through a disordinate appetite, & glutto­nie, feede of euery kind of meat which is serued vnto them, & be­ing ful, seeke to please their appetites. And if any presēt vnto them [Page 211] any exquisite or strange meate at the end of all the rest, they wil for al that they be alreadie ful, feede thereof through verie doltishnes. And for the most part this change & disguising of meates, Change of meats. maketh our health to decay, although we cōfesse that the mingling of sun­drie meates engender sundry accidentes; because it is that which draweth pleasure out of the bounds of sufficiencie, pleasure, in all things which pleaseth: wheras in simple & vniforme kinds, delight neuer exceedeth the appetite, & naturall necessitie, Eccles. 21.23. Lisimachus. it is written in Eccl. Paine in watching & cholerike diseases, & pangs of the belly are with an vnsatiable man. K. Lysimachus, hauing yelded himself by reason of his extreme thirst, after he had drunk some water said: O god how great felicitie haue I lost for one so short a plesure. A man may wel say so of such as are intēperat, which lose their health therby, & oftē times their life. It was wisely said of olde men in time past, that the wel conditioned belly, & lasting, brought great libertie and health And Isocrates gaue councel to bridle it, & not too much to pamper it, because it was verie vnthankfull. Seneca. And Seneca called sicknesse the chastisement of intemperance. Calisthenes aunswered him which would needs vrge him to drink, as other did, at Alexander his fests, I wil not for to drink to Alexander haue need of an Esculapius, mea­ning a Phisition. The said Alexander after he was wel tipled, was banqueted by one of his captaines, where he fell againe to tipling more then before, wherof he dyed. He was also compared by Da­niel foretelling of the Monarchies, to a Leopard, which cannot be so wel taken as through wine: for being dronke hee falleth into the toyles as some write. The wise man saith verie well to purpose, re­prehending the drunkards: To whom is wo? to whom is sorrow? to whom is strife? to whome is murmuring? to whome are wounds without cause? and to whome is the rednes of eyes? Euen to them that tarrie long at wine, to them that go & seeke mixt wine. And S Paul exhorteth vs, to walke honestly, Rom. 12.10. as in the day, not in gluttonie & drunkennes, neither in chambering & wan­tonnes, nor in strife & enuying: because ther is euer great dissolutenes, riotousnes, & losenes in al such excesse. The gluttō & the drunkard shal be poore saith Salomon, & especially forbiddeth it to Princes as both Eccl. & Isaiah doe. And it was not amisse saide, that wine hath drowned more then the sea. Plutarque in the life of Cleomenes wri­teth that Ptolome Philopater, Ptolome philo­pater. so named in mockerie saith Zonarus be­cause hee put to death both his father and mother, was de­stroyed through Wine and Weomen, and dyed like a beast. Ano­ther Ptolome was tearmed the bellie man because of his glutto­nie. [Page 212] Callicratidas being sent to Cyrus, after that he had remained cer­taine dayes, Necessary points to preserue health. & not had any audience, by reason the King was reti­red & occupied in continual banquets & feastings, it was thought meete he should returne without doing any thing, saying that as there was great reason they shoulde haue consideration of their weale so ought they to commit nothing vnworthie of Sparta. Cae­sar writeth in his commentaries, that the Almanes would not suf­fer any wine to be brought. Men in olde time set downe three most necessarie pointes to continue health, to eat without being ful, to labour without sparing ones self, and to preserue his seede. There hath beene also certaine Priestes, which woulde neuer vse salt with their meate, Salt. because it sharpened appetit, and prouoked to eate & drinke more, fearing to be fat, and least that diuine part which was in them, shoulde be pressed downe and kept vnder by the mortall. And thereunto that the extremitie in good point according to the opinion of Physitions is verie dangerous, & the excellencie of too much welfare enclineth towarde the opposite. Iosephus describing the manner of liuing of three sortes of Philosophers or sects in Iu­dea, especially of the Esseniens, highly commended them because they loued trueth, & neuer did eat or drink ought, whereby nature mought be offended: & by reason of their great sobrietie they liued long in health, some vnto a hundred yeares. And truely it is a great meane to liue happily, when a mans bodie is wel disposed, and in good temper not drowned with wine, nor grieued with meates, readie to be imployed in any actiō he desireth. Plato The which also mo­ued Plato to call intemperancie a roote proper to euery disease. And Gorgias being demanded how he attained to so great yeres, of a hundred & eight, aunswered, in neuer hauing eaten or done any thing through pleasure. The old prouerb saith: much meate, much maladie. And verie wisely was Socrates wont to say, that such as were accustomed to frugalitie, & continencie, enioy great pleasure & de­light, aswel for the quiet of their conscience, as good disposition of their body. And for as much as in ancient time, fish was accounted a more deintie, Fat and hun­gry soyles. & exquisite kind of meat then flesh, they which of­ten fed theron were called by an infamous name, Opsophagi, glut­tons, & wantons. This is the reason why in Titus Liuius barrennesse is preferred before frutefulnes; because that men in a fat soyle are often times cowards & lubberly fellowes, & in a hungrie, they are more industrious, sober, and painfull as experience teacheth vs. And whensoeuer wee haue a mynde to eate, let vs consider that [Page 213] we haue to banquit both the soule, and body togeather, following the aduise of Epictetus. After that Alexander had vanquished Darius, he caused a goodly pillar to be hewen downe, and burst in peeces, wherein was engrauen the order, and quantitie, of such meates, as were euery daye set before the Kinges of Persia, saying that it was not fitte for kings to learne to suppe so prodigally and sumptuous­ly. And Diodorus the Sicilian writeth that there were lawes set down to the kinges of Aegypt, not onely to shewe what they ought vnto their subiectes, but also to serue as a rule and dyet of their owne perticular. And Zonarus after Xenophon in his Pedia writeth, The bringing vp of the persian youth that all the youth of Persia, at schooles and places where they learned and exercised, were neuer nourished but with bread and water, & some time for better cheere sayth Cordamus they added a fewe Cresses. And they neuer eate vntill they had done their ordinarie taske. The which in his second booke he writeth was also enioyned to souldi­ars, and in that countrey it was a very great dishonour for one to shewe himselfe subiect to naturall eiections; which they neuer knew to doe, but with abstinence, moderatenesse, and good diet: tho­rough which togeather with their exercise, they consumed and di­uerted such superfluities and humors, Socrates his councell. as proceeded from too great nourishment. Socrates in Xenophon wisheth such as would liue in health, to beware of meates which entised them to eate when they had no appetite, and of drinkes which prouoked them to drinke when they had no thirst, teaching vs onely to vse that which wee haue neede of, in ioyning pleasure togeather with necessitie. Iulius Caesar, Augustus, Titus, Vespatian, Traian, Tacitus, Alexander Seuerus, Princes very sober. and Charlemagne, grew most famous for that they vsed so great spa­ring, and their table talke was more accounted of then great fare. And they made ordinances vpon expenses, for the preseruation of health and sparing of the giftes of God. It is written of Vespasi­an that once a moneth he would fast one whole daye. Vespasian. Cato, And of Cato that for the most part he neuer eate but of breade and beefe, and neuer dranke but water, with which sometime he mingled a little vineger. The like is sayde of Scipio. Fabritius was founde by the Samnite Embassadors feeding of Turnups which he rosted between the cenders. Massinissa King of the Numides neuer did eate but of rauell bread, and very simple meate, without sauce, and that but once a day according to the auncient order. Hannibal neuer vsed other ordinarie then the worst of his souldiers. And Cicero allead­geth the saying of Plato, that it was verye strange to see one feede [Page 214] twise on one day. And he which sayth that the life of a sober man, and one that is content with litle, resembleth him which maketh a voyage in the spring time, by little iourneys, through a pleasant & fertill countrey, cōpareth it very fitly, and ought to withdrawe vs Frenchmen, frō so great wantonnes, for which the very Turkes haue founde fault with vs, as Paulus Iouius writeth. At Rome in old time wine was forbid vnto womē, the which the inhabitants of Marseil­les long time obserued. VVyne for­bidden to Ro­main weomen. We see likewise that vessels when they are more frayght, then they are able to cary do sinke: euen so fareth it with such as eate & drinke too much. As it is written in Eccl. Excesse of meates bringeth sickenes, Eccles. 37.29. & gluttony cōmeth into cholericke diseases, By surfet many perisheth, but he that dieteth himselfe prolongeth his life. And Socrates was wont to say that there is no differēce between a chole­ricke man & a beast. Xenophon. As also Xenophon declareth in his Pedia, cōmen­ding k. Cyrus for his sobriety, & for that he exercised, vntill he sweat. And in the 2. Socrates. booke of the deeds & sayings of Socrates, he aduised a mā neuer to contract amity, with any that is too much addicted to their belly, to drinking, eating, sleeping drowsines, & couetousnes. Who will haue pittie on the charmer that is stinged with the serpent? As Eccl. writeth: Eccles. 12.15 lesse pittie then, ought ther to be had of him which suffreth himselfe to be throwen down hedlong through pleasure, which is said to resēble the theeues of Aegypt, called Philistes, which euer made much of the people, & embrased such as they had a mind to stran­gle. Pleasure. And Isocrates called her a traytor, deceiuer, hangmā, cruel beast, and tyrant. Amos 6.4. God by his prophet Amos greatly threatned those that loue to liue delicately, as also did our sauiour by the example of the wicked rich man. And S. August. vpon the 41. Psalme, alledgeth the old saying, that the incontinent mā calleth vpon death. As also the prouerbe carieth, of a short pleasure cōmeth a long displeasure. And there lyeth poyson euer hiddē, & the hooke is couered with a baite. And we must behold thē behind, & not before as Aristotle coūselleth vs. For plesures seeme very beautiful before, as do the Sirenes, & sundry other monsters: but behind they traine a long & vgly serpents taile. Whordome is also forbidden by god, & the immoderate vse of the act of venery ought to be shunned, Of VVhoredome. as altering, drying, & marring the body, weakning all the ioynts & mēbers, making the face blob­bed, & yellow, shortning life, diminishing memory, vnderstanding, and the very heart, 1. Thes. 4.3 as Hosea sayth. S. Paul in the first to the Thessalo­nians writeth, that the will of God is our sanctification, and that we should abstaine from fornication, that euerie one should knowe howe to possesse his [Page 215] vessell in holinesse, and honour: and not in the lust of concupiscence. In the first to the Corinthians he exhorteth vs to flye it, 1. Cor. 9.18. because he that com­mitteth fornication sinneth against his owne bodie, that is to say, he doth iniurie it, profaning and defileth the pouertie, and holinesse there­of, he sayth further that of the members of Christ we make them the mem­bers of an harlot, and profane the temple of the holy Ghost, and that being bought with great price, we are not our owne but Gods, and therefore should glorifie him in our bodie and spirite. Publicke honestie lyeth there vio­late, and as Cupid was made blinde, so do they which are bewitched with this foolish loue, stayne, and abandone, their owne honour, Pro. 7.22. wealth, libertie, and health. For this cause Salomon compared the whoremonger, to an oxe that goeth to the slaughter, and to a foole to the stockes for correction, and to a byrde that hasteneth to the snare, not knowing that he is in daunger. We reade what happened to Dina, the Benia­mites, and Dauid. And histories are full of examples of mischiefes which haue ensued thereon. And he which committeth that sinne, wrappeth and setteth an other as far in, and sinneth not alone. By Gods lawe adulterie was punished by death. Gen. 20. Leu. 22. and according to the ciuill lawe. Instit. de pub. iud. Sicut lib. Iulia. de adult. lib. in ius. C. But to cast off so daungerous a vipor, Remedy a­gainst whore­dome. we must craue at Gods hand, that he wil bestowe of vs a pure and chast hart, that we may liue soberly, auoide idlenesse, & all foule and filthy cōmunica­tion, be it by mouthe, writing, or picture. Ezechiel attributeth the sinne of Sodom, to fulnesse of bread, and abundance of idlenes. Ezec. 16 49. Dauid pray­ed to God to turne his eyes from vanitie. Psalm. 119. and Iob said, I made a couenant with my eyes, why then should I thinke on a mayde? And in Gen. 6. the children were blamed that kept not their eyes, Iob. 13.1. but looked on fayre women as also did Sichem. Gen. 34. and Putifer his wife Gen. 39. and Ammon 2. Sam. 13. Notwithstanding as Isocrates sayde, that a lesse labour and greefe is made not to be left through a greater, so doe those pleasures, which proceede from vertuous and honourable actions, as from temperance continencie, and o­ther vertues, cleane mortifie, with their ioye and greatnesse, such as come only from the body, which engender nothing but gowtes, sciaticas, cholicques, palsies, greefes of the stomacke, tremblinges, leprosies, panges, vomits, inflammations, and other daungerous accidents. And when we feele heauinesse, and wearisomnesse in our members, head akes, or stitches in our side, which for the most part proceed frō crudities, & lacke of digestion, we must not perswad our selues to doe as before, and as they say to cach heare from a beast, [Page 216] but rest quietly and obserue good dyet, and long before to foresee the storme that is at hande. And when we goe to visite such as are sicke, and vnderstand the cause of their diseases, we ought to looke into our selues according to Plato his councell, and see whether we commit not the like excesse, to the ende we may take heede by an other bodies harme, and to stande vppon our gardes, and consider howe precious a thing health is. And let vs thankefully receiue at Gods hande, such instructions, as by chastising of vs, he sendeth by reason of our intemperancie, to the end we may learne to preuent such as may happen vnto vs. Antigonus. And as king Antigonus sayd, that sick­nesse had warned him not to waxe proude, so ought wee to learne to humble our selues, and to liue better, for that God sendeth that as a meanes, as well to vs as other, to awake vs, and keepe vs with­in the boundes of our dewetie. For vices are as the very proper in­heritance of man, which wee must seeke to correct, taking awaye from goods a vehement couetousnesse, Correction of vices. and vnbridled greedinesse, and from euils, feare and sorrowe, which come but from conceite, the very cause of vnquietnesse, and perturbation, which putteth me in minde often times of the saying of an auncient father, that as the body in health easely endureth both colde, and heate, and maketh his profit of all kinde of meates, so doth the Christian, which hath his soule well compounded, moderate anger, ioye, and all other affections, Hipocrates aduise to phisitians. which offende both body and soule. Hippocrates aboue all thinges recommendeth to a Phisitian, that he should well aduise himselfe, if in plagues, and ordinary diseases, he founde nothinge which was diuine, that is to saye, whether the hande of God were not the proper causes of the sickenesse, of the partie diseased. For truely, Siknes, and aflictions are sent from god for our good and profit. he often times sendeth sickenesse for remedies, and meanes to withdrawe those whome he loueth from eternall ruyne. And to punish such excesse, he armeth grashoppers, noysome flies, wormes, frostes, windes, plagues, warre, dewes and vapors of the earth. As before we declared those thinges which they call euils, are as great helpes to the good to do well, and to profit in the exercise of ver­tue: Pouertie, to moderate their desires, basenes to humble them­selues, sickenesse to liue patiently, and more soberly, and al kinds of griefes to make vs runne vnto God, Good & euil. and reconcile our selues vn­to him, and to succour our neighbour in like distresse when God shall haue drawne vs out. For I esteeme none good but such as fol­lowe trewe riches which are godlinesse and vertue: and contrari­wise the wicked are fastned to trewe euils, that is vice and impietie. [Page 217] That was the reason why in the councell of Latran it was enioyned, that the sicke man should cal for his spirituall Phisitian. Diognes was angrye with such as sacrificed to health, and in the meane time li­ued in all pleasures and idlenesse: and sayd that as in a house where much prouision and victuall is, are many rats and cats: so the body that is replenished with meates drawe sundry diseases vnto it. Frugalitie. And he called frugalitie the mother of health, for which without great neede a man neede not vse laxatiue medicines, because they are of­fensiue to the stomacke, and often times breede more superfluities and excrements, then they drawe out of the body. Plato also in the 8. of his commonwealth, councelleth vs not to prouoke sickenesse with phisicke, except the disease be most dangerous and vehement. Phisicke Aurelius It is written of the Emperour Aurelian and sundry other, that they neuer called for phisitians or vsed phisicke: as at this day most part of the Almanes & Zuzers vse, but they healed themselues throught good and spare dyet, and some of them with a quart of strong wine and spyce. And as Herodotus wrote, Babilonians. the Babilonians neuer vsed phi­sicke but all sicke persons were brought into the market place, In the temple of Esculapius, vvere all re­ceipts regi­stred. to whom al such as had beene cured of the like disease, taught their remedies. And there was founde in the temple of Esculapius, enre­gistred, all such receites as had beene experimented, for to serue in like case. Plin. lib. 29. For otherwise phisicke consisted in the knowledge of sun­dry herbes, and they were almost all instructed in anatomies, and simples, as Galen writeth. And we see euen very many beastes and birdes, to finde out herbes and remedies fit for themselues which they haue taught vnto men, with the vse of letting of bloud and gli­sters. Yet they haue alway thought, that they are often deceiued, when there is nothing but experience without iudgement and con­templation, to apply remedies in time and place, with other con­sideration of the age, strength or debilitie of person, condition, ma­ner of liuing, the season of the yeare, the cause, beginning, encrease, Asclepiades. growing, and declyning of the disease. Asclepiades set all phisicke at nought, and counselled only sobrietie, to rubbe ouer the whole bo­die euery morning and to exercise. And some haue compared such as take phisicke, to those which driue out the burgesse out of the citie, to place strangers there. Cato. M. Cato feared least the Grecians would sende phisitions to Rome, and therefore made some to be banished and driuen thence; and expresly forbad his sonne in any wise to vse or deale with thē, as appeareth in a letter he wrote vnto him. They in like sort of the same professiō which since haue crept into Rome, [Page 218] were meere strangers, Rome lo [...]ng time vvithout phisitians the Romaines themselues hauing beene aboue 600. yeares togither without Phisitians, & since they haue euen ab­horred thē, saying their irresolutiō & hazardous aduise: which was the very cause that they termed thē hangmen & theeues, and so the most part of the citizens endeuored only to be skilful in simples, v­sing no other drogues then what proceeded frō nature, & of their own growing. Indeede they had certaine deputies which sent them panniers ful of simples out of the isles which appertained vnto thē as sundry haue written. And were it not that I feare being too tedi­ous, I could alledge a great nūber of Kings & Princes, which haue bin very curious in knowing, & seeking out the property of herbes & plants, & some haue writtē therof to the great profit of their po­sterity, & an immortall glory is remained vnto thē. Galē himself wri­teth, that sundry emperours haue gratly studied to attaine vnto the knowledg of simples, & to adorne that art amidst their busines & in sundry places entertained arborysts, and in their triumphes caused rare plants to be caried. The temple of Esculapius vvithout the citie. The tēple of Esculapius was in old time buil­ded, without the citie, teaching vs therby how we ought to esloyne our selues frō Phisitians & phisick, which kind of people Plato could neuer like of, except they were surgions, & meruelous wel experien­ced, thinking it to be a great signe of intēperancy wher he foūd any of the other sort. And in his dialogue Philosophus he esteemeth phisick to consist only in opinions & vncertaine coniectures. Nicocles called Phisitians happy men, because the Sunne made manifest what good successe soeuer happened in their cures, and the earth buried what fault soeuer they cōmitted. And some say they are very angry men when they see their neighbours in health, & not to need them. The said Plato and Cato were likewise wont to say, that men in doing no­thing learned to do ill. And Eccl. coūselleth vs to exercise, because I­dlenes breedeth much euill, & slothfulnes pouerty, which tēteth vs to do ill as Isocrates wrote. And Xenophon exhorted Hierom to spend his time in honest exercises, to make both his body and mind better disposed. And the Athenians ordined a great punishment for idlenes. For this cause Scipio was wont to say, that he was neuer lesse in rest, then whē he rested himself, vnderstāding therby that when he was not busied in publick affaires, his owne perticular & his study sufficiently held him occupied & that in solitarines he cōsulted with himself. The wise mē of the Indies called Gymnosophistes so greatly detested idlenes, that they caused euery mā to render a perticular account of what he had learned or did euery day. We read in S. Ambrose in the 82. Epistle of [Page 219] his 10. booke, & in S. Ierom in sundry treaties, and other ecclesiasti­call aucthors that monasteries were first ordained for academies & scholes of trauaile and exercise as well of the body, as of the mind, of learning, vertue, abstinence, fasting, patience, & all good exāple. And the word of the Emperour Seuerus was, Trauaillons. And the Em­perours Adrian, Antonius, Cyrus, Sertorius and sundry other captains, haue still kept their men of armes, and souldiers, yea their very hor­ses in continuall exercise, trauaile, & sobrietie. And we reade in the Commentaries of Caesar, that his souldiers had no other prouision, then corne, and a little vineger to mingle with their water, and that some would neuer suffer any to bring thē wine, imagining that that made men more nyce & effeminate, and lesse able to endure paine and trauaile: and sheweth as also did Titus Liuius, how they sought to cut off all occasions, and meanes of delicatenesse: and howe the souldiers were all the day long kept to trauaile in workes, and con­strained to cary about them sufficient corne for one whole month, and seauen piles to serue for a rampire. Veget. L. 1 c. 19 And Vegetius ordayned that young apprentises and nouices should carie burthens to threescore pounde weight. And Marius so charged his souldiers and employ­ed them in the diches neere vnto the Rhyne, Marius his Moyles. that they were after termed the moyles of Marius, yea they were often times imployed in amending the high wayes called militarie, and there they made diches to make them the dryer, and the waters to soake away. The sayde Marius sayde likewise in Salust, that his father and sundrye other personages had taught him, that daintinesse, De bello Iug. and nicenesse were fitte for weomen, but trauayle for men, and that all good men ought rather to esteeme a good reputation, then riches: and that weapons beautified a house, and not fayre mooueables. The sayde Salust recyteth before, Metellus kept the discipline of vvarre. howe that when Metellus was ariued in Africa, he tooke away whatsoeuer might seeme to nourish slothful­nesse, and caused proclimation to be made throughout the campe, that none should be so hardie as to presume to sell eyther bread, or any other meate dressed, that the cariers of water should not fol­low the campe; that the simple souldiers shuld neuer haue page, nor beast of carriage: that ech one shuld keepe his rank, cast his trench, and carry his victuall together with his furniture. And Xenophon in the second of the Pedia of Cyrus writeth, that the souldiers and men at armes, did neuer dyne and sup, vntill they trauailed and sweate. The which ought to make our men ashamed, that haue so many boyes, & drabs to cary their furniture; such ought rather to be held [Page 220] in the ranke of theeues, robbers, cowardes, and boyes, then of va­liant men for cōbat. The sayd Caesar writeth also of a fashion which the Gaulois had, The auncient fashion of the Galois at an entrance into vvarre. the which Titus Liuius and Tacitus doe likewise af­firme, that when by publick ordinance proclamation of warre was made, all young men aboue the age of 15. yeares were summoned to appeare armed, and furnished as they ought, and he which ari­ued last, was put to death. The which Plinie also doeth recite of storkes, how they detest slothfulnes. And in certaine Islandes name­ly the Baleares nowe called Maiorque and Minorque, the children can not breake their fast nor eate, Baleares. vntill with their slinges they strike downe, their meate which is set vpon the toppe of a high beame or pole. Other vsed to giue their childrē nothing but what they could get by hunting. And they of Crete, caused them continually to ex­ercise, to make themselues the more nimble. Yea Amasis K. of Ae­gypt, forbad to all his subiectes vppon a great penaltie, that none should eate before he had long iourneyed or trauayled in his occu­pation, Alexander and thereof should render account. Alexander the great called trauaile a royall thing, and idlenesse seruile. And in the pro­uerbes idlenesse is forbidden, and he writeth, that A slothfull hande maketh poore: and he that sleepeth in haruest is the sonne of confusion. And in Ecclesiastes The sleepe of him which trauaileth is sweete. And the sayde Kinge Amasis condemned to death all idle persons except they had wherewithall to liue: and in all sortes greatly blamed idlenesse, and would that once a yeare each one should render account, by what science or occupation he gayned his lyuing. The Aegipti­ans & Athe­nians rendred account how they liued. The which the Atheni­ens and sundry other well ordered cōmonwealth diligently obser­ued. And Cicero entreating of the lawes writeth, that none went in the streates but he caried the badge and marke whereby he liued. Which is yet obserued in sundry cities of Germany, and Cantons of Zuizerlande. Of others they write that sometimes men so imploy­ed themselues at Rome that there was not to be founde so much as one ydle man. And a Philosopher sayde that as a woman can not engender any thing to purpose without a man, no more doth hope without trauayle: and there is nothing which continuall labour will not attayne vnto, and thorough care and watchfulnesse, a man ouercommeth thinges more then harde, as Seneca sayde. And He­siodus counceled the laborer, to make his prayes to the Gods before he went to his worke or saying, marry he must lay his hande on the plough tayle. And Plato hath most holily written, that as through great, and continuall labours, concupiscences, and ryotousnesse [Page 221] were quenched, so were they set a fire agayne by idlenesse. Mony lost lent to an idle person. Stobeus writeth that in sundry countryes, if a man lent money to one that were idle or giuen to his pleasure, he should loose it for euer. And if at Rome one had negligently husbanded his inheritaunce, Ezec. 16 49. he was straightwayes censured. And God in Ezechiel among the causes of the destruction of Sodom setteth downe idlenes for a principall. And Themistocles was wont to say, that slothfulnes buried men while they were liuing in their graue. And S. Ambrose called idlenes the pillow of Satan. And it is written in Ecclesiasticus, what euer thou doe, take ex­ercise, and cruell sickenesse shall not meete with thee, and that i­dlenes breedeth much euill. For she is the spring of iniustice, of po­uertie, and euill disposition. And Seneca wrote that trauaile nourished gentle spirits. And the holy scripture teacheth vs that as the birde is borne to flie, so is man to trauaile, and to imploy himselfe to many fayre and good offyces: for vice which watcheth hard, cōmeth and run­neth ouer, as soone as euer it perceiueth that one is giuen ouer to idlenes, & maketh thē giue way, because that nature being alwaies in a perpetual motion, desireth to be driuē to the better part, Mans nature. or else she suffreth her selfe to be weighed downe as a balance to the wor­ser. Which was the cause that Plato was wont to say to his children when they went out of his schoole, Goe to masters, 1. Thes. 2.9 studie to im­ploy your leasure to some honest pastime. S. Paul in the first Epistle to the Thessalonians declareth howe he had eate his bread trauayling both day & night, to the end he would not be chargeable vnto any, and that he which refused to worke ought not to eate, adding that some walked disordinately, doing nothing, and liuing wantonly: wherefore he commaunded those which were such and be sought them thorough Christ Iesus, to eate their breade laboring peacea­bly. Xenophon reciteth among the sayinges of Socrates, Pithagoriens that it is idle­nesse if one do no good. The Pithagoriens cōmanded none to helpe their friendes to ease them of their burthen, but to charge them well, as not approuing idlenesse. And K. Cyrus boasted, Cirus. that he neuer did eate, before he had first done some exercise, Alexander. as a sauce to breede him a good appetite. The which Alexander was often times wont to say, & that he had no need of any other cookes for his dinner then to rise earely, nor for his supper then to eate little at dinner, and refused the cookes which the Queene of Carie sent vnto him. The like is written of Iulian the Emperour. Agesilaus. To which purpose we reade that the Thessalonians sent vnto Agesilaus certaine refreshinges of corne, foule, comfits, baked meates and other exquisite fare, and [Page 222] most daintie wine: He tooke the corne only and commanded such as brought it to carry away the rest, as a thing which hee had no neede of: but in the end, thorough the great instancie, which they made vnto him, he tooke them, and willed them to make diui­sion thereof among the slaues, telling them that it was not meete, for such as made profession of valor and prowesse, to receiue such nice daynties: and that which is proper and serueth to a seruile nature, ought not to agree with such as are of a franke & free cou­rage. A Lacedemo­nian. A Lacedemonian answered one, that wondered howe he could liue so sparingly, considering he was of such wealth; that it was an honest matter when one hauing great store of riches, could not­withstanding liue according vnto reason and not appetite. And Ar­chidamus tolde one that had promised to giue him excellent wine, Archidamus. that that would serue but to make one drinke more, and become lesse man, of Sleaping. Too much sleeping also fatteth and diminisheth the spi­rits of life, and of time. And not without cause sayd a Philosopher, that it annoyed the bodie, the minde, and all businesse, except it were moderated to suffice nature, egalling our felicitie with an o­ther miserie: and that like vnto a tole gatherer it tooke away the halfe part of our life. And if as Plutarke, Varro and Plinie wrote, to liue is to watch, then they which sleepe doe not properly liue, as they write of Epaminondas, who after that he had killed one of his souldiers, Epaminondas that was set to watch, because he founde him sleepinge, aunswered that he left him in the same estate he founde him in. Frō whence I imagine the custome first grewe, of which I spake before, to awake the Kinges of Persia and Macedonia earely, K. of Persia & Macedonia. to put them in minde to take care of that which God had committed vnto their charge. Vertue. Hesiodus describeth vertue vnto vs to be enuironed, with sweate, watching and great trauaile. And we see that sluggishnesse maketh both mind and bodie to languish. And if the ayre in which we liue, and the waters were not tossed with windes there would be nought else but corruption. Quintus Cursius writeth of Alexander and of the Lacedemonians, and Titus Liuius of Hannibal and the Car­thaginians, that they which were not able to be ouercome and van­quished by their enemies and infinite harmes which they endured were notwithstanding cleane destroyed through delights and plea­sures. And the Poets wrote of Perseus, that through the ayde of Mi­nerua he cut off Gorgons head, which turned men into stones, vnder­standing therby that Princes through wisedome, haue surmounted pleasures, which make men as blockish as images. And we see by ex­perience [Page 223] that the poore hath this aduantage ouer the rich, that they are exempt frō pleasure. The which Curius & Corancanus wel know­ing, when it was told thē that some referred all to plesure said, Soldiors em­ployed in trifles to auoyde Idle­nes. wold to god that the Samnites & Pirrhus had bin as wel perswaded herein, to the end that giuing thēselues to pleasure, they mought more ea­sely haue bin vanquished. And many haue sayd that all pleasure was followed by enemies, & it is to be coniectured that it was not tho­rough folly, that sundry emperors haue made al the spider cobwebs through out the citie of Rome, to be gathered & heaped togeather & created a Senate of weomen, led their armies to the sea shore to ga­ther cockles, as though there were want of enimies, to stand catch­ing of flies, but it was to auoide idlenes, & rather to occupie their souldiers in such trifles, & toyes, then quarels, to sel smoke rather thē to do worse, which likewise as Plinie wrote, moued thē which buil­ded those so wonderfull Pyramides where about one of thē 300. and threescore thousand men wrought the space of 20. yeares; & yet he writeth that their remēbrance was clean lost, which spent so much treasure and time in such vanities. And it had bin much more com­mendable, to haue bestowed that time & expence, By vvhat meanes health is preserued. in matters profi­table to the common wealth. Gelon after that he had vanquished the Carthaginians, led the Siracusians often times into the field to la­bour and plant as well as to warre, to the end to enrich their lande, and that they should not waxe worse in doing nothing. The aunci­ent prouerbe carieth, that the Gods sell riches vnto men for their trauayle. So following Galens counsell, who so would be in health ought to liue soberly, and to take paynes, except he will cosen him selfe, as we see that all thinges alter, except they be put in vse. A great Lorde tolde Kinge Alphonsus that hee toyled too much, to whome hee aunswered: thinkest thou that God and nature haue giuen handes vnto Kinges in vayne? And if they desire to liue in health, why should they seeke the contrarie thorough idlenesse and delightes? As Salomon teacheth in his Prouerbes, Ease slayeth the foolishe, and the prosperitie of fooles destroyeth them. Our forefathers counselled vs to exercise our bodie and minde equally togeather, as a couple of horses, sette in a coach togeather. And Zenon was woont to saye, that the life of schoolers, that is to saye, of such as are giuen to idle studie, dyffereth not from the voluptuous and Epicurians. For knowledge and studie ought as well to profitte other as ones owne selfe. Of gaming. And for as muche as idlenesse draw­eth to vnprofytable and dishonest games, heere were a verye [Page 224] good place to shewe the mischiefes, noysomnesse, blasphemies and cosonage, that they carie with them: and to prayse Chilon the La­cedemonian, who returned from Corinth without deliuering what he had in charge, because he found the gouernors playing at dice. And it were very requisite that the good ordinaunces, which are made therefore were well obserued. Alphonsus. The which Alphonsus forbad to those in his court, and to all his subiectes, not permitting them to playe vnder a great forfaiture. Turkie. And in Turkie he was noted of great infa­mie, which played for money, and greeuous paines are appointed, if he returne to it againe. Sundrye haue written that King Cyrus to punish them of Sardes, Cirus. commanded them to passe away their time in playes and banquets, therby to render them lesse men and keepe thē from rebellion. It were very requisite that all playing at chance and hazard were banished out of France, as well in deed, as they are by the edictes, Young gen­tlemen wn­done by play. by the lawe Martia, & sundry other. Euery man may see how many young gentlemen haue beene cleane vndon by play­ing at cardes and dice, by gluttonie, drunkennesse, whordome, ex­pences, Honest pa­stime allovv­ed. and excesse, which proceede thereof. I will not for all that mislike honest pastime, and yet we ought to be sorrie with Apelles, if we scape a day without drawing a line, or with Cato the Censor, if through negligence we haue neyther done nor learned any thing that is good, and at night call all our actions to account, and see what losse we haue made of the time, which is so precious, and not able to be againe recouered. And in a good beginning we ought to perseuer without loosing courage. And forasmuch as meere lea­sure is the cause of disorders, and little honest thoughtes we ought not to spend one bare houre in vaine. Many haue counselled youth to exercise themselues in Musicke, Musicke. to employ their time in those harmonies, which stirre vp to commendable operations and moral vertues, tempering desires, greedinesse, and sorrowes, for so much as rimes & melodies consist in certaine proportions and concords of the voyce. And so long as this pleasure without wantonnesse al­lureth them, they loose the occasion of deuising any lesse honest sport, according to Plato his opinion, the seconde of his lawes and eight of his commonwealth, and Aristotle in his Politiques lib. 8.3. 5. & 7. This mooued Architas to inuent a certaine musicall instru­ment, Architas. Men giuing ouer, publick charge to liue priuately to stay the running wit of children. I could here extoll Cu­rius, Diocletian, Lucullus, and sundry other, who retyred themselues into a little small farme to the ploughe. And Cicinnatus, who after he had giuen ouer his Dictatorshippe, returned to his plough, as [Page 225] did Attilius Calatinus, Attilius Regulus, and sundrye other, who contented themselues with the labour of the field, despising all ho­nours. The which in my opinion mooued Plynie to write that the grounde tooke pleasure in being ploughed by Emperours. Wan­tonnesse, and daintinesse breedeth vexation of minde, strange fa­shions, and choler: whereas facilitie of manners, maketh one con­tent with what he hath in hande, Maner of the Egiptians. and to seeke nothing too exqui­site or superfluous. I am of opinion that the manner which the Ae­gyptians helde, and long time obserued, in carrying vp and downe the hall at feastes, a dryed anatomie of a dead mans bodie, and shewing it vnto the companie, thereby admonishing men to re­member that in short time they should be a like, was to make men more sober and temperate. And sundry before time haue written that the diseases of the body be not to be feared so as the soule be sounde, the health whereof consisteth in the good temperature of powers couragious or wrathfull, coueting and reasonable, Temperature of the soule. she be­ing the reasonable mistresse, and bridling the two other, as two furious and vnbroken coltes. For as wee are curious to preserue the health of our bodie, through the receites which are giuen and prescribed vnto vs by Phisitians or experience, and so abstayne from meates and excesse, which may offende or alter the same, it is more required at our handes to remayne in the trueth, and to haue a greater desire and care to preserue the health of our soules, diligently obseruing all the rules which God the souerayne Phisi­tian of all prescribeth vnto vs: and taking great heede on the o­ther side that we shunne and auoyde whatsoeuer he hath forbid­den. And if we be carefull to seeke out, The health of the soule. those remedies which na­ture, art, and experience present vnto vs to preserue the health of our bodie, much more ought wee to drawe, and sucke out of the holy scriptures and histories, that which formeth, dresseth, teach­eth, aduiseth, reformeth and healeth the most noble and excellent part of vs, which prepareth and strengtheneth vs at all assayes, to receiue and carie with great contentment & hope, (God assisting) whatsoeuer may befall vnto vs in this life.

CHAP. XLVII. What we ought to iudge of certaine examples of lying.

[Page 226] WE haue before recited the maxime which Vlysses in So­phocles would teach the sonne of Achilles, as a matter very necessarie, neuer to bee ashamed to lye when a man may reape profit thereby: as also we put in vre what Plato permitted to Magistrates and Phisitians to lye, so some other benefit mought be reaped: for the scriptures, and Doctors of the Church, forbid all kinde of lying as well to great as to small. And none ought to saue his corporall life, to loose his spirituall. All maner of lying for­bidden of god. Lying ioy­full or offici, ous. And such helpe as we ought to minister vnto our neighbour, ought to be without offence to God, & by iust, vpright and honest means. A man must not in like sort doe euill in hope of good. And as touching that kinde of lying which is called ioyfull or offycious, it discouereth it selfe easely, & doth no great harme. Now to satisfie what may be obiected of the ly which the midwiues of the Hebrewes made, and of Rahab which hid the spies of the chil­dren of Israell, The Lye vvhich the midvviues of the hebrewes made. of Iacob which saide he was Esau, and of other places which seeme to derogate from the truth, S. Augustine sayth, that as touching the midwiues we ought not so much to respect the lie, as the fayth which they had in God, and the affection and mercie which they shewed vnto the children of Israell. In the rest wee are to consider the will of God, and that they haue beene moued tho­rough the holy Ghost, to foretell like Prophets, what God had or­dayned for his glory. And when he willeth a thing, then is sinne cleane excluded: and what may seeme vnto men most vniust, is in respect of our soueraine Lorde most iust. Constance the father of Constantine the great, made proclamaton that all Christians should giue ouer their offyces, and lyuing, which the good did and went from the court, but such as were but in name, gaue ouer their reli­gion. The sayde Emperour shortly after, caused all those to be cal­led home agayne which were departed, and droue away the rest, saying that if they were not faythfull to God, they would not be to his seruice. 2. King 10.25 The like was doone by Iehu, who after he had summo­ned all the Priests of Baal, as though he would reestablish their ido­latrie, put them all to the edge of the sworde, and made a iakes of their temple. Yet ceased he not to worship the golden calfes. We ought then to admire the sayinges and deedes of great personages and not to imitate them in what is not conformable to the rule which God hath prescribed, or wherein they shall fayle like men, and to followe the counsell giuen vnto vs by S. Paul to trie all things and holde that which is good. 1. Thes. 5.21.

CHAP. XLVIII. Of the meanes how to render a nation true and happie, and of the bringing vp of youth.

ALbeit that sundry of those meanes, may bee perceiued by that which we haue before tou­ched, yet by reason of their importance & to be meete with sundry inconueniences which happen, I thought good to set forth more at large, howe the very fountayne of all trueth, Bringing vp of youth of vvhat importance. godlines, bountie, iustice, pollicy, and vertue, proceedeth frō a naturall good, and that tho­rough the carelesnes of heads & Magistrates, guiding their affayres by hazard without any foresight, & according to the humor of mē which in all time haue halted in their dutie, youth neuer hauing re­ceiued good bringing vp, corruption hath in euery place mightely increased. For as Isocrates wrote in his Areopagiticke; it is not great reuenewes nor riches, nor lawes & ordinances which make a citie quiet and happie, but the good nourture of youth; which being ill brought vp maketh no account of lawes; Good lawes straighly to be obserued. L. 5. c. 6 and contrariwise becom­meth very obedient vnto Magistrates, & giueth it selfe to all kind of vertue, if betime it receiue a good impression. It were also very re­quisite to cause lawes to be straightly obserued; but in vaine do mē make lawes as Aristotle in his Politicks said, if youth be not brought vp in good manners, and nourished therein. And Plato in the 4. of his commonwealth was of opinion, that it had no great neede of lawes, by reason of the good discipline in which his citizens had beene nourished, as such as without lawes were able to gouerne themselues as they ought. And in his Politiques and bookes of lawes, he attributeth all the disorder of a countrey or citie, to the multitude of lawes and so often change of them, Nourture & bringing vp of children. and all delightes to lewde bringing vp, & sheweth that the principal scope of a good establisher or reformer of a commonwealth, ought to be in causing youth to be well brought vp & instructed: & to the end it mought be more capable of good discipline, it is required that the fathers and mothers should be sober, moderate, and quietly minded: that when children are borne, they should sucke their owne mothers breastes, to be sure that they should not be nourished in delightes [Page 228] nor idlenesse, and in playing might fashion themselues to vertue. He would also that whatsoeuer might breed happines, were engra­uen through good nourture in the maners & hearts of men to re­mayne there all their life as a good impression: because that while they are young, they haue more neede to be well looked vnto & di­ligently taken heed of, then any other kind of beasts. And it is more meete that care shalbe taken hereof, then of getting or preseruing of wealth, or enclosing our parks, or gardens, with walls, or hedges. And there is no doubt, as S. Ierom and other ancient doctors haue written, that the cause which moued the most part of such, as here­tofore founded Churches, The founda­tion of chur­ches prebends and colleges Prebends, & Colleges was chiefly for to bring vp youth in learning, & to render thē more capable to serue God & the cōmonwelth, and the better to imprint in thē the feare of God which is the beginning of all wisedome, & which formeth the mind to the true mould of truth & vertue, and carieth it far off frō vice, foolish fashions, & lewde cōpanies, whence there is always caried away, some botch & stayne of the infection of their wicked­nes. Good brin­ging vp of children ma­keth them moderate and temperate. And by the ordinance of the three estates in all Cathedrall and collegiall Churches of this Realme, the reuenew of one prebend, is still allotted to a scholemaster. For that according vnto the saying of Plato, when youth in the beginning hath bin wel taught, then is the nauigation & voyage of this world happie; and all the life after is accompanied with contentment, felicitie, & good hope, and such as haue bin well nourished & brought vp, become for the most part very moderate & temperate & the old prouerbe auerreth that nour­ture passeth nature. The which Licurgus shewed by the nourishing of 2. dogges, the one to the field, the other to the kitchin: & if one sowe good corne in haruest he shall reape the like. Themistocles was wont to say, that colts & fierce beasts became tame through disci­pline. And it is manifest that the Almanes and sundry other nations which were meruelous barbarous, as we reade in Caesar and Tacitus, became more meeke and industrious by better education. And some haue written that at Rome in auncient time, it was ordayned that children for the first fault should be tolde of it, Punishments of childrens faults at Rome. for the seconde punished, for the third hanged, and the father banished. And Plato was alwayes of opinion, that enourmious vices proceeded more from a generous nature corrupted, then from vilitie, or low estate. And the first thing which ought to be beaten into youth, is to loue honour, to feare God and to obey his will, to make no account of the brickle goods of fortune, but of the eternall and spirituall and [Page 229] of vertue; to set before their eyes the examples and praises of vertuous personages, and the blames and miseries of the lewde and wicked, to the ende they may become wise by others harmes, and detest all vice and euill companie, receiuing correction at the handes of euery one, without presuminge ought of themselues, shunning wantonnesse and delightes, neither speaking nor belee­uing too lightly, not beeing to obstinate, harde, stubborne, cho­lericke, impatient, nor vnconuersable. Saint Ierome writing to Ne­potian, thought that all poore scholers, Poore scol­lers nouri­shed vvith tenthes. Dan. 1.5. and such as had will to serue the common wealth or the church, were to bee nourished with the tenthes. Wee see in Daniel, the care which was had to the bringing vp of youth. And Strabo in his Geographie, shewed sundry examples of the Indians and Persians, for the eschewing of that vice of ignorance, whereof wee haue before entreated, Deut. 25. L. 2. c. 6 L. 2. de stud. litera. The principal care vvhich parēts ought to haue ouer their children as Moyses com­plained, and Iosephus. And the ordinance of the Emperours is set downe in the eleuenth of the Code. It falleth out oftentimes, that the wicked abhorre the remembrance of their fathers and mo­thers, when thorough their damnable libertie, wanton pleasures, lasciuiousnesse, fond collinges, and euil examples they haue beene lead awaye; whereas contrariwise the well nourished, giue thanks vnto them which haue beene the occasion of their so great good. And Salomon affirmeth, that A wise sonne maketh a glad father, but a foolish sonne is a heauinesse vnto his mother. The wife Crates was wont to saye, that if it were possible for him he would climme vp to the toppe of the citie, and crye alowde: O men, whither doe you car­rie your selues thus headlonge, that take what care you can to heape vp wealth, and yet make small account of those to whome you are to leaue it, as caring more for the doublet or showe, then the bodie or foote. The same Salomon in his prouerbes saieth, that wisedome cryeth thoroughout. To this purpose, the contentes of an Epistle written by Xenophon to Crito, seemeth worthie of mar­king. Knowe ye that Socrates hath often told vs, that such as leaue great riches to their children, without seeing them brought vp well and honestly, are like vnto such as giue much prouender vnto young horses, but neuer breake them at all: for so they waxe fat, but vnprofitable. The praise of an horse consisteth not in the fa­shion of his bodie, but in his seruice and dexteritie. They also are in as great an errour, which buy heritages for their children which set little by them; because they will esteeme of the wealth, but de­spise them, wheras there is a great deale more reason that the gar­dien [Page 230] should be better liked then the possession. He then which ma­keth his sonne worthie to be had in estimation, hath don much for him although he leaue him but litle wealth. For it is the vnderstan­ding which maketh euery thing seeme great or small, because that whatsoeuer the wel brought vp possesseth, Knovvledge and vertue a more sure inheritaunce then riches. is moderate & sufficiēt, but vnto the euil nurtured it is verie litle. Leaue no more then vn­to thy children, then verie necessitie requireth: for they shal verie much esteem that which is sufficient, if thou hast wel brought them vp: Phocion. and if they be ignorant, then wil they haue lesse care, feare, and occasion to do euil. The which Phocion practised, refusing the pre­sents of Alexander as Plutarque writeth. Let vs then consider that knowledge is not laid open to fortune as are richesse, the which are verie often possessed by the wicked: nor mutable as glorie: nor cō ­meth by discent, as nobilitie: nor of smal lasting as beautie: nor changeable as health: nor decayeth & diminisheth as strength: but encreaseth with time, Stilpon. & is not vanquished by warre, as Stilpon tolde K. Demetrius. And the Laconien scholemaster, aunswered verie well, that he would make the noble gentleman which was his pupil, to sport himself in things honest, iust & true: and to be offended at vn­honest, vniust, & lyes. For maners being through discipline well composed within, are the verie fountaine, whence al contentment proceedeth.

And children are by custome trayned into the waye of ver­tue. And the Pithagoriens lesson seemeth vnto mee to bee very wise, Choose the best way, custome shal make it agreeable, & pleasant vn­to thee. The Komanes had a good custome, to place their children with those whom they would haue them to imitate, And in France, there is great account made of one which hath bin brought vp as a page to some valiant and wise gentleman. Good exam­ple to be shevved to children. Cirus in the end of the 7. booke of Xenophon, desireth euery man to giue a good example to children, because if they see no vncomlines, they shalbe enfor­ced to follow goodnes, and vertue, & be fit for al things. A King of Sparta answered him wisely, which asked what children ought to learne; That said he, which they ought to doe when they are men: he told another, that they were to learne to knowe how to obey & to commaund. Lessons to youth. We must then more studie to fil the vnderstanding then the memorie, not onely to haue a care to besprincle the soule with knowledge, but to make it grow perfect, and learne by studie, not of the tongues, but of wisedome, courage, and resolution, to auoide the baytes of pleasure, and to throwe downe with an in­uincible [Page 231] courage the threates of Fortune and death to be sounde and short in discourse, to render themselues, and quite their force to trueth, as soone as they shall perceiue it, without beeing too stubborne, that their conscience, sinceritie, and vertue, be mani­fested in their wordes and deedes, that in companie they cast their eyes rounde about, and in themselues controll the manners of eche one, to followe the good and contemne the wicked. And they ought not to let one worde or sentence fall to ground, with­out putting it in their tables, to make their profite thereof, as Bees drawe honye out of sundry flowers, so learning the discourse of Phylosophie, they shall cleare the tempestes of Fortune. They must also take away strangenes and partialitie, enimies to societie, and apply the supple bodies to all kinde of fashions, customes & companies, to bee able to doe all thinges, but louing to doe but what is good. And if they goe to the warre, Youth going to vvarres. to feare nothing but God, and an euil renowne. To learne to combate with the ene­mie, and aboue all things to obey their head, Com. 6. as Caesar in his com­mentaries desired the French to doe. To accustome themselues to endure paine, colde and heate, to lye harde, to assault well, and to keepe a forte. The cheefe care which Kinges and gouernours ought to take, is of the honour of God, and maintainance of his Churche, and nexte of pollicie and iustice, followinge the les­son of our Sauiour, in seekinge the kingdome of God, and then whatsoeuer is necessarye for them shall bee giuen vnto them. Nowe the kingdome of God is the Church of the faithfull, the seede whereof is youth, which is consecrated to God thorough baptisme, vnder the Churche. Then this seede ought to bee well husbanded, and kept from weedes, which might choake it, that the eares may bee gathered full of graine.

It is an olde saying, that hee which hath begunne well, The begin­ning is cheef­ly and principally to be considered. hath halfe ended. The beginning is in the first youth, whence the good Bourgesses, Magistrates and gouernours doe spring. And there is greate aduauncement and hope to bee looked for in that place, where youth is well brought vppe in godlynesse, and honestie. For this cause Aristotle in the ende of the se­uenth of his Politiques, would haue them turne their eyes and eares, from all iniuries, fowle and vndecent actions, and commu­nication. And the more that we see all thinges to impayre, good manners subuerted, wickednesse, couetousnesse, ignoraunce, and vniustice, not by stealth, but publickely, and without shame to [Page 232] runne their course, of which our predecessours greatly complai­ned, and wee complaine of at this daye, and it is verie likely, that they which come after vs shall rewe it: the more regarde ought we to haue, that the nurcerie of our posteritie, which is the youth, may be taught to liue soberly, and iustly, & not so much to speake well as to liue well: to the ende that what the vessel beeing newe hath once beene seasoned with, it may long keepe the sent thereof, as Horace writeth. And there is no doubt, but that man being de­sirous to knowe, Adolescencie is from 12. to 21. years. and encline to vertue from his birth, if by a good guyde he bee vntill the last yeare of his adolescencie kepte and de­fended from the snares, which the delightes of sences and plea­sures drawe with them, his vnderstanding beeing once fortified thorough good instructions, shall after of himselfe bee so well rooted in the loue of knowledge, vertue, and the feare of God, that it shalbee verie harde euer after to withdrawe him. The which was the cause that the Lacedemonians aunswered Antipater, that they woulde rather dye then giue him their children whiche hee demaunded for hostages, so great account made they of their education. This felicitie and happinesse, as Aristotle sheweth in the ende of his Ethickes, dependeth principallye of the grace of God, of a good reformation, of the liberalitie, magn [...]cence, bountie, and courtesie of Princes, which heereby prouoke, and pricke forwarde the aduauncement of Artes, and of good wittes; as contrariwise they languish, and cleane decaye, thorough the ignorance, enuie, couetousnesse, tyrannie, and stubbernesse of such as gouerne, and thorough great disorder, and corruption. I haue before touched the inconueniences and mischiefes which happen in France, K. Francis 1 by reason that the nobilitie is not trayned vp in learning: And not without cause the greate King Francis said, that it greatly grieued him that the gentlemen of his Realme, gaue themselues no more to studie, and learning, to the ende he mought haue pro­uided for them the cheefe offices of the long robe; thinking that thereby hee shoulde haue been better serued, both in his gouern­mentes and warres. Bayart. And that great Captaine Bayart, aunswered him that asked him the difference betweene a learned man and an ignorant: as much as betweene a Phisition and a patient, a liue man, Aristippus. and one dead. Aristippus aunswered likewise, sende them into a farre countrey, and then you shall knowe, and there is nothing but knowledge which causeth a man to bee e­steemed.

[Page 233]And the oracle giuen vnto the Greeks, of the doubling of the house, was interpreted by the wise men, that it was ment thereby, that they should leaue armes, and conuerse with the Muses and lear­ning, which would mollifie their passions and driue away igno­rance, and procure courage and good councell: Agesilaus. as Agesilaus main­tained, that the lawes of Lycurgus bread a contempt of pleasures. To accustome youth in like sorte to followe vertue, to brydle pas­sions and choler, to shunne vice, and lying, to enter into conside­ration how good and vertuous personages haue in all times be­haued themselues, to remember the harmes happened to the wic­ked, and the blessings and honours which haue accompanied the good, bredeth a great quiet al the life long, because such a custom hath a maruailous efficacie, in aduauncing of a man: And betimes is the iudgement that proceedeth from an euil custome to be cor­rected, the which in a vile nature doeth ofte by processe of time throwe downe and abase our mindes, and render vs contempti­ble. The which may be helped and amended through vertuous ex­ercises. For if that resistance which reason maketh to the appetite of eating, and drinking, forceth verie often hunger, & thirst: much more easie shal it be for one to cut off couetousnes, ambition, pride, enuie, choler, curiositie, lying, and other vices, by refraining and abstaining from those things which he coueteth, so as in the end they shall al remaine cleane discomfited. To abstain also from pleasures which are permitted, is a good exercise to meete with such as are forbidden. I leaue here to declare howe much France was dishonored when as the Polakes made their entrie into Paris accompanied with the French gentlemen, An embassage from Pologne to K. Henry 3 who for the most parte were dome not able to speake or vnderstand Latine, and were ra­ther brought vp to wear a rapiar be their syde, ryde a horse, danse, and playe at fense, then to haue skill in languages, and artes, with which the verie Barbarians in old time were adorned, honoured, & became more valiant in the warres. Alexander. As Alexander and sundry o­ther great Captaines and Princes haue confessed. Yea, him selfe grew extreme angry that Aristotle had published his Metaphisicks, because, (he said) he had rather a desire to passe all others in lear­ning and knowledge, then in armes and force. And wee before haue noted, that he attributed all his victories, to what hee had learned of Philosophie. The Emperour Antonin the Philosopher, went himselfe to seeke out learned men in their owne houses, say­ing, that it verie well became a man, yea, though he were olde, [Page 234] to learne what hee was ignorant of. The which Cato and other of our lawyers haue affirmed. And Paulus Iouius writeth of Charles the fifth, Charles 5. that his schoolemaster Adrian, who since was Pope, did with verie greate cause often times foretell him, that hee woulde greatly repent that in his youth hee had not learned the Latine tongue. For it is verie requisite that youth be brought vp in that parte of learning which is called humanitie; because that with­out the discipline thereof, the worlde shoulde liue but brutishly. And that it bee accustomed to make account of lawes and superi­ours, and to keepe a straight discipline in the manner of life, which it chooseth, Youth shew­eth by his blossomes what fruite it vvill beare in age. be it in warre, and defence of their countrie. And a man followeth all his life longe his first addressinge in his youth. As if a tree blossome not in the spring, it will hardly beare fruit in the Autumne. The which ought to stirre parents to cha­stise their children, and to make them to bee diligently taught, and not to pamper them. Apes. As Plinie writeth of Apes which choak their little ones in imbrasing them too harde. And wee ought greatly to weigh the saying of Origen, that the sinnes which the euill nurtured, and vnchastised children commit, shalbee layde to the fathers charge, 1. Sam. 4.18. as it is sayde in Samuel of Ely. And if it be written of Xenocrates, Xenocrates. that his auditours of dissolute became temperate and modest, what fruite are wee to thinke that youth will beare, through the sweetenesse, and benignitie of the Muses? That is through the knowledge of learning, which as Plutarque writeth in the life of Sertorius, causeth them to tame and sweeten their nature which before was wylde and sauage, holdinge the meane by the compasse of reason, and reiectinge the extreame.

LicurgusAnd Lycurgus the lawgiuer sayde, that hee neuer vsed to set downe his lawes in writinge, because such as had beene well nourished, woulde approoue, and followe whatsoeuer were moste expedi­ent for the time. Which was the cause of the lawes so muche commended by Diodorus, that children shoulde bee brought vp in learninge, at the publicke expense.

The effects of good educa­tion.To bee shorte, good bringing vp of youth, maketh it to bee true, constant and ioyfull. For hauing a good conscience, true comforte, and resolution, which sweeteneth all the bitternesse of this life, and knowinge the causes why God hath alwayes beene accustomed to punish his, maketh them carrie all thinges cheerefully, not doubtinge, but that hee loueth, and hath a fa­therly care ouer them. So doe they repose themselues vppon [Page 235] the assurance of this good will, and endeuour to obey him, and dye with a good hope, acquitinge them selues of their duetie. Sundrie haue greatly commended the lawes of the Lydes, Lavves of the Lydes. because they depriued such children as were not vertuous from their en­heritaunce; which caused them to correcte their naughtie incli­nations, and to shunne vice: as also they had certaine officers in sundrye prouinces, which tooke care of youth, and punished the parentes which did not well bringe vp their children. And for as much as it is a great happinesse vnto a countrey, when the Prince hath beene well instructed: Plato in his Alcibiades, The children of the kings of Persia. and Xenophon doe write, that out of the whole realme of Persia, were foure moste sufficient men chosen to bringe vp the Kinges chil­dren: the one in learninge: the seconde, to teache them all their life to bee true: the thirde, to instruct them to commaunde their passions, and not to addicte themselues to pleasures; the fourth, to make them hardie, and couragious. Wee ought to make our profite of the lamentation, which the Prophet Baruche made, in that the young sought after wisedome vppon the earth, Baruc. 2.23. and became expounders of fables, and knewe not the waye of wisedome, which was the cause of their destruction. Psal. 119.9.

Dauid also founde no meanes for a young man to redresse his waye, but in takinge heede thereto, according to Gods worde. The Apostle admonished Timothie, to flye from the lustes of youth: 1. Cor. 9.24. and to humble the fleshe to the spirite, to the ende no aduaun­tage bee giuen vnto the enimie, which will bee an euill token for the rest of the course which is to bee runne all our life longe. And Saint Peter commaundeth young men to bee wise, modest and humble. Saint Paul ioyneth shamefastnesse and grauitie, of which hee desireth Titus to bee the patrone. Eccles. 2 [...].23 And Ecclesiasti, cus willeth them to giue no eare vnto the enchauntrise for feare-of beeing surprised. And as wee haue before mentioned, offi­ces and riches which are lefte vnto children, are sometime the verie cause of their destruction, except the knowledge and feare of God bee imprinted within them. For this cause Ecclesiastes writeth: Remember thy Creator in the dayes of thy youth, whiles the euill dayes come not. And Ieremiah in his Lamentations sayeth: Ier. 3.2 [...]. It is good for a man that he beare the yoke in his youth, because young men become vnruely, except they be helde short.

God also sayd of Abraham: I know that hee wil command his sonnes, [Page 236] and his housholde after him, that they keepe the way of the Lord to do righ­tuousnes, Deut. 4.10. and iudgement. And in Deuteromie: I will cause them heare my wordes, that they may learne to feare mee all the dayes that they shal liue vpon the earth, and that they may teache their children. And euery Chri­stian is commaunded to followe al things that are honest towards al men, and to auoide all apparances of euil, referring all to the glorie of God, and betimes to accustome himselfe thereunto, to the end that more easily he may broke the stormes of this life, and without any trouble wade out of all businesse. And to this ende is euery man to beseeche at Gods handes, that hee will lighten him through his word, Great happi­nes depen­deth of [...]od education. and bend his hart therein to obey him. From this good education, proceedeth great happines, obedience to God, their King, and superiors, choyse of vertuous men, without money, rewardes, or offices, and euery man perfourmeth his due­tie the better in that vocation to which he is called, and followeth other lessons and reformations, noted at large before.

CHAP. XLIX. Of certaine points which might be added to this discourse.

THis matter which we haue vndertaken to di­scourse of, An argument ample and fertile. is so frutefull and ample, that I were able to heap sundrie Chapters one vp­pon another, containing summarily what the office of Kings, Prelates, Clergie, Cap­taines, soldiars, merchants, and artificers, maisters, seruants, fathers, children, Iudges, counsellers, & practisers at the law is, there­in to discouer the abuse and periurie, which is vsed in this time. There were also verie great meanes to dilate at large, of the incon­uenience which sophistrie bringeth, the which the lawiers terme cauilling, Sophistrie. when from trueth, through some alteration, the disputa­tion is brought to that which is most euidently false. In old time it was terribly detested; for it corrupted all artes and disciplines, and bread sundrie heresies, and false opinions. I were able like­wise to set downe, howe many cosin themselues, which in mariage respect more the wealth and beautie, Mariage. then modestie, & good edu­cation of a mayde: and are not so much husbandes vnto their wiues, as slaues vnto their wealth, for which they abandon that commaundement and authoritie, which God and all lawes haue [Page 237] aforded vnto them ouer their wiues, ouer whome they ought to rule, not as the lorde ouer his seruant, but as our Lorde and saui­our Iesus Christ doeth ouer his Church, and the soule ouer the bo­die, through a mutuall loue, and reciprocrate affection wherewith he is tyed vnto it. And Salomon calleth the contract of marriage, the contract of God, as more excellent than any other. Lycurgus, So­lon, and the twelue lawes ordained, that maydens should be mar­ryed without dower, for the causes before specified. And some haue written of the Aegiptians, Alexā. l. 2. c. 2 that if any receiued money with his wife, he remained as a slaue vnto her. And in Plautus he which was cast in the teeth, that he had nothing with his wife, aunswered, that if euerie one would do like him, there would be better agreement and amitie among the citizens, and their wiues woulde honour them much more, and be lesse chargeable vnto them. Strabo l. 4: Strabo com­mended the lawes of the Massiliens, which forbad him which was richest, to giue with his daughter aboue one hundred crownes, and ten for her apparel and iewels. And it were verie requisite that the good lawes in France made to this ende mought be better ob­serued. And likewise as a matter depending hereunto, there were ministred verie great occasion of reprehending and detesting such as they terme tyers of pointes, which oppose themselues against that holie contract, and ordinance of God, and his commaunde­ment, and are the cause of diuorces, enmities, whoredomes, Tiers of points. and o­ther euils, combating with the Maiestie of God, and damning themselues through a secret alliance which they make with Sathan. It were not also much out of the way, to shewe what a pernitious lye they incurre, which from the byrth of their daughter bring her vp so delicate, that shee is lesse fit to performe the part of a good houswife, and is alwayes more sickely, seruing rather as a picture or dead image, then fit to holde that place which shee ought. And to declare withall the great iniurie which weomen offer vnto their children, in denying that milke vnto them with which they were nourished within their wombe, with great paine and greefe, dry­ing vp that holy fountaine of their breastes, giuen of God, to that ende, bannishing their children into the handes of a strange nource, often times a whore, drunke, pockie, and euill conditi­oned, of which the saide children sauour, all their life long, as wee see by experience too much. Lampidius writeth that Titus was subiect to sundrie diseases, by reason of his Nurce. And Dion, that Caligula was the more cruell, by the nature of his Nurce, [Page 238] and that shee rubbed the end of her teat with bloud. And that Tibe­rius & sundrie other were giuen to wine, Tiberius. hauing bin weaned, with sops steped in wine. The which we see in lambs nourished by goats, & in seeds & fruits which hold of the earth. I leaue al other reasons recited by Aulus Gellius. And for as much as an Embassadour sent from a Prince, Ambassadors is as his eye, his eare, & his tongue, & bindeth him by what he promiseth, it had not bin impertinent, to haue discour­sed, how in choise to be made of him, his honestie, age, experience, integritie, learning, dexteritie, & grauitie ought to be considered: because by his carryage of himself, & traine, strangers do oftē time iudge of the whole nation, as if he had bin chosen out of the moste excellent. And it were verie conuenient to send with him some nū ­ber of yong gētlemē wel brought vp, to make them capable of the like charges, & to learn the passages, fashions, alliances & maners of the countrie, & to fyle & pollish their own brayne, with strangers. I coulde also describe the inconueniences which arise by Masques, which disguise both the bodie & minde, Masques. & causeth great impuden­cie, the verie cause of so manylyes, & vncomly speaches, & of the ex­ecution of so great wickednes. S. Ciprian entreating of the apparell of virgins, alleageth to this purpose the exāple of Iudges, who whē he saw Thamar, iudged her a whore, for she had couered her face. And God in Zephaniah threateneth, Gen. 38.15 that he will visit the Princes, and the Kings children, and all such as are clothed with strange apparel. And it was forbidden to men to weare weomens garments, & to weomen to wear mens. And an account must be rendred of euery idle word. And as S. Paul alleaged of Menander: euil wordes corrupt good manners. The which moued sundry wel gouerned common wealths to for­bid masques vpon great paines, & in England, of death. It had bin no ways impertinent to haue shewed how much Princes haue abu­sed themselues, rather in taking care, & giuing themselues to con­quer cities & countries, A greater matter to preserue vvhat is gotten thē to get. & make great buildings, then to preserue & wel gouerne what they haue alreadie gotten, and to maintaine those houses, which haue beene left vnto them verie commodious. As Augustus the Emperour greatly wondered, to see that Alexan­der did not esteeme it so great a matter and honour to gouerne wel an Empire, alreadie conquered & left, as to conquer a greate coun­trye, and preferre necessarie and profitable expenses before volup­tuous. According to the disposition of the law likewise, the legacie, or gifte that is appointed for to be employed about a newe buyl­ding, ought to be conuerted to the repairing and amending of the [Page 239] olde, in the latter lawe D. de operibus publ. l. decuriones de administr. re. ad ciu. pert. I mought also speake, howe Idolatrie & the gods of the Pagan, first began, and how they were left, according vnto the pro­phesie of Ieremie, that The gods which haue not made the heauens and the earth shall perish. I coulde also blame the condition of hucksters, & sellers by retayl, in that as Cicero writeth, they gain nothing except they lye, which was before confirmed by Ecclesiasticus. Eccles. 3.16. Misseres. I mought also amplifie, howe deepely they lye, which liue wickedly, disho­nor and periure themselues, that they may leaue their heires riche, which often times are such as loue them not. The dissolutenesse which is too much spread throughout France, woulde haue requi­red a discourse vpon the law, which was made to forbid Tauernes, Tauerns and play. and playing at dyce and cardes, considering the inconueniences which daily happen thereby, and that in Turkie all playe is puni­shed by infamie, & great penalties, as Cuspinien writeth. One might also shew how much they deceiue themselues, which couet to come to extreme old age, because that the long life is not the better, but the more vertuous. And as it is written in the book of wisdom: the honorable age is not that which is of long time, neither that which is measured by the number of yeres, but wisedome is the gray haire, & an vndefiled life is the old age. And many haue esteemed them most happy which haue changed this miserable life, with an immortal, [...]esire of olde age before such time as the discōmodities & wearisomnes of old age hath crept vpon them. And besides the assured testimonie which we haue out of the holye scriptures Aristotle wrote that when Silenus was taken he saide, Silenus the condition of dead men was better then of the liuing. And Pliny af­ter that he had in the beginning of his seuenth booke, pliny shewed at large the miseries of mē, concluded that nature gaue nothing bet­ter then a short life. Notwithstanding, to the faithful, no estate of li­uing cōmeth amisse, since they wholy refer themselues to the wil of God, & taketh euery thing in good part, as a blessing proceedinge from his hand. We mought also shew how pernitiously, they lye, which clippe, washe and delaye coyne, as the Poet Dante called Philip the fayre, a falsefier of coyne, because by reason of his af­fayres hee was constrayned to delaye his siluer. And very wisely did the Emperour Tacitus forbid the mingling of mettalles in his coyne, where there ought to be a correspondance and proportion betweene the gold and siluer or other metall: in which now a dayes sundry pernitious faults are committed. Consequently, I could de­scribe the vanitie of alquemie, which hath empouerished those [Page 240] which haue vsed it, and turned the golde which they haue put ther­to into smoke, whereof we dayly see but too many examples: the which gaue occasion to Domitian, to cause all the bookes to be bur­ned, which he was able to finde out. I could also set forth the fault which they commit, Dreames. who put too much trust in dreames, accor­ding as Ecclesiasticus hath written, that Dreames haue deceiued many, and they haue fayled which haue put their trust therein. And Lucian in the citie of sleepe which he describeth, in which dreams do dwell, saith that they are all cosenners and lyers. It were also a very large mat­ter to write of, To demaund councell. to shewe howe, albeit that blinde men choose some one to leade them, yet an infinite number of persons, which haue their iudgement and wit blinded, and goe groping at all their bu­sinesse, & wandering, without knowing the way which they ought to holde, doe not for all that seeke ether councell or guide, and are meruelously polluted with the same fault which they finde in an o­ther, and in their owne ignoraunce become Censors ouer other mens manners. Superstition. It were not likewise vnprofitable to declare howe daungerous a matter superstition is, the which is so fruitefull that of one error or lye, it engendreth a great number, and thorough a kinde of sleight, simplicitie, or false apparence, it cleane chooketh the truth, and is for this cause termed in the holy scripture, whore­dome, Saints. and adulterie, violating the promise which we haue before made vnto God. We mought likewise extoll the saintes in all ages, which haue taken paines to maintayne the truth agaynst lying, and to make a register of all vertues and abuses which are committed. I could likewise enlarge sundrye Chapters, in shewing howe daun­gerously they doe lye, who after so many examples, and experien­ces, ruynes, defacinges, desolations and mischiefes happened in Fraunce, desire for all that, that men woulde yet the fifth time cast themselues hedlong into a ciuill warre, couering their passion with a cloake of religion, Ciuill vvar­res. which is setled in the vnderstanding the which can not be gayned, but thorough a perswasion founded vpon the holy and canonicall scriptures, and not by violence or constraynt, as Saint Augustine in sundrie places, and other auncient fathers haue maintayned. And the warre which is not necessarily vnder­taken, is an enimie to religion, iustice, order, reformation, and good manners: and as the Emperour Iustinian writeth, it carrieth great greefe to euerie good man, it is brutish, dissolute, and with­out all ho, especiall, the ciuil, which is miserable, and moste per­nitious, as well in regarde of the victorers, as of the vanquished, as [Page 241] Cicero affirmeth in sundry places: and in his Philippiques he adiud­geth him which desireth it to be a most detestable citizen. It were not also a matter much different from that which we now discourse of, if I should set downe the opinion of Plinie, which affirmeth that there are no lyes more dearely solde, L. 29. Phisitians. nor more daungerous then those of the Phisicians, who learne to the perill of the patient and murther without being punished: and that there was neuer anye vocation founde, in which there was more daunger or cosininge: albeit that their ignoraunce and error, whatsoeuer he sayde, Pliny sayd, Pliny his error. ought by the very law to be punished. lib. 7. c. seq. ad legem aquil. l. illicitas. sicuti de offic. praep. l. si quis, Celsus locasti l. quod nerua depositi. Sundry haue iustly complai­ned, that the greatest parte of Phisitians haue no skill at all in suche simples, and minerall matters as they haue neede of, but truste vnto Apothecaries as vnskilfull as them selues, which giue a qui for quo, Simples. Apothecaries and engender diseases, the which ought to giue occasion to haue them rigorously and exactly looked vnto, and to haue their drugues and spices, to be often ouer looked, by such as are skilfull therein. And if the said Phisitians and Apothecaries, were well practised (as it is very requisite) in the knowledge of such simples, as God hath aboundantly bestowed thorough out this realm, and which are pro­per to our nature, we should haue no need to fetch drougues from the infidels and Barbarians, in a contrary climate to our owne. We mought also take occasion here with great profite to declare, how farre they swarue from the truth, The assembly of a councell or estats. which mislike the assemblinge of a generall or nationall councell, or of the generall estates of a realme, the onelye meanes inuented by oure ancestours, to meete with the corruptions and disorders, which crept as well into the Church as into place of iustice, and al other vocations, and to heare the complaintes of euery one, to apply remedy thereto, and make necessary prouision for the same, to the ende the euill which grewe might be cut off, and good ordinaunces reuiued and kept, and corrupt doctrine and maners reformed, which is a soueraine me­dicine for kinges and all other sorte of people. I coulde also de­clare how pernitious a matter dispaire is, Despaire. and how contrary to the truth, and handle the meanes which keepeth vs from it: and also how much the lying of such as are too suspitious is to be detested, which often tymes engendereth curiositye, backbitinge, Suspition. vnquiet­nesse, factions, ielousies, and other mischiefes. And further how vncertaine a proofe that is which is drawne out by torture, Torture. because [Page 242] that as Publius Mimus sayde, smart will constraine euen the very in­nocentes to lye. And Viues wryteth vppon Saint Augustine his booke, of the Citye of God, that if a man bee able to endure tor­ture he will not tell truth, if he can not he will surely lye. The ex­amples are in Marcellin lib. 4. and 29. and in Valerius lib. 3. c. 3. & lib. 8. c. 4. The which sundry Doctours vppon the law haue followed, and very many Iudges haue had experience of. It had not also beene very vnprofitable, to haue discoursed which opinion of the two were more true, The gouern­ment of vveomen. Bartolus his opinion not to be follovved. either theirs which alowe weomens gouerne­ment in respect of their wisedome, and quicknesse of spirite, and of the lawes which confirme the same in sundry prouinces, (wherein I will by no meanes alow the opinion of Bartolus, and other Doc­tours, which deny that they are any wayes able to make lawes, vn­der the colour for sooth that a lawe is defined to bee a counsell of wise men, hauing manye examples in Plutarque lib. 6. of the vertue of weomen, and else where to the contrary) or theirs which exclude them cleane thereof, and of all other ciuill affayres, for their infir­mitie of counsell and weakenesse of iudgement, leauing them wholy in the perpetuall power of their husbandes, parentes, and curators, as Cicero wrote of the Romanes. I coulde also haue added a long chapter fit for this tyme, to confute the impietie of the A­theistes, Atheists. and to shew euen by the verye auncient philosophers wri­tinges, that there is but one God, who thorough his bountye and wisedome is the Creator and guider of the worlde, and of what­soeuer is contayned therein, that in the worlde he hath created man the image of the Creator, accordinge to his owne vnderstan­dinge, and the image of his creatures accordinge to his lyfe, sence, and moouing, mortall in what he holdeth of the likenesse of the creature, immortall in as much as he carryeth the image of his Creator in his soule: and that God will crowne and recompence good workes to the good and chastice the vitious and infidels with paynes eternall. The which almost all contemners of religion and Epicures haue beene constrayned to confesse, and in their owne conscience haue stoode conuicted thereof before their death. It had not beene much out of the waye, nor verye vnapt for this time, Alliance of the Zuizers. wherein there hath beene a freshe renewinge of the alliance, with the Zuizers, to set downe what were the most expedient, for as much as they are more nearelye bounde, by the latter then by the precedent alliances. And by the histories of the later warres, [Page 243] men hath sufficiently knowne, the valor, succour, and militarie discipline which they haue obserued: and contrarywise, seene the excessiue expence, difficulties, and pensions that hath beene bestowed as well on publike, as particular, to bringe about the sayde alliance: that by the treatie of perpetuall peace they are bound to succour the kinge in his neede, and neuer ought to serue his enemies: that now the discipline is not such as in time past it hath beene, that thorough the great pensions, presentes, gold, and siluer of France, delicacie, and riches, they are much changed, and there is no doubt, but without makinge anye alli­ance, a man may now haue as many as he list to serue his turne, so as the crowne be in the hand, and the treasory well furnished. And not without cause did king Lewis 12. as well as other, find it strange to support the insolencie of such people, and to be­come as it were tributaries vnto them: albeit that then he had much more occasion to seeke them, then now, and they were far better then they are, hauing now more need of the helpe amity, & support of the king of France, then he hath of them. And the more fauour, and giftes a man bestoweth of them, the more do they couet, and lesse thanke do they cun him. And oftentimes those which receiue the greatest pensions are they which moste stubbornly oppose them selues, to what the kings embassadors shall demaunde, and their couetousnesse can be no more filled, VVherein mans felicity consisteth. then one that hath the dropsie can be kept from drinke. I coulde also amplifie a long chapter, how many men lye and are abused, as touching the felicitie of man: and shew that it cannot be founde in riches, which vanishe away, and are easily lost with sorow, and as Salomon sayth are gotten with trauaile, and pos­sessed with feare and care. And that in glorye there is nothing but vanitye, and it easily vanisheth awaye, Riches as we haue before de­clared. As touching pleasure Salomon sayth it endeth in hea­uinesse. Glry o [...] Pleasure And an auncient writer compared it to a liue bodye on a beire. God is the true & onely felicity. It is not founde likewise in anye part of this brittle and wretched lyfe: but in the trust, mercy, puissance, and bounty of God, and remission of our sinnes, as Dauid setteth it 32. Psalme: and Saint Paule to the Romanes, in the feare and loue of God and of his worde, and to put oure whole confidence in him: and in that which our Sauiour reciteth in the 6. of Sainct Mathew. It had not likewise beene vnfruitfull, to haue shewed, [Page 244] how hurtfull impatience, and murmuring are, and how necessa­rye to be eschewed, followinge the instruction of Salomon, Pro­uerb. Murmuringe. 14. & 19. and of Sainct Paule 1. Corrinth. 10. & 2. Phil. the example of Achitophel is in the 2. of Samuel cap. 17. I referre other greater reasons of the aboue sayde articles vntill an other season. I coulde also haue discoursed at large of sundry other opinions which are in contro­uersie, were it not for feare of beeing too long, and ouer tedious.