Politic DISCOURSES UPON TRVETH AND LYING.  
AN INSTRUCTION TO PRINCES TO KEEP THEIR FAITH AND PROMISE: Containing the sum of Christian and Moral Philosophy, and the duty of a good man in sundry politic discourses upon the truth and Lying.  
First composed by Sir Martin Cognet, Knight, one of the King's privy Council, master of requests of his household, and lately Ambassador to the Cantons of Switzers & Grizons.  
Newly translated out of French into English, by Sir Edward Hoby, Knight.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
It is better to trust in the Lord, then to put any confidence in Princes.  Psal. 118.9.  printer's or publisher's device 
DESIR N'A REPOS  
1586  
AT LONDON, Printed by Ralph Newberie.  
Cum gratia & Privilegio Regiae Maiestatis. 1586.   


uni SOLI ET SEMPER    

TO THE RIGHT HONOURABLE, SIR WILLIAM CECIL, OF THE MOST NOBLE ORDER OF THE GARTER, KNIGHT, BARON OF BURGHLEY, Lord high Treasurer of England, and one of her majesties most honourable privy Council.  
MY good Lord: it may seem in the conceits of the over-curious, that in some sort it fareth at this instant with me, as it did sometime with the old Philosopher Phormio: who amidst the most sumptuous entertainmentes at Ephesus, which K. Antiochus made unto Hannibal in the time of his banishment from Carthage, for a further delight and recreation was willed to dilate upon some theme: and accordingly he took in hand to discourse of the duty of a Captain, and to teach what was appertaining to the discipline of war: which when he had finished, Hannibal being desired by the standers by, to deliver his opinion of him, answered, that he had before seen many old men dote, but never none more than Phormio.  
Like blame than I may incur, in being thought too busy in dealing with matters of Philosophy, a matter as contrary to my profession as the other was to the Philosophers, and in me to be turned to the rashness of youth, what in him was to the dotage of old age.  
But howsoever these my endeavours may lie in the consideration of the envious or overcurious, with which two humours this age most aboundeth, yet if by your Lo: they may be esteemed worthy of your honourable protection, I shall not only think it my greatest happiness to have employed my time herein, but also with the like opportunity and leisure shallbe encouraged to wade into some argument of greater pains and moment: having at the first entered hereinto through the persuasion of a friend of mine, who being in the Court of France the last year when the Author first published this book, sent me one over highly commending the same, and praying me for his sake to spend some time in perusing thereof, the which I was the more willing to perform, considering how convenient it was, when through the thick mists and unhoalesome airs of this solitary Island, I was hindered of other recreation, for the avoiding of idleness, to betake myself to the contemplation of my study: and so only that thereby the matter might be the better understood and carried away by me, I bestowed pains in the translation thereof, which fully finished, hath a good while since lain by me, and longer, (knowing mine own weakness and imbecility) had done, had I not lately been much pressed by my good friend master T. D. to give my consent to the publishing thereof, as a matter necessary, as he thought for the time, and especially for such as understood not the French tongue.  
The matter contained in the book may be   

A commendation of this work.  
SIR, with no small contentation of mind, I have according to your request perused your translation of Mounsieur Coggnets moral politic or rather right Christian discourses, in commendation of Verity, and detestation of her contrary. And as that honourable Author made most grave election, to handle such matter and subject as for this time and state of his Country was more than necessary, so can I not but singularly commend your choice of this stranger, & your endeavour to make him an English denizen, thereby to transport, and communicate with your country generally such precious wares as will be found no less wholesome & commodious, then delectable and pleasant to all degrees, but especially to the best and most noble. For although Princes and great Estates have many felicious blessings, whereof private men can not be partakers, yet in this one respect is their estate more miserable, that they seldom or never find a faithful friend that sincerely will or dare Auriculas teneras mordaci rodere vero. Whereby they reject often the unsavoury wholesome bitter medicine, that would reduce their health and preserve their strength. And in steed thereof swallow up the delicate sweetened poison that finally works their helpless bane and mortal confusion. And therefore have the wise Philosophers admonished Emperors, Kings, Princes, and other great and honourable persons, that swim in the Seas of felicity, by reading Histories and moral politic discourses to inform themselves of such matters, as their Parasites will not, and honest servants or friends many times dare not reveal unto them, thereby to escape the dangerous downfall of impendant calamities, whereunto the greatest Princes are much more subject than the most inferior private persons. Since then this treatise (containing a Methodical abundance of such godly grave admonitions for all estates) may aptly be compared to a precious Posy of most fragrant flowers (compendiously for that purpose gathered from infinite variety of foreign gardens, Historical, Poetical, Politic, Moral, human and Divine, gravely, discreetly and Christianly, conferred and applied) Deprive not your self of dew praise and thanks, for publishing and emparting with your Countrymen so rare a jewel, whom you shall thereby also suspend in reverent expectation of more honourable fruits to succeed this your first right virtuous blossoms: The true ensigns and very original cause of right nobility: Whereunto with your happy society of the Muses, I wish and very heartily recommend you.  
Yours dutifully to command, Thomas Digges.   

The Contents.  

THat the truth is a virtue most praise worthy, by what it may be discerned, and of that which hindereth the knowledge thereof. Fol. 1.  
The definition of truth and faith. Fol. 3.  
Properties of the truth, and how much it is requisite in a Prince and Clergy. 5  
Extremities in the truth, and how men may speak of themselves, and of that which they understand, and that men ought not to publish any writing, but of their own invention and to some purpose, nor to attribute to themselves the honour of a thing well done. 7  
Of feigning and dissembling. 10  
That the deed ought to be correspondent to the word, and to fly hypocrisy. 12  
That those which love the truth should show it by good works, and of the means which do lead us thereunto, and of those which are far from it. 15  
How much true men have been esteemed and that all magistrates ought to be so, and of the riches of Princes. 21  
That it behoveth to keep promise, with instruction not to make it with one's disadvantage, and not to give place to the importunate. 24  
Examples of evils happened to breakers of promise, and of that which dependeth thereupon. 26  
Effects of the truth, with exhortation not to change the statutes or laws, and not to dance upon holy days, praise of Frenchmen, and a solution of that for which they are blamed. 29  
Of the means to withstand inconstancy and lightness, and not to take in hand war or fight without necessity, of the point of honour, that one ought not to defer a good purpose, that the reading of good books giveth hardiness and prudence, that one ought not too hastily proceed in criminal judgement, that one ought to fly evil and seducing companies with other instructions to nobility, worthy to be noted. 42  
That the truth findeth good, that which many fear and fly, and giveth contentment. 51  
Of the care which men have had that youth might be instructed in the truth. 60  
How requisite it is to speak little, and not to blaze a secret, with advise upon news invented, and of that which is to be spoken. 61  
That aswell of friends as enemies one should learn the truth. 68  
That it is needful to read histories, there to see the truth which one is afraid to speak, with advise upon the reading of all books, and of the conquests of Frenchmen, of the means to keep them, and to assure a victory, of the duty of a captain, and of that which is to be considered, in examples and alterations. 69  
That one ought not to suffer himself to be deceived by praises, nor be carried away from modesty, and that honour dependeth upon virtue, with advise upon the same, or upon the reproaches or lies of the people, and how much it is requisite to command one's self. 74  
That without the truth there is nought else but darkness and confusion, and how much the philosophers have laboured to find it out, and how far wide they have been of it. 80  
Of disguisings done to Princes, and what is their duty for their honour and quiet of their subjects, and of the miseries of the wicked, of the observation of ordinances, and of that which maintaineth or altereth an estate. 83  
That Princes ought to have about them good councillors, which may not spare to tell them the truth, and that their life ought to serve as a rule and instruction to their subjects, not to grant to any unjust thing, of excessive gifts, an advertisement to such as are in favour, of warnings, and that in all actions of importance one ought to take council, without trusting to his own sufficiency. 95  
That one ought not to judge too readily of another. 108  
Of reprehensions, and force of the truth, with a description of detraction. 109  
That anger hindereth the truth, of the evils which it brings with it, and of the means to resist it. 113  
Of the error of some authors which have praised promise breakers, and the cruel, of punishments of such, what our gettings and dealing with the great aught to be, advertisements to the readers, and of pardoning. 119  
The definition of lying. 127  
The effects of lying. 128  
The punishments of lying. 129  
That the perjured and plasphemers are detestable liars, and the pains for them. 130  
That lying, in doctrine is most pernicious, and that one ought carefully to search for the truth. 134  
That those which defer their amendment, do wrap themselves in a dangerous lie. 142  
That ignorance is a lie, and the gap of great inconvenience. 148  
That one ought not rashly to borrow money, nor answer for another man, for fear of lying. 153  
Of lying ingratitude. 155  
That lying hath made Poets and painters to be blamed, and of the garnishing of houses. 159  
Of backbiters, mockers, and evil speakers, and why the Comedians stage players and jugglers have been rejected. 161  
That accusers, tale-bearers, false pleaders, and curious persons are of the same brotherhood of lying. 165  
Of flatterers. 168  
That envy is a miserable lie: and of the means to remedy it. 171  
How pride, ambition, vain boasting and presumption are lying, and how all passions lead clean contrary to what they pretend, and who may be termed men of humility, and of the mean which containeth us therein. 174  
That painting is lying. 183  
That witches, soothsayers, sorcerers, and usurers, are replenished with lying and how a man may exempt himself from them. 185  
Of the punishments which have befallen unto such as have given ear unto malicious surmises rejecting the truth. 190  
That we must avoid suits in law, because of the lying and cawtell of the practitioners. 192  
That it is a lying in judges to receive presents, and what exercise is to be required to be meet with avarice, buying of offices, and covetousness. 198  
That it is a lie, to be intemperate, drunk, excessife, whoremonger, player, and idle, and to say that one would be in health, of music & Physic, as well for the body as the soul. 209  
What we ought to judge of certain examples of lying. 225  
Of the means how to render a nation true and happy, and of the bringing up of youth. 227  
Of certain points which might be added to this discourse. 236  
The conclusion. 245    

Politic discourses upon Truth and Lying.  

CHAP. I. That the truth is a virtue most praiseworthy, by what it may be discerned, and of that which hindereth the knowledge thereof.  
AMong the virtues contained in moral Philosophy, the Truth hath ever been esteemed as one of the most praise worthy: 
Truth, a virtue most praise worthy.  The which Plato called the fountain of all goodness; and S. Augustine in his book of the City of God, ordaineth it as the King, and faith as the foundation and pillar of justice and all comen wealths: for so much as there is nothing more proper to man, being form according to the image of God, than in his words and manners to approach him the nearest that he is able, & to make his words serve for no other end, than to declare his good intent & meaning, whereby he may be better able to inform his neighbour. Agathius having written of the manners & religion of the Persians saith, that they had two gods (as Martion, 
Martion & Manichaeus heresy.  & Manichaeus the heretics have heretofore held) the one good, creator and author of all good, and of the light, whom they called by the name of truth; the other wicked, author of all evil, 
The religion of the Indians touching the soul's departure out of the body.  resembling him to darkness and ignorance. And Martyr entreating of the West Indies, declareth that a certain old man of the same country, praying the first discoverer of them to behave himself courteously, showed him, that the souls of men departing their bodies, passed by two ways, as also Philemon, and Plato in his Phedon, and tenth book of his Common wealth hath written. The one dark and obscure, through which the souls of all cruel men wade grievously tormented; The other shining, & clear, full of all happiness, ordained for those that love peace, truth, and quietness. This the holy scripture ought more deeply to impress into us, having been hitherto very ill considered of the Spaniards, who for having exercised all their cruelty, and inhumanity which they were able to imagine against the poor Indians, 
The cruelty of the spaniards.  for the most part have ended their lives most miserably, as such as have entreated of this history more at large declare: and that the same Spaniards counterfeiting as though they would instruct them in the truth, through their wicked life and excess, have most estranged them from it, and of a most populous country, made a most horrible desert. This truth is called a virtue, because they that use to tell the truth do love it, 
Truth called a virtue.  and she hath such a force, that wheresoever she is seen, she causeth herself to be the rather desired and loved. Now, since that our Creator, of his pure grace, performeth all the promises, which he hath made unto us, in the truth whereof consisteth our assurance, and salvation, we likewise ought to make good whatsoever in our christian profession we have promised to him, serving for nought else then our own good, quiet, and happiness. And leaving all together the Philosophers dalying touching the true mark and knowledge of the truth, nor respecting their opinions, who have doubted of all things, 
Common sense.  and held for certain that no man knew aught, seeing how senseless they were, we will wholly cleave to common sense, the only mean between the senses and understanding, and will think that reasonable, which we have seen, heard, tasted, and felt, and so have recourse to each one in his science, 
The Sun 166 times greater than the earth, 6545 times greater than the Moon. l. 2. ca 3. contra academ.  as Lawyers and others, yield to Physicians in their art, and run to Astrologians when they would understand by what means the Sun is one hundred threescore & six times greater than the earth, and six thousand, five hundred and five and forty times greater than the Moon, albeit there be no appearance thereof at all: And will wholly follow the rules and maxims of Divines, who through the very word of God declare his will & infallible truth. And herein it behoveth us to shun two faults, which S. Augustine doth think greatly hindereth the knowledge of the truth, to wit desperation & presumption. But most especially to have a great desire to know it, as a treasure and true science, 
Prou. 2.  according to the exhortation of Solomon. And humby beseech at God's hands, that we may learn and understand it: and let us bend ourselves thereto by reading of good books, and frequenting of Sermons and honest company, not imagining we see more than in deed we do see, following the lesson of our Saviour to the Scribes and Pharisees, in the ninth of Saint john, and in the Chapter going before, where he said to his disciples: If you continue in my word, 
john. 8.32.  you verily are my disciples, and shall know the truth. So must we hear the word of God, as believing it and persevering therein. For through faith is our entrance thereto. In this respect spoke Saint Peter in the name of the whole, in the sixth of Saint john: Master, to whom shall we go, thou hast the words of eternal life? 
john. 6.68.  And we believe and know that thou art the Christ, the son of the living God. Saint Augustine likewise is of opinion that man's mind given to vice, cannot be capable of the truth. 
S. Augustine.  Some have written that Saint Peter said, 
How the truth appeareth.  that God did not cover nor hide the truth under a mountain, to the end that none, but such as toiled far for her, might find her. But as with the heavens he hath environed the earth and the hills, so hath he covered the truth with the veil of his charity, whereby whosoever will knock at the heavenly door, might easily enter in. Therefore it is a matter necessary, that who so will love the truth, must first know her, and loving her, search her out, and searching her, must knock at the gate of the heavenly love, our Saviour having promised, that Ask and it shallbe given you, 
Matth. 7.7. Two principal parts in man.  Seek and you shall find, knock and it shallbe opened unto you. And those of old time have set down two principal parts to be especial in man, to wit, his understanding, and his will: which being once corrupted, turn him clean from the way of truth, and leadeth him into an infinite number of discommodities and errors:  
And all good things have this nature and property, that they be desirous not only to be known, but likewise to be beloved, and coveted; and the understanding doth serve as a means to affection, to show what it should most of all pursue, as hereafter we will more at large declare.   

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

What truth is.  CIcero writeth that the truth causeth us to speak assuredly without changing of ought which hath been, is, or shall be: and that it is a virtue through which we are inclined to speak no otherwise then as we think. The which definition Saint Augustine followed in his Book of true Religion, adding it further to be a true signification of the voice: 
Psa. 119.105 2. Pet. 2.19. john. 5.39.  it is taken for the Gospel, and the word of God, the which as David, and Saint Peter saith, is A lantern to our feet, and a light, that shineth in a dark place. And our saviour saith, that this truth shall deliver us from the World, sin, and Devil, through faith, which we have in him, being given us from God, for righteousness, 
2. Cor. 1.30.  and sanctification, and redemption, who came into the world to accomplish the truth of the promises of God; who is as Saint Paul saith, 
2. Tim. 6.16. john. 3.16.  A light that none can attain unto, to the which Christ jesus doth guide us being the clearness of the world, and his reconciliation. It is likewise taken for an inward integrity, and a rule teaching to live well according to the holy will of God. And when Ezekias desired there might be truth in his days, 
Isaiah. 39.8.  it is interpreted, that thereby he meant the continuance of a quiet and peaceable state.  
And as the truth conformeth words, according to the meaning of the heart, so doth faith in the promises, being a virtue which maketh our deeds answerable to our promises, 
Faith.  and a habit through which we are inclined to perform whatsoever we have promised. And our Saviour in the Gospel of Saint Matthew, saying, that the weighty matters of the Law consisted in judgement, mercy and fidelity, by this word of fidelity, 
Math. 23.23.  meant a truth, far from any disguising, and treachery.  
And the Romans in old time dedicated a temple to Faith, the better to cause the people to keep and reverence it. I leave to the Divines 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 us, 
john 6. & 8. Heb. 11.1.  of our reconciliation & justification founded upon the promises freely given unto us in Christ jesus which quickeneth the soul, 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. joh. 14.1.  maketh us the children and sons of God, causeth in us a desire to walk holy and unblamable, taketh away the poison, & abateth the sting of death, and engendereth within us an amendment of life, ready obedience, and love towards God and our neighbour, giveth unto us the hope of eternal life, and of obtaining what we ask at God's hands, rendereth our conscience peaceable, maketh us to persevere in the good, giveth unto us a boldness to address ourselves to the throne of grace, bringeth with itself a constancy and patience in all adversities, and comforteth us clean removing away all fear, anguish, & vexation of mind. For this cause God is called by S. Paul in the beginning of his second Epistle to the Corinthians: The God of mercy and consolation. 
2. Cor. 1.3. Ephe. 6.16  And in the sixth to the Ephesians, he doth exhort us, to take upon us the shield of faith, wherewith we may quench all the fiery darts of the wicked.   

CHAP. 3. Properties of the truth and how much it is requisite in a Prince, and Clergy.  
SAint Paul recommendeth this truth unto us as an especial and principal part of the armour required to be worn by a Christian Knight, 
Ephes. 6.14  and as a bulwark against all assaults. And most excellent is that saying in the 8. chapter, of the prophesy of Zecharie, 
Zechar. 8.16. Ephes. 4.15.  where he exhorteth, Every man to speak the truth unto his neighbour: and as the body bereft of the soul, is nought else then stinking carrion, so man deprived of this truth, is no better than a very infection, and filthy carcase. 
Plato.  For this cause Plato in his commonwealth, ordained for a law that above all things, 
Zenophon. A king to be faithful. Aristotle.  the truth might be preserved. And Xenophon bringing in a good Prince under the person of K. Cyrus, requireth especially that he be found true. This was also the first lesson which Aristotle taught Alexander the great. 
Isaiah. 32.1.  And isaiah setteth down a King to reign in justice, and a Prince to rule in judgement, being as an hiding place from the wind, and as a refuge for the tempest. And a bishop of Cologne, 
Frederick emperor.  declared to Fredoric the Emperor, that the bare word of a Prince ought to be of as great weight, as other men's oaths, and that the truth ought to be his chiefest ornament. The answer which Charles the fift Emperor, 
Charles the 5 emperor.  made unto such as would have persuaded him by no means to send back Luther, 
Christ jesus the son shining of justice.  being come unto him under his safe conduit, is greatly praised, saying that though the performance of promises were clean banished the face of the earth, yet it should be kept by an Emperor. 
john 14.6. john 8.45.  Our Saviour also in many places of the Evangelists, commandeth us in any wise to keep truth, and nameth himself the son of justice, and the essential truth. On the other side the Devil is called a liar, 
The Devil a father of lies.  and the father thereof: to the end that every one, abiding in God, who is the sovereign good, and having him for a father, Lord, Saviour, and Protector, might be found true: and that we should not serve so wicked a murderer, and cruel deceiver, as Satan, and that we should abhor lying, 
job. 24.13.  with which he only serveth his turn to extinguish the light of the truth, the only life of the soul. And job saith, that the wicked abhor the light, they know not the ways thereof, nor continue in the paths thereof. The Catholic Church is likewise called of S. Paul, 
1. Tim. 3.15. Lactantius,  The pillar and ground of truth. And Lactantius calleth it the fountain of truth, house of faith, and temple of God, into which who so doth not enter is clean shut up from any hope of eternal life. For out of her is there no salvation to be found, but even as it fared with them, that were without the Ark of Noah in the time of the flood. 
Gen. 7.21.  And our religion hath been founded upon faith, which dependeth of this truth which alone hath much more virtue than Cicero would attribute to Philosophy, as in casting out of spirits, removing vain solitariness, 
Cicero.  delivering us from lusts, and chase away all fear. For she teacheth us the true service of God, how to worship his mightiness, admire at his wisdom, love his bounty, trust unto his promises, and rule our life according unto his holy will. She cleareth and giveth light unto the course of reason through the knowledge of things: and guideth our will unto the true good and taketh away the clouds of our understanding, as it is said the North wind doth in the air. And we daily see, that the afflicted and wretched innocent taketh his greatest comfort in that the truth is of his side. And this truth causeth that part of our understanding wherein reason lieth, to rule, and our will, 
To what the doctrine of the law tendeth.  affections and like parts willingly obey thereto and suffer themselves to be governed thereby. And we may the rather be termed men, in near approaching to God our patron. For all the doctrine of the law, 
Deut. 6.14.  tendeth to join man through holiness of life unto his God, & as Moses in deuteronomy saith to make him lean unto him. 
How man becometh happy.  For neither the world nor any other creature can make man happy, but he alone which made him man. And through this truth are we delivered from false opinions and ignorance, and in all actions she is the light to guide us from stumbling, and bringeth forth all virtues. And since that the end of Grammar is to speak aptly and agreeably; and the end of speech, society: of Rhetoric to carry all men's minds to one opinion: 
The end of all arts.  And of Logic to find out a truth amidst many falsehoods: all other arts do likewise tend to this truth. And let us make our senses to serve our understanding and that understanding of ours to serve him by whom it is, and doth understand. And since this truth is a light, her property is to chase away the darkness, blindness, and ignorance of our understandings: and to rejoice and comfort us, as the sun rising doth to Pilgrims, 
joh. 3.19.  except they be such as our Saviour spoke of, who love darkness more than the light, which maketh us to perceive what hath been hidden from us. And men are more afraid to do amiss by day, then by night, and we are better able to guide ourselves, and can yield a better testimony of what we have seen, as our Saviour said in S. john, we speak that we know, and testify that we have seen. 
john 3.11.    

CHAP. 4. Extremities in the truth, and how men may speak of themselves, and of that which they understand, and that men ought not to publish any writing, but of their own invention and to some purpose nor to attribute to themselves the honour of a thing well done.  
SInce that this truth is approved to be a virtue, 
All virtues hold a mean.  she ought to hold a mediocrity, & to be set between two vicious extremities of either too little, or too much, as it is said of the rest of the virtues, which make themselves more apparent in gaining unto themselves by those actions which consist in the midst of two contrary vices, as doth the true tune among discords. The excess and overplus shall proceed of arrogancy, pride, vaunting, disdain, & insolency. The defect in dissembling, when one speaketh less than in deed is, & so wandereth from the truth, which reckoneth things such as they are in deed, without causing any variance between the heart and the tongue, as if one should fit himself with a garment which is neither bigger, nor less than it ought to be. 
Democritus speech.  Democritus likewise said, that speech was but a shadow of the effect, as if he would have said, that it ought simply to follow the plain meaning. And as Euripides wrote: speech agreeing with the truth, 
Euripides.  is single, plain, without colour, or counterfeit. And the light which assisteth it, is a demonstration which manifesteth, whatsoever is obscure, discovereth the original, 
Plato. Method.  the end, the uniting, and difference of two extremities. And Plato called a Method, a fire sent from heaven, which giveth the light that maketh the truth known. Photion was praised, 
Photion.  because in few words he comprehended much matter; for sith that all discourse consisteth in words and the subject: the words have no place at all if you take away the subject; nor the matter or substance hath any show without the speech. For we read in Ecclesiasticus, 
Ecclesiast.  that the mouth of the wise is in their thought: for we are to consider, wherefore we speak, before what persons, 
What in speech is to be considered.  and in what time and place. And it seemeth that the truth doth less vary from the defect, and the overlitle extremity especially when a man speaketh of himself, as Solomon exhorteth us to let another praise us. 
Proverb. 27.2  And we must take heed least led through glory and ambition we be ready to give that unto ourselves, which we ought to receive from other: if it be not to turn aside a reproach, or that occasioned by the time, we might the rather encourage and give heart to youth, and prick them forwards to enterprise and achieve, matters of virtue, & such things as are praiseworthy, and then, speak of ourselves the most modestly that we are able, not meant hereby that we should conceal such benefits as we have received from others. 
August. upon the Psalm. 85  As Saint Augustine in like sort reproved not the Christians for attributing some holiness unto themselves, so long as it proceeded not from pride and vain boasting, but only with intent to acknowledge the benefits, 
Not to be unthankful for benefits received.  and yield due honour unto him which imparted his holiness unto us. And to the end we should not be unthankful, we ought to confess such good turns as we receive, and especially at their hands, that for our advancement bestoweth them on us. And they have been ever blameworthy, who like Aesop's Crow dress themselves with other birds feathers, which being taken back again of the right owners, they remain all bare; as we see in sundry writers of our time, who in their books set forth many leaves, whereof other men be the true authors, not perceiving the difference of the excellency of others writings, how it causeth that which is their own due, to look with a pale and wan countenance, never acknowledging aught to them by whom they have been so much helped, albeit it be a great part of honesty, 
Plin. in his not, hist.  (as Pliny wrote to Vespasian) to confess those by whom we receive profit. To this purpose I mought allege, that which Vitruus wrote how Ptolemy, having set up a most sumptuous Library in Alexandria, 
The library of Ptolemy.  and furnished it with more than seven hundred thousand volumes, and proclaimed great rewards to those which should make of the best invention: six of the judges awarded the price to those, which were most pleasing to the people, but the seventh which was Aristophanes, adjudged it unto another, and showed, that he alone deserved the prize, having composed all of his own invention, and that the rest did but repeat what they had learned out of other authors, whereof he brought a book of the same library. Which was afterward approved by the king and the rest of the judges. It becometh one as ill, to speak of matters he understandeth not; 
Not to speak of what a man doth not understand.  as one day Appelles answered frankly to a great Lord, discoursing in his shop about the art of painting. The children saith he, who grindeth colours, as long as thou heldest thy peace, beheld thee attentively, as wondering at thy brave apparel; but since they have heard thee speak, they begin to laugh & mock at the discourses, which thou hast made touching the shadowing of a picture, and matters which thou hast never learned. He said as much to a shoemaker, passing the controlment of his pantable. And the carpenter Apollodorus to Adrian the Emperor, speaking of Architure. And a physician to Antigonus discoursing of Music. And the wise Captains, have ever observed for a rule, not to attribute all the praise unto themselves, but to God or their companion. As it is written of Titus the Emperor, & one Piton Fuius, who being praised for a victory, he had obtained, answered, that it proceeded from god, who made his hands but the instrument to serve him. Plutarque writeth as much of Timoleon & in the life of Sylla, how the gods were angry with Timotheus an Athenian Captain, because he attributed his victories to his own wisdom, and afterwards caused all his actions to go clean topsy-turvy. Amasias' puffed up with pride for the victory he obtained against the Idumeans, now hit acknowledging it to proceed from God, & careless of the Prophets reprehending him, 
2. Chr. 25.17.  provoked the King of Israel, of whom he was overcome, taken, peeled & slain. The like happened to Manasses & Amon. We read likewise that Minos, Zoroaster, 
Laws and policy ordained from God.  Trimegitus, Carondas, Lycurgus, Solon, Draco, Numa, and other lawgivers, have ever fathered their laws upon some God, the better to have them in authority, nature teaching them that it appertained to God alone, to dedicate their service, & that otherwise the laws would not be observed, and the wit of man is too feeble, & his reasons too short to attain unto it. They in like sort who attribute unto themselves the glory of any virtue, diminish so much from the bounty & liberality of God, & do not bear that love, honour, & respect unto him, which is due. The which the ordinary words in the Bible have taught us, that God giveth them into our hands; God is our victory, he is a like strong in great or small number, The Lord will deliver us. The same doth the wise man writ Prou. 16. The answer 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 us both the will & the deed, & all our sufficiency is from him, as S. Paul saith Phil. 2. 2. Cor. 3.   

CHAP. V Of feigning and dissembling.  

Counterfeiting. Dissembling.  TO feign and dissemble, was ever condemned by aquilius law, like lying and deceit, as the civil law and Cicero declare it to be: and have ever been esteemed parts unworthy of a man to make semblance of one thing, & execute another. As Guichardin wrote of Pope Alexander 6. that he never did, 
Alexander 6. Duke of Valentinois his son.  what he said; and of the duke of Valentinois his son, that he never said what he would do, and pleased themselves in counterfeiting and dissembling, to deceive and falsify their faith. And when the son had caused certain Princes to be murdered contrary to his oath, the father laughing said, that he played a right Spaniards part. They both died most miserably. 
Frederick emperor.  Frederick the Emperor desired that his counsellors would at the entering in of his court, lay aside all counterfeiting and dissembling. I have learned of some persons worthy to be believed, that Paulus iovius, 
Paulus iovius.  demanded why in his Chronicle, he feigned many things as false, and dissembled the true, which thereby might breed his history to be suspected, answered, that he did it to please his friends, and those from whom he received pensions and rewards, and that the posterity mought easily give credit to the same. It is called feigning to make that to be which is not, or that which is, not to be, or to be greater than in deed it is. And it is dissembling, to make that which is not to be, 
Aristotle.  or less than it is. Aristotle, imputed counterfaitinge to an excess of truth, and dissembling to the defect. The Lawyers calleth that covin, when to deceive another, a man maketh semblance of one thing, and performeth clean contrary. Saint Peter in his first Epistle exhorteth us to lay aside all malice, guile, 
1. Pet. 2.1.  and dissimulation. It is not meant for all that, that every one, nor at all times, nor of every matter, should speak what he thinketh. For it is wisdom not to discover, but for some good respect, what we would not have known; as if a man would preach all the gifts he hath received from God, or the vice or fault which by infirmity he is fallen unto, or discover to every one the secret of his mind, he should be counted but a dizzard. Every counterfeiting done to the end to deceive an other is reproved; but if it be to conceal a good counsel, fearing lest it might be prevented, then is it not to be blamed, neither is it always requisite to make manifest what we do conceive. Which hath caused some Emperors and Kings to say, that he who cannot dissemble, shall never reign prosperously. And the old proverb meaneth the same, that whatsoever is in the heart of a sober man, is found in the tongue of a drunkard. Our Saviour in the gospel made as though he would have gone further, 
Luke, 24.28. 1. Sam. 21.13. Great personages have feigned themselves mad  but it was to stir up the burning desire of his disciples. And David feigned himself mad to escape the hands of King Achys. And so have they written of Solon, Brutus, and other very great personages.   

CHAP. 6. That the deed ought to be correspondent to the word, and to fly hypocrisy.  

Speech a shadow of deeds.  SInce therefore that speech is but a shadow of deeds, there must be such an unity as that there be found no difference at all, for it is a very great guile to speak otherwise then the heart indeed thinketh. The Emperors Tiberius, 
Emperors of double heart.  Calligula, Nero, Domitian, Commodus, and some others, among an infinite number of vices wherewith they were possessed, were most of all blamed because their heart was double, doing clean contrary to that they said, and making a show in the beginning of their reign to love the truth, 
Pertinax surnamed Chrestologus.  did most of all corrupt it, by their vices, and enormities. The Emperor Pertinax was likewise surnamed Chrestologus, that is to say, 
Tiberius:  well speaking but ill doing. And Dion wrote of the said Tiberius (who was so called of a stream defiled and stained with blood) that he was wont to say that one ought not to know the will of a Prince, and that he should show good countenance to such, whose death he meant to practise. These men resemble those which row in a galley, who albeit that they look towards the hinder part, & beat the wave towards it, yet do they altogether drive forwards the nose. And the Divines upon the 32. Psalm, and other places, 
Speak.  show that the analogy of this word Speak, in the Hebrew phrase, importeth a signification both of speaking and thinking, to declare that we ought not to speak otherwise then we think, 
Homer. Othon 4. Frederic. 2. Innocent. 3.  as Homer did write of Ulysses, that his speech proceeded from his heart; At what time Othon the fourth, and Frederic the second, contended for the Empire, Pope Innocent the third made fair wether with them both, and never the less made a very solemn and eloquent oration of the agreement and unity which ought to be among Christian Princes: but a citizen of Rome presumed to answer him, Holy father, your words seem to be of God, but your deeds and practices which thereto are so contrary, surely proceed from the devil. 
Guychardyne.  Guychardin and others writ of certain Popes that they bended all their forces, to nourish through sundry sleights and dissimulations, the Princes in dissension, and that they were more politic, then good, and under a colour of procuring peace, set them worse together by the ears. As Cicero said of Augustus, when he 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 law which men voluntarily set before themselves, to make their life conformable and answerable to his doctrine, we Christians, which profess the true Philosophy and holiness, as S. Peter hath written, aught to shun the two extremities of too much or too little, and follow the mean which is to do well, and speak accordingly, using our words, as garments well besytting the body. 
Why the Lacedæmonians banished Chesiphon.  The Lacedæmonians banished one Chesiphon, for that he vaunted that he could discourse a whole day long of any theme, that was put unto him: because that speech ought to be so precious a treasure, as Hesiodus said, that it is not to be used, 
Hypocrisy, an enemy to the truth.  but for necessity. Hereupon will I not forget to declare how dangerous an enemy hypocrisy is to the truth. For yielding an appearance, and opinion of all truth and holiness, it is inwardly clean contrary, and disguising and cloaking itself with a show of truth, it is within full of all wickedness, cozenage and deceit. And as Plato wrote, it is a most extreme injustice, of him who maketh show to be just, and is not so. 
Dissembled equity double iniquity.  And Saint Augustine writeth that dissembled equity is double iniquity. For this cause the Lacedæmonians condemned one that did open penance, wearing haircloth upon his skin for that thereby they discovered his hypocrisy, in as much as it was woven with pourpure. As Alexander said to Antipater that outwardly he ware a white garment but it was lined with purple. And it seemeth that such men would make God a mean of their deceit, who beholdeth the heart, and the pureness thereof. 
1. Sam. 16.7.  And for this cause are they often punished. The holy Scripture doth oft times call them painted sepulchres, deceivers, wolves, and esteemeth worse of them then of publicans and sinners. A man might compare them to the Pots of the Apothicaries which carry an inscription in the front, of many remedies and excellent drugs, but within there is either nought available, or else peradventure some poison which our Saviour reproached the Pharisees with, that they cleansed the outside, but within was full of ravening, and iniquity. And God in the 29. of Isaiah saith: This people cometh near unto me with their mouth, 
Isaiah. 29.13.  and honour me with their lips, but have removed their heart far from me, and their fear toward me was taught by the precepts of men. The same did he cast in the jews teeth, Matth. 15. Mar. 7. and in the 48. of Isaiah, You turn yourselves from me, and make mention of me but not in truth nor righteousness. It is not without cause written in job, The hypocrites hope shall perish, his confidence also shall be cut off, 
job. 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 drew a long a heart. All deceits are likewise proper, as Seneca writeth, to a base and mischievous mind, and to be detested of an honest man. I would desire every one that meaneth to estrange himself from hypocrisy to consider, 
The duty of man towards God.  his debt unto his creator, to wit, to employ himself, and whatsoever is given unto him, our being, our life, our senses, our speech, our actions, briefly all that we have in us, or without us for his service. And that contrariwise we turn all things to ourselves as to their end. And if we make a register of our life, what part thereof we give to God to whom all is dew? And see how much we are moved, if a body do but speak evil of our friend, and never regard nor care for blasphemies against God, or injuries against our neighbour being his image? We deserve to be called the children of the earth, as they were wont to call bastards. For we do follow earthly things, despising the spiritual, for which we were created. We must not think it strange, 
Diogenes.  if the Philosopher took a light at noon day to seek a man in the midst of a press, for the greatest part serve to vanity and leasing, and no whit obey virtue. And if our eye sight could but enter so far, we should find many savage beasts hidden in some men, which make semblance to be virtuous, and yet will not confess their fault to the Physician, who by their confession should the nearer approach to justice, according to the opinion of Aristotle, the Divines, and other ancient writers, which say, that the confession of sin, is the remedy thereof. S. basil praised the above said opinion of Plato, 
Confession of sin a remedy. Ad pop. ho. 24. Psal. 32.2.  touching the unjust that counterfeited to be just, and blamed that said in Euripides that he rather desired to seem good then to be. David after he had declared the happiness of them whose sins the Lord had pardoned and covered, addeth those in whose spirit there is no guile nor hypocrisy, with which that faith which resteth in the heart, not in bare countenance, hath no acquaintance.   

CHAP. 7. That those which love the truth should show it by good works, and of the means which do lead us thereunto, and of those which are far from it.  
Our Saviour sayeth, 
john. 18.37.  that they which are of the truth hear his voice, & so consequently obey him; And saint john in his first Epistle after having showed our inclination to sin, and that our saviour Christ jesus offered himself for our deliverance, and that he is our advocate, and also that faith in the mercy of God, is joined with a love and obedience, he addeth that he wrote those things unto them, that they sin not, and he that saith he knew God, and doth not keep his commandments is a liar, 
1. john, 2.1.  and the truth is not in him. For as Paul writeth, we are delivered from sin, to the end we should live to righteousness; 
Rom. 6.18.  and their sins are forgiven that acknowledge and confess them, detesting and shunning them, and hope for life eternal. And to this end as well the law as the gospel tendeth that we live no more in sin, but enforce ourselves to follow truth, righteousness, and holiness. Yea the very world was created for the use of men, that thereby they might glorify God. The promises were given, and Christ jesus came into the world to the end that by participating his so great benefits, we should learn to obey God, whose people we are, called of him in his Church, that every one should know how to possess his vessel in holiness and honour, and not in the lust of concupiscence, being justified through him to the end we should serve through righteousness, and not defile our bodies, being his temple. For The eyes of the Lord (saith jeremy) are upon the truth. 
1. Thess. 4.4. 1. Cor. 6.19. jeremiah. 5.3 james. 2.20.  S. james writeth, that they abuse themselves, who boast that they have faith, and show it not by their good works. S. Paul also requireth that faith that worketh through charity, for as much as the son of God appeared, to the end that they which are his should be cleansed of all their filthiness: and required such disciples, who renouncing themselves should follow him, not searching any more their own pleasure, but to obey God, and dispose themselves, to patience, long suffering, and all virtues. And we have been delivered from the bondage of sin, 
Luke. 1.75.  to the end we should walk before God all the days of our life in in holiness, and righteousness. And the grace of God that bringeth salvation unto all men, hath appeared unto us, and teacheth us that we should deny ungodliness and worldly lust, and that we should live soberly and righteously, and godly in this present world, looking for the blessed hope and appearing of the glory of the mighty God, 
Titus 2.11.  and of our saviour jesus 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 own, nor darkness, but light in God, and therefore we ought to walk as children of the light, and to live and die to the Lord to whom we appertain. And our sanctification is the will of the Lord, to the end we should abstain from all naughty desires. And S. john said in his first Canonical, that in this the children of light differ from the children of darkness, in that they love one another as members of one body, 
1. john.  and that they who have hope of life, sanctify themselves, since their God is holy. And if we love God, in respect of the benefits which we receive continually at his hands, and believe that he is our provident father, it is unpossible but we should manifest this love by our obedience. David said, Mercy is with thee O Lord that thou mayst be feared. 
Psalm. 130.4.  As if he would say that the foundation of the fear of God is to know his great mercy. And in respect of the accord, which is between truth, and mercy, they have ever been joined together, as in the Psalms, 25.36.45.117. and 138. S. Augustine in his book of confessions writeth, that accursed is all our righteousness, 
De la. & vita be. 1. ch. 6.  if it should be examined and judged without God's mercy. And saint Ambrose faith, that a man should not glorify himself as just, but in that he hath been redeemed, not in that he was without sin, but in that he hath pardon for it, not that I should advance myself over other, but in that jesus Christ is my advocate towards his father, having shed his precious blood for me: for he came into the world to destroy the works of the Devil, to regenerate, and justify us: not to the end we should be unprofitable, and without fruit, but to exercise ourselves in all good works. First to the end that through them, 
The effects of good works.  and the shining of our light (as our saviour said Matth. 5.) God might be glorified, we stand more assured of our vocation and election: and our faith the more strengthened, exercised, 
2. Pet. 1.10. Mat. 5.16. 1. Timoth. 1. 2. Cor. 9.2.  and embraced as Paul wrote to Timothe 1. Cap. 1. that likewise our neighbours, by our good example may be moved and provoked to live well 2. Cor. 9 and that we minister to the necessities of poor Orphans, Widows, and such as have need of our succour, as members of one body. Mat. 10. & 25. and since that faith purifieth the hearts as S. Peter saith Acts. 10. what faith I pray you can they pretend, that are full of filthiness, enmity and corruption? and which are puffed up with passions and disordinate affections? This faith ought to regenerate us, and make us new creatures, exempting us from condemnation, and clothing us with the righteousness and spirit of jesus Christ. The which spirit can not abide in our hearts, but it must work, that is to say, that it lighteth us, quickeneth and guideth all our counsels, thoughts, words, and actions. What is faith, except we show it by our holy conversation, mortifying our concupiscences, eschewing all vice, 
Gal. 5.22. Ephes. 4.4. 1. Thes. 5.22.  and applying ourselves to all virtue, not only abstaining from that which is evil, but from whatsoever carrieth any show thereof? Persevering in this exercise, even until the end of our life. Now if we have the fear of God and a good conscience, how cometh it to pass that we do not abhor any more to defile ourselves having been once cleansed? 
Cantie. 5.3.  I have washed my feet (saith the faithful soul) how shall I again defile them? 
Integrity of life required in a Christian.  For God having made an alliance with us, mutually requireth of all his children, servants and creatures, an integrity of life. And we must discover, a melody, and accord, between the righteousness of God and our obedience. And by this means we ratify the adoption, through which God hath received us for his children. And holiness is the chain of our conjunction which tieth us to God, to whom we ought to dedicate all our life as to the author thereof. And to say the truth, we abandon our creator, wanton and disloyally, and renounce him for our saviour, when we deform ourselves in sin, 
Col. 3.1.  where we ought always to aspire to a heavenly life, and lay aside all earthly affections, being raised up with Christ jesus, as Saint Paul writeth: and even we deny with jeremy that he hath received the true knowledge of God, except we put of the old man, which is corrupt in his disordinate desires, to put upon us the new. 
Phil. 4.5.  And to the Philippians he requireth, that our patiented mind be known unto all men. The Lord is at hand, let not us take care for aught, 
2. Tim. 2.1.  but that in all things our requests may be made known to God by prayers, and supplications with giving of thanks. 
Phil. 4.8.  And the peace of God, which passeth all understanding shall keep our hearts and senses in Christ jesus. Moreover, whatsoever things are true, whatsoever things are honest, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report, if there be any virtue, or if there be any praise, let us think of these things. And he wrote to the Corinthians in his second Epistle, 
Cor. 7.1.2  Since we have received the promises, let us cleanse ourselves from all filthiness of the flesh and spirit, and grow up unto full holiness in the fear of God. 
Ephes. 4.20.  And to the Ephesians: ye have not so learned if you have been taught by him, 
Tit. 8.16.  as the truth is in jesus. And he complained greatly to Titus, 
Mat. 7.20.  how they professed to know God, but by their abominable works deny him. And our Saviour sayeth in S. Matthew that by their work ye shall know them. For such as follow not the good which they speak, resemble monsters, which have but one mouth, and one tongue, but no feet nor hands at all. He doth therefore falsely boast to know the truth, if his life be not good and correspondent. For the doctrine of truth is not a doctrine of the tongue, but of life. And if for good cause, the Philosophers were wont to be angry with such as made profession of their art, which they called the mistress of life, and in the mean time turned it but to a sophistical babbling, and did ever esteem wicked livers and such as were covetous not worthy to speak, (as the emperors Dioclesian, and Maximian wrote, that their profession and inward desire belied themselves) how much greater reason have we to detest these babblers, which only content themselves to have the Gospel at their finger's ends, and in their life, rebellious and seditious clean despise the same? Considering that the power and efficacy thereof, aught to pierce the very bottom of our heart: and from thence to be showed in all our behaviours, grace, garments, 
Col. 1.10.  and all other our actions and comportmentes as Tertullian did wright. We have heretofore declared, how we ought to have this end before our eyes, to tend to that perfection which God hath commanded us, to wit an integrity, which signifieth a pure simplicity of the heart, void of all feignedness, and contrary to a double heart. Every one ought thus far to walk according to his might. And it shall avail much, if to day surmount yesterday. And being entered into the lists, we should enforce ourselves to go out to the very end, assured to obtain a very great prize. To declare particularly every virtue, would be too tedious in this Chapter, but I will add that which doth most entertain and delight some men in lying, that is: that they be too much lovers of themselves, and are very forward for their particular profit, 
Hindrances to the truth.  which doth altogether blemish their sight, and hindereth them so as they can not consider the will of GOD nor his promises. For whatsoever we deliberate, covet, and poursue, aught to be joined with the good and profit of our neighbour. And we must not be stirred up nor moved with any pick, against the law of Charity. 
Charity.  Saint Augustine in his first book of Christian doctrine writeth, that he liveth excellently well, which the least he is able liveth to himself: 
De doct. ch. lib. 1. car. 23.  because the observance of the law, consisteth in the love towards God, and our neighbour. And we read in many places of Cicero and others, that the better a man is, the less he tendeth all his actions to his own profit, and the more he doth study to serve God and his commonwealth. Plato himself wrote to Architas, 
Man is not only borne for himself  that man was borne for his parents, friends and country: in sort that the least part of him remaineth to himself, and for this cause man is named a civil and communicative creature. And as S. Paul wrote, jesus Christ was borne for us to the end that they which live should not live any more unto themselves, but to him which died for them. And exhorteth us no more to purchase after our own profit, but that which may concern our neighbour; and that we be made rich in good works, which he calleth a treasure and foundation to come. In which doing we shall follow the paths of truth, 
Nilus' a bishop.  and shallbe counted most happy, especially if we retire our affections from uncleanness, from whence Nilus an ancient bishop said, a smoke proceeded which blacked the soul with sowte. 
Two sorts 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 body, honours, riches and pleasure, without aught regarding the fear of God. The other with all their affection dedicate themselves to God, at whose hand they take all in good part, and despise the world loving God, and his word, and commandments: 
Isaiah 52.  and of these isaiah writeth that they which shall see them shall know they are the blessed seed of the Lord: and in another place he calleth a naughty conscience a narrow bed, in which a man cannot well stretch out his body nor lie at ease, for he which hath a wounded conscience can never find out any condition, place, or state that is not too little for him, and which may any ways content him. 
Psal. 4.1. &, 119.  This is the cause why David requireth at God's hand to set at large his imprisoned heart, that is to say that he will do him the grace, to cause him to have a sound and neat conscience. I will not here forget that as God is honoured by the good life of the faithful, 
God is blasphemed and dishonoured by our wickedness.  (according as the holy scripture witnesseth) so is he blasphemed, and dishonoured through wickedness. And there is no doubt but the behaviour of Christians, have caused the Turks and Infidels even to detest the true religion. Lopes a Spaniard and Beuzo a Millannese, and other that have written of the history of America and the West Indies, have been constrained to confess, 
The cruelty of the Spaniards towards the Indians.  that the cruelty, covetousness, blasphemies and wickedness of the Spaniards hath altogether alienated the poor Indians from the religion, which the said Spaniards gave out they held for true, who did not long enjoy those goods, which by detestable means they had there gathered. And all men write, that they were less worth than the Idolatrous Indians. The cruel handling of those Indians and that which the Turk did to them of Asia, Africa, and part of Europe, who lived as we do, the Turk notwithstanding being the farther, 
Advertisement to amend our life.  are set before our eyes as an example: to the end that we should change ourselves, and seeing the behaviour of Christians and their obstinacy to vice, we should look but even for such cursedness and miseries, as we read they have been enwrapped and fallen into. And we may well say that we touch even near the end of the world already quaking and doting through old age, and full of the wrinkles of lying: which notwithstanding can not obscure the son of truth, nor take away the light of them which fear God, which see, 
Godly exercise.  and love the way which we ought to follow, to attain to life eternal. And that we need not further wander, we must exercise ourselves in reading of good books, in prayer, fasting, and works of godliness. And as Xenophon writing of the duty and office of an esquire, warneth him above all things, to beseech at God's hand to make, his thought, speech, and deeds such as shall be agreeable unto him, and contentment to all his friends, and honourable and profitable to his commonwealth without molesting of any man; by far greater reason the Christians ought to pray unto God, without intermission, that he will teach them his will, and dress their paths, to love and fear his name. When a man speaketh of good works, it is thereby meant such as are furthest from all superstition and hypocrisy, and proceed from a faith working through charity, and a pure heart, 
Mat. 25 34. 2. Cor. 9.8. 1. Tim. 6.18.  witnessing the great bounty and excellency thereof, and profiting our neighbours, referring all to the glory goodness and grace of God, which bringeth forth in us good fruits, and giveth unto us both to will and to perform as saint Paul saith, and crowneth in us his own works.   

CHAP. 8. How much true men have been esteemed and that all magistrates ought to be so, and of the riches of princes.  
IN Exodus jethro counseled Moses, 
Exod. 18, 21.  to appoint rulers over the people, men of courage, fearing God, 
Who ought to be rulers.  men dealing truly hating covetousness, and in Egypt, the chief magistrate ever carried a picture of truth, hanging at his neck. The which Amian writeth also of the druids, showing that a judge ought to carry it in his heart, his judgements, and all other his actions. And the tablet hanging with two chains upon the heart of the high priest, (whereof mention is made in Exod. 28. 
Exod. 27.30.  and Numbers 3.) was called urim which signifieth light. 
urim.  For the kings in all their actions of importance, demanded counsel of God by his high priest, or prophets. Pythagoras, and Demosthenes, 
Pythagoras. Demosthenes.  esteemed to be true, and to do good to another, the two most excellent things that were given from heaven to mankind. And the same Pythagoras, 
Pythagoras.  being demanded, wherein men were likest unto God, answered in truth. And it was a sufficient reason for any thing he said to say, He said it. And the great Theban captain Epaminondas, 
Epaminondas.  was most especially praised because he loved the truth, and never made lie. 
Pyndarus.  And Pyndarus praised him, as he did before one Pyttacus a Tarentine, 
Pyrrhus.  for that knowing much he spoke little. And albeit Pyrrhus was an enemy to the Romans, yet nevertheless did he give this praise unto Fabritius, 
Fabritius.  that a man might assoon turn him from the truth and honesty, as the sun out of his course. And the chiefest praise, 
Bishops in time past.  which historiographers give to Bishops in time past, is, that they never lied, and in the Psalms, and apocalypse, 
Zachar.  the saints were ever honoured with this title, that a lie was never found in their mouth. And Zacharie praising jerusalem calleth it the city of truth. 
Psal. 38.56.135. Isaiah 54.  And in the holy scripture, this word of think, say, or promise, is interpreted in God to do: because all which he thinketh, saith, or promiseth, is surely executed and put in effect. Pomponius a friend of Cicero's, was extolled, for that he had gotten such an opinion to be counted true, that every one trusted him, 
Demonar.  and referred himself unto him. Which was likewise said of Demonar in the time of the Emperor Adrian. And our chronicles do greatly praise king john, 
King john.  for that he was open, never making show of loving him, whom in deed he did not. Titus Livius, in the 5. 
Titus Livius.  book of his fourth Decade, and fourth of his 5. made a great matter that the Romans kept their faith exactly. And in the first book of his first Decade he writeth, that faith, and a single oath, (all fear of laws and chastisements not thought on) governed the whole City, 
Attilius Regulus.  to which he attributed the course of all their great prosperities. Attilius chose rather to return back, to torments and death prepared for him, 
Antiochus. Ptolemy Epiphanes. Popilius.  than to break his faith. And when Antiochus would have usurped Egypt, upon Ptolemy Epiphanes, whose protection the Romans had already taken upon them, they sent unto him Popilius, who made a circle about the said Antiochus, and constrained him before he departed to promise him, that he should enterprise nothing, over their said pupil. We read of many other kings and commonwealths, that in their differences, referred themselves to the people of Rome. Cato as Plutarch hath written, having laid to Murena his charge, 
Cato. Custom of the Romans  that he bought the voices of the people, the better to attain to the Consulship, went here and there gathering his profess, and according to the custom of the Romans, had on the defendants behalf, certain guards, which followed him every where, marking what he did for the better instruction of his bill; These watchmen would often ask him, if that day he meant to search out aught, that appertained to his accusation, if he said no then they departed, whereupon is grown this proverb, when one telleth a thing that seemeth strange, this is not to be believed, though Cato himself should tell it. And Pliny in his preface, describeth the opinion was then had of his manhood, and innocency, which saith he caused Cicero to cry out, O gentle Cato how happy art thou to have been such a one, that never man yet durst presume to solicit thee in any dishonest cause, or contrary to duty? He writeth also of Scipio surnamed Asiaticus, 
Scipio Asiaticus.  for to have subdued Natolie, being called before the Tribunes, Gracchus being one, whom he held for his enemy, that he had such an assurance in his speech, that his very enemies were sufficient witness of his manhood. 
A good advise of a liar rejected.  And in Lacedaemon, when there was one that was known to be a dissolute person, and a liar, & that he had proposed a very profitable advise, & necessary for that time, yet was it clean rejected of the people. And the ephors, having choose a Senator that was very true, commanded him continually to propose unto them like council, whereby they might restore their commonwealth, as it were from an unclean and foul vessel, into a pure & neat. Cicero in his oration he made for Balbus, maketh mention of an honourable person, who being called into the Senate at Athenes, to depose touching some matter, the senators would by no means have him take the accustomed oath; knowing him to be a virtuous honest man. Such an efficacy hath the opinion of manhood, in a parsonage accounted true. 
Artabanus judge of the controversy between Xerxes and Ariamenes. Parliament of Paris.  Xerxes & Ariamenes in the great controversy which was between them for the kingdom of Persia, referred themselves to their uncle Artebanus, to whose judgement they stood. I could here reckon many foreign Princes, who in time past have had such an opinion of the court of Parliament of Paris, composed of grave, learned, and reverent counsellors, chosen according to the right and ordinances, that they have had recourse thither, as to a temple of justice. We read of the Emperor Frederic the second, 
Leather money.  and certain kings of France, that they have been so greatly esteemed of their subjects that in steed of fine gold they have received lethermonie, others have borrowed great sums with good liking, which they have restored again, as soon as conveniently they were able. This is the means which Cirus showeth, 
Cyrus. Zonare.  in Xenophon, and Zonare, to Croesus, 

Wherein a prince's treasure most consisteth.  
King 

Francis 1.  
Henry 2.   Prince's true and keeping their promise beloved of their subjects.  
King Pharamonde named Warmond.   whereby they may obtain what they will of their subjects: when they have once gained an opinion to be accounted true he saith likewise that their treasures consist most in enriching of their friends, without caring for any other guards. We have seen, what credit by this means, the great kings Francis, and Henry, obtained throughout all Europe, and what loss and dishonour such have received as both before, and since have failed of their promise. I will not here omit, how Pharamonde our first king was named Warmond which signifieth truth. And a man is not able to declare what profit, and solace he which is true, bringeth to every man, as ending of suits in law, enmities, discords, and other seeds of mischiefs dispersed through a country, by the revealing of the truth which he discovereth, 
Xenephon.  his words being received as an oracle. And Xenophon in his seventh book of young Cirus, showeth that the bare word of such a man prevaileth more, than other men's constraint, threats or punishment: and gaineth more by his bare promise then other do by their rewards. He saith moreover that there is no greater, nor more excellent riches especially to a Prince, than virtue, justice, and greatness of courage, because such can neither want friends, nor ought else.   

CHAP. 9 That it behoveth to keep promise, with instruction not to make it with one's disadvantage, and not to give place to the importunate.  

Faith● of princes.  Titus' Livius, in his third book of his first decade, declareth what great damage ensueth him who breaketh his faith, and looseth his credit; for the society of men is only maintained by dew keeping of promises. And all good Princes have esteemed, that their authority, 
Isocrates.  puissance, and safety dependeth thereon. Hereupon Isocrates wrote to King Nicocles, that he should be found true of his word in all his promises: in sort that one should give greater credit to his bare word, then to others oaths. And the wise man writeth in the proverbs, that well-doing and faith conserveth a Prince's estate, but a lying talk becometh him not. Himself is the only preserver of faith among his subjects, and their debtor for justice. Dion reciteth that the Emperor Marcus Antonius was wont to say, 
Marcus Antonius. Faith once broken, of what importance. King Attalus  that it was a very lamentable thing, that a man's faith should be violate or suspected, without which nought can be assured. King Attalus in his death bed, warned Eumenes his son, to esteem fidelity, & the good opinion of his subjects, the chiefest part of the inheritance he could leave him. And Sueton praised Caesar, 
Caesar.  for that he kept his faith with his enemies, though they broke theirs with him For as Cicinnatus said in Titus Livius, a man must not offend, 
Cicinnatus. Augustus.  led by an other man's example. And Dion reporteth of Augustus, that having made proclamation, that he would give five and twenty thousand crowns, to whosoever would present him with one that was the ringleader of certain thieves, the same man presented himself, & obtained both the crowns & his pardon. We read in sundry places of Titus Livius, 
The Romans performers of their promises.  how the Romans were ever very curious in maintaining their promise, & Polybius being a Greek writeth of them, that their very word was enough among the Romans; and in Greece although they had Notaries and seals, oftentimes they broke their faith, for which they were grievously punished. 
joshua. 9, 20.  And in josua it is written, that he kept his faith with the deceitful Barbarians, to the end, saith he, that the wrath of God should not be upon his people, because of the oath which they swore unto him, as it afterwards fell upon all them of the house of Saul, who were hanged for having violated their own. And the Prophet writing in his Psalms, of such conditions as the faithful aught to be endued with insisteth greatly upon this, that they keep their promise, yea, though it were to their own hindrance. Cicero in his offices showeth by many examples, that one's faith is broken, 
When faith is broken.  if one do aught to the detriment thereof, what colour soever he will set upon it. But that we should not run further headlong into these inconveniences, Seneca wrote that he which was not able to set light a sottish shame, is no disciple of Philosophy; Which opinion Brutus was likewise of as Plutarque writeth. And it is an overgreat fault in Princes, 
Remedy.  either not to dare to refuse, or too lightly to agree to whatsoever is demanded of them: which they ought to endeavour to refourm, by custom proceeding from lesser things, refusing greater. It is also required that we promise not aught, which proveth not to our advantage, or aught else that lieth not in our power, but diligently to take heed, that we suffer not ourselves to be enforced, 
Nice shamefastness.  or led with a nice shamefastness, which many have, when they dare not contrary, or refuse to grant what they are required: for which oft times they much repent themselves, 
Zeno. Notable examples not to grant that is unjust. Rutilius.  as Zeno wisely did reprehend him, who was not ashamed to require a matter both unjust & unreasonable. And Rutilius to one that found fault, that his friendship was so light set by, as not to be able to obtain his request, made answer, But what have I to do with thine, if thou wouldst enforce me to do contrary to all justice? 
Agesilaus.  And king Agesilaus, said to certain importunate persons, that a man ought not to demand at a King's hands, aught that were unjust: and being entreated by his father to give judgement in a cause contrary to right, he answered him: you have taught me from my youth to follow the laws, I will yet now obey you in ought not judging against them. 
Alexander.  Alexander the great made the like answer to his mother, adding further, that she asked to great a recompense for having borne him nine months: and because of her ill carriage of herself, when Antipater (to whom Macedonia fell) died, he prayed his subjects (as Diodorus wrote) never to leave the managing of affairs in the hands of a woman. The Emperor Frederick said to certain his minions about him, 
Frederick.  that were very importunate to get into their hands some of the ancient Domain of the Empire, that he rather chose to be accounted of small liberality, 
Sigismond.  then perjured. They writ as much of Sygismond.   

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

The punishment & vengeance upon such as broke their faith.  THE examples of such miseries, as they have run into which have not performed their promises, aught to make us think their faults more strange, than we win for. Titus Livius reciteth of a Dictator of Albany, who was drawn in pieces with four horses, for that he had broken his faith, & the city of Albe was razed clean down, and Carthage dissolved into ashes, and the people of Capua murdered, and kept in bondage. He maketh likewise mention of sundry hostages given in pledge for the better assurance of such treaties as passed through the Volsques, Tarentines, and others, who were executed for the breach of promise their people made. Zedechiah king of juda, having rebelled contrary to his promise, was led captive, after that, his sons were slain before his eyes, and had his own eyes put out. 
2. Kings. 25.7  Caracalla, the Emperor having pursued the king of Persia, 
Caracalla. justinian.  contrary to his promise, was himself afterward slain. justinian having falsified his faith to the camphors, was sent into banishment. Cleomenes, 
Cleomenes.  having made a league with the Argiens', seeing that under the assurance thereof they were lulled a sleep, murdered and imprisoned some of them; nevertheless not being able to surprise the town, which was defended by the women, ran mad, & killed himself.  
The king of Hungary Ladislaus, after certain victories obtained against Amurates, made a most honourable truce, during which he suffered himself to be persuaded by the Cardinal julian, 
Ladislaus. Cardinal julian.  Ambassador from Pope Eugenes to break it: which was the cause why the said turk, had a most memorable conquest, and the said Ladislaus together with the chief of his army, & the said Cardinal, were either slain outright, or stifled within the marshes. And after such time as he had thus falsified his faith, there ensued an infinite number of mischiefs through out all Christendom. And even so went it with us, after we had conquered Milan, and Naples, for that we observed not duly the treatise which we there promised.  
And for the like cause before that, happened the Sicilian Vespers, 
Frenchmen.  and for that we rather gave credit to Pope Clement the fourth, then to the counsel of the Earl of Flanders, 
Adrian Pope  Pope Adrian took a solemn oath to observe the peace concluded with the Emperor Frederick, and afterwards breaking it, as he drank he was choked with a fly. 
Alexander 6. Pope.  It came in like sort to pass with Pope Alexander the sixth, who took himself such poison as he had prepared for the Cardinals he had invited to supper: And to julius the second, 
julius 2. Pope.  who was wont to say that the treaties he concluded, was but to abuse and ruin the one through the other. Andronicus Conneus, 
Andronicus Conneus.  clean contrary to his faith given to the infants of Emanuel, and to them of Nice, usurped the Empire, but after sundry other ill haps, he was soon after hung by the feet, and hewn in pieces. Joys Sforce, 
Joys Sforce.  uncle to john Galleace invested himself in the Duchy of Milan. He likewise broke his promise made to King Francis; He was afterwards carried prisoner into France. Michael Paleologue, being chosen Emperor of the Greeks, 
Michael Paleologue.  promised & swore, that he would render up the Empire into the hands of john Lascaris when he should come of age, but notwithstanding he still held it. He died miserably, & to his posterity ensued an infinite number of mischiefs, & was occasion of the first beginning of the Turkish Monarchy. 
Charles duke of Burgundy  Charles duke of Burgundy, having violated his faith, promised to the Suissers, and before that to the Earl of S. Pol was vanquished, and all ill hap accompanied him ever after. Hildebran otherwise named Gregory the seventh, 
Gregory 7. Pope. Rodolph Emperor.  swore an accord, with the Emperor Henry the fourth, from whom as soon as he was departed, he created Rodolph Emperor, who afterwards was overcome by the said Henry; and seeing his hand cut off said unto the Bishops: Behold the hand which I did lift up, when I made the oath of fidelity to the Emperor. And anon after he died, & the said Pope was deposed & put to flight. Which ought to serve for an example to great personages to hold their promises. I will not here forget what we have seen of our time happen to Christian king of Danemarke, who for having broken his faith given to his subjects, 
Christian king of Danemarke.  was deprived his realm, and afterwards lived miserably, for all the succours which he received from Charles the fift, Emperor. 
Richard the 3. king of England.  As also the histories recite of one Richard, who caused his nephews to be murdered, and his nieces to be declared bastards, to make himself king of England: but he was afterward vanquished and put to flight by one as then scarce known. I omit sundry examples, 
Boccace.  set forth by Boccace in nine books which he wrote touching the misadventures of notable personages, which every one may read. And could here touch that which Plutarch writeth of Cato's opposing himself, 
Cato.  to the sacrifices which they would make, for the victory obtained by Caesar, against the Almains, meaning that they ought to had delivered it for them, whom he had outrageously wronged, and contrary to the peace, they had made with the people of Rome, to the end to cast upon him alone, the fault they had committed in violating their faith. And without searching of any further examples, through the folliciting of Cardinal Caraffe, 
Cardinal Caraffe. Troubles caused by religion.  sent from Pope Paul the third, & through other men's ambition, was there broken a most honourable truce, and thereby a great war undertaken, which had very ill success. I pass over in silence the great calamities, ruins, dissipations, disorders, excess, losses, dissolutions, subversions of states, ravishments & mischiefs happened in Christendom since thirty years past, through a dispensation, which men take, to violate their faith, promise, and Edicts. And we have very great occasion to beseech God that he will give remedy thereto, and hinder these defiances, evil fortunes, divisions, and storms, which as yet are like to happen.  
And albeit, that according to Bias opinion, 
How a man may dispense with a promise.  no excuse is to be received, to make one able to break his promise, nevertheless he ought not to be accused for a liar, who may not lawfully keep it, for some just occasion, afterwards happened unto him. As if a mad man should demand the sword which he had given another to keep, or if a more mighty man should oppose himself, or if by that means another would attempt against his person, or estate which did promise, or if thee keeping of his promise, 
New matters & strange, new and strange counsel. l. 6. de iurieur.  should turn him to any great dishonour, mischief, error, fraud or any other prejudice not to be recovered. For matters not already in practice, strange and new, require a new counsel, according to the saying of the layers, who even dispense with a promise, after an oath taken. And often times men promise, with an intent to accomplish that which lieth not in their power, through an indisposition, or matter fallen out of more great importance. 
judges. 11.30. Alexander. L. placuit. L. de iudi. Necessity the mother of dispensations.  As the vow and promise which jephthe made, aught to be otherwise interpreted.  
And as Alexander did, having promised he would slay the first that should come out of the town, killed an ass in am of him that led her: as by equity the rigour of a law is often times moderated. And ancient men have said, that Necessity is the mother of dispensation. It is likewise excusable, if any prejudice, or interest happen not through the not accomplishing of a promise.   

CHAP. XI. Effects of the truth, with exhortation not to change the statutes or laws, and not to dance upon holidays, praise of French men, & a solution of that for which they are blamed.  
IF the light of the truth take from us the vail which blemisheth our judgement, 
The effects of truth.  we shall modestly behave ourselves, without any colour, or disguising in our words, habits, or any other our actions: We shall know how we ought to render unto God, all reverence, obedience, trust, prayers, actions of thanksgiving, and praise with peace in our spirits: and how we ought to honour, love, serve and secure all kind of persons: We shall be ready to obey our King, his laws and Magistrates, and wisely to command over subjects: we shall have sufficient of little, magnanimity, easy access, humanity, a nature not dissembling nor feigned, constancy in our counsels and enterprises, with a resolution always to do that which our duty commandeth: we shall not be dissolute in pleasures, nor insolent in prosperity, nor too much carried away with our passions: we shall contemn death, and the dangers thereof, in respect of a better life: we shall lose no heart in adversity, we shall rightfully follow what either is to be chosen, or left, treading upon the thorns of this life without pricking us, 
Ezech. 2.6.  and upon Scorpions without feeling their venom, as it is written in Ezekiel. And would to God that all French men might so know the beauty of this truth, that they might become amorous thereof, & altogether cast off their lying & unconstancy, to the end they might no more be cast in the teeth, with not performing their promises, & that the city of Paris might of every one be called the city of truth, as the Prophet Zecariah called the city of jerusalem, 
Zecha. 8.3.  and according to his vision God, placed a woman in the midst of the Ephah, 
5.8.  named Iniquity, upon the mouth whereof he cast a weight of lead, because she should not escape. Or as Philip king of Macedon, assembled together the most wicked persons and furthest from correction of all his subjects, and put them into a town which he builded of purpose, and named it Poneropolis, that is the city of wicked persons. 
Poneropolis, a city builded by k. Philip.  So that there mought be sent & enclosed in some one place in France all such as do delight in inconstancy, lightness, falsehood, against promise and truth, seditions, liings, pilling, extortion, knavery, cozenage, pernicious inventions, murders, reproaches, and perjuries; to the end that the rest might live in greater honour, peace, reputation, & credit. Now standing not at all upon the praise, which proceedeth from the beginning & ancestors of Frenchmen, not being pertinent hereunto, & may easily be seen in the historiographers, I will thus much say for Frenchmen, that if we consider their antiquity, 
Praise of Frenchmen.  piety, valour, manhood, courage, humanity, mercy, gentleness, dexterity, quickness of spirit, and all other their virtues and perfections, they give place to no nation under the Sun whatsoever, but rather excelleth it, as a French man said to the Ambassadors of Rome in Titus Livius. And there be divers grave writers, 
1. Dec. l. 5.  and of good credit, which attribute unto them a gentle heart, 
Rhenanus, Agathius, Odo, Regino. Chron. l. 1. v. 32.  favourable, courteous, religious, upright virtuous, loving one each other, and keeping their faith more constantly, than any other people, and they have been called the invincible and most noble. And if they have any imperfections at all, as no man is without, yet are they covered with an infinite number of virtues: for as much as reason causeth them to tame, and subdue this liveliness, promptness, and heat which they have naturally. And histories are full of the prowess of our ancestors, who with their victorious hand have run over well-near the whole world, setting down orders and laws to all provinces, there planting the memory of their name, and marks of their Empire. Italy, which speaketh of envy, hath been well coursed and tamed and sundry other countries as well in Europe as Asia, have hence been peopled and received their governors. And an infinite number of Emperors, Princes, and provinces, have had recourse unto them, for their own assurance, and have left behind them most notable monuments of their government and justice, to the profit of many provinces. This would gladsomly, encourage me 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 have suffered for the testimony of the faith, of excellent Emperors, Captains, and soldiers, that we might well compare to the most valiant that ever was, during the very flower of the Romans and Greeks. I will not forget what julius Caesar in the sixth of his Commentaries, 
Frenchmen preferred before Almain  and Tacitus hath written, that the French men have far surpassed the Almains, in prowess, valour, and courtesy, and have ever had the first start of them.  
Sallust in the end of the war of jugurth writeth, that the ancient Romans, and such as have been since, have ever had this opinion, that by their own valour, they easily attained to the end of all other nations: but that with the French men, they strove for their own safety, and not for honour. And it is not to be red in all histories, of any people that hath attained to their valour, and dexterity, nor whose conquests were more wonderful, expeditions more remarkable, and success of their battles more happy, and policy or laws better ordained, or piety, bounty, and religion better, nor their unity greater.  
And there is no nation whose brightness is not darkened and obscured through the high shining of the glory of the French men. But to satisfy what the said Caesar hath written, 
Frenchmen blamed.  that frenchmen are sudden, heady, desirous of novelties, and deliberating upon uncertain purposes, and coiners of affairs of importance, whereupon they must needs quickly repent themselves.  
Other historiographers strangers, condemn them of lightness; And the Emperor Charles the fifth, said to the kings Ambassador, the which before that he had proposed to the Consistory of Rome, that he was nowise able to assure himself of the French, because they began many things, but brought nothing to end: and did no otherwise by their words, then by their garments, which they disguised into so many fashions, as one day they were of one mind, and tomorrow of another. And that a body could not believe aught except he saw it done: and that if they did any good at all, it was by bounty, for the great desire they had to draw others to their own advantage. And that they had ever their foot, and their wit in the air, & their purposes more changeable than the wind. And further discharging his choler at that time, as the Ambassador himself told me, he greatly blamed the diversity and changing of Edicts and ordinances, which we handle so ill, and publish so lightly, that anon after we are constrained to change them: being a cause, that they were so little made account of. And then in his passion he repeated certain places, wherein he thought some words wanted, which speech of his notwithstanding he afterwards excused. And in truth Plato did not amiss compare, 
Plato.  how many more taverns, so many more drinkers: 
Laws not to be altered  The number of Physicians, the increase of diseases; The more account the justice is made of, the more suits: So the more laws, the more corruption: as daily experience doth teach us, profiting us no more, then great variety of Medicines doth to a very weak stomach. And in the time of the emperors Caligula & Claudus, were many laws made, and yet tyranny and corruption took never more place. If youth were well taught in Prince's courts, universities & schools, but constancy, gravity, & the truth, they should be a great deal better received, and strangers would more assure themselves of our promises: and then mought we well say of France, as S. jerom attributed unto it, 
The counsel of the Persians.  that it were a country refined, and purged of monsters. I will not here sylently pass over to this purpose, that counsel, which the Princes of Persia & Media gave to King Darius, as the Prophet Daniel witnesseth, 
Daniel. 6.8. Ester. 8 8. Diodorus. Demosthenes.  that he should be found true, and never change a law which was once made, according to the custom of the Medes and Persians which altereth not. It is also written in the book of Hester: that the writings written in the K. name, and sealed with the King's ring, may no man revoke. Diodorus and Demosthenes, tell of certain people, that no man mought so much as speak of the change of a law, except he wore a halter, with which he was hanged, if his opinion took not place. So greatly in ancient time did they detest all changes and novelties. 
Marseilles.  The citizens of Marseilles were much renowned by Cicero and Titus Livius, for that they remained constant in their laws, customs, and fashions, 
Paler. l. 2. ch. 15.  without changing aught, yea, and as a great treasure they kept their old sword of justice in the smallest matters to show how much they honoured antiquity. And for the like constancy have the Romans received great glory. 
Paulus Aemilius.  And Paulus Aemilius writeth that the French men ever took great heed, that nought in their laws and customs should be changed. And greatly was Lycurgus praised, for that after he had brought the Lacedæmonians to receive his laws, he made them all swear that they should alter no one jot of them during his absence; and after that never returned into his country again, which caused it to far much the better with them. For as Plato hath written in the seventh of his laws, and Xenophon likewise. Change, in all matters, except they be mischievous, 
Plato. Xenophon.  is most dangerous, be it in the diet of the body, or in manners. And according to the old proverb, A man should not awake a sleeping Dog. And every known evil, to which a man is used, 
Change, a matter dangerous. Titus Livius. Aristotle.  is tolerable as Titus Livius writeth. And Aristotle in his politics, showeth, it is much better to bear with some imperfections & faults in laws & Magistrates, if they be not too notorious then in thinking to change them, to ruin a whole estate, which is as a great frame made of divers pieces, so joined and linked in together, that it is unpossible to take away the least part, but the whole shall feel it. It is greatly doubted, whether we ought to receive a better law for a more ancient. For the principal matter which maketh a law to be obeyed, is custom which cannot be confirmed but by continuance of time: so that alteration greatly weakeneth the force and virtue of a law. 
Plato.  And Plato in his politics, and fourth of his Common wealth, reprehendeth such as by new laws imagine they may remedy mischiefs: and deem them rather an occasion thereof, as if one cut off the head of Hydra, by and by seven new spring up: 
Hydra.  and by change is taken away that respect and reverence, which we ought to bear them, which once being lost, there is no more obedience. We read in ancient histories, 
Orpheus.  that Orpheus was cut in pieces by the women of Thrace, because he had changed their laws. For this cause, as the Lawyers write, if we be not constrained thereto by an apparent and evident profit, we ought not to alter what hath been before ordained. And as S. Bernard wrote to one at Lions: Novelty is the mother of rashness, 
I. in rebus de consta. princi. bernard. Galba Emperor.  sister of superstition, & daughter of lightness. The Emperor Galba was greatly praised because he would neither change ancient law, nor create new. And Plutarque exhorteth trajan, to take greater care in seeing his ancient laws to be observed, 
Plutarque.  then in making of new; and above all things, that his life should serve for a law. One asked Pausanias, why it was not lawful in Lacedaemon, 
Pausanias.  to alter any ancient law, he answered, that Laws ought to have authority over men, not men over Laws. Otherwise, as Plato & Aristotle maintained, 
Solon.  it was a subversion of an estate. The answer which Solon made to Anatharsis, saying: that his laws were like to Spiders cobwebs, which hold but the little flies, deserveth to be well considered of: that as men keep their contracts, that it is not expedient that any bargainer should break, so the Athenians would willingly cleave to his laws, out of which no man should receive any damage, but every one very great profit. It were very necessary we had such officers as were wont to be in Greece, called Nomothetes, who took great regard that no man should derogate from any good law, nor publish any that were pernicious or superfluous: 
Nomothetes in Greece.  which the Parlements ought to do. Notwithstanding a man may allege the saying of our lawyers, that it is unpossible to set down an order certain, simple, and of one sort, to things which daily vary: And that which an ancient man said, that a Mutton had but one voice, but a man divers, because we must do as time, and affairs require, all humane affairs being in perpetual motion, and France being composed of so many kinds of people, and differing in fashions and language. In the first book of Thucydides, 
Thucydides.  the Corinthians set down, that as in a city, which is in quiet and peace, it is not meet their ancient laws and customs should be changed: so where a common wealth is overpressed with diverse and unlike affairs, it is necessary they look out many new helps, as to diseases strange and unknown, strange remedies must of necessity be applied. 
Gellius. l. 12. cap. 1. Colum l 2. c. 4. Plato 4. de legibus Decad. 4.  And in Titus Livius it is declared, how men's laws altar according to the time. And Aristotle in the third of his Ethics, compareth them to measures, and Solon to coins, which are not alike in all. And in the sixth he sayeth, that laws do not proceed from art, or any other science, but from wisdom, which regardeth things in particular, as they change, and attaineth to experience by exercise & time: as Terence said: This age requireth an other life, 
Terence.  and other manners. For this cause Solon prayed his laws might be observed for a hundred years space, 
Solon.  to the end that they mought not be afterwards changed. Moreover we have often seen, what credit they have had about Princes, which have counseled them to alter the laws for their own lucre, or particular passions. And such as are studied in the constitutions of the Cannon and civil law, may see, how Popes and Emperors, have established, & abolished, and then put in use again, certain laws, & what hath pleased one hath displeased his successor. And what hath had his course in one time, is clean rejected in another. So much is man's mind inclined to contradiction and change. 
l. 2. c. 3. de baptis. come. Don.  S. Augustine writeth, that the decrees of particular Bishops have been corrected by Provincial counsels, and provincial by universal, and the former general counsels disannulled by the latter, when through experience of things, that which lay close is opened, & what was hid is brought to light, which may be seen more at large in histories. Here I could allege the opinion of an Athenian ambassador, 
Policy in a Prince.  recited by Thucydides, that a Prince ought sometime to be a friend, sometime an enemy, & to ply himself according to occurrents, & sometime it behoveth him to release the laws, as K Agesilaus ordained that for an accident than happened they must be winked at, & afterwards be observed. Another said to Pericles that since it was not lawful to take clean away the table, wherein the law was written, 
Plutarque.  yet they ought to turn the other side. And Plutarque praised Flaminius for that he knew how to command over laws, 
Tacitus.  the necessity of the time requiring it. And in Tacitus the Almains were praised, for changing their customs found to be but bad. As also Valerus a Senator of Rome showeth in Titus Livius, that it becometh men so to do. 
Titus Livius.  And some have condemned the law of the Persians & Medes, which was above recited, when the usage, & state of a comen wealth, hath found it unprofitable & pernicious. Every man also will confess, that in men's deeds & speeches, the mean called constancy is to be required: which is a mean between lightness & stubbornness And to persever in one mind, is not always to be praised, 
Cicero.  as Cicero in many places declareth, yielding those for an example, which upon the sea are constrained to yield to tempests & winds, and oft times to alter their course, never standing stiff in one deliberation. And there is no nation, nor people which hath not some time been accused of inconstancy, man's life being so full of contrarieties: as Hipocrates in a certain Epistle declareth it to be. 
Hipocrates.  Every one ought also to consider, that the cause why we are so blamed and found fault with by other nations, proceedeth by reason of the notable victories which French men have obtained against them, and that they have so often been subdued by the valour of the French: and not being able to revenge with the sword, 
Guychardine a true writer, justifieth the frenchmen, & condemneth the Venetians.  they will do it with the feather. And whereas Paulus iovius, Bembus, Sabellicus, and Pandolphus, accuse the French men for not keeping their promise with the Venetians, as well he as other credible authors, discovereth the falsehood, and reproach of these writers, showing it rather proceeded from the lightness of other nations, as in sundry places in Cicero we may perceive. And Titus Livius calleth them of Syria, Asia, and Greece, very light persons. Tacitus attributeth as much to the almains, 
The inconstancy of strangers.  & Scythians. What unconstancy and lightness since two hundred years last passed, have we I pray you seen, among Romans, Neapolitans Genoese, Milanois, Florentînes, and other Italians which they have used towards their princes & governors? And for the very Almains, have they not oft abandoned their Emperors, endured, and made means, that strangers enriched themselves with the spoils of th'empire? have they not served their turn with the son to ruin the father? And have they not afterward left the son as a pray unto the enemy? And upon the like occasions Auentin Crans, 
Auentin Crans.  & some other almains, have to small purpose, and foolishly blamed the French men of lightness & fantasticalnes, & named them by sundry other injurious epithetons, so as they which see clear may easily judge by their very writings, & by other authors better trained up in matters of state & seasons of time than they, how they have written full of backbiting, lying, pride, & envious malice. Beatus Rhenanus calleth such historiographers ambitious, praisers of their Germane nation, & blameth them for so robbing & concealing the praises, deserved by the French. And the said Italians unable to excuse the great faults, cruelties, 
Italian Prudence. Italian writers not of credit.  treacheries, cowardness, treasons, and dissimulations of their nation, go about to disguise these villainies with a name of Italian Prudence: and to diminish the noble exploits and enterprises of the French, they counterfeit a letter of an Italian, as it were descended out of the clouds, thereby to give thereto greater honour. And yet in those very examples which they do allege, they show how they of their own nation, have with all their great discourses, been as ill advised, irresolute & unconstant in all their affairs, yea and more than any other nation. And howsoever they enforce themselves to stain the French, we must needs confess, that there was never nation that ever enterprised, well guided, nor more happily executed brave & lofty enterprises, and matters worthy of memory, than the French: nor that ever with greater manhood, constancy & perseverance, hath conquered, defended, & recovered their own country, than they did even at that instant wh●●●hese men so passionately wrote of them. jerosme Beuzo a●… ila●ois, who wrote of the West Indies, 
jerosme Beuzo  having remained there above fourteen years with the Spaniards, showeth how far the Spanish Chroniclers have spared the truth, & do go about to cover the cruelties, inconstancies, and villainies of their nation, of whom part at their return home were well chastened by the French, yea, and in the very place by themselves, pilling and murdering one an other through the just judgement of God. Moreover every one seethe, that in that they blame the French to be too open, prompt, movable & light, they might better construe it to a virtue: and such reproaches setteth them again in so good away, that they take away all occasion of speech: as Philip King of Macedon was wont to say of the railing Athenians: and causeth in them a habit to every virtue. And to persons of colerique humour, as Frenchmen are, Galene attributeth prompnesse and prudency in their actions. And this word of fantasticalness in respect of the French, may be taken in a signification, as other author's use, for a courage and readiness, in all matters worthy praise. And they are not to be blamed if they take their party the best to help themselves, occasioned by the incommodity of their enemies, nor if they show themselves careless in small matters, the better to be able to achieve things of greater importance, nor if they keep themselves from the treacheries, deceits, dissemblings, and falsehood of faith, which their enemies have ever been accustomed to use, nor if they render like for like as they are able, and occasion may serve. And whereas K. Alphonsus, 
Of dancing.  and divers other authors have greatly blamed frenchmen because they delighted so much in dancing, they might easily excuse themselves through an old ancient custom, which hath been received in sundry provinces, and by reason of the exercise therein taken, so as a man modestly behave himself without counterfeiting a mad man. It is to be wished for all that our paths might be as well ruled as our words ought to be, & that dancing were in less estimation than it is, especially upon holy days, by reason of the inconvenience, disorder, insolency & dissoluteness that ensueth thereon. As in time past the Romans, Lacedæmonians, and other comen wealths well ordered, yea, the very king S. Lewis banished out of their towns all vain pleasures, which served for nought else then to effeminate young men, & allure them to vice, and above all they have been enemies to dancing, which a man easily may gather, in an Oration that Cicero made for Murena, assuring that no man danced, except he were drunk or mad, & that such a vice proceeded from the dissolute banquet of drunkenness, love & lechery, whereof no man was able to accuse the said Murena, being a man given to all honest exercises. And the same Orator, finding fault with an enemy of his called him a brave danser. And in his offices he showeth that for nothing in the world, a virtuous & wise man ought to dance in public, albeit he had so promised. And Frederick the Emperor was wont to say, that he rather chose to have an ague, then to dance. And Plutarch in his communings at board saith, that the Persians never durst dance in presence of their wives. And Domitian deposed one ruffian out of the Senate, because he danced, as though he had committed an act unworthy of an honest man. And it seemeth they which so well love it, have more brain in their feet then head, & think to play the fools with reason, as Terence saith. And Aristotle in his Ethics writeth of the Milesians, 
●. 3. c. 8. Prou. 4.26.  that they were not fools but did the self-same things that fools are accustomed to do. And herein they follow not the precept of the wise man, to ponder the path of our feet, & to let all our ways be ordered aright. For vanity is so great in many men, that they altogether study to keep measure & follow the tune in dancing, & in their actions, countenance, speech, & counsels; they go headlong observing neither measure, wisdom, nor reason. It is the very right occupation of jesters & jugglers, noted of infamy in good comen wealths. And to cause laughture, & pastime, they were wont in time passed to counterfeit persons adjudged to die, 
●. aut. damnat. de panis.  whereto all great princes ought to take heed that their sceptres serve not for a scoff to their subjects, & themselves there by run in contempt. 
Heb. 11.25.  The pleasures of the court of Pharaoh are called in the Epistle to the hebrews: 
Prou. 6.27.  the pleasures of sins. And it is a hard matter as Solomon saith, for a man to take fire in his bosom & his clothes not to be burned. And in the 16. chap. he declareth, that such pleasures are converted into tears, & torments. Men of ancient time have named dances allurings, poisonings, & bauderies of Satan, who by the means thereof corrupteth us, as Lizander softened the walls of Athens, & burned their ships, by sound of flutes. The Lord reprehended them in Isaiah for using banquets, harps, tabors, & other dissoluteness. 
Isaiah.  And without any more repeating the places of holy scripture, wherein we are commanded to resist the desires of the flesh, 
Dancing condemned by the doctors of the church  to shun all appearance & occasion of evil, & to show a good example as I touched before. S. Basil in a sermon he made against drunkenness, flatly forbiddeth profane songs & dancing, as things repugnant to all the holy duties of a christian man, 
Basil.  in steed of bending his knees before god, which he ought to do. 
chrysostom.  Which likewise S Chrisostom doth in many homilies upon Matthew, the Epistle to the Coloss. and upon Genesis, speaking of the marriages of Isaac & jacob, 
S. Ambrose. Augustine.  & in another homely, he praised the people for having left it. S Ambrose in his third book of virgins, & S. Augustine against Petilian, declare that in the well ordered churches, dancings were banished & reproved, as unworthy dissoluteness, & upon the 32. Psalms, he is of opinion that it is not so ill to travail, & plough the ground, upon the sunday, as to dance. The which Nicholas of Clemenge, an ancient doctor of the Sorbonists doth commend in a treatise he made, of not augmenting of holy days. And the said S. Augustin in another place, 
Inconveniences happened by dancing.  rather liketh the wife or maid, that soweth upon the holy day, than her that danceth. In the sea of histories, is mention made of an Archbishop of Magdebourg that broke his neck dancing with a damsel. Other have been stroke down with thunder, or knocked & bruised in pieces with the fall of the house, where they danced. Our writers make mention of the great danger which K Charles 6. escaped, having like to have been burned in a dance, as some other great lords were. 
K. Charles 6.  And by dancing Herodias caused john Baptist to be beheaded. And by bills of inditements drawn against sorcerers, it hath been found true, that in their devilish synagogues they go all dancing. And not without cause one of ancient time named dancings snares for maids, misfortune for men, and a bait for bawds. And the Voltes, courantes, and violent dances, proceed from fury, and hath caused many women to be delivered before their time. And god in Isaiah greatly threateneth the daughters of Zion, for that they went winding & prancing, making their steps to be heard again. 
Origen.  Origen writeth that all persons have been forbidden them, but especially women, 
Plutarcke.  for fear of defile their sex. Plutarque likewise writeth, that they ought to be ashamed to be found dancing.  

judg. 21.23. Council. 30. & 33.  And the daughters of Israel were by that means ravished. I could allege sundry counsels which have forbidden it, yea, and of our own ordinances, 
Exod. 16.29. & 31.13. Deut. 5.14. levit. 23.3. Heb. 3.11. & 4.3. 1. Cor. 5.8. Isaiah. 66.23  which we ought to keep, and among other at the last assembly of the estates holden at Orleans. For the sanctification required by the law of God, upon the sabbath & feastdaies is thereby maintained, the which figureth in us a spiritual rest, which God worketh in his faithful, sanctifying them, regenerating, and making them aspire to things heavenly & divine, keeping their feast in sincerity & truth, as S. Paul hath written. And this aught to be a continual Sabbath to the said faithful, to the end that every day, they may live holily, renouncing the works of the flesh, 
Why holy days be ordained.  & honour God both in body & mind. And the holy day is principally ordained to hear the word of God, to serve him, to call upon his name, to remember his benefits & free gifts, to give him thanks, to dedicate ourselves unto him, to perform all works of piety, to participate with the public prayers made in the churches, & to set ourselves far of from all appearance of ill. As S. Paul saith, 
Coloss.  that God hath purified to himself a people, making profession of good works, & this sanctification is declared in Isaiah to consist in doing of no ill, 
Isaiah. 58.13  & in following the will of God not our own, 
Profaning of holy days  & suffering ourselves to be governed by him. For how can we name ourselves Christians, & keep holy days, if we profane them with dancing, banqueting, masking, spending excessively, & playing dissolutely, provoking the wrath of God upon us? which will bring forth her accustomed effects & chastisements, if we do not amend. And if according to the saying of our Saviour We must render account for every idle word, 
Math. 12.36.  how much more for our songs which men vomit out in dances from a heart impure, the more to give fire to our covetous desires, sufficiently occasioned by other mean to boil, in stead of employing our tongue to the praise of our creator, and giving him thanks for his benefits? And as the mysteries of religion are spiritual, so do they require the mind of man, to the end to nourish it, instruct, reform, humble it, if it be too much exalted, and lift it up, if it be too much thrown down, to comfort and regenerate it, without applying it to vain things, dishonest and hurtful, which was the cause that Saint Augustine and other doctors found it strange, that men are offended if they see one plough upon a holy day, but not if one be drunk, go a whoring, or work any other iniquity. It is to be feared that God will object unto us that in the first of Isaiah, My soul hateth your appointed feasts; I am weary of them, 
Isaiah 1.14.  and I will not hear your prayers. And in Amos, I hate and abhor your feasts days, and I will not smell in your solemn assemblies, 
Amos 5.21. & 8.10.  though you offer me burned offerings, and meat offerings I will not accept them, And I will turn your feasts into mournings, and all your songs into lamentations, and I will bring sackcloth upon all loins. The purity of the Gospel calleth us to a profession, that we should reform and cut off all evil customs, and eloign ourselves from all dangers, vanities, 
Antisthenes.  and lightness. And not without cause, Antisthenes being demanded, what a feast was, answered that it was an occasion of surfeiting and disorders. And oftentimes no days are less festifall, and less observed, than the festifall days, which many dedicate to Bacchus and Venus. Which surely would require to be well reform. 
Pleas and Saytes.  And whereas they blame frenchmen for great pleaders, those that are of the best advised exempt themselves, make a appointment, and quit one part to conserve the rest in peace, and wind themselves out of the hands of these suckpurses and palterers, thinking it a true saying of Chilo, that quarrels, suits, and debts, are ever accompanied with miseries: as more at large hereafter it is declared. 
Chilo.  Now to conclude the justifying of ourselves, we will cleave to these places of the holy scripture, 
All nations noted of vice and imperfections.  which accuse all nations of lightness, vanity, inclination to evil, lying, change, self-love, inconstancy, infirmity and hereditary vices, which every one by experience may find in himself. And no man in this world is able to glorify himself, but only in that God hath showed him mercy, in that he is called to his church, and put in the rank of his children and heirs to be partaker of the heavenly benefits. And I will pray all them which will not be satisfied with my excuses, 
Civil wars.  to consider, the saying of the Emperor Augustus, that civil wars cause many inconveniences and disorders, which are amended through a good peace: as sundry authors have written of divers people, especially Xenophan of the Lacedæmonians famous for a time, for their great discipline, but in succession of time, yielded themselves to all dissoluteness. Some bewail in France the diversity of fashions taken from strangers, and desire that it might have the honesty, courtesy, gentleness, humanity, valour, justice, honest exercises, frugality, and temperance, to clothe themselves, drink, eat, and speak, which the ancient french men were accustomed to have. And as Plutarch writeth of the Sicilians that their continual wars made them like to savage beasts, so is it not strange to see a change in France, occasioned through so often wars especially civil, as Tacitus at large describeth it in like sort to have happened to the Romans.   

CHAP. 12. That we ought to fly evil and seducing companies with other instructions to nobility, worthy to be noted.  

Choler and headiness enemies to good counsel.  CHoler, and headiness, have ever been taken for enemies to good counsel; and sudden, and quick natures, are ever subject quickly to enterprise, and shortly after to repent themselves. Wherefore it is necessary, that we accustom ourselves by little and little, 
thoroughly to consider of our deliberations and enterprises.  yea in matters of small importance, not to do or speak any thing, but first thoroughly to consider what may ensue thereon. For when one hath undertaken a matter through counsel, it is a great contentment and occasion to continue what he hath already begun, if the time which is ever true schoolmaster, and corrector, teach not a better advise. 
Iphicrates.  To this end Iphicrates said, that the worst speech possible to come out of a captains mouth, is, I never doubted that, or else, I never once thought of it. And we see that wise men, have ever in the beginning, to their power, applied provisions to all accidents and good counsels, to the end they might not be surprised: being a matter necessary in war, and other affairs, to change sometime our deliberation, according to the course of affairs, having regard to the disposition, will and nature of those, with whom we are to negotiate, and be ready prepared before the assault. I will dispense with myself to say, that in charge that I have had of great importance, I have had sent me, many remembrances, commandments and letters, whereof I made no semblance at all, knowing the difficulty and impossibility to accomplish that, 
Exercise of what efficacy and force.  which was contained therein. And I ever took heed not to advance myself in words, and to hold back from making any promise. There is nothing so hard or difficile, that custom will not render easy. And exercise in matters of virtue is of so great efficacy and force, that she attaineth to the top of all. And we overcome the vices and passions of the mind, through judgement and exercise. Judgement, that is knowledge, precedeth, because no man doth exercise himself in rooting out the vices of his mind, except he have them in hatred; and we then begin to hate them when we perceive the filthiness, shame, and damage that followeth thereon: as we see that flatterers, curious men, babblers, and liars, whilst they would be beloved, bring themselves into further hatred; and the contrary to that they pretend doth often happen to lewd persons. The which we ought first to consider, and afterward that there is nothing more pleasing to God and man, nor more agreeing to nature, then to be a virtuous man, constant, true, round, offensive to no man and despising all passion. We must likewise consider how wise they are reputed, who speak little, and are constant in their deeds and words, whereof there ensueth a good conscience and hope, which accompanieth them all the days of their life. And since we are created of God to serve to his glory and the advancement of our neighbour, 
The end of the birth of man.  and to approach the nearest we are able to his holiness, and are borne, and predestinate to honesty, as Cicero himself declared, by the opinion of Zeno, and Aristotle, we ought to take great heed, that no unconstancy, lightness, or lie be found in our actions: and that no word proceed out of our mouth, but advisedly pondered. We ought also to consider, that our Creator is good, just, wise, and almighty, and proceedeth slowly to the chastisement of the wicked: to the end that through his example, we should shun all beastly headiness, not doing aught rashly or by adventure, as being the fountain whence all faults spring, as it is taughtus in the proverbs, that Whosoever is hasty cometh surely to poverty: and that there is more hope of a soul then of him. 
Pro. 21, 5. & 29.20. Constancy. justice. Temperance  For constancy ever accompanieth the other virtues. And therefore justice is defined to be, a constant will, to render to every one, what appertaineth of right unto him. And temperance to be a constant moderation to use all things aright. And it cometh to pass, as Titus Livius hath written, that good success ever followeth good counsel, 
Good counsel causeth good success.  and abandoneth rashness: whereof we have infinite examples, which ought to keep us back from being too sudden, & to exhort us to follow the properties that are in God, in showing all virtue clemency & patience, taking the fear of his name for our guide and counsellor. And for this cause Alexandridas said that the Lacedæmonians stayed many days in deciding their criminal causes, 
Criminal causes.  where question passed of men's lives: because they which once erred in the death of a man, could no more sufficiently make recompense for their faults. And there have been Emperors that have said, that there could not be too long time taken about the condemnation of a man: And the ancient proverb doth carry, 
l. 3. ch. of the warreof the Ieuves.  that we must long time deliberate, for that we would execute but once. josephus attributeth the greatness of the Romans to be, because they enterprised nothing, inconsiderately or unadvisedly. And they esteemed those accidents of fortune which had ill success, much better being deliberated of by counsel, then if without having taken counsel they should have succeeded as they would have had it: contenting themselves & rejoicing, 
Li. 2. ch. 16.  in the misfortune which arrived unto them, after the matters were debated, and consulted of. And in the second book Agrippa declared that nothing in the world sooner remedied wounds, then long patience, nor any thing bringeth more shame to the violent and furious persons, than the patiented, who endure their eagerness and violence without making any show or semblance. 
Patience.  And in the 4. 
Li. 4. ch. 1.  book Vespasian saith, that it is the fashion of the Romans, to begin and finish all things, with order, knowledge and industry, the contrary being proper and natural to the barbarous, using immoderate hastiness. The examples likewise of such evils as hath fortuned to many through this headiness and choler, aught to make us more advised, as that written of sundry in time past, 
Choler.  who have kept in, and retired themselves, feeling choler coming on them, and especially of one Architas, who said to his servants keeping ill rule, it is a good turn for you that I am in a chafe. And Agesilaus counseled 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 victory, and that the other would be soon enough vanquished. We see likewise that light brains, go themselves up and down gathering of matter to inflame their passions, and voluntarily cast themselves headlong into such vices, as of themselves they are inclined unto: and so it cometh of necessity, that he which is once disposed to stumble, doth ever so continue. And since that vice is made a virtue, 
A custom to evil most dangerous.  and that the evil is turned into a custom, there is small remedy, as Seneca writeth, or as experience doth declare. And we must in the beginning be well advised how we deliberate, because we can not afterward without dishonour and danger leave it, or take an other course, having long time persevered therein. And if the reasons be contradictory, we must follow the more reasonable, and the most strong conjectures, hoping for remedy, as well through time, as other accidents. Men praised the prudence of Fabius, because he broke the point of fortune, 
Fabius' surnamed the linguerer.  and hindered the advancement of Hannibal, in a shunning to fight, temporizing & attending his advantage, which is a virtue that is named long sufferance. And Scipio was wont to say, 
Scipio.  that he might the better keep his people in, that he was accustomed rather to buy surety, then to submit himself to any hazard. And did like unto the Surgeons, who never work with their instruments when they may find any other remedy. He punished the Carthaginians for their unconstancy, for which fault we have seen as well french as other to be bitterly chastened. It is also very requisite, 
To estrange ourselves from filthy talk & company.  to estrange ourselves from foolish talking, lewd company and unconstant people. For men of ancient time, without any further inquiry, 
Eph. 5 4 Tit. 2. Tim. 5.  judged a man to be such, as they were whom he most frequented. Saint Paul teacheth us discreetly to have regard to the humours of such company as we would frequent, for fear lest we be partakers of their evil. In an ancient tragedy there was a wicked man brought in, forbidding any man to come near him, 
Eccles. 7 2.  fearing least by his shadow the good might be annoyed. And Ecclesiasticus doth counsel, that we depart from the thing that is wicked, and sin shall turn away from us. Which moved David in sundry his Psalms to protest, that he both hated and shunned all wicked company, and was not able to endure within his court, any wicked or disloyal person. Wherefore I beseech the nobility and good wits of France, because it is a matter so easy to be done, that they will once master their wills, passions, headiness, soddainenesse, and choler; and that they would for ever accustom themselves to patience, gentleness, silence, and modesty, giving as it were a bridle to their desires, and as the Psalmist sayeth: a watch before their mouth, to the end they may do or say nothing, but what they have well before thought of. And that they will begin by little matters to gain upon greater, which may be able to hurt us, 
Eccles.  for as it is written in Ecclesiasticus, he which despiseth small things shall fall. 
Cassiodorus. lib. 5.  And in Cassiodorus King Theodoric writeth, that it is the lightness of the wit, lightly to promise, what a man will not or is not able to perform. As we will more at large declare hereafter. He likewise that could accustom himself not too much to love himself, nor his commodities, 
Not to much to love one's self.  nor that which they call overwinning, the which causeth the usurpation of an other man's goods, but contrary wise to follow the rule of charity, so much recommended unto us from GOD, shall not easily cast himself headlong, 
Isocrates.  into this inconstancy. Isocrates wisely counseled his king, to consider well, what he would say or do, for fear lest he failed therein. 
Basil.  And albeit it be no light combat as basil said to vanquish an evil custom, yet by little & little must a body change itand of rash inconstant and light, to become modest, constant and stayed. 
comen. li. 7  Let us consider what Caesar in his commentaries, layeth to the charge of the Frenchmen, because they bore arms too lightly, mutinous, and not so subtle in war, as hardy and courageous; and that he no less desireth in a man of war, modesty, and obedience, 
Obedience. Thucydides.  than prowise, and greatness of courage. Thucydides the great Captain and Historiographer of the Greeks, esteemed, the fortunate and happy conduct of the war, to hang on three points, that is, to be willing, to reverence, and to obey; as Paulus Aemilius was in like sort wont to say. We have many examples, that may serve to instruct and teach us, in the journeys that have been made into Flaunders, since ten years past, of the evil fortunes and mishaps, and disorders happened during our troubles, and an infinite number of enterprises, to inconsiderately and lightly undertaken, upon vain imaginations and deceitful hopes, having reaped nought else thereby, 
Damages in wars.  then loss and dishonour: and the profit of all the wars, since one hundred years past, is not able to be compared, to the damages and evils that have thence proceeded. Whereby we must confess that God hath weighed all things in an even balance, mingling losses and victories together, that thereby he might set forth his judgements, and make us shun lightness, 
Warly discipline.  avarice and ambition, as well of great as small. The discipline of war consisteth rather, in not putting ourselves without necessity to dangers, and in making void the effortes of the enemy, and in turning upside down their enterprises with industry and patience, without shedding the blood of subjects, than to combat courageously, and valiantly. And there is often times more hope of victory, in standing only to defend ourselves, and let the time run, then in putting ourselves to the arbitrage of fortune. And there are infinite examples, what losses have been sustained by giving of battles, following the counsel which Timotheus gave to the Thebans, except one be thereto encouraged through a great advantage or constrained by an urgent necessity: God being accustomed as he said, to throw down the proud, and lift up the humble. And it is no less the duty of a Captain, which is valiant, to show himself wise in his actions then courageous. It were very expedient that were practised, which happened in our time, in the year of our Lord, one thousand five hundred fifty and one, between Gonstave King of Sweden, and the Moscovite, where all those that were occasioners of the war, they had so lightly undertaken, 
Authors of war punished.  were executed, and put to death. And not without cause did Pausanias call all the Captains in the war, both Peloponesians and Greeks, murderers and destroyers of their country. It is to be desired that the nobility of France would accustom themselves to modesty, rule, order, constancy, and to mortify this their great heat, 
War unnecessary.  to arms, and war unnecessary. And as the Physician preventeth sickness, through small preparatives, and apostumes; so beginning with their lesser inclinations, choler, and passions, they may the easilier attain to the end of the more strong: and consider that which is written in the life of Saint Augustine, that he would never pray for such, 
Murder.  as of their own voluntary motion had been at a strange war: and greatly reproved, as saint Cyprian did Donatus and others, that killing of a private man, was in particular punished, but he who had slain many in war was greatly praised. In Titus Livius Scipio showeth to King Masinissa, that a man ought not so much to doubt his enemies armed, as those pleasures which render a man effeminate and unconstant It was wisely said of an ancient man, that the foundations of all counsels and actions, aught to lean to piety, justice and honesty, without using of any headiness. I would willingly give that counsel to French men, which Archidamus gave unto the Aeoliens, 
Archidamus.  meaning to aid the Argians in their war, within a letter containing only these words, Quietness is good. And said unto such as praised him for the victory he had obtained against the Argiens', it had been more worth to have overcome them by wisdom then by force. Xenophon writing of the acts of the Greeks, 
Xenophon.  showeth, that all wise men abstain the most they are able from war, albeit they have thereunto just occasion. And that saying of sundry Emperors was very famous, that war ought not to be taken in hand without great need.  

Augustus.  And the Emperor Augustus was wont to say that a war which were good must be commanded by the Gods, and justified by Philosophers and wise old men. For the time serving for laws, & for arms is diverse, as Caesar said to Metelius. And we have had too good experience how much God, the weal public, order, and justice hath been offended herewith. And war hath been called a gulf of expense, and a cruel tyrant ransacking the people: and peace ordered with good policy, as a good king, moderating, charge, and excess. And as Horace feygneth, that the place into which Aeolus shut his winds being open, the sea is troubled in every part: so by the opening of war, partiality, insolency, and all vices manifest themselves. And wars are nought else then a horrible punishment of a whole people, a ruin of a whole country state and discipline. And wisely did Spartian write, how trajan was never vanquished, because he never undertook war without just cause. The very which Titus Livius declareth of the Romans, in the end of the first Decade. Otho the Emperor chose rather to die, than to raise a civil war. For which men likewise praise Zeno the Emperor: and Cicero in his Philippiques, calleth him which is desirous thereof a detestable citizen. 
Study in learning.  I am also of opinion that the conversation with the Muses, and study of good letters, would render the nobility more advised and constant, as we have well marked else where. And am not of the Swissers mind, which thinketh too much study marreth the brain: nor of the Almains, who in the time of Galienus the Emperor after that the city of Athenes was taken, kept them from setting a fire a great heap of books, they had there made, saying: let us leave them to the Greeks, to the end that applying themselves to them, they may be less proper for the war. For the reading of good books (as Alexander the great, and diverse other of the most valiant captains said) maketh the nobility more hardy, and wise, and containeth them within the bounds of their duty. And what good nature soever a captain be of, he falleth into an infinite number of faults, for want of reading of good books. And that being true which diverse have written of Xenocrates, 
Xenocrates.  that he did so pierce the heart of his auditors, that of dissolute persons they became temperate and modest, what ought we to judge of the instructions, taken out of the holy letters? And as some have counseled, before they sleep they are to demand of themselves a reason and account, of that which they shall have gained of modesty, gravity, constancy, and facility of complexions. 
Socrates.  It is written of Socrates, that when he was dry, he would never drink, but first he would cast out the first bucket full of water that he drew out of the well: to the end said he that he might accustom his sensual appetite, to attend the fit time and opportunity of reason. 
Of the soul and body. Theophrastes. Plutarque.  Theophrastus' said, that the soul paid well for her higher to the body considering what she there suffered. But Plutarch writeth, that the body hath good cause to complain of the noises which so grievous and troublesome a guest maketh him, which notwithstanding is within the body, as in a sepulchre or den, which she ought to guide being before lightened by the truth, and ruling herself according to it, both in respect of her own safety, and of her hosts. I would also counsel them to shun all dissoluteness, be it in bitter, 
dissoluteness  or villainous words, uncomely garments, and unshamefast countenance. For it is all one in what part soever of the body a man show his unshamefastness, vanity, pride, and lightness. And the Lacedæmonians were highly commended, because they banished a Milesian out of their city, for going too sumptuously apparelled. We ought also rather to desire to be virtuous then to seem, to use wisdom and discretion in all assays, avoiding debates and self-will (without witnessing whether it be true or false not hurtful) following the precept of Epictetus, in yielding unto the greater sort, persuading the inferiors, with sweetness and modesty, consenting to the equal, to the end to avoid quarrels. Above all things we ought to enforce ourselves to tame our covetous desires and concupiscences, especially where liberty to take and enjoy them is offered unto us, 
To refrain our concupiscences.  and to accustom ourselves to patience & meekness, in keeping under the desire of revenge, knowing, as the great Monarch Alexander was wont to say, that it is a sign of a more heroical heart, and praise worthy, for a man that hath received an injury to pardon his enemy, then to kill him or revenge himself upon him. And that revenge proceeded of a baseness of mind, and virtue consisted in matters hardly reached unto. And it is written in the proverbs, that it is a greater honour for a man to overcome himself, and command his passions, then to raze cities, and castles. It is that which God requireth by his Prophets to cut off the forskinne of the heart. 
prover.  The which Saint Paul to the Romans recommended to the end we should cut off the bad thoughts and desires of revenge. And the Platonists said that the shortest way to return unto God, was to mortify our affections, and that virtue was a victory of reason over passions. I think they long a go that wrote, 
Monsters subdued.  so much of monsters, perils, tyrants, and thieves, vanquished by Hercules, Theseus, Ulysses, and jason, meant thereby to teach us, 
Revenge forbidden.  that men virtuously disposed and well taught, have subdued their pleasures, desire of revenge, inconstancy, lightness, intemperancy, & other passions and vices. Which also the poets figureth by Aeolus, which moderateth & keepeth in his winds. The most valiant Lacedæmonians highly extolled him, that endureth an injury. And a Philosopher gave counsel if he which harmed us were weaker than ourselves to pardon him: if more mighty to pardon ourselves. And by the law of God and man, all ways of revenge are forbidden; and reconciliation & atonement, commanded by God the King and the laws: and the peacemakers are called the heirs and children of God, who will never pardon us, if we pardon not those offences which other have committed towards us. 
Mat. 5.5.  S. Augustine calleth the obedience which we render to God, the mother and garden of all virtues. And when our saviour in S. Matthew calleth the meek blessed some have reduced to them that are not moved with injuries. And S. Paul commandeth us to live peaceably one with an other. The which we have handled else where, and deserveth to be again repeated, for that point in which the nobility judgeth all honour to consist, but amiss, and being carried without the bars of reason, they hazard themselves to the peril both of their corporal and spiritual life, willing to be the accuser and slayer of themselves, the witness, judge and hangman of such as they pretend to have offended them. And it is not possible to revenge themselves, but through a thousand perturbations, which causeth them clean to departed from tranquillity, which an ancient writer termed to eat out ones heart, & to offend one's self more than his enemy. And often times through a little miscontentment, which we coin to ourselves, we enter into choler, and melancholy, forgetting the pleasures we receive else where, and as if we were bewicthed suffer ourselves to be so transported. S. john in his first epistle, 
joh. 4.20.  calleth him a liar that saith he loveth God, and hateth his brother: and we ought not to have respect to a corrupt custom or opinion, but to that which God and the King commandeth. For as Demosthenes was wisely wont to say, We live and rule by laws not by examples. We read in good authors that in old time, that words were never revenged but by words, and never came to handstrokes. I counsel the nobility likewise, not to differ, any resolution in a good matter. For slackness doth often time make that hard, which is most easy to be brought to pass in his time. 
Not to differ  As the loss of the Roman legions was attributed to the negligence of Varus. And it is a very easy matter, to note an infinite number of losses, happened through such slacking. The answer which Alexander the great made to him which asked him, 
Alexander.  how he had gained & subdued all Asia in so short a time, is to be recommended to all Captains, following Homer's precept, never to differre or omit what was to be done. 
Diligence of Caesar.  Which was in like sort reported by julius Caesar, and the old proverb, is very notable, He that will not when he may, deserveth when he would to have a nay, and to abide the smart of it. The said Caesar showeth likewise, how much quickness and diligence is profitable, to the end we should not give time, to our enemies astonished, to assemble themselves, 
Religion. Eph. 4, 14. Heb. 13.6.  but to use the victory, not tarrying about the pillage. I will not here forget to exhort them to shun all inconstancy, in religion, faith, and doctrine, not to vary nor suffer themselves to be carried about with every wind of doctrine, as Saint Paul teacheth us: and Saint james Chap. 1. and 3. Constancy is preserved by patience; as Tertullian declared in the book he made, and Impatience is the cause of all mischiefs. It is also necessary to provide, for that which they so much reprooch French men with, that is, that they commence and pursue many things happily enough, but for lack of constancy, staydenesse and discretion, they never come to the end of their enterprises: and never consider that they which do not so lightly run about their business, proceeding with a ripeness of judgement, and a more stayed brain, carrieth away the honour and profit, of their enterprises wisely undertaken, and courageously executed.   

CHAP. 13. That the truth findeth good that which many fear and fly, and giveth contentment.  
IT were no small happiness, if in life, we put in practice, that which we have marked in sundry Philosophers, who albeit they were destitute of the light of the Gospel, 
Philosopher's despisers of the world.  and the certainty of the promises of God, yet have they discovered the mask of this world, contemning the honours, riches, and pleasures thereof, delighting in their poverty, patience, sobriety, and temperance, carrying meekly all losses, mocking at the foolish opinions which drive men into passions, condemning false appearances, and vanities, themselves remaining in great tranquillity, and calm in all perturbations: and having nought but their wallet and certain vile garments did nothing but laugh all their life, as if they had been at a feast, and eaten (as they say) of a bride cake. And we which have so great pledges of eternal life, 
Christians.  and an assurance of the divine promises, bounty, and more than a fatherly affection of our God towards us, have much more occasion, not to esteem these corruptible things, and to live joyfully in respect of that which hath been given unto us, without being desirous or coveting any other thing, then that which proceedeth from the will of the almighty. Seneca in the second of his Epistles writeth, 
Nature contented with little.  that such as live according to nature, are never poor, and according to the opinion of men they are never rich, because nature contenteth herself with little, and opinion doth infinitely covet. And in his 4. book, he counseleth a friend of his, to despise all that which other so hotly pursue. For that which men esteem as great advancement in honour, goods, or pleasures, when they once approach to the truth, to virtue, and heavenly goodness, it looseth clean his appearance, and lustre, even as the stars, when they are near the sun beams. For the dispositions of such as are moderated, and instructed in the truth, rendereth a life peaceable, and like unto herself, the occasion of the quietness of the mind proceeding thence, through his grace which communicateth so great a good, as it is written in the book of Wisdom, I do rejoice in all things because wisdom goeth before. And it receiveth no grief, 
Possidonius.  but such as ourselves are content to yield unto as Possidonius said to Pompey. And there is an other savour given and an other kind of face set upon that which they call evil. And virtue, valour, force, patience & magnanimity, can no ways play their part without grief & pain. And as Diamans & other precious stones, have either a more high or dim colour according to the foil in which they are set; so fareth it with the evil haps, & grief which taketh place, 
Man's life compared to a game at draughts.  as a man is either strong or weak. And as all things in this world in the end referreth itself wholly to the glory of God, so doth all things turn to good to such as are good. Plato and Terence compareth our life to a game at draughts, where the player must ever mark well what shall befall unto him, and dispose every thing either to profit him, or little to hurt him. And they which care least for to morrow following the commandment of our saviour, arrive there most joyfully, having not the will unproportionate to the might, nor their mind afflicted. 

Not to care for to morrow.  
Vessels in heaven full of desteneis.   Homer maketh two vessels to be in heaven full of destinies, the one of good the other of bad; & he accounteth him happy, which equally partaketh as well of the one as the other, & as much honey, as gall. And Seneca writeth that the destinies lead gently such as consent, & draw by force such as refuse. Notwithstanding the wise do temper, and turn the evil into good, drawing out of their good adventures what nought soever is there mingled, & by this means pass away the more easily the course of this life. To which the old proverb agreeth, that every man is the workman of his own fortune, and fashioneth her according to his manners. And if we do contemn honours, riches, pleasures, banishmentes, griefs, and sickness, we shall be clean exempt, from all covetous desires, passions, 
What profit ensueth the contempt of riches and pleasures. Pheraulas.  and torments of the mind. As Xenophon in his Pedia reciteth of one Pheraulas, to whom Cirus gave a Lordship, of a very great revenue: but having well considered the ease & contentment which he took during his poverty, and the care which he must then needs take for his revenue and domestical affairs, he put all again into the hands of a friend of his. 
Anacreon.  As Anacreon having had five talents worth three thousand crowns, given him by Polycrates, after he saw that he had passed two nights together studying what he should do with it, he sent them back again, saying that they were not worth the care he had taken for them. And when news was brought unto Zeno, and certain other, that their ships, goods, 
Zeno.  and merchandise were lost, they rejoiced, because it was a cause to make them apply themselves to Philosophy, which yielded them far greater contentment. Philoxenes having purchased a farm, whereby he might live the better at ease, quitted it again and returned to Athens saying, These goods shall not lose 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 have lost thee. And the brickleness of the advised, serveth them as it were to be shod with shows of ice against sin. 
Anacharsis.  Anacharsis left the kingdom of Scythia to his younger brother, to grow to be a Philosopher, in the said City of Athenes. Aristides chose likewise to remain in his poverty, though it lay in his power to have made himself a Lord of great riches. 
Scipio  Scipio having by force taken Cartharge, touched no whit of the sacking or spoil thereof. 
Epaminundas Camillus  Epaminundas, and Camillus among all the victories they obtained, never carried any thing else away then honour. An infinite number of other, as well Captains, as Philosophers, have contemned goods, albeit this moderation which was so greatly praised in them, was never joined together with a hope of eternal life, 
Hope of the Christians  as the Christians is, who know that the creator of heaven and earth, is their father and Lord almighty, that he loveth them, and knoweth full well the way they ought to hold, the medicines which they ought to use, and whatsoever is most expedient, to bring them to the promised bliss; after this their pilgrimage and exile. Therefore they suffer themselves to be conducted by him without murmuring, approving for good whatsoever proceedeth from his fatherly hand, and by this mean remain in the peace of the spirit, and calmness, what wind soever blow, without being tossed in the troubles & storms of this life. They know likewise that if God do strick them down with the left hand, he raiseth them up with the right again, according to the promiss he made by his Prophet Ose. 
Hosea 11.  And as all meats are agreeing with a good stomach, and to a bad the most delicate seem corrupt, as it is written in the proverbs, that to a hungry soul all bitter things seem sweet: 
Rom. 8.28. Eccles. 39.27  so, all things turn to good to the faithful, as S. Paul hath written. And in Ecclesiasticus, all things are turned into good to such as fear God, but to the sinners they are turned into evil, who turn light into darkness, and good into evil. And money is to good men a cause of good, to the wicked of evil and cruelty. And as the show is fashioned according to the foot, so his disposition which is wise, & moderate, leadeth a life like unto it, to wit peaceable, 
Cicero.  and without passion, coveting nothing unpossible, and contenting itself with the present. That is it which Cicero writeth, that virtue in trouble doth ever remain quiet, and being cast into banishment, never departeth from her place. For the goods of fortune, rejoice those most which least doubt their contraries: and the fear of losing them, maketh the pleasure of the enjoying of them, 
Plato  more feeble and less assured. Plato gave counsel not to complain in adversity, for that we know not whether it happen unto us for our hurt or no. And in his Phedon he writeth, that look what beauty, riches, honour, and kindred we here desire, it is so far off from being good, that indeed they do rather corrupt and impair us. But a Christian man, aught to esteem all good, and for his health, which persuasion serveth unto him, as the meal did which Elisha cast into the pot, 
2. King. 4.41 Exod. 15.25.  which took clean away all the bitterness of the pottage, and as the tree with which Moses made the waters sweet. From thence ensueth that Christian Parradoxe so often times verified, that there never happeneth evil to the good, nor good to the wicked, whose nature is changed by blessing. As it is said of a diseased body, that the more it is nourished, the more it is offended. And as strange dreams, show that there be gross and clammy humours, and perturbation of the vital spirits; so the passions, covet, and misknowledge, of the goods which God hath bestowed upon us, are the bad vapours which obfuscate and torment our senses. And even as to rid a man pained with a grievous dream, the next way is to awake him: even so the truth doth declare, that that which many fear, is but an opinion and foolish imagination, and as it were a picture of a tyrant or cruel beast which astonieth no man. And as the fire which Moses saw in the bush did neither burn nor endamage him because God was in the midst thereof; 
Exod. 3.2. worldly accidents how easy to be borne.  so intermingling God & his promises with our human affairs and accidents, all shall be easy for us to bear: And God being for us none can annoy us, as the Apostle saith. It is also called a wall of brass a rampire and a defence for us to defend us from all dangers. 
Rom. 8.33  And as it is written in job: God maketh the wound and bindeth it up, he smiteth & his hand maketh whole, he shall deliver thee in six troubles, and in the 7. 
job. 5.18.  the evil shall not touch thee, In famine he shall deliver thee from death, and in battle from the power of the sword: Thou shalt be hid from the scourge of the tongue and thou shalt not be afraid of destruction when it cometh. And in jeremy it is written of the faithful, that he shall rest & be at his ease, & none shall make him afraid, because God is with him to succour him after he hath gently corrected him, and will heal his stripes. And as the higher we climb, the less those things under us seem to be, so the nearer that we approach to the knowledge of God, and his truth, the less account do we make of these earthly, base, and corruptible things. To be therefore contented and rich, 
Contentment and true riches.  we must not add goods upon goods, but diminish & take away as Socrates said from our covetous desires And we ought to consider, how many persons in the world, are worse at ease then ourselves and to draw aside as one may say, the curtain & vale of appearance, & opinion, which covereth them whom we esteem happy & great, the better to perceive the travails, troubles and griefs, which thy have, and how often they hoist up the sail of their ship so high, that they are forced to make shipwreck. For this cause Scipio being Censor, 
A public & solemn prayer changed by Scipio  made the prayer to be changed, which was wont to be said upon certain high days, for the increase of wealth to the people of Rome, saying: that it was sufficient, and that they ought only to pray unto God, to preserve it such as it was. It is written of Antiochus, 
Antiochus.  that when the Romans had gotten from him the greatest part of his kingdom, he should say he was much beholding unto them, for so much more care as they had eased him of. And Philip father to Alexander the great, being fallen upon the sands, 
Philip K. of Macedon,  and seeing there the mark and print of his body. O Lord, saith he, how little a plat of ground is nature contented with, and yet we covet the whole world. When God seethe that high callings, riches, health or any thing else doth turn us from him, 
God doth deprive us of such things as we are to far in love with for our own good.  (as in Zacharie prosperity is called a canker and Pyndarus saith that nothing is harder to digest, and that it doth make us drunk) he doth deprive us thereof, and sundry ways correcteth us removing the hindrances of his approaching nigh us, to the end that shutting our eyes at the miserable estate of this world, we should open our ears to the hearing of his promises, and according unto the counsel which he giveth us, lay up our treasures in heaven, 
Mat. 6.20.  where there is neither fear of thieves, nor canker, and range ourselves under the yoke and obedience, of his divine, just, upright, and equitable will, holding impatience for a rebel thereunto. In histories we find examples enough of Popes, Emperors, Princes, 
The mean is to be kept both in prosperity and adversity.  and other that have even died for grief and anger, for resolving too much upon the unstableness of this life, and by weighing the incommodity, by other graces, which God bestowed on them. In great prosperity we glutton up the benefits of God, without sa: voring of them, and thereby become insolent and blind: and in adversity many lose heart not thinking of any other gifts they have received at God's hands: by this means a man is miserable, if he hold not the mean, & if this truth doth not open our eyes, that we may see God through all things, and thereby discover his bounty. For the accidents of this world, nor all that which they call fortune, is no way able to make us unfortunate, except malice & vice aid them finding a faint heart delicate, effeminate, & not acquainted with the affairs & changes of the world, and retain the corrupt opinion of the vulgar sort, which hath been imprinted within it: but mingling such things as are fierce, rude and sour with the sweet and gracious, and obscuring the ill adventures, with the conference of the good, and mixing sufferance together with hope, whatsoever is most disagreeable, yea, the very sting of death, dieth itself, fear apprehension and opinion being cast out; the which serveth for a receipt to all mischiefs. 
judges. 14.8.  And as Samson found honey in the body of the Lion, so the faithful findeth joy in the bottom miseries, and peace amidst storms, & through the virtue of faith resisteth all fears, and as a wise and well experienced pilot, who ever doubteth a great calm, in the main sea, never abuseth his good fortune, 
The abuse of gifts and graces of God  and helpeth himself with all winds to arrive at his desired port. But a man may say that the most part of men pass over that which they call their fortune, through a strainer, wherein all the bad stick and remaineth, but the good drop out. And as a cordmaker, that was pictured in an old temple, had behind him an ass, which eat his cord as fast as he made it: so the chagraine, and melancholy, and the understanding foolishly settled upon that which displeaseth, doth clean deface, devour, & pass over carelessly all other goods and commodities, without any savour at all, or better consideration for their own comfort. Or as a fly entered into a bottle, or a fish into the net, tormenting themselves, not able to take the right way to escape. 
True riches in heaven.  Many do not temper their small discommodities, with other infinite goods that they receive from God, and never settle the discourse of their understanding to consider what false appearances and vanity consisteth even in that, which they make so much account of, & never think of the unconstancy of the things of this world, whereby they might find nothing strange nor new, and fasten their ancre, treasure, and hope in heaven, where it is most safely laid up against all assaults and enterprises. And we ought to put the saying of Ecclesiasticus in practice, that he which feareth the Lord, shall not be afraid, 
Ecclesiast.  for he is his hope, pillar & defence. And that which David song, 
Psal. 112.7.  that he whose heart is fixed, & believeth in the Lord, will not be afraid of any evil tidings. Aristotle, Pindarus, Tacitus, Salustus & Cato, were wont to say that it was a harder matter to govern a man's self well in prosperity, then in adversity, because often times prosperity is accompanied with pride, ignorance, wantonness, contempt of others, 
The benefit of adversity.  licentiousness, intemperance and other vices, which provoke the wrath of God: whereas adversity doth quicken our sleepy spirits, encourageth us to modesty to fear, praise & call upon God, & to take better counsel, & reform our life, as a French Poet wrote, that adversity and contrary fortune, did profit men more, and do them more good than the sweet & pleasant: for by the latter they learn but ignorance, & through adversity are taught knowledge. Which also Isocrates most learnedly entreated of in his Areopagitique, thinking it a very hard matter to judge, which of the two, either poverty or riches, a man ought to leave behind him, & to covet for his children. The which made Aristides, Curius, & an infinite number of other to live in a very base condition, the which Demosthenes & Lucain called a singular gift of God, and unknown of men. 
poverty a singular gift of God.  And Plutarque had reason to write, that Lisander did more hurt the Lacedæmonians, in sending them store of riches and precious movables, than Sylla did the Romans, in consuming the revenues of their treasure. And Pliny in his seventh book declareth, what a number of men have been even lost through too much wealth. 
Riches an occasion of the ruin of many  And the wise man sayeth in the Proverbs, that fools are clean ruined through prosperity, and the end of all joy is sorrow. And the said Isocrates, entreating of peace, is of opinion, that it is a most hard matter to govern one's self well, 
Prou 2. & 14  in great estates and dignities, the which he compareth to a courtesan and strumpet, who enticeth to her love the unwise, as a bait to the ruin both of their body & soul: and declareth that men are often times more sharp, & addicted to evil matters, & superfluous rather then to the good & necessary. 
Men more given to naughtiness, than goodness.  And in what is to be desired, they have want of judgement. He likewise describeth how much more pleasant & happy their life is, which are accustomed to little, than other to great riches. And Seneca alloweth the saying of Demetrius, that nothing is more unhappy, then him who never knew what evil fortune or adversitiement, and that the more torments be endured, the more honour; and that the more ill that happeneth unto us, the more God is mindful of us, as the Psalmist saith. In this life few are exempted from affliction, be it in mind, body, or goods. 
jerem. 32.41.  And albeit that God delighteth to do good as jeremias sayeth Chapter 32. yet doth he sometime, what is not proper unto him, as to afflict to finish his work, and what good he pretendeth to do, sayeth Esay Chap. 21. & Saint Paul. 1. Cor. 11. Heb. 12. And Osea writeth Chap. 2. that God will stop the way with thorns, 
Hosea 2.6.  and make a hedge, which leadeth to destruction, to make us return unto him. Afflictions instruct us to patience, & hope, Rom. 5. They make us humble, & incline us to obey God, Psalm. 119. they retain us back from pleasures, & worldly things, & make us have recourse to God. Which hath moved some to name affliction the saulce of prayer, as appetite is of meat. 
Affliction the saulce of prayer.  Moreover we perceive thereby that God hath a care of us, and doth not account us unworthy of his visitations, & often times doth recompense us doubly: as we read in joseph, job, & others. And S. Paul saith, that they are not to be compared to the glory promised us. It is not to be doubted but a sensible man, will carry himself even in each fortune, promising no certainty at all unto himself in matters of this world, being by nature so uncertain. And having considered the unstableness of human things, and the fatherly care which it hath pleased God to take of his, he cannot be surprised at unawares, 
A wise man in each fortune behaveth himself alike.  as in a sudden incursion of the enemy. And knowing he holdeth all things from God, as borrowed ware, he rendereth them voluntarily, and without grief, when he which lent them doth redemand them, giving him thanks for the time it hath pleased him to suffer him to enjoy them, that he might not be found ungrateful. They also which desire but little, cannot want much, 
Content with little.  leading their barbarous and coveting passions by reason, as the masters voice maketh the dog to couch. 
chrysostom.  Saint chrysostom entreating of covetous desires sayeth, that as the form of the shoe is the foot, and if it be greater than it should be, be it of velvet or of cloth of gold, yet is it unfit; so the body ought to be the form of whatsoever we possess. And if we swarm from this form and usage, then is there nought else but a confusion, disorder, superfluity, abuse, and excess. And oftentimes, lack of experience, and want of good discourse, and not knowing well how to apply ourselves to the present state, causeth us to wrap ourselves in an infinite number of passions and torments. We ought then earnestly to desire this truth, to the end we should not be dismayed, if God do not suffer us to wallow and tumble in too much ease. Besides wherefore doth wealth serve, 
To what end wealth serveth.  but only as a testimony of his favour, and an occasion to acknowledge it from him, well to use it to his honour, and relieve of our neighbour? And Apollonius had reason to say, 
Apollonius.  that virtue and riches were two contrary things, and that the one increasing the other was ever diminished. And as the greater we see our shadow, the nearer we draw towards night: so must we fear, lest the more that we see ourselves charged with honours & wealth, 
Goodness and riches seldom coupled together.  the further off truth & the light estrange themselves from us. And Platon in the fourth of his laws, thinketh it a matter unpossible for a man to be both honest and rich. 
Diogenes.  Diogenes was wont to say, that virtue never found any place in a rich city or house, 
Seneca.  and that it was a great happiness to have both wealth and understanding. Seneca wrote that he was a mighty man who esteemed himself poor amidst plenty of riches, and did not in respect of them, carry himself more loftly: 
Matth. 5.3.  but that he who had none at all, went a great deal more surely, 
Prosperity doubted and suspected.  and in greater safety: following that which our Saviour taught us, when he called the poor in spirit blessed. And as men in old time, ever held in suspicion the end of their fortune, 
K. Amasias.  so have they done in great prosperity: as King Amisias said to Polycrates, seeing that one had brought him back again his ring which he flung into the main sea. These good haps do not please me, because I fear me they will turn into calamities & miseries: 
S. Ambrose.  as afterwards it befell unto him. Saint Ambrose happening into a rich man's house, and understanding that he had every thing as he would wish it, never having occasion of disquiet or anger, presently departed, fearing lest he should be partaker of some misfortune: anon after was the house swallowed up with an earthquake. 
S. jerom.  Saint Jerome allegeth an ancient proverb, that a rich man is either wicked of himself, or heir to a wicked man. And he wrote unto Saluia, that even as poverty 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 homely of the poor man and the rich, more amply entreateth of.   

CHAP. XIIII. Of the care which men have had that youth might be instructed in the truth.  
Parent's have been commanded to bring up and instruct their children, but especially to teach them how to know, 
Exod. 12.26. & 13.8. & 14.  and fear 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 sundry other provinces, the most virtuous grave, and learned men, 
The instruction of children commanded.  had the charge of the education, & instruction of youth, and endeavoured most especially to make them true and hate lying, following Plato's counsel in sundry of his treatises. And in Alcibiades he writeth that there was given unto the Princes of Persia their children, a tutor which had care above all things, to make them love the truth: for of the four virtues, which concern manners, to wit, Prudence, justice, Fortitude, 
Moral virtues  & Temperance, the truth especial draweth near unto justice, which rendereth unto every one what appertaineth unto him, and keepeth equality, being the spring and foundation of all virtue, and preserver of the society of man. Which was the cause that in time passed they had so great care to teach their children, together with their mother's milk, a habit and custom to be true, and hate lying, dissembling, and hypocrisy, and that they employ that time which is given unto them, to all matters of virtue, and reform them, making them more advised, and capable to serve God, the common wealth, and their parents. divers Emperors have been greatly praised, for erecting of common schools, 
Common schools erected.  the better to instruct youth to discern truth from lying. And those Princes which gave stipends to schoolmasters, were accounted to have done more good to the common wealth, than they which ordained wages for Physicians, because the former bettered the wit, the other only the body, which is the lesser part, and of less account. For this cause Alexander the Emperor, Commenes, and divers other, 
Alexander. Commines. Leo Emperor Guichardin. li. 10.  are recommended to famous memory, for providing for all things necessary to schoolmasters, readers, and poor scholars. Great account was made of the speech of Leo the Emperor, who wished that schoolmasters might receive the pay of men of arms. Guichardin writeth, that sundry Popes gave consent to the Venetians, to gather money of the Clergy, the better to encourage, and find scholars in learning. And there were in the old time, certain persons chosen out of the quarters, & wards of good towns, which they called Sophronistes, who had a continual charge, and care, 
Sophronistes.  to control, moderate, and rule the manners of youth: which being well instructed, all things prosper more fortunately, 
Learning.  and every one doth his duty, without need of any more laws. For as Diogenes said, and since Cicero: Learning is the temperance of youth, the comfort of old age, standing for wealth in poverty, and serving for an ornament to riches, as more at large is discoursed of hereafter.   

CHAP. XV. How requisite it is to speak little, and not to blaze a secret, with advise upon news invented and of that which is to be spoken.  
ECclesiasticus doth counsel us to use but few words: 
Praise of silence and few words.  because many multiply vanity, and a man of good understanding speaking little shallbe much honoured. Pythagoras willed all those he received into his school, to tarry five years before they spoke. 
Pythagoras his scholars.  And it is ever seen that children which are long before they speak, in the end do ever speak best: as among many, it is written of Maximilian the first: & that they which cannot hold their peace, do never willingly give ear to aught. And by a good occasion one made answer to a prater. It is great marvel that a man having feet can endure thy babbling. And those that have been long time past, have said, that men taught us to speak, but the Gods to hold our peace: as also it is written in the Proverbs, that God hath the government of the tongue, and that a wise men doth ever hold his peace, & he that can countermand his mouth, keepeth his own soul. joined with all, that by a light word, oftentimes great pain is endured, whereas silence doth not only nowhit alter, 
Lycurgus' the law giver of the Lacedæmonians.  but is not at all subject to account nor amends. For this cause one being asked, why Lycurgus made so few laws, answered, that such as used few words had no need of many laws, and would accustom their youth to deeds, 
The answer of K. Francis the great.  and not to writing. And the great K Francis made answer to one that asked pardon for one speaking evil of him, if he will learn to speak little, I will learn to pardon much. And Cicero in his book of the Orator, writeth, 
Cato. Piso.  that Cato and Piso, esteemed breefenes, a great praise of eloquence, so as thereby they make themselves to be fully conceived. Among such as speak much I comprehend, following the opinion of them of old time, such as speak either what is hurtful, or serveth to no end, or as Saint Paul calleth them, things pleasing for the time which do no whit edify. 
Geese, Cranes, and quails.  Plutarque setteth us down certain Geese, and Pliny certain Cranes, which when they pass over Cicilie upon the mount Taurus, fill their beck full of flints, for fear of making any noise, lest they should serve for a pray to the Eagles that are there. The like experience we have had of Quails after harvest, 
Calisthenes. Simonides.  in France. Aristotle sending Calisthenes a kinsman and friend of his to Alexander, counseled him to speak but little, which he not observing, it fared with him but badly. Simonides was wont to say, that he repented himself oftentimes in speaking, but never in holding his peace. The which Valerius attributeth to Xenocrates, following the rule which is in our law, 
Xenocrates.  that those things hurt which are expressed, but not such as are not. And Apollonius said, that many words breed often times offence, but that holding one's peace was the more sure. 
Apollonius.  Greatly was the breefenes of the Lacedæmonians praised in their letters, as amongst other things of a Prince, which put in his answer but this word No: and that which we touched above of Archidamus to the Aeoliens dissuading them from war, 
K. Philip the fair.  saying that quietness is good. And K. Philip the fair, answering a letter of Adolphe the Emperor, gotten by the Englishmen, in all his packet had but these two words too much Almane. An Ambassador having long time spoken before Agis king of the Lacedæmonians, asked him what answer he should carry back: Thou shalt say (quoth he) that I have suffered thee, to speak whatsoever thou wouldst, & have heard thee continually without replying any word. And the great K Francis, 
K. Francis. 1.  to an Ambassador of Charles the fift Emperor, who began his Oration with these words: When Scipio arrived before Carthage, said, Grow to your end, for we know well enough he went not a foot but a horseback. The Athenians made a feast to K. Antigonus Ambassador, 
Zeno.  & among other called thither Zeno the Philosopher, who was held in great reputation: and for because he had not spoken one word all the whole banquet, they asked him what they should say of him to their Prince: he answered, 
Speech hardly tempered.  what you have seen: because speech is hardly tempered, & as Bion said: it is unpossible for a fool to hold his peace at the table, & it is not so dangerous stumbling with the foot, as with the tongue. 
Alexandridas  Alexandridas, to one which made a very good discourse, yet longer than 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 Ambassadors of Samos answered: As for your exordium I do not well remember it, nor so consequently the midst, and I will say little to your conclusion. 
Philip king of Macedon.  Of like sort was the answer made by K Philip to an other Ambassador. We have not understood your conclusion, because we forgot your beginning. And after he had asked the Athenian Ambassadors, if they desired aught else at his hands then to have him their friend, & that they answered that they wished, that he had hung himself: he told them that he which bore these words, was much more modest than the Athenians, who had not the discretion to keep them in. And another was cast in the teeth, that for a drop of wit, he had a flood of words: and that he which is liberal and abounding in words, is ever sparing in deeds. Solomon sayeth: He which hath knowledge spareth his words. Even a fool when he holdeth his peace is counted wise. 
Prou. 17.27.  Which gave occasion to men of old time to write, 
Harpocrates.  that Harpocrates was the superintendant, & correcter of man's speech, being drawn with a ring fastened on his lips. And they ordained certain ceremonies to use men to silence, & not to speak but upon good deliberation. Other worshipped Angerona the goddess of silence, drawn with her finger upon her mouth, 
Angerona.  showing in what reverence they ought to hold secrecy. It is written of S. Pembo, 
Pembo.  that he was wont to say, that he had spent nineteen whole years, to put in practise the beginning of the 39 Psalm: I though I will take heed to my ways, that I sin not with my tongue: I will keep my mouth bridled. The Ambassador of the Rhodes greatly accounted of before K. Ptolemy, 
Psal. 39.1.  that in his country women were given to solitariness, & little speech. To this cometh the custom which the Popes observe, that when they receive any Cardinal, 
Custom observed in receiving a Cardinal.  they stop his mouth, & after certain days that he may learn of his seniors, they open it again. job also fearing to have spoken too lightly, said that he would hold his hand upon his mouth. And S. jerom writeth how he saw some that in seven years never spoke. 
Amb. lib. 2. de virgin.  S. Ambrose cast the Christians in the teeth, for that the infidels in their temples, & sacrifices, used great silence, but that Christians did not so. And to show how a secret ought not lightly to be revealed, 
Metallus.  we have the answer of Metellus a Roman Captain, to one that asked of him his opinion: that if his shirt knew his counsel, he would presently throw it off, and cast it into the fire. 
Charles 8.  The which our French writers have noted to have been since that, 
Antigonus.  the speech of Charles the eight. And Antigonus answered his son, demanding of him when he should go fight: Art thou afraid for not hearing the sound of a trumpet? for it is a very hard matter, not to publish what one hath heard, which maketh us often times, lose many good occasions. As an indiscreet word of one man, 
K. Lycimachus.  hindered the whole city of Rome, that it was not delivered from the tyranny of Nero. King Lycimachus asked Philippides, what he would have him grant unto him: he answered, 
Proverb. 25.3.  what it will please you (Mileeche) to part with so it be not any of your secrets; 
Eccl. 27.16.  for as it is written in the proverbs: The kings heart can no man search out, and a secret thing must be concealed. And in Ecclesiasticus: He which discovereth secrets, loseth his credit.  
Alexander perceiving that Ephestion had read a letter, 
Alexander. Ephestion.  which his mother had sent him, with his signet closed his lips, as who would say, he ought not to disclose what he had read. 
Pompey.  Pompey suffered a finger of his own to burn, because he would not reveal the counsel 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 Tyrant, because he would not discover a conspiracy. One asked Anacharsis (who invested his younger brother in his kingdom) why when he lay down, 
Anacharsis.  he always held his right hand upon his mouth, he answered, because he might neither reveal any secret, nor speak rashly: for that he to whom one revealeth it, 
Diodorus.  gaineth the liberty of the other. Diodorus writeth, how the Egyptians did ever cut out his tongue, that had disclosed any secret, or revealed any practice to the enemies. And one Valerius a Poet was executed at Rome. King Seleucus, called the conqueror, 
Valerius. Soranus.  having lost a battle, fled by many crooked ways, and in the end arrived at a poor Peasants Cottage, who gave unto him what he was able to come by: in the end he knew it was the king, and not being able to keep in his joy, nor disguise with the king, who desired nothing but to be unknown, he guided him, into the highway, where taking his leave he said: farewell my leech Seleucus. 
K. Seleucus.  The king made a sign to one of his company to kill him: whereas if he had held his tongue, for a while until the king had better fortune, he might have been highlier rewarded for his secrisie, then for his good cheer, for since that a word issueth out of one's mouth as out of his haven, there is no more harbour, 
A word escapeth the mouth returneth not.  where to shroud, nor anchor to trust unto, but in the end bursteth against some rock or gulf, to his great danger that suffered it to pass. And as the viper is torn asunder, when she bringeth forth her little ones, so secrets coming out of their mouths, that are not able to conceal them, do but utterly undo and ruin such, as have revealed them, and through the intemperance of their tongue cast themselves down headlong, as one made an example of cruel beasts, that were penned up, who if they once go abroad, did much harm, and oftentimes men were constrained to kill them. In the time of Augustus one Fuluius, 
Fuluius.  for having disclosed a secret to his wife, caused themselves both to be put to death. And Quintus Cursius showeth what great punishments the Persians ordained for the like. Amasis' king of Egypt, 
Qu. Curtius. lib. 4. Amasis' king of Egypt.  sent unto Pittacus, one of the seven wise men of Greece, that was come to see him, a mutton, willing him to send back that piece which he accounted as best, and that which he judged to be the worst, in steed of the two pieces so differing, 
The tongue the best and worst piece of the body.  he sent unto him the tongue, as the instrument both of the greatest good, & greatest harm that might be: and that therein (as it is said among great wits) consisted most excellent virtues, and notorious vices: as it is written in the Proverbs, 
Prou. 13.3.  that death and life are in the power of the tongue, and that he which keepeth his mouth and his tongue, keepeth his soul from tribulations. Let us than I pray you consider that we have two eyes, and two ears, but one only tongue, and that to enclosed within the teeth, and lips, between the brain and the heart, serving as their truchman, 
The seat and piece of the tongue.  having above it the instrument of all the senses, the eyes, the ears and the nose obedient unto reason, to the end she put forth nothing, before she have taken counsel of the said senses her neighbours, and of the inward faculties of the soul, which are the understanding, and reason placed within the brain: whereby we may easily judge how faulty they are, who are so lavish of their tongue, before they have fully pondered and considered, what they ought to speak. 
Homer.  Homer blamed Thersites, for too much speaking, and praised Menelaus, because he spoke little. The which Plutarque did of Photion, 
Photion spoke better than Demosthenes.  by whom it was written, that he spoke better than Demosthenes, because when he spoke in few words he comprehended much matter. The said Demosthenes likewise termed him the knife of his words. And was wont to say, that such as knew much spoke little. 
Pericles.  Pericles before he mounted into his cheyre, was wont to pray unto God, that no word might escape his mouth that served not to the matter he had in hand. And Zeno reproached a great prater, 
Zeno,  in that his ears was founded upon his tongue. And to an other he said he was borne of a drunken father: 
Drunkenness subject unto much babbling The Pie consecrated to Bacchus.  for drunkenness is mixed with this vice, that it causeth one to speak more than appertaineth. The Pie in this respect was consecrated to Bacchus. Certain of ancient time said that wine descending into the body, caused the words to ascend. Ecclesiasticus called, the comprehending of much in little speech, 
Eccle. 22  good music. We must then set before our tongue the bulwark of reason, which hindereth flowing, and the slypperinesse of inconstancy. And as riders when they break their coultes, first teach them to have a good mouth, 
Cato of the Greeks and Romans.  and obey the bridle: so ought we to teach our children, to hear much, and speak little. Cato said of the Greeks, that their speech came but from the teeth outward, but the Romans spoke from the heart, (as Homer writeth of Ulysses,) and in his youth he said he refrained from speech, until he knew how to speak well: and that it was the property of Lelius to speak too much. And if there proceeded but this benefit unto a man which had once gained this reputation to be accounted, discreet in his speech and true, that he is beloved of God and men, he is honoured and believed in what so ever he saith, he goeth with his head lifted up; and contrariwise he which is once caught with a lie, or is a prattler, is hated, blamed, and destitute of friends, looseth his credit, and means to teach, it were sufficient to make us to embrace the truth, and shun lying. And whereas Caesar in his commentaries found fault with the french men, because they received for certain such brutes as ran up and down, 
Caesar. Comment. lib. 6  and uncertain advertisements whereof shortly after they repented, as before I touched: it were very requisite that that order which he then writeth to have been observed, were at this present practised, that he which had learned aught that concerned the state, 
Counterfeit news  should presently make relation to the magistrate, and not speak thereof to any other person: for that saith he we have often seen by experience that men being light and ignorant, easily made themselves afraid with false and counterfeit news, which led them to a resolution to undertake matters of importance, and dangerous, 
To be silent is dangerous.  as we have sundry examples of our time: and all histories are full of the misfortunes which have happened to such, as have spoken, enterprised, and believed too lightly. Moreover in some cases to be silent is as dangerous, as if any know any conspiracy, against their country, or king, or any that might greatly prejudice their neighbour they ought to discover it. To them likewise, whose duty is to teach Virtue, and reprehend vice, and to preach, silence is forbidden both by GOD and the laws. And as Saint Ambrose learnedly writeth, if we must render account to GOD for every idle word, so must we likewise for our idle silence, if at any time we have omitted (according to our duty,) to instruct or correct our neighbour, there by being able to turn him from his evil way or error. We must likewise consider the time and place to speak, or hold our peace: 
Circumstances of time and place to speak.  as it is written that Socrates being requested at a feast that he would speak of his art, had reason to answer, it is not now time for what I can do, and that which the time now requireth can I not do.   

CHAP. 16. That as well of friends as enemies one should learn the truth.  

By friends, & enemy's truth is discerned from falsehood  divers have written, that the better to discern truth from falsehood, it were requisite to have either very entire friends or enemies: for these meaning to anger one, do upraide, and blame whatsoever seemeth vicious unto them, and as out of a watch discover such imperfections as oftentimes men do not think on, and so are a means that they are corrected. 
Xenophon. Philip King of Macedon.  As Xenophon writeth that a wise man is able to reap his profit by his enemies. And Philp king of Macedon said, that he was bound to the Athenians which reviled him, because they were an occasion to make him the more virtuous, and advised, and enforced him all his life long, both in his actions, and words to make them liars. And in truth they are a cause, that maketh men contain their fashions and manners, 
The profit which men reap by their enemies. Scipio.  as in a strait diet. And this habit that one undertake nothing upon the sudden, clean taketh away all occasion from our enemies of mocking us, or rejoicing: For this cause Scipio answering them that imagined the estate of the Romans to be in very great surety, the Carthagenians being overthrown, and the Acheens subdued, said, Nay now are we in greatest danger, having taken away all those, whom either we ought to reverence, or mought justly fear. A Lacedaemonian captain, answered to the complaint of a Athenian: If the Athenians took good heed to what they did, they should never be troubled nor need to care, what the Spartiates reported of them. Contrariwise friends, I mean without flattery or disguising, 
The profit of friends. Euripides. Diogenes.  declare freely what they think amiss, and il beseeming. Which moved Euripides to exhort men to get such friends as would not spare them: As Diogenes said that other dogs used to bite their enemies, but he his friends, for their own good. And such an amity, which is a benevolence, a conformity of wills and pleasures, and a desire of the good of an other joined with virtue, 
Amity.  is (as some have said) a beast of the company, but not of the troop, because there be very few true friends. 
Menander.  And Menander said not without cause that he was happy, that could meet but with the shadow of his friend, 
Eccles. 6.16.  who is called by Ecclesiasticus a treasure, and the medicine of life. 
Pythagoras. Plato.  A man must not shake every man by the hand as Pythagoras said Plato wisely discoursed how the greatest of all evils doth spring up with us, and that we desire not to be delivered of it, to wit that every man loveth himself, 
Love of itself is blind  & delighteth in his own opinions: because love is blind, and one easily deceiveth himself, in what he loveth, being prevented and abused through fancies before conceived. Therefore he said it was very requisite to shun this foolish love, 
The similitude of Demosthenes.  which taketh from us our judgement. And the similitude which Demosthenes made is very true, that as the pain in the eyes hindereth one from seeing what lieth before his feet, so the first conceits and fancies, obfu. scate the understanding. Wherefore to the end we may see the naked truth, we must be void of all passions, loving to hear of our faults and to be corrected, 
To be warned by our friends.  which the wise man esteemeth as a chain of gold about one's neck, and ought rather to desire it might proceed from our friends, then from our enemies, because we must eschew vice, led thereunto through virtue, and shame, and not by the contrary way, or by fear. And it is a great deal better to abstain from doing ill following the counsel of our friends, then to repent ourselves for having done ill, when we see our selves accused and blamed by our enemies: and such warnings as go before disorders, are a great deal more fit, and render better fruit than such as follow after.   

CHAP. 17. That it is needful to read histories, there to see the truth which one is afraid to speak, with advise upon the reading of all books, and of the conquests of French men, of the means to keep them, and to assure a victory, of the duty of a captain, and of that which is to be considered, in examples and alterations.  
Demetrius' gave counsel to King Ptolemy, that he should diligently read such books, as entreated of the governments of kingdoms, and segnuries, 
Knowledge of histories necessary for princes.  to the end he might be instructed in those things, which men dare not so freely, deliver themselves to princes: for the pen is of a more free condition then the tongue. We read likewise how the Cato's, Aemiles, Scipios, Caesars, and sundry other Emperors, have been so studious in reading of them, that they have copied out with their own hand, whole histories, and even themselves composed such as were in their own time. And have been more curious to have of them in their hands, than their swords by their sides, to the end to join the written discipline of war, 
To take counsel of the dead.  with the practice of the wars. For this cause Alphonsus said of Qu. Cursius, that he was sooner healed by his history, than his Physicians, and that he took counsel of the dead. Which Ferdinand king of Spain likewise said by Titus Livius. And the reading of Xenophon moved Scipio to undertake those prowesses which he performed. And the great Selim having caused julius Caesar's commentaries, to be translated into his own tongue, and heard them, 
Caesar's commentaries translated by the commandment of Selim  by imitating of him he knew the greatest part of Asia and Africa. And the said julius endeavoured altogether to imitate Alexander, who likewise set Achilles before himself as an example. And the Emperor Charles the fift, had in hand the history of Philip of Commines. Laurence of Medici's surnamed the father of learning, 
The love the women of Bavire bare to their husbands.  recovered his health in reading the history of Conradus the Emperor, who resolved to make Guelphe the Duke of Bauire to die, and to ruin both the place, and the inhabitants of the city, which he had long time besieged, in the end overcome with the intercessions of the women of the city, suffered them to departed, their lives and baggage saved, with all that they could carry upon their own shoulders: but leaving all their goods they carried their Duke, their husbands, fathers, children and friends, as many as they were able: of which the said Conrade conceived such contentment, 
The monuments of our ancestors inflame us to virtue.  that he gave pardon both unto his enemy, and all the rest. And if the Fabians and Scipios, as Polybus and Salustus have witnessed, have been greatly inflamed to virtue, when they have beheld the statuas and monuments of their ancestors, and by the remembrance of the high feats of arms which they most prosperously have achieved, this flame increased in the hearts of generous persons, and was not quenched until such time as their virtue had equalled their glory, 
Themistocles awaked through the trophies of the Miltiades.  and high renown: and if Themistocles said that the victories and trophies, of the Miltiades kept him, that he could not sleep: how much more ought it to prick us forward, when we read in histories of the prowesses and magnanimous feats that have been consecrated to immortality, and more lively representing such manners, counsels, occasions, and means as have been held in enterprises and executions of brave attempts, together with the events, the better to resolve in all affairs, and to judge what we ought to follow, or fly in like occurrence of humane accidents? And there may Princes learn without hazard, expense, or danger, how deeply they are charged: and the better impress within their memory the precepts either of politic laws, or of the art of war, than they should do in Philosophers books, seeing what praises are given 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 virtue, as out of a trumpet of honour, and the seeds thereof are taken out of the valour and gentleness of our ancestors. And albeit there be great difference between the actions of our ancestors, and ours,, yet we ought to follow, and practise according to the reason, by which they have guided their inventions, carrying the like spirit, judgement and hardiness that they did. And since that as Seneca hath written in the first book of his Epistles, if one have a mind to do ill, and espieth one present by him that will be a witness thereof, he sinneth the less, so is there no doubt but many tyrants have refrained the executing of a number of mischiefs they have determined, 
Fear of blame and dishonour causeth the wicked to refrain.  for fear of the spot which a history would stain them with. As Democritus likewise rehearseth, how many kings of Egypt have been bridled from committing of evil, fearing a custom which the people had, to oppose themselves to the pomps and magnificences, that were wont to be celebrated at the obsequies of their good kings. Without histories, 
Custom of Egypt. Diod. lib. 2●. cap. 3  we are never able to know the benefits which GOD hath bestowed upon men, nor the chastisements with which he correcteth the wicked: nor the beginning, progress, and success of all things, nor the mischief which both the public and particular weal suffer, nor what doctrine is more ancient, and to be followed. For this cause Cicero calleth it, the light of truth, the witness of times, the Mistress of life, the Messenger of antiquity, and the life of memory preserving from oblivion deeds worthy of memory, achieved through long process of times. And this same seed of virtues, which Plato sayeth is in our spirits, lifteth itself up through the emulation of them, which have been such as we now are: And we do gain more by reading thereof in our youth, then by whatsoever is either attributed to sense, 
Charlemain.  or experience of old men, or to such as have been in far voyages. It is written that Charlemain, would ever have a history read unto him during his meals: and that, perceiving the small regard the ancient Gaulois had, of setting down the monuments of their ancestors in writing, 
Songs containing the high enterprises of virtuous persons.  he caused certain songs to be made, commanding they should teach their children to sing them by heart, to the end the remembrance thereof might endure from race to race, and that by this means other might be stirred up to do well, and to write the gests of valiant men. Which they say was likewise observed by the Indians, and Homer writeth the same of Achilles. And the like is mentioned in the 78. psalm. And Caesar in his Commentaries, Lucan and Tacitus, maketh mention of certain philosophers, that were french men, 
Bards.  called Bards, which song the praises of valiant men, and the blame and reproach of lewd persons, tyrants and base minded: and Polybus showeth that a history doth teach and prepare the way to the affairs of Policy: and to carry well the changes of Fortune, 
Time left.  and to know what we are. And if that which Pliny writeth be true, that all that time which is not employed to the study or exercise of good things is lost: and that which Seneca hath written, that they are all fools, that in this great scarcity of time which is bestowed of them, learn but matters superfluous: We ought much to lament, that the desire which the common sort have to histories, 
Fables and old wife's tales.  is an occasion that they give themselves to fables and old wives tales, where is nought else but a vain delight without any profit: where as in histories, besides pleasure, there is great learning, to teach us not to undertake upon the fiske and flying, either any war that is not necessary, or any quarrels, suits in law, or other affairs of importance. And we see how many mischiefs, 
Prudence required in reading histories  losses, and faults, ignorance hath been the cause of. But Prudence is greatly required, especially in holy histories. For there must we confrant the examples to the commandments of God: because the very saints themselves have had their faults which we ought not to follow, and the holy scripture is a good looking glass, which representeth as Saint Augustine said, things as they in deed are, setting before us virtues to follow them, and vices and imperfections to shun them, and to praise the mercy and bounty of God in that he covereth them. And as touching the profane, we must carry the like judgement, and therein consider the particularities, the causes, the conduct, and Prudence which men have used, and the fortune, and success that hath proceeded from above. It shall not here be amiss, for the readers, if I admonish them not to take for good money, not to account all that which profane authors have written as articles of their faith, 
All profane authors writ not truly  nor indifferently to trust thereunto without examining them further. I comprehend herein all such, where they which can see clearly may discover lies and untruths amidst good things, and some beasts come from a pencil, and not by nature. Therefore we must apply thereto a good sieve, to sift, and separate, the one from the other. And me thinketh what knowledge soever those books teach us, is very small if one be not acquainted with the use and practise of the world, 
A reader of histories must not be too quick of belief nor too credulous.  and be likewise accompanied with a judgement, and quickness of spirit. And it was very wisely written by Aristotle that in reading of histories a man must not be of too quick a belief, nor too incredulous, for fear he take not false for true, or else profit no whit at all. And what colour or disguising so ever, men set on to flatter great ones, they which pry narrowly into their behaviours, & take their counsels and actions in time of peace and war, are not deceived: and discern toys, and cavillinges amidst deep counsels, and do discover pretexts, cloaking, and occasions, with the true causes never having their judgement there by deceived, referring and examining all things to the rule of the holy scripture. 
The holy Scripture the rule of all things.  Besides we ought to esteem most, of such histiographers, which have had least passions, and partiality, and the best means to discover the truth, either being there themselves in person, or having certain intelligence from them that were present, men of faith, and sincere judgement, speaking without affection: to the end they set not out fables, and lies, as many of our time have done: and that which they steal from other, is as a precious stone, ill set in work. It were also requisite, they should be conversant, and nourished in affair of state, 
What writers soonest to be credited.  and acquainted with the proceedings of the world: and not give themselves so much to pleasure as to speak the truth, not being enough not to write false, but to declare the very truth, without any partiality at all. For if in any one place, a writer be found a liar, the rest of his history is clean rejected as Alexander the great was wont to say. It is also needful to observe, what sundry Italians, Spaniards, flemings, as Almames, of an envious malice, and want of right judgement, have even enforced themselves to praise their country, and cover their faults, 
Enemies envying the french.  and diminish the greatness, and excellency, of matters done by the french men, to the advancement of whole christendom, 
Affections & passions of men stain the truth.  and profit of sundry nations. And it is no strange thing to see how much the passions and affections of men do stain the truth, which is the very eye of histories, (Polibus himself rehearseth the examples of sundry historiographers before his time) and discover contrarieties between themselves, and by other greater authors than they are condemned of lying, as we have marked in the Spaniards before, which have written the history of the new world, and of the west Indies, who cover and make less, their own excess, and incredible villainies, the greatest part of them being revenged and punished through the just judgement of God. The Englishmen have somewhat run awry, in handling the affairs on this side the sea. Paulus iovius, was wont to say, that to do favour to such great personages as gave him pensions, he set things down, in such sort as they that lived in that time, were well enough able to discover them, marry the posterity should hold them for true. And in truth sundry historiographers of all times, through ignorance, hatred, covetousness, or ambition, take a colour to warrant their lying and disguising, upon a belief they have, that few shall be able to discern their coseninges. And for because through this error of discourse, they name sundry wise and prudent, which in deed have been most wicked, and blame french men that have been virtuous, of a good conscience, and have ended their lives honestly, and laudably, condemning them of fool hardiness and vice, men ought therein to carry a good sound, and right judgement. Considering that such authors do not always measure, 
Not to judge things according to the event.  the manners and actions of men according to the unmovable rule of the word of God, and moral philosophy, nor distinguish the vicious by the intention or conscience, but only by the issue, dexterity, and industry, or rather subtlety of such as know how to apply each thing, to the end which they pretend, never regarding whether it be honest, laudable, and just or no. They do not in respect of the french men refer any of their acts at all to virtue, if they be not led thereto by that which they account prudence, but rather to rashness: as they do in regard of their own nation, imputing their own acts of cowardness, baseness of mind, disceat, dissembling, treason, cruelty, disloyalty, infidelity and ambition, to wisdom and prudence. Nevertheless here we may well consider for what cause, they have made the like comparison of french men that Antigonus did of Pyrrhus, to a gamester, whom the dise favoured well, but knew not how to serve himself, of those chances that happened unto him: 
To make conquests assured.  (for that look what he got by the effect, he lost through, hope, coveting in such sort what he had not, that he clean forgot to assure himself of what he had gained) because they are more ready to get then wise to keep, and that by feats of arms they make brave conquests, but they preserve them but a while, not knowing that a country conquered by such as observe not discipline, is both unprofitable, and hurtful. Therefore they conjecture, that valour and dexterity in arms, is a great matter: but that nobility not brought up in learning, nor in reading of histories, hath not this wisdom to moderate itself, and to provide by such means as they ought to take, to be able in peace to conserve what they have conquered, and suffer themselves to be led by the coloured words of their enemies: who after that the first fire, and french boiling is extinguished, they know well enough how to use their occasion, and serve their own turns, with the ignorance of such as esteem nought but arms, without running over, the courses held by their ancestors, in keeping their conquests, and using of their victories: as we have but too many examples, which is the cause that Caesar writeth in his Commentaries, 
Comment. li. 6  that french men are more hardy and courageous, then fine in war, (which they make great account of) joinct, that they give themselves more to the hope which they take of conquering, 
Men differ from beasts by reason.  than they do to any fear of losing. Every man confesseth that men differ from beasts in reason: if this good nature be not manured, with the reading of histories & good letters, what other thing is it than a precious stone hid in a dunghill? 
Cassiod. lib. 1.  We ought to account the saying of K. Theodoric true, that what was begun with good advise & prudence, & preserved with care, is of long lasting & strong. And if victories be not made sure with temperance, & prudence, they dim through some unlooked for accident, the glory which was before gotten: and in short time loseth the whole fruit through insolency, carelessness, 
Causes of losses.  delicacies, arrogancy, violentnes of taking up of lodging, & yet to be well entreated, in capacity of a governor, covetousness confusion, & to make no distinction between persons, in giving, taking away, or changing, and sometime a commandment amiss conceived, an ordinance ill executed, rashness, & vanity of speech, carrieth the victory away clean unto such, as before seemed already vanquished. And a marvelous prudence is required, to foresee an innumerable number of other accidents in matters of war, and sometime to apply counsel to necessity: being no less the duty of a valiant Captain to show himself wise in his actions then courageous, to the end he approve, deliberation less difficile, and dangerous, and clean reject all rash counsels attending likewise the opportunities of times, and ripeness of occasions, not for all that presupposing for certain, those perils that are uncertain, being more afraid than he ought, calling hope no less to his counsel, 
More laudable to keep then to get  than fear. Cirus likewise in the end of the seventh book of the Pedion of Xenophon, thought it a matter more laudable to keep then to get, because often times in conquests is nothing but hardiness, but a body can not conserve what he hath taken without temperance, continence, care and diligence besides valour. And as it is a greater grief to become poor, than never to have been rich, so is it to lose, more bitter, than never to have gotten. I do not think that garrisons serve to so great an end, as if the conquerors show themselves meek, and lovers of good things: and that no thing can succeed well to such as abandon virtue and honesty. Aristotle dedicating his Rhetoric to Alexander, writeth unto him, that as the body is entertained through a good disposition, 
Use & practise.  so is the wit by discipline and erudition: which were the causes that not only he had ever an address to do well, but also to conserve what he had gotten. It is likewise requisite, that we put the said reading in use and practise, thereby to become more virtuous, wise, and advised, and that we confer, things passed with the present and such as might ensue: and to apply examples, to the rule of verity, justice, 
Aug. cap. 131 mor. epise.  and equity. And albeit that Saint Augustine, attributed much to histories, yet doth he add, that he can not see how all that which is written by the wit of man can be in every point true, considering that all men are liars, and that it cometh to pass often times, 
men's writings in all points can not be true.  that they which follow the reason of man in any history, build upon the brutes of the vulgar sort, and are abused by the passions of sundry men, which report nothing of certain. notwithstanding they are to be excused, if they keep a liberty, and writ not to the end to deceive. But in the holy history, they ought to fear no such thing since that it proceedeth of the holy Ghost, and thence a man may take out certain witnesses and sovereign arrests. Now that we may the better reap our profit out of Histories, 
The beginnings and motife causes of all things as to be considered.  we must consider the beginning, and motyfe cause, of all enterprises, the means which therein they have held, and afterwards the issue thereof, which cannot possibly be good proceeding from an evil beginning. And after having known the root, and causes thereof, we must judge what may happen in like cases, and consider other circumstances which beautify the actions, and refer all to the glory of God, through whose bounty the events have succeeded well, and gloriously, 
To praise and thank God for our good success Rom. 15.4.  to the end we may render praises and thanksgiving unto him, which are due unto him; for asmuch as by weak and vile persons, he oftentimes compasseth high, and mighty things. 
Whatsoever is written, aught to serve for one learning.  And because that whatsoever things are written afore time, are written for our learning, We ought to apply unto ourselves whatsoever we read, and to behold as in a looking glass our own affections: to the end we might follow good, and eschew evil, and clean remove from us, all disguising and corruption, and above all things we ought to acknowledge the judgements of God, against the wicked, and contemners of his law. And for because that great dangers ensue those which indifferently govern themselves by examples. I thought good to advertise, 
Examples.  that it is diligently to be considered, whether there be a concurrence of like reasons not only in general, but also in particular. It is also necessary to rule one's self as prudently, as they did whom we would imitate, and to demand of God like success. 
Mutations is common weals.  And in our enterprises we must not only consider, the superficies and beginning of things, but to look more inwardly what may happen in time. We must not likewise take too exactly, what is written by ancient Historiographers, but confer them with the new, having regard to the great changes which happen in all countries: and that there are few Cities or Nations which hold their former name, nor their ancient seats, and fashions: otherwise we should wander awry, and judge amiss. And this consideration of the unstableness, subversions, dissipations, and lamentable changes of sundry peoples and families, aught to prepare us to bear all accidents sent from God: knowing that this life is but a sorrowful exile, subject to storms, and continual tempests: 
This life but a sorrowful exile.  and that there is no seat nor haven sure, but in the heavenly and eternal life, to the which the son of God, our Lord, and Saviour jesus Christ, hath prepared the way for us, and let us humbly beseech him to guide us therein.   

CHAP. 18. That one ought not to suffer himself to be deceived by praises, nor be carried away from modesty, and that honour dependeth upon virtue, with advise upon the same, or upon the reproaches or lies of the people: and how much it is requisite to command one's self.  

Prases deceive men.  WHo so would not serve from the truth, ought not to be moved with praises, which for the most part are disguised: for as Saint Augustin hath written, He which often praiseth one, abuseth himself, confirmeth an error, and proveth in the end a liar: and he which is praised becometh thereby a great deal more vain. And Dion said, the over great praises and honours out of measure carry with them a misknowledge, lightness, and insolensie, yea among such persons as of themselves are modest enough: because they are persuaded that they deserve them, and every man pleaseth them, and puffeth them up as Xenophon writeth, though in deed they might well be termed mockeries. And such excessive honours, are neither more nor less, then as portraitures ill proportioned, which fall to the ground of themselves, as the three hundred statuas of Demetrius, which never engendered either rust or filth, 
Statuas thrown down and broken.  being in his own life time broken in pieces. And those likewise of Demades were bruised, & made to serve for chamber-pots, and basins in close stools: and so have sundry other princes their monuments been served. The inhabitants of the city of Pills, 
Honours refused by Theopompus.  in their counsels, ordained most mighty honours for Theopompus: he wrote back unto them, that time was accustomed to increase honours moderately bestowed, and to deface the immoderate. 
Niger.  When Niger was chosen Emperor, they recited certain verses in his praise: but he said, that they ought rather to praise Hannibal, or the prowess of some other great captains, to the end they might be imitated, and that it was a mockery to praise men while they lived, which peradventure might alter. And that there was great presumption, that either they did it for fear, or for hope to obtain somewhat of them, and that for his part he rather desired to be favoured and loved during his life, and praised after his death. Other were wont to say, that they never acknowledged such praises, but wished to God that they were worthy of them. 
Bracidas  Bracidas his mother was highly commended for answering the ambassadors of Thrace, comforting her for the death of her son, affirming that he had not left his like behind him, that she knew well enough, that the city of Sparta had many Citizens a great deal more worthy and valiant than him. As Antigonus said unto a Poet, who called him the son of the sun, 
Antigonus.  that he which emptied his close stool knew well enough there was no such matter. The shadow shunneth those which follow it, and followeth those which shun it, and so fareth it with praise. Sigismond the Emperor, struck one that praised him too much, 
Sigismond. justinian.  saying that he bit him: So was it likewise reported by justinian. When they offered to Titus a crown of gold, together with great praises, for his taking of jerusalem, he answered, 
Titus.  that he himself was not the author thereof, but that GOD served himself through his hands, in that he made manifest his anger against the jews. 
Fabritius. Timoleon. Antisthenes.  As much is said of Fabritius, for the delivery of Greece, and of Timoleon, for restoring Sicily to liberty. And Antisthenes commanded his children, never to con any thanks for praising of them: for often times it is with men as with an number of beasts, which suffer a man to do with them what he will, yea to tumble and drale them on the ground, as long as he tickleth them. Galen entreating how the sickness of the mind might be discerned writeth, 
Galen.  that he learned of his father to despise glory, as an enticement to evil, and enemy to truth. 
Offices and dignities called charges.  And josephus writeth, that honours bestowed on young men, are as matches of folly and rashness. And in our french tongue we call offices, and dignities, charges. And Varro in his fourth book of the Latin tongue writeth, that this name of honour proceedeth from a name which signifieth an honest burden, which bindeth us to do well, and to take care, and travail: 
Honours.  because that praises are allied with virtues, and are as the badge thereof, and followeth it as the shadow doth the body. The ancient fathers have likewise noted, that in the holy scripture, the triumphs and honours of the common sort, are not termed glory, but only virtuous acts. 
Glory. The temple of glory adjoining to that of virtue  And Cicero in his Tusculans questions defineth glory to be a consent of praises, by virtuous men, which judge without corrupting virtue: for they which are of good judgement know better our valour then the grosser sort. And there was some mystery in that the Romans builded the temple of glory, adjoining to that of virtue, through which they must of necessity pass that will go to the other: as if one would say that there were no honour without virtue. 
Epictetus.  Epictetus' said likewise that glory, and virtue were two sisters which could not be severed one from the other. And Cicero calleth praise the higher of virtue. 
Cicero. Solomon. Ecclesiasticus. 10.  And Solomon in his proverbs writeth that the nobleness of young men is their virtue. And when it is said in Ecclesiasticus, that the land is happy when their king is noble he meaneth thereby virtuous and not young of understanding. 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 maintaineth in Sallust, that they may be called noble and gentle, 
Marius.  which are most honest, and virtuous: and that all nobility proceeded at the first from virtue. And it is better to bring it into a man's house, than to diffame it, when he found it already there. And the glory of our ancestors serveth unto the posterity as a light which suffereth neither good nor evil actions to lie hid. 
Majesty pictured.  Some have pictured Majesty appareled with a cloak of admiration, tissued, with great virtues and honesty, the marks whereof are in her gesture and actions, and that great personages ought to conserve and maintain her. And they which command aught derogating unto her or that is unjust, cannot excuse themselves of high treason, and diminishing her Majesty. And sometimes it is a great honour, when benefits are not proportioned according to the valour of deserts. And it is far better to be worthy of honour then to receive it: 
Cato.  as Cato said that he had rather one should ask him why he made not a monument for himself, then why he had erected one. He said likewise that every man, being well borne, and of an honest heart, aught to carry in his mind and remembrance his nobility and his ancestors, to the end he should do nothing worthy of reprehension, and might be ashamed of all actions of reproach. The ancient kings of France used many ceremonies in making of a knight, the better to induce them to all honesty, and above all things to keep their faith and truth, 
A knight. Maximilian.  which custom as it is told me remaineth yet in England: and at that time every man contented himself with a single promise. Maximilian the Emperor answered one that desired his letters patents to ennoble him, I am able to make thee rich, but virtue only to make thee noble. And there is great likelihood that that which moved the Lacedæmonians to sacrifice unto the Muses, at such time as they went to warfare, was to give courage to men to do so well that they might afterwards be praised. Above all things we must take heed of praising ourselves with our own mouth, as the wise man warneth us. But if our life & holy conversation do show it, virtue shall ever be followed with praise. I do not for all that think that a wise man ought to despise the true honour, which consisteth in the good will of such as have received any pleasure. 
Honour to be accepted.  And from this reputation proceedeth faith and confidence, which pusheth men forward to the enterprise of all good actions, and serveth as a rampiar against the envious. And it is to be excused in young men, 
Youth stirred up to virtue through praise  if they please themselves in doing well: because virtues do double and flourish in that age, and do increase through moderate praise given unto them. And the common wealth hath an interest, in making the praises of famous men to remain engraven, to serve for an imitation pricking forward, & example to all ages. Pope john the 23. said unto the Cardinals, who had heard what was spoken in his praise, 
Pope john. 23  that they mingled therein many things not true, & yet he took pleasure to hear them. 
Themistocles.  And Themistocles being asked what music or voice he desired most willingly to hear, said, such a one as praised his virtue. Yet such as so loftily carry themselves, are like such as brag they have received false and naughty money. 
Remedy against praise and glory.  And that we may not be abused, it is very good to consider thoroughly the infirmity of man, the shortness of our life, the defilings of our flesh, & that whatsoever is in us to be praised, proceedeth from the pure liberality & loan of god, which is able to take all from us again in a moment; to the end that we contain ourselves in modesty & humbleness of mind. Pyndarus likewise compareth the life of men unto a dream of a shadow, the which is as the Psalmist saith, 
Psal. 62.9. & 144.4.  more vain than vanity itself, and as a flower vanishing away. But because that many fearing to be falsely blamed of the common sort, are thereby fallen into great inconveniences, I willingly would advise quick wits, not to surcease the pursuit of a good enterprise, nor to undo themselves through the fear of such a blame. 
Plutarque.  As Plutarch said in his poem of the lives of Agis & Cleomenes, that having well considered the accidents of the brethren named Gracchi, 
Gracchi.  who having been well borne, brought up, & nourished, and now attained to the managing of the affairs of the common wealth & that with a very good intent, yet were they both destroyed in the end, not so much through an unmeasured desire of honour, as through fear of dishonour, the which for all that proceeded not, but from a great & noble heart. Virtuous persons in like sort, have ever made small account, of counterfeit words & false lies imagining, their conscience, & the virtuous course of their life, & the behaviours of themselves before time, would sufficiently warrant & defend them, & the contempt which one hath of a foolish word, maketh the envious clean confounded: 
Demosthenes.  and railing as Demosthenes said, which maketh him never the worse against whom it is used, is not esteemed among any virtuous persons. That is to say, that the reputation of a good man, is not diminished through any blame that is unjustly laid to his charge. And sundry of our kings were willing to meet with the quarrels & lightness of the nobility, that a man might know by good & sufficient proof, 
The lie.  if the lie were well or ill given, to the end it might be judged upon whom it ought to fall. 
Titus  Titus the Emperor was wont to say, that because he did nothing that deserved blame or reprehension, he cared not for any lies were made of him. 
Fabius.  As also Fabius surnamed the most high, answered some that railed on him, that a Captain & ruler in the field, who for fear of speaking, or of the opinion of the commons, ceased from doing what he knew to be profitable, or to desist from a purpose fully deliberated of, & whereof he well understood the causes & reasons, aught to be esteemed more faint, than he which feareth to prove his strength, when he seethe occasion given for his advantage. And chose rather that his wise enemy might fear him, than the foolish citizens should praise him, & that being well advised he cared not for being accounted too fearful or too slack. It is the lesson of Ecclesiasticus. Set not thy heart upon every word that is reported. 
Ecclesiasticus. Plato.  And Plato in Criton admonisheth us not to regard what every man saith, but what he saith that seethe all things, & the truth. And not without cause an ancient father said, I will lose the very reputation of an honest man, 
Cato.  rather than not to be an honest man. Cato was accustomed as Plutarque writeth in his life time to be ashamed only for dishonest things, but ever to despise what was reproved by opinion. S. Augustine attributed the death of Lucretia to her imbecility, 
Lucretia  as fearing the evil opinion & suspicion of the common sort. And there is no enterprise or execution so right, & worthy of praise, that is not subject to the reproach & detraction of the ignorant, to the passions of the malignant & envious, & to rash judgements. 
A good conscience.  For this cause in all our actions we ought to content ourselves with a conscience well informed. And but that I fear I should be too tedious, I could allege a number of most notable examples, of the inconveniences that have happened as well to them of old time as of ours, for esteeming more the judgement of the ignorant than the truth. Which detractions K. Demetrius was wont to say, he cared not for, 
K. Demetrius  not esteemed them better than a fart, not much passing whether it made a noise before or behind, above or below. Marius likewise spoke wisely in Sallust, 
Marius.  how no report was able to offend him, because if it were true it would sound to his praise, if false his life & manners should prove it contrary. By this discourse I desire to impress into the nobility a sound judgement, of true honour, which is engendered but by virtue & good deeds: and to make them lay aside that foolish opinion which they have of falsehood, under colour whereof, upon light occasion and offence they undertake combats, never regarding the laws of God, nature, civil, canonical, private, nor their own salvation, or duty of charity, hazarding their lives, souls, goods & friends, for that stolen, infected passionate, & fantastical tyrant, termed honour, never embracing such means of concord as the laws command. And remain so stubborn & blind, that whereas the true honour consisteth in obeying God and his laws, in mastering once passions, in loving, forgiving, & succouring once neighbour, they make it to be in disobeying of God & his holy laws, going about to diffame, destroy, & murder their neighbours, & render themselves slaves to their own choler. And how can that be honourable which God forbiddeth, detesteth, & condemneth to eternal death? And also to be meek, peaceable, & reconciled to overcome wrath and passions, to approach near unto God through his clemency, and mercy, (which are the acts of virtue, and of true Christians,) how can these I say, breed unto the nobility either dishonour or infamy? Considering that by the ancient discipline of war, it was adjudged dishonest, & worthy of punishment, 
Warly discipline.  if one combated with his enemy without his captains leave, or if he left the place given to him in guard. And the ancient Emperors and Kings esteemed it a point of greater magnanimity and nobility to pardon and command one's self, then to be revenged, & as a murderer of himself, to lay open his own life to evident peril. We proceed all of us from God our creator, not of ourselves: into his hands we ought to put all our revenges, 
Vengeance reserved to god  as he himself willeth us: and not to make ourselves the accusers, judges, and hangmen, of him, whom we pretend to have cast an eye upon the shadow of this delicate honour, as I have else where touched, for the importance of this pernicious error.   

CHAP. XIX. That without the truth there is nought else but darkness, and confusion, and how much the Philosophers have laboured to find it out, & how far wide they have been of it.  

Truth in Policies and governments.  HE made no bad comparison in my opinion, that said, that policies, governments and kingdoms, were like an empty lamp, or lantern: and that the truth was the match with the oil, and the wax, or the tallow that gave the light: for without this Sun shine of truth, there is nothing but darkness and disorders in this life, and we may say with the Prophets, that without it, the people remain lying in darkness, and in the region of the shadow of death. And with jeremy that the wise boast not in his knowledge, nor the strong in his force, 
jerem. 3. Luke 1.  nor the rich in his wealth, but that all our glory be to know him which is the very truth: for whatsoever men may allege unto us, of victories, triumphs, honours, eloquence, force, and other gifts and graces, they are nought else if this truth be taken away, but as if one should sail in a dark night, among the floods, rocks, and tempests of the sea, 
Phil. 3.8.  and in the end prove a sorrowful tragedy. Saint Paul judged all things to be dung in respect of this knowledge, and the excellency thereof, which hath lain hidden many ages, and made most clearly manifest, through our Lord and Saviour Christ jesus, who hath imparted unto us the heavenly treasures, and hath been made for us, justice, righteousness, life, sanctification, 
Philosophers of old time have not attained to the light of the truth.  and redemption. And albeit the Philosophers of old time, attained not unto this light, yet did they not cease to pursue the shadows thereof, of which in part we entreat, leaving unto the Divines the deep insight into this light, and majesty of the essential truth. The said Philosophers, as Socrates, Plato, Democritus, Aristotle, Pliny, Architas, Tales, Tianeus, & an infinite number of other, have made very far & long voyages the better to be instructed in this truth, & in the knowledge hereof, to the end they might not overlightly believe or speak out of purpose. 
Tales.  The said Tales being demanded, what distance there was between the truth and a lie, answered, as much as between the eyes, and the ears; as if he would have said, that we may boldly declare what we have seen, but that often times one is deceived, trusting unto another's report. And albeit, the said Plato, Aristotle, and other Philosophers, have written many notable things concerning the virtues, yet have they not declared, 
The ignorance of the Philosophers.  at whose hands they ought to be demanded, nor whither they ought to be referred: neither have they known the beginning of the corruption of man's nature, nor the remedy of all evils, which is revealed in the Gospel, by the knowledge of the truth, and the adoption of the Christians, the remission of sins, and the promises, which give us a certainty, of the favour, blessing, and good will of our good God, whereof ensueth a good conscience, hope, and peace in the spirit, which consumeth all the grief and sorrow, as the Sun doth the morning dew. And there is none of the said Philosophers, except Plato, which was able to set down, that the sovereign good of man, was to be joined with God, but he had no taste at all what this conjunction meant, 
Man's sovereign good.  nor the mean to attain unto it. And as touching the comforts 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 Philosopher's comforts.  & that neither the discipline, learning, nor books ought profited him. Which a body cannot aver by the holy scriptures, as David said, 
Holy scripture Psal. 119.  that he was quickened, comforted, & instructed, & that they gave light to idiots. And there is another manner of efficacy, than the drougg which Homer called Nepenthes, which he said was able to keep one from smelling ill savours, & charm grief, 
Homer's Nepenthes.  understanding thereby a discreet speaker, & one able to apply himself, to the present affections, times & affairs: as more at large we have before declared. Which maketh me to disprove, the opinion of Seneca, 
Seneca & Horace reproved.  which attributeth it to god in that we live, but in that we live well to Philosophy; which in deed ought rather to be referred to God the author of all good. Horace spoke as ignorantly, writing, that God gave him life & riches, but that he furnished himself with a good and right understanding. For God causeth the eye to see, the ear to hear, and giveth the right judgement, both to will and to perform, 
Philosophy the love of wisdom.  as S. Paul saith, and he disposeth the paths, & intentions of men. This word Philosophy hath been interpreted for the love of wisdom, and Aristotle in his second book of his metaphysics, taketh it for the knowledge of the truth. Many have noted great variety, 
Aristotle reprehended.  ambiguity & uncertainty in the doctrine of Aristotle, and that he was ignorant of the most excellent things of nature, & used very necessary demonstrations. The which men in time passed well marked, picturing behind his portraiture a woman, which had her face covered with a veil, 
Physis.  named Physis, that is to say, Nature. And it is no marvel at all, if all of them were not able to attain to those supernatural things, since that the most excellent treasures of nature, were concealed from them. The which ought to make us admire at God's speech in the five last Chapters of job, discoursing of the movings of the heavens, 
job.  force of the stars, of the earth founded upon the waters, & of the waters hanging in the middle of the world: and sundry other wonders which a body may perceive, able to declare the knowledge of man to be very full of ignorance. 
The life of the Pagans.  S. Augustine compared the life of the ancient Pagans which were accounted so wise & virtuous, to a wandering course, & their arguments to a glass which is shining, but very brickle: Concluding it better to halt in the way of truth, then to run lightly without it. He wrote likewise that their virtues were impure, & imperfect; because there is nothing good, without the sovereign good. And where there is defect of the knowledge of eternal life, there virtue is false & men's intentions go awry. 
The promises of God are certain.  And there is no man that can have any quietness 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, righteousness, & justification of the faithful, by the free forgiveness of our sins, by hope, patience, confidence in adversity, confession & giving of thanks, & by referring all things to the glory of God, & to charity. And S. Chrisostom upon the first to the Corinthians & fourth Homely, 
chrysostom.  compareth the subtle disputations of the Philosophers to cobwebs which break & rend asunder with the wind, & speaking of a happy life, 
Rom. 1.22.  were never able to attain unto it, and as S. Paul writeth, professing themselves to be wise, they became fools. And not without cause Socrates in Plato, 
The lamentation of Socrates.  lamented that the Philosophers studied more the contemplation of nature, & knowledge, then to live well, or give good precepts. And towards the end of the treatise of his laws, as through a divine inspiration, he giveth hope of the coming of one more excellent, more redoubted, and more holy than any man, whose office was to open the secret places of truth, and the hidden fountains, who should be followed & honoured of all men, which surely could not be understood, but by our Lord jesus Christ, which is the way, 
job. 14.6  the truth and the life. S. chrysostom setteth down in the rank of Philosophers, Aristides, Cato, Solon, Lycurgus, Epaminundas, & sundry other, who besides their knowledge, were excellent in matters of state & government, (as was our lawyer Ulpian) and studied more to do good to every one, then to be conversant in contemplation. For the Sophisters counterfeit to be wise, 
Sophisters.  & in deed their end is but glory, and proud boasting. And S. Augustine thought that all Philosophers were rather given to the service and searching out of the intelligences separate, 
Lib. 10. Cap. 2 de civit. Dei.  which we call angels & devils, and which they called gods and spirits, then of the true God, albeit they confessed there was one only almighty, father of the Gods and men. And it is easy to gather out of their writings, 
Against Atheists and Epicures.  how they confessed one only God in three persons, the Father, the Son & the holy ghost, and other Articles contained in the Apostles Creed, to convict Atheists and Epicures withal.   

CHAP. XX. Of disguisings done to Princes, and what is their duty for their honour, and quiet of their subjects, and of the miseries of the wicked, of the observation of ordinances, and of that which maintaineth or altereth an estate.  
PRinces were ordained of God, to be fathers, protectors, 
Why God ordained princes.  and shepherds over the people committed to their charge, to serve to maintain their liberty, and to defend them against all injuries, and to show them good example, to entertain justice and peace, to cause virtue, learning, sciences and good laws to flourish, to provide for the instruction of youth, to esteem of the good, and chastise the wicked.  
Plato did write, following the fixion of Homer, that children, 
King's children.  born of Kings were composed of a precious mass, to be separate from the common sort. And it is said of Scipio, 
Scipio.  and certain other great personages, that they were descended from a divine race; because God giveth particular graces to such as he setteth over others. Horace likewise named Kings Diogenes, that is to say, the generation of jupiter, & Diotrephes, nourished by jupiter, & Aristes, of jupiter, which signifieth as Plato interpreteth, the familiars, & disciple in politic 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 virtuous, the rest of the Kings of Persia since his time have been called by his name. And it is incredible, how so many should fall headlong into so great dishonours and misfortunes, as we have both seen and red of, had the truth been laid open before them. It is written that K. Lewis the eleventh was wont to say, 
K. Lewis. 11.  that he found every thing within his kingdom, but only one, which was truth. K. Lewis the twelfth, permitted all commedians and stage players, to speak freely and to reprehend such vices as were manifest, 
K. Lewis. 12.  to the end they mought be amended: And said that for his own part he knew many things by them, which he was not before witting of. Dyonisius the tyrant of Sicily, being retired to Athens, 
Dyonisius the tyrant of Sicil.  after he was deprived of his kingdom bewailed the estate of Princes, but especially, in that men never spoke freely unto them, and that the truth was ever hidden and concealed from them. The Emperors Gordian the younger, and Dioclesian, 
The complaint of Gordian & Dyoclesian Emperors.  made the very like complaint that every thing was disguised and coloured unto them, and that flatterers cast dust before their eyes, making them believe, the evil to be good. That they were often times cozened, and sold under hand; that they put the sword into the hands of furious magistrates, and bestowed states & honours upon unworthy, covetous, & lewd persons: That they were caused to turn the day into night, and the night into day: That they were altogether conversant, and brought up, in delicacies, huntings, and other pastimes, whereby their minds might be turned from remembering that charge which God had laid upon them: and all this were they brought to do, to the end that such flatterers as were about them, might the better attain to the depth of their devices: And that oftentimes they were but Emperors and Kings in name, as if they had played their part but upon a stage, or had been commedians. And that their counsellors were the true actors, and reaped all the profit & honour. It is likewise written in the rest of Hester, 
Hester. 16.6.  that they which deceitfully abuse the simplicity and gentleness of Princes with lying tales, make themselves partakers of innocent blood, and wrap themselves in calamities, which can not be remedied. 
Flatterers compared to the sirens.  And flatterers have been compared to the sirens, who through their singing enticed all passengers upon the sea, that heard them to draw near unto them. We may very well impute to such disguysinges, the great expenses which the Emperors Tiberius, Nero, Caligula, Commodus, Domitian, Heliogabalus, and sundry others, have foolishly spent under a colour of liberality, and the better to maintain their prodigalities, put to death and impoverished many: 
K. Antiochus.  which prodigality we very well may term a kind of lying. King Antiochus in hunting lost his way, and was constrained to retire to a poor Yeoman's house of the country, who not knowing told him all the faults that he, and his favourites had committed: to whom at his return he declared, that he never understood the truth until that night: and ever after he carried himself most virtuously. We read of sundry our kings of France who have done the like: and of some Emperors, who have disguised themselves, thereby the better to understand what the people spoke of them. 
Eugenes pope  Platina writeth of Pope Eugenes, how he sent certain round about the city, to espy what men most blamed either in him or his, 
K. Lewis the gross.  that it might be amended. King Lewis the Gross, which builded S. Victors disguised himself often times, the better to be informed of the truth. And king Lewis the 12. as Charlemain, 
K. Lewis 12.  and Saint Lewis had done before him, took great pleasure to understand the complaints of his subjects applying thereto such remedy as their case required. And for this cause he obtained the name of father of the people, and his memory is more famous to serve for an example to the posterity, than all the conquests and victories of other kings. Sundry of our kings in the beginning were greatly blamed, for that they suffered themselves to be so much governed by the principal of their court: and some have been resembled to golden images, that are guilded and shining without, but within are full of rust, cobwebs and filthiness. For the crown doth not take away the passions nor grief of the spirits, 
Ptolemy.  but rather doth it diminish the true pleasure. As Ptolemy seeing certain fishers sporting themselves upon the sea shore, wished he were like one of them, adding that monarchies are full of cares, fears, 
Charles the 4 and 5. Seleucus.  mistrustes, and disguised miseries. Which also Charles the 4. and 5. Emperors were wont to say, desiring to lead a private life. Seleucus before that did the like, adding that if he should cast his crown into the high way, there would be none found, that would take it up, knowing the charge and griefs that ever did accompany it. 
Adrian Pope,  And Pope Adrian said that he thought no estate so miserable nor so dangerous as his own, and that he never enjoyed a better or more pleasant time, 
trajan emperor.  then when he was but a simple monk: and trajan the Emperor wrote unto the Senate of Rome, that having now tasted the cares and pains which the imperial state led with itself, he did a thousand times repent that ever he took it upon him. 
Homer. 2. iliad.  Homer feigneth all the gods to sleep except jupiter, who was altogether exempt from sleep. Saint chrysostom upon the second to the Corinthians, 
An art of great difficulty to command and rule well. Dioclesian.  & 15. homely, said that to govern and command well was the greatest and most hard art of all, as his fault is more dangerous which guideth the stern, than 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 command well. Yet many place therein their felicity, and acquit themselves with pleasure of the charge which God hath laid upon them. In my speech before I do not comprehend the wicked and tyrannical Princes, 
The miserable life of tyrants & wicked princes.  who as Tacitus writeth in the life of Tiberius, are perpetually tormented and torn a sunder in their consciences; yea and sundry of them have lamented the infamy they should endure which they saw very well men would do unto them after their death. And allege the saying of Plato, that if their souls could be discovered, they should be seen full of stinching scars, and torn in pieces with a hidden iron that ever burneth them. 
Wisd. 17.10.  And as it is written in the book of wisdom, It is a fearful thing when malice is condemned by her own testimony and a conscience that is touched doth ever forecast cruel things. It is written of Nero and certain other, that they were of an opinion, that the earth did open before them, and saw the shadows of such as they had caused to die ready 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 spirit, thinking the very heavens & elements had conspired against him: that in sleeping the ghosts of such as he had put to death seemed to appear unto him, & in the day thought his subjects to rise to do vengeance upon him: which was the cause that he did not abide the coming of the Frenchmen. Plutarch saith that the souls of Tyrants, are composed of arrogancy and cruelty: 
Plutarque. Demosthenes.  and Demosthenes is of opinion, that they be enemies to liberty & laws. And Artemidorus describeth the visions, and fearful & dreadful dreams which have affrighted the wicked. The which ought to move all Princes to fear God, 
The duty of a good prince  to subject themselves unto the laws of nature, even as they desire the obedience of their own subjects, procuring their good, unity and quiet, revenging their injuries, charging them with as little as they may bestowing their governments upon virtuous persons, giving good wages without selling of offices, as the emperors Alexander, Severus, Pertinax, sundry of our kings, & divers other have greatly recommended unto us. And Claudius the Emperor was wont greatly to thank such as he had provided for offices, for that they being men worthy and capable of them would accept them. It were also a very great praise, if men would not so easily dispense with the holy ordinances, and especially those that touch age, and forbidden two of one parentage, 
Claudius' emperor. Dispensing with 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 have been renewed through policy, the garments, banquetes, and justice, would breed great quietness were they well observed. And if according to the disposition of the law, for every matter contained in the kings letters, 
L. 5. Si contra ius.  which should not be found true, there were a good fine set, according to the condition of those which so greatly abuse the favours of the Prince. And were it not that I feared to offend such as reap profit and commodity by the seal, I would desire that those restitutions & remedies which the law doth give, 
L. 5. de Thesau. L. x. C.  might be accorded by the ordinary judges without letters. For as the Emperors and lawyers have said what need one trouble a Prine, or be too importunate upon him for that which the law of itself permitteth? And all policy tendeth to a public profit as we have heretofore noted. It were likewise an ordinance very laudable, that all offices were bestowed, by an election made of three persons, to the most capable of which the king should give the estate that is void without any money. 
Selling offices.  For the sale of offices is an occasion of sundry mischiefs, as Aristotle declareth in his Politicques.  
There are likewise a great number, which following the first ordinances, are very desirous to see those said offices and estates, to be once again reduced to their ancient number, and what ever were superfluous to be suppressed as near as possible mought be, 
Suppressing of offices.  for that the over great number of judges and governors (as Plato sayeth) is an occasion of great disorder. The King in like sort should ease himself of many importunities, and great, if he would cause a role to be made, of such benefices, offices, and charges, as are vacant, and within one month or a little after they be void, to provide good servants and worthy members to occupy the same. And he should deserve great praise, if he would cause his places upon the frontiers, to be well furnished and fortified, 
Frontiers & high ways  and the high ways to be amended and repaired: as the said Emperor trajan did, & other Lords, and commonwelthes. And should greatly comfort his subjects, 
Superfluous ordinances.  if he would cause all superfluous ordinances to be rejected, and which are no more in use, and leave a little volume of such as are necessary. And for as much as the offices of Marshal chief, and governor, require a far more great wisdom, and experience, the faults which they should commit being of so great importance, 
Offices requiring great wisdom  they ought not to be bestowed upon young men that are not experienced, & of whose virtue there is no further proof than favour, but upon well tried Captains, and men of years. As also he ought to take the like order, in the principal offices of judgement, and among the generals of revenues, of the justice of moneys, procurers general, and Commissioners of war. And above all things Princes ought to measure their actions by the standard of their laws to be gracious, maintainers of godliness, justice, and faith, pitiful to the oppressed, modest in prosperity, patiented and constant in adversity, courteous unto the good, and terrible unto the wicked, to flatterers, tale carriers, and coiners of new inventions, clean abolishing all occasion, that might tend to move sedition, trouble, and dissension, matters leading men to uproars, 
Equality to be observed.  arms, and partialities clean dismembering the due obedience we own unto our sovereign. Aristotle comprehendeth all the public vices under this word inequality, which severeth the hearts of the people: therefore it is requisite a geometrical equality be kept to meat with such miscontentmentes: for if the entreaty which is made between divers persons, be temperate and well proportioned, than peace ensueth thereon: if it be dissolute and out of proportion, wars, commotions and dissensions arise thereupon. 
2. Cor. 15.  And albeit there be no agreement between light and darkness, 
Edicts of religion made for necessity.  nor between Christ and Belial, as S. Paul writeth in 2. to the Corinthians, and that every good man ought to desire a unity in religion: yet do I greatly commend their wisdom, who seeing the urgent necessity, that France hath of a long and quiet peace, (to the which the King hath now guided it, as a ship in main sea often times sore bruised with storms and tempests) are not of opinion it should be again put to the mercy and injury of the waves, and the rage of bloystering winds of partialities and divisions, which so long time have tossed too and fro this state, nor that the edicts should be broken, having so many times been sworn unto and published, after having taken the advise of the whole body of the kings privy counsel, and of the principal sovereign courts of the whole Realm, as a man may say, besides an infinite number of reasons founded, upon that, which the emperors Constantine, Licinius, Nerua, Gratian, and sundry other Emperors have done, in respect of the necessity of the time, thereby to be the better able to establish peace, and quietness, & so better preserve their own estate. 
Christians in Turkey.  I leave the Turk which doth not at all enforce the consciences of the Christians: yea and some religious persons, in the holy mount anciently called Athos, and near unto Constantinople receive yearly alms from him. The Princes of Italy support the jews rank enemies to our religion. In Polognia, both the Greekish and Romish religion, hath each had their course time out of mind: yea and in sundry cities as well of Germany as Swyserlande, there be Churches of two religions, and since certain years, the nobility make profession there of the religion of the Protestants. The Emperor Charles the fift, so puissant, and wise, after sundry deliberations had of this matter, 
The Edict of the emperor Charles the 5. at Ausbourgh.  agreed & gave consent by an order made at Ausbourge in the year 1530 to the peace named of religion. And in the year 1555. a perpetual edict was to that end established. 
Ferdinando.  Ferdinando his successor endured the change of religion in diverse provinces of his kingdom of Bohemia, and certain places of Austria. 
Maximilian.  And since Maximilian his son, 
Philibert D. of Savoy.  permitted the like to his nobles and gentlemen of Austria, as likewise did the late Duke of Savoy to diverse of his subjects. And the counsel of the King of Spain so greatly Catholic was yet constrained to suffer the like in sundry places in Flanders. And in the time of our saviour and before, there were in jerusalem sundry sects, whereof some clean impugned the principal articles of our faith. 
Demosthenes.  Whereupon I am not of the mind to found any certain rule, knowing we ought to live according unto laws, not examples as Demosthenes was wont to say: but considering the mischiefs and disorders of times, and that the sweetness of religion and justice is impatient of cruelty, of the excess and unworthiness of troubles, having too feeble a voice to be understood, amidsts the horrible clatteringes of bloody weapons as Marius said, I desire that they may not stir up a mischief now lying quiet, and that each one praise the king, for the constancy and equality which he hath kept in his promises, rather attending a more mild and fit remedy for a greater unity, 
Acts. 5.38.  esteeming the counsel which Gamaliel gave to the Pharisees as true, that no force nor practise of man can destroy what is of God, and if it be of men it will come to nought and perish of itself. The laws of the twelve tables required that the safety of the people, were the most sovereign law, and esteemed that patron as abominable, that would defraud his subject or freed bondman. So ought subjects to be entreated without oppression. Prince's ought likewise to beware of two things which Aristotle in his Politics saith subverteth Empires, 
Two things which subvert empires  to wit, hatred and disdain, rather making themselves to be beloved and esteemed, and abstaining from all kind of injustice and violence, and whatsoever else deserveth blame. As the emperors Titus, Nerua, and sundry other boasted of themselves, that they were able to say, that they ever behaved themselves towards their subjects, even as they would have their subjects do towards themselves if they were in their place. 
Pensions to Strangers.  And to preserve peace among subjects, they ought to take order that every one be occupied and follow his vocation honestly, and leave to give excessive pensions to strangers and unworthy subjects, following the maxim of Alexander Severus, 
Alexander severus.  that men are not to be nourished which are neither necessary nor profitable for a common wealth. And Anthony the Emperor gave charge, 
Trains of princes.  his train by no means should press the people. Galba often said that a Prince ought to provide that they of his court should offer wrong to no man, 
Galba.  and that their guards that offended herein should be rigorously punished, or they which in hunting would mar either corn or fruits. 
Seneca.  And as Seneca sayeth, the good renown of servants increaseth the glory of their masters. It were also to be desired that the ordinance of taxes were observed, and that the men of arms, and soldiers were well paid, without marring of the plain country, attending other means of remedy, until they be clean removed. 
Cassiod. lib. 4.  For as king Theodoric wrote, the army which is not entertained with pay, furniture & munition can by no means keep discipline: as likewise Alexander Severus the Emperor was wont to say. 
Tiberius.  The Emperor Tiberius the 2. accounted for counterfeit coin that money which was levied with the tears & cryings out of the people. And Pertinax the Emperor was highly extolled for his liberality, 
Pertinax.  & for that he did abolish all taxes, customs, subsidies, & other imposts, which he said were the invention of tyranny, & restored all to the former liberty. It were also a very great commodity if the matter whereof they make money, were not so mingled, 
Money.  but either were pure gold, silver, or brass. For the delaying is a most pernicious invention, as it is in like sort to have so many officers about the mint: Above all things the key of the revenues ought to be put in sure handling. The last will & testament of the King Saint Lewis may not be here omitted, 
The testament of K S. Lewis  in which he commanded his son & successor, to preserve the good laws, to be charitable towards the poor, to take great regard, that he might have wise counsellors, and of ripe age, in no wise to sell his estates, that he should make choice of servants, prudent and peaceable, not covetous, given to speak ill or quarrelers: that he minister justice alike to all, through which Kings reign: that he should not be too light of belief, nor raise taxes, or relief of his subjects without very urgent necessity, the which we may say to be able to support an infinite number of charges, and business, the better to administer justice, to preserve the public weal from all dangers, to suppress the wicked, and maintain all his country and subjects in quietness, and to be able to pay what is dew to strangers and his own subjects: which cannot be brought to pass without great means and expenses. 
julian the emperor pardoneth the Alexandrians  It is written of julian the Emperor that he pardoned the people of Alexandria, who had trailed their bishop through the city and killed him; because that he had given counsel to Constance his predecessor, to raise certain new taxes upon them. 
The bull of the supper  By the bull of the supper on holy thursday, the Pope doth excommunicate all such as levy new subsides, or exact what is not their dew. I will not in like sort pass over with a dry pen, the remembrances which basil the Emperor of Constantinople left unto Leo his son, 
The instructions Basil gave to his son Leo emperor  that he should be a virtuous Emperor, not becoming slave to his own affections, that he should remember what sins himself committed against God, to the end he might pardon such as were committed against his person: that he should be more careful to adorn his words with good manners, than his manners with words: that he should give himself to learning which beutifieth the spirit, showing himself worthy to be the Image, and lieutenant of the king of heaven. For subjects rule their manners according to the pattern of their Prince. That he should get nothing unjustly for fear of losing all, that he should be courteous, gracious and grave; that he should banish from his court all lewd counsellors, such as charge the people with new inventions, that his life should serve for an unwritten law, that he be such towards his own subjects as he would require of God to be towards him, that he manifest not himself either to sorrowful or to joyful, that by no means he sell his offices: for he that selleth them maketh sale of his own subjects. 
Agesilaus contrary to many Tyrants.  Me thinketh we ought in no wise to forget the commendation which Xenophon gave to King Agesilaus, comparing him as contrary to many tyrants, that he ever measured his expenses with his revenue, fearing least for the furnishing thereof, he should do aught that were unjust: greatly delighting to see his subjects rich, and that they being valiant, he commanded over valiant people: that he esteemed it a greater praise, not to be overcome with money, pleasures, and fear, then to take by assault most strong cities: that he showed himself much to the people, and courteously entreated every one that had any supplication or suit to make unto him, and as soon as he was able gave order for the dispatch of whatsoever was proposed unto him with reason. 
The holy ordinance of Antony emperor.  The ordinance of Anthonye the Emperor, was holy for his time, that no tribute should be exacted without the consent of the Senate and the people, and also that it should not be employed to any use but by their especial authority. For there must be a Geometrical proportion kept between the King and the people. And when he would wrest all unto himself, it is as the emperors trajan & Adrian were wont to say, 
The oath the emperors take at their coronation.  that when the spleen is swollen, all the rest of the members wax dry. Among the oaths which the Emperors make at their coronation, one is that they shall lay no tax or tribute without the consent of the estates of the Empire. The which the kings of Polognia, Hungary, Inglande, and Danemarc, do in like sort. Thence proceeded the ordinance made by Philip de Valois, 
Procurers general.  and other of our Kings. And if such as are charged by virtue of their office, to see the buildings of Churches to be repaired, the poor to be well used, to hinder the excessive fellings of Timber, to cause the good laws to be put in execution, to hold the Mercurials, to control each one, would perform their duty every thing would prosper better. 
Conduits of cities.  The law which Titus Livius, and Plutarch writeth was practised at Rome, were very profitable, to be put in ure within the city of Paris, that all fountains which were drawn into particular houses, through favour, corruption or otherwise, might be clean stopped, and placed in public places, or out of the same houses, that particular persons might not be able to withdraw the water, in abusing the public benefit as they do. 
Guards not necessary for good Kings.  The saying of King Agis Agasicles, and Titus the Emperor is worthy to be well considered, that a Prince may easily reign without any guard or weapons, when he commandeth over his subjects, as a father over his children, using them withal meekensse, sweetness and clemency. For if a Prince tend to nought else, then to maintain himself, and bring his people into slavery, there is no more any name left of city or people as Saint Augustine sayeth. And it is not enough that a Prince knoweth what establisheth, preserveth, 
L. 4. c. 4 & l. 9 c. 21. 〈◊〉 civit. Dei.  or destroyeth seignuries, if he do not withhold or reject away clean the cause, and prevent troubles, or if they do chance to happen presently quench them, with small damage. It were beside to be desired that they had a care to the maintenance of godliness and religion, of hospitales and schools, 
K. Philip de Valois.  and that they put in execution what King Philip de Valois said to the archbishoprics, bishops, and Prelates, of his Realm, whom he had caused to assemble together: that if they would correct what were worthy of amendment, he would alter nothing in the state of the Church: but if they differred to do it, he would remedy it in such sort, as God thereby should be better served, the people contented, and the nobility (which so much complained thereof,) without cause given of offence. It would also breed a very great benefit, if according to the ordinance of Charlemain, Lewis 12. Otho the first of Counsels, Decrees, Cannons, and the advise of sundry good Popes, Divines, and Doctors, they would institute into benefices the most learned men, and of best life, and which mought be found more agreeable to Ecclesiastical functions and to the people, not depending of one alone which careth for nought but to put in his coffers the yearly revenue, which appertaineth according to the Cannons, and meaning of such as were founders to other as well as to the poor, and by this reformation would justice be maintained, and a better order established through out. For if the duty of a Magistrate be to see that the people live well and virtuously, 
Arist. lib. 3 c. 6  (according to Aristotle his opinion in his Politics) religion is one of the greatest virtues. As in like sort Moses, josua, Samuel, David, Solomon, Aza, josophat, joab, Ezechias, josias, and other, greatly travailed to refine the service of God. And Saint Ambrose writeth that Theodosius when he died, 
Theodosius.  had a greater care of the Church, then of his sickness. And Socrates in the poem of the fift book of the Ecclesiastical history, showeth the great care that the Emperors ever since they became Christians took, touching Ecclesiastical affairs. And the Divines are of opinion that the name of Melchisedech King of Salem, showeth what kings ought to be, to wit, kings of justice and peace. And the word Abimilech signifieth my father the king. 
Melchisedec. Abimilec.  Sundry have likewise wished, for the quiet of the commonwealth, that Princes would oft set before their eyes the causes, by means whereof an estate is turned topsy-turvy, and changed, according to the rules in the holy scripture, and histories, through vice, hatred which God carrieth to impiety, idolatry, unjustice, 
The causes of the alteration of states.  tyranny, sorcery and whoredom. And often times the envy of such as govern, their ambition, desire of revenge, choler, rashness, obstinacy, despite, covetousness, trust in their own strength, accompanied with haughtiness, foolish imitation and curiosity, corrupteth their counsels, and provoketh them to stir up out of season, what they should let lie in quiet. And we in our own time have seen, what troubles have ensued hereon. For which a good Prince ought to provide: and if he chance to forget himself, he ought to be brought back again, 
The Condition of princes uncertain  through the gnawings and bitings of the sharp teeth, and smarting pricks of his conscience. And he ought well to weigh the threatenings contained and set forth in the holy scripture, and that which Seneca writeth, that there is no tempest upon the sea so sudden, nor wave that followeth one an other sooner, than the condition of Princes is variable, for that they are subject to dreadful faults and changes. 
Psal. 107.40  And the Psalmist saith, 
job. 12.18.  that the Lord poureth contempt upon Princes, and causeth them to err in desearte places out of the way. The which job setteth forth more at large. And the alterations which we see happen in our age in so many countries, might serve for a notable table to behold the judgements of God, clean abolishing whole empires for cause of our sins. 
Deut. 18 11  And God declared that he cast the people out of the land of Palestina, for the sorceries which they used. And threatened that he would not only root out sorcerers, 
levit. 20.6.  but those likewise that suffereth them to live. And in jeremy he saith: 
jer. 15.4.  that he will scatter them in all kingdoms of the earth, because of Manasses for that which he did in jerusalem. Which ought to move all Princes to detest them, and cause them to be punished according to the law of God. Sundry histories do witness that upon the image of Sennacharib in Egypt was written, Learn by me to fear God.   

CHAP. XXI. That Princes ought to have about them good counsellors, which may not spare to tell them the truth, and that their life ought to serve as a rule and instruction, to their subjects not to grant to any unjust thing, of excessive gifts, an advertisement to such as are in favour, of warnings, and that in all actions of importance one ought to take council, without trusting to his own sufficiency.  
MAlice and vice, taking their full swing, 
tyrannical Licence  through the carrier, of the power, & liberty, which wicked Princes yield unto them, do push forward every violent passion, making every little choler occasioned upon some false report, to turn anon either to murder or banishment: & every regard, and love, to a rape or adultery: and covetousness to confiscation. The sight of what is precious, causeth a mischievous desire of making war, & is the occasion that a million of sword are naked, 
Flatterers of Court Micheas 2.3.  which peace would keep within the scabbard. The importunity of a flatterer driveth away a good counsellor, a light belief or suspicion, causeth the innocent often times to lose his life, as the Prophet Mycheas describeth. Through inequality, injustice, or ambition, an entry is made to seditions & troubles. And a wicked counsel causeth the ruin of a whole estate, & the order of justice, & affairs is clean turned upside 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 headiness, than counsel, without resisting their appetites, they are insolent and impatient, imagining that with a look they are able to remedy all hindrances, and to surmount the nature of things, not taking counsel of wisdom and reason, but of their own will, their words ever differing from their works, and preferring profit before saith. Caligula the Emperor, 
Caligula his wish.  wished that all the people of Rome had but one head, that he might cut it off at a blow. And one day having two Senators at dinner with him, that asked him what made him to laugh, it is answered he, because in the twinkling of an eye, I am able to hang you both. The which other Emperors both have said, and put as much in execution. And as Saluste writeth, Tyrants rather suspect the good than the wicked, and stand in fear of such as are virtuous, and are many. As Horace (after other historiographers) reciteth of one Dionysius a Tyrant, 
Horat. ode. 2. lib. 3. Dyonisius. Damocles.  that he caused a friend of his to sit, in a place abounding with all kind of delicacies and delights, but over his head he had a naked sword hanging by a thread, thereby to show him the estate in which all tyrants stood. The Emperor Alexander Severus did as it were the like, 
Severus. Ouinius.  to a delicate Senator named Ouinius. And in truth, if justice, reason, laws, and the fear of God, did not contain, and keep within bounds such power and might, and that they were not accustomed to demand account of themselves, condemnations would go before profess, and all justice, policy, 
Varus.  and order should lie under feet. Varus the Emperor was wont to say after Marius in Saluste, & divers other of old time, that it was a most hard matter for one in great power and authority to temper himself, or not to be corrupted, and to put a bridle to his desires. 
1. Sam. 8.11.  Herodotus showeth how easily royal government is degenerated into tyranny, (whereof Samuel advertised the people of GGD so plainly) by the example of Deioces, 
Deioces.  who being greatly renowned and loved of every one, for his virtue and justice, was chosen as Bayleife among the Medes, and in the end crowned their King: and to the end he should have greater authority, and be the better able to maintain justice, and to oppose himself to any harm, they gave him a guard, and a very strong place of defence. But he seeing himself so assuredly established, changed his manners clean according to the fashion of tyrants, and thought of nothing else but how he mought be revenged, and contemned and oppressed every one, 
Theodosius.  for his own greatness and pleasure. And not without cause Theodosius the Emperor exhorteth his children Arcadius, and Honorius, to put a bridle to such licentiousness, as never regarded what was just, and to moderate their first motions and choler, without trusting too much to fortune, which is like unto a glass, the more it is shining, the more is it brickle. Wherefore Plato, 
Fortune like a glass—  Xenephon, Aristotle and Plutarch, counseled all good Princes to provide about them men learned, well advised, modest, and of good understanding to confer with, and to understand of them what their duty is. Isocrates wrote unto Nicocles that he should procure friends, 
Isocrates.  not such as should be ever ready to show him pastime, but such as should assist him in well governing of his kingdom, and that ever would tell him the truth. And he addeth that it is a greater felicity to obey a good King then to reign, Theopompus made answer unto him, 
Theopompus.  that demanded how a King with safety might govern his kingdom, in giving liberty unto his friends frankly to speak the truth, and in taking heed that he oppress not his subjects. Plutark showeth that Philosophers ought especially to converse with Princes, alleging the answer of Solon, 
Solon.  to him which said that one ought not to approach near Princes except he purpose to do all things to please them; but contrariwise saith he you ought not to be about them, except you ever tell them the truth. As he did in visiting K. Croesus. And Plato in Sicily to Dionysius & Dion. Philostratus reciteth in the life of Apollonius that when Titus returning from judea was invested in the Empire, 
Titus. Apollonius.  he required the said Apollonius, to give him certain politic instructions, the better to be able to govern his Empire: to whom he answered that he would give him a certain disciple of his, that should teach him the manner a good Prince ought to use. And being demanded what qualities he had, He is (saith he) a man frank of speech, that will not hold his peace for fear of any when it should be time to speak, 
Cinike.  and you shall find in him such a courage and virtue, as Diogenes the Cinike had, that is to say a Dog lover of mankind: and this dog shall be capable of reason, that for your sake will bark against any other, and against you to, if you do aught worthy of blame ever for all that using prudence and discretion, and having regard to the time and season when he ought to perform his duty. Then Titus prayed him he would with speed bestow that dog upon him, that was so compagnable and loyal, to whom he would give leave not only to bark when he should do aught worthy of reprehension, but also to bite him, if he saw him do any thing unworthy his authority. He likewise never used such violence, cruelty, or tyranny as did his brother Domitian. For in truth when the people of Rome and other nations, 
People yielding their right.  yielded the sovereign power and right which they had unto monarchs, they never meant to put their liberty into their hands that would rather use violence and passion than reason and equity, but to yield themselves to the tuition of such a one, as would govern according to laws, reason, and justice. And it is not possible that this first ordinance could be made without the consent of the subjects, for otherwise it could not be grounded upon a lawful Empire or kingdom, but upon an unlawful and tyrannical usurpation, and it is necessary that such a consent should retain the nature of a contract in good faith, and a bond counterchangable. As we see it in like sort practised at this day, in the greatest part of kingdoms and Empires that are in Christendom, that it is the only foundation which maintaineth them, & as Plutarch writeth the posts & pillars which uphold an estate. 

The oath princes take at their coronation.  
The cause of the creation of kings.   Neither are Princes able without necessity to dispense with the oath they take at their coronation and with the obligation which they own to God, and their subjects. And according as Aristotle, Herodotus, Tacitus, Demosthenes, and Cicero have written, the first soverainitie proceeded from the good will and well liking of such, as for their commodity quiet, and surety, submitted themselves to such as excelled in heroical prows, the better to be able to maintain their civil society through laws. And that he, in whom was not found, the cause of this original and image of safety, justice, clemency, and divine bounty, was a person unworthy of such honour, causing an infection to the body of the whole public weal. And most notable is the saying of king Cyrus, that it appertained to none to command, but such as excelled their subjects in bounty & goods of the mind. The great King of Sparta Agesilaus, 
Agesilaus.  answered those that so highly commended the magnificence & greatness of the K. of Persia, Wherefore is he greater than I, except he be more just than I? For a king ought to cause himself to be loved and admired of his subjects, through the virtuous examples of his good life. And Plutarch in the life of Pyrrhus writeth that the Kings took an oath that they should govern according to their laws, and that in so doing the people would obey them. 
Kings given of God. Dan. 2.21. Pro. 8.16.  Now we must needs confess that they are given of God, who (as Daniel witnesseth) establisheth, and putteth down Kings. And jeremiah writeth that he will bestow kingdoms on whom it him best liketh. And God saith in the proverbs, Through me kings reign, 
job. 13.18. 2. Chron. 9.8.  and Princes judge the earth; and if they do not he threateneth them in job, that he will lose their celer, and guirde their loins with a girdle. And the Queen of Saba said to Solomon, that God had set him in his throne as King, instead of the Lord God, to execute judgement and justice. The which more plainly Solomon speaketh in his book of wisdom, 
1. Sam. 9.2. Sa. 6 & 21. 1. Chron. 19 2. Kings 19.11.20.35. Polit. lib. 5. ch. 21. & 3 ch. 7.  Lord thou hast chosen me to rule over thy people and to judge thy sons & daughters. And the people is called the heritage of the Lord, and the King the governor of this heritage, the guide & light of God's people. And Aristotle in the fift book of his Politics showeth, that kings often times took certain officers to contain them in their duty, as did the ephors about the kings of Sparta. The which Caesar declareth was greatly observed among the Gaulois, yielding an example of Ambiorix and Vercingentorix. The oath the greatest part that the Christian kings took was, 
The oath of Christian princes.  I will minister law, justice, & protection aright to every one. And Zonarus wrote after Xenephon, that the kings of Persia showed themselves more subject to laws, than Lords, 
Zonar. lib. 3. cap. 11.  & had more fear & shame to break the laws, than the people had to be punished what they had offended. And God instructing joshua what he should do, 
joshua 1.8.  above all things commanded him, that the book of the law should not departed out of his mouth, but that he should meditate therein day & night, that he might observe and do according to all that is written therein. For than should he make his way prosperous and have good success. Then it followeth in the text that the people promised to obey him in all. As Xenophon writing of the commonwealth of the Lacedæmonians saith that monthly the kings did swear to guide themselves according to the laws, 
Kings of Lacedaemon.  and the ephors took oath in the people's behalf, that upon that condition they would maintain them. 
Rom. 13.1.  And S. Paul saith that every power is of God, whose servants they are for the benefit of their subjects, 
Deuter. 17.  consequently they are bound to follow his will & rule given by Moses. And the means which are of succession or election, depend of the divine providence which causeth them to prosper. 
2. Sam. 6.  David humbled himself, to what was his duty & office, making alliance with the deputies of the people, and describeth the duty of a good king in the 72.82. & 101. Psalms. And whilst he, Solomon, joas, Ezechias, & other lived well, they continually prospered, but falling from that fell into many miseries. 
Pericles.  Pericles was commended for that as often as he put on his gown, he said unto himself, remember that thou dost command over a free nation, over Athenians, and over Greeks. The which christian Princes have more occasion to speak and observe. Agapet said of justinian, that he maystred his pleasures, 
justinian  being adorned with the crown of temperance, and clad with the purple of justice. And Ammian writeth, that a Kingdom or Dukedom is nought else, than the care of an others safety: and that where the law doth not govern, there ruin is at hand. As Antiochus said to his son Demetrius, 
Antiochus.  that their kingdom was a noble slavery. And Plutarch in the life of Nicias reciteth the saying of Agamemnon in Euripides.  
We live to outward show, in greatness, state, and might,  
Yet in effect we are you know, but people's servants right.  
Titus Livius writeth, that the Carthaginians punished their rulers, when they followed any evil counsel, albeit it succeeded well: the which was long time observed in the kingdom of Persia. For as Brutus wrote unto Cicero, a man once placed in great dignity hath more to do to maintain the grace and reputation which he hath already gotten, than he which doth but begin to get. Even as King Philip answered Arpalus, 
K. Philip.  who greatly did importunate him to reverse a suit that a kinsman of his had in the law: it were better that thy cozen, in the estate which he is in, be defamed through his own outrageousness, then that I, who am a King commanding over so great a country, should give cause to my subjects to speak evil of me, for having done so great injustice either in favour of him or thee. 
K. Artaxerxes.  As also the great King Artaxerxes, gave a great sum of money to a gentleman of his chamber, in steed of a suit he besought at his hands which well he mought not grant, saying that for giving that he should not be the less rich; but if he had yielded to what he unjustly craved, he should have been less esteemed, and not have performed the duty of a good King, 
The life of princes a rule.  which above all things ought to have in price, justice, and equity. For as Pliny declared unto trajan his Master. The life of a Prince is a censure, that is to say, the rule, the square, the frame, and form of an honest life; according to which their subjects frame the manner of their life, and order their families: and rather from the life of Princes, do subjects take their pattern and examples, 
Isocrates.  then from their laws. This was it which moved Isocrates to write unto Nicocles, it serveth to prove that thou hast well governed, if thou see thy subjects become more modest and rich under thy Empire. For the subjects follow the example of their Princes, as certain flowers turn according to the Sun. And Theodoric the K. of the Goths wrote unto the Senate of Rome, 
In Cassiodorus  that the course of nature would fail, before the people would be other than their Prince. 
Claudian.  And Claudian was of opinion, that the edicts and laws were not so well able to amend and temper the manners and hearts of the people, 
Hos. 4.9. Xenophon.  as did the good life of their governors. And in Hosea it is written that there shallbe like people, like Priest. Xenophon in the eight of his Pedion, writeth that subjects are as it were enforced to do well, when they see their Princes temperate, not given to unjustice and for the most part fashion themselves according to their mould. For this cause great personages have the more need to have good counsellors about them, whose understanding, 
●ib. 2. Polit. ch. 12.  mouths, eyes, and ears, may serve them, to make them better able to acquit themselves of their charge, as Aristotle saith. And it were to be wished, 
Plynye. Q. Cursius.  that they were not corrupt, but well remember what Pliny the younger wrote unto trajan, that a Prince ought only to will that which he may. Quintus Cursius writeth, that a Prince rather ought to employ his time, and to spend in getting and maintaining a wise counselor about him then in conquests. 
Anthony  Anthony the Emperor only amended his manners, by the report of those as he had sent about the city to understand what was said of him. 
Theodoricus 2  And the Emperor Theodosius the second, copied out with his own hand all the new testament, and red every day one Chapter, and made his prayers, 
A landable custom of S. Lewis, and other kings.  and sung Psalms together with his wife and sisters. And many have commended the custom of divers of our Kings, and especially saint jews, who when they rose out of their bed, kneeled down, thanking God, that he had preserved them that night, beseeching him to pardon them their sins, for his mercy's sake, and to continue them in his holy custody and favour, to the end that without offending of him, they might employ all the day to his honour, and acquit themselves of the charge which he had bestowed on them. And they caused a Chapter of the Bible or some other good book to be red while they appareled themselves, the better to teach them to govern. For to rule is as much to say, 
Deuter. 17.19  as to amend what is amiss or awry. And in deuteronomy it is commanded the King to have the book of the law, 
job. 8.8. Pro. 1.35. & 11.14. & 24 6. Council.  and to read therein all the days of his life, as above we have noted was enjoined to josua. And it is written in job that we should inquire of the former age and search of our fathers, because of our ignorance. And in the proverbs, Where no Council is, the people fall: but where many Councillors are, there is health. And that health cometh from many Councillors, but good council proceedeth from God. And we see by sundry histories, that such Emperors as have contemned the Senate, have had a very evil end. And that some of our Kings, though they were but of mean capacity, yet so guided themselves through Counsel, that they achieved great matters, And Thucydides called them bondmen, slaves, 
Thucydides.  and of very base minds, that were led by lewd Council. Edward King of England, said of King Charles the fifth, surnamed the wise, that he feared more the learning, 
K. Charles the wise.  and remembrances of that wise King, than he did the puissant armies of his predecessor. And K. Lewis the eleventh, said it was as much as to fish with a hook of gold, to send an army beyond the mountains, 
K. Lewis 11.  where the loss is assuredly greater than can be the profit. Agamemnon said in Homer, 
Princes, who ever had especial care to retain about their persons such as were the wisest to counsel them the better in the managings of the affairs of their kingdoms.  that he had rather choose two like unto his old counsellor Nestor, then so many Achilles or Ajax. Darius' King of the Persians and Medes, made great account of Daniel. Pericles had about him Anaxagoras, Cato, Anthenodorus, Scipio, having in charge, and being appointed to go look and sound out, what justice reigned through the world, presently sent to fetch Panetius, and oftentimes served his turn through the council of Lelius. julius Caesar took advise of Aristo: Augustus, of Maecenas: Pompey, of Cratippus. Nero, all the five first years of his Empire, wisely conducted himself through the counsel of Seneca. Marcus Antonius had Apollodorus: Demetrius, Crates, of whom he was wont to say, that he conned small thanks to his business, and affairs, which so much hindered him from sooner having attained to knowledge. Pyrrhus said likewise of Cineas his councillor, that he more esteemed his eloquence, than the valour of all his Captains. Alexander the great, had in high estimation Anaxarques and Aristotle: to whom he confessed, that he owed no less unto them then to his own father, having of the one received life, but of the other to be able to live well, and that the best munition, weapons, and maintenance of war that he had were the discourses he had learned of Philosophy, and the precepts touching the assurance of fearing nought, and the diligence, in differing nothing that was to be done. Cyrus' used the counsel of Xenophon, Croesus' King of Lydia sought by great presents to recover Anacharsis, and that little which he learned of Solon, saved his life. And Dionysius the tyrant of Syracuse had Aristippus and Plato: Ptolomeus Stilpo and Aristophanes: Antigonus, Bias, Attalus & Lycon: Marcus Aurelius Apollonius. Mithridates, so far adored the said Plato, that he caused his image to be erected to do him the greater honour. And Antiochus marvelously mourned for the death of Zeno, 
Plato's image erected.  because he said he spoke his mind unto him more frankly than did either Bias or Demetrius. Epaminundas was instructed by Lysias: 
Theodosius counseled by S. Ambrose.  Agesilaus by Xenophon. Theodosius the Emperor was greatly assisted by the council of Saint Ambrose, and learned of him to be ready to hear what any one had to declare unto him, and to repeat over all the letters of the Alphabet, before he should command any thing, when he found himself moved with choler, which before that time Augustus was warned of, who one day being in his throne ready to condemn certain persons, the said Maecenas not being able to come near him for the press, cast unto him a little scroll wherein was contained these words: Arise Hangman, which caused him to arise and go away, without further execution of his passion. The said Theodosius likewise, 
L. digna vo. ●. A wise prince rendereth himself subject to laws. Zaleveus.  and Valentinian wrote in a certain law that it was a speech worthy of a prince, and a royal majesty, to say he was a subject, and submit himself to the laws: because the authority of a Prince dependeth on the preservation of justice. The which Valerius reciteth of Zaleveus the governor of Locres, who caused one of his own eyes, and another of his sons, who was found in adultery, to be put out, for that the people so much besought him, that he would not put out both his sons eyes, according to the law. 
Charondas. Manlius  The like Diodorus witnesseth to have been done by Charondas and Titus Livius by Manlius, who caused his own son to be beheaded, the better to maintain the discipline of war. We read likewise, that Antigonus made answer to one of his councillors, 
K. Antigonus  who said it was lawful for Kings to do what best listed themselves: Nay, that which you say I think be very true among Kings of barbarous nations, nourished in ignorance, and void of learning, and which know not the difference between honour and dishonour, between equity and inequity: 
Nothing lawful that is not honest.  but to us who have an understanding both political and moral, through the instinct of learning, capable of wisdom and justice, having ever been thereto brought up and instructed, there is nothing honest and lawful that is not so in his own nature. The which in like sort trajan learned of Pliny, 
Plato. Tacitus lib. 3.  and to guide himself in such manner as though he should be ever ready to render an account of all his actions. The which Plato setteth down in the fourth of his laws. Tacitus discoursing of the original of the civil law sayeth, that Servius the third King of Romans established many laws, to which the Kings were subject, 
Diod. lib. 2. c, 2.  and Diodorus reciteth of the kings of Egypt, that without any dispensation they executed and followed the ordinances of the laws. For as Cicero said in his oration for Cluens, the heart, understanding, 
Good laws are the souls of common wealths.  and counsel in a public weal, are within the good laws, and ordinances: and a political estate is not able to use his own parts without laws, no more than the body of man can exercise his due operations, without reason and understanding, nor the hogshead keep his liquor, if you take away the hoops.  

trajan. Faithful and true friends most profitable.  The said Emperor trajan highly esteemed those friends & councillors, whom he found true, faithful and loyal. And when he was desired to tell how he made so good choice. Marry quoth he, because it was ever my good fortune, to choose those that were neither covetous nor liars: because that they in whom covetousness and lying have once taken deep root, can never perfectly love. Prince's ought in like sort to consider the malignity & lack of wisdom in such as they put in trust under them, who either through negligence not attending their business, 
Naughty & foolish ministers to princes very pernicious.  or for lack of capacity do not discern of themselves the good counsel from the wicked. And it were necessary that they should not be permitted to receive any pension or benefit from any other Prince or Lord. One of the Hebrews which translated the Bible, answered Ptolemy, that he might assuredly trust him, who was not withdrawn from his amity, neither by fear, gifts or any other gain. Celius writeth that the Emperor Charles the fift, when he was at Naples, sent for one Nyphus a very great Philosopher, and demanded of him the way to govern well an Empire. To which he answered, if you will keep near your person, such councillors and men of virtue, as you O Emperor make show to think I am. For this cause Isocrates and Tacitus have written, that there is no instrument so good for an Empire, 
Xenophon.  nor so profitable, as the virtuous, and well advised friends of a Prince. Xenophon in his Pedion bringeth in Cyrus, saying to Cambyses, that friends are the very sceptre and bulwark of kingdoms. It were to be desired that every one were as well advised, as was that virtuous King Charles the eight, who oftentimes of would tell his favourites, 

Minion's of court.  
A good admonition of Charles 8.   that he had chosen them for the opinion he had that they were of the most virtuous, and of whom he mought assuredly trust, fearing but one fault in them, that they would suffer themselves to be spotted with covetousness, having easy means to be drawn and tempted thereto, in respect of the great credit they had about him. But if he mought once perceive that for their profit, they would cause aught to be commanded that were unjust and unhonest, they should lose his favour for ever. That they mought have just occasion to content themselves with the goods of this world, since God had made him rich enough for them all, He prayed them to make profession of honour, the only means that brought them and could preserve them in his good favour, whereof he did admonish them, to the end to take heed, that neither he nor they might fall into any mischief, which he willingly would eschew. And as Marcellinus wrote, speaking of the unsatiable covetousness of the officers, of the emperors Constance and julian, that they were the nursery of all the vices that infected the common wealth in their time. And from this desire of riches, 
Means to meet with the avarice of the Courtiers.  proceedeth the riotousness & superfluity of expenses in all estates, the which Cicero in like sort lamented in his time, & certainly we may well bewail the same at this present. And to meet herewith, it were very good to put that in practise which hath been used after the decease of some of our Kings, 
Basil emperor of Constantinople.  to resume from such as have received too excessively. The which likewise Basile Emperor of Constantinople, ordained by edict, that they which had received money without reason, & huge gifts of the Emperor Michael his predecessor should render them back again. And so by the ordinances of the kings Charles 6, & 9 Philip 6. john 2. Charles 5.6. & 8. 
The ordinances of the kings of France.  such alienations were revoked. And at an assembly of the three estates held at Tours, the said Charles the 8, being himself present, sundry alienations made by Lewis the 11. were repealed. And sundry places that he had bestowed upon Tanored du Chastel his chief minion, were taken away from him. The like was renewed at the last parliament holden at Orleans. Hence came the order & decree concluded in the treasury chamber. 
Trop donne soit repeat.  Too large & excessive gifts must be called back. I will not here omit how sundry authors have written of the kings of Persia, that every one had one of his chamber, ordained of purpose, to come every day very early into his chamber, 
The Alarm of the K. of Persia.  & say unto him: Arise Mileach & provide for the affairs which the great god hath committed to thy charge, The which we read was in like sort used by Philip k. of Macedon. And sundry kings have been called some Philadelphes, that is to say, lovers of their brethren: others Euergetes, 
Surnames of good Kings,  that is to say Benefactors, Soter, swyor, Eupater good father, Theophiles lovers of God, others, favourable shepherds, & fathers of the people, & by sundry other names mentioned in the former Chapter proper to good Princes. And yet we see in sundry ancient stamps of Augustus, Nerua, trajan, Lewis the 12. & others, how great account they made of the names of protectors & fathers of the people. Quintus Cursius reciteth how Alexander boasted & vaunted of himself, 
Alexander,  that in all his actions, he esteemed himself in the theatre of the whole world. The which Cicero in like sort saith aught to take place in all Magistrates, 
Spartianus, Suetonius. Lampridius.  to the end they may guide themselves the more wisely. Spartianus, Suetonus, & Lampridius write, how Tiberius, Claudus, Alexander severus & Adrian the Emperors, often went to the Senate, & called to their council, not their favourits, but men learned, grave, well experienced and of a good conscience; and that there ensued less danger if the counsellors were virtuous, and the Prince wicked, than if the Prince were good and they of his council nought. 
Garneades.  We may nevertheless justly complain at this present, as Carneades said of his time, how the children of Kings and great Lords, learn nothing aright but to ride well, and manage their horses, which know not how to flatter or spare the great more than the simple. 
The image of Osiris.  In Egypt they pictured their God osiris, with an eye upon a Sceptre, understanding by the eye, the providence and knowledge of the truth, and by the Sceptre, authority and power. And many have thought the custom that is observed in France, 
King's kiss the book of the holy Evangelists. The picture of Pallas.  to make our Kings kiss the book of the holy Evangelists, is to admonish them to honour and follow the truth. Men of old time painted Pallas armed, having a cock upon her helmet, as governing as well over learning as war. For many have the nobility not so accomplished as their calling required, 
Nobility ought to be learned.  except they intermingled learning with arms, knowledge, wisdom, and skill in histories, and the Mathematics mixed with valour and activity. 
Charles 5.  The Emperor Charles the fifth, oftentimes was much grieved that he never learned Latin, 
Paulus iovius  and confessed he had great hindrances thereby, as also did Hannibal. And they which have not been learned, have run into the common error, and have suffered themselves to be blindfolded, to the end they mought not further search into that, which should give unto them great judgement, and ornament. And if I were not afraid I should be too tedious, I could reckon most notable, & very prejudicial faults, which sundry great Captains, governors, and Kings have committed, through a fond opinion they conceived of their own sufficiency, and for lack of demanding counsel of them, that were about them more advised and experienced. 
Seigneur de Lautrec.  I will content myself with one example recited by some historiographers, of the late lord of Lautrec viceroy for the King in the kingdom of Naples, who was so self-willed in his opinions, that he had rather miss his enterprise, then be helped by the counsel of other Captains. To whom the loss of the said kingdom, and of all Italy was attributed. Pope Alexander the sixth, 
Pope Alexander 6. Xerxes.  was greatly blamed by Guichardin for the same fault, who writeth that he never consulted but commanded. Xerxes' King of Persia having determined to invade Greece, said unto his counsel, I have assembled you together, to the end it may not be thought that I have undertaken this enterprise on my own brain: but I will that, without either further deliberating or dissuading you obey. He went away likewise faster than he entered in, and received there a very great dishonour, and irrecoverable loss. There be but too many examples of our time, whosoever would coat them, that are able to teach great personages to distrust of their own senses, wits, advise, & sufficiency, and to undertake nothing without good deliberation, lest they repent themselves long after, as it often happeneth. And in Titus Livius, he which only followeth his own opinion, 
Decad. 5.  is rather judged presumptuous, then wise, for a man is not able continually of himself, to consider, and know all things, or among many contrary reasons to discern the best. 
Prudence required to discern opinions.  In which wisdom is required, that a man be not deceived through an unfaithful counsellor, who tendeth nought else then his own particular interest. And the counsel of the wise carrieth greater commodity then of the imprudent. For this cause Princes ought to take in good part, when they shallbe advised by their Chancelers and sovereign Courts according to their duties, 
Prince's ought to take in good part what their counsellors say unto them.  for the preservation of their honour, and benefit of their affairs: and not to think that they pretend to make doubt of their power, but to esteem their good will, when they see they judge but according to justice, equity and benefit of the common wealth, opposing themselves to the importunities, false suggestions and disguisings of the courtiers. In which the said Princes do repose themselves, and rely upon the conscience, fidelity, allegiance, and oath of their officers, according as the lawyers and Emperors have left behind them written in the civil law, and our Kings in their ordinances, especially Philip le Bel, Charles 7. and Lewis the twelfth, and by the law inviolably kept in Egypt, as Plutarque sayeth, and I else where have recited. And if Princes take in better part the counsel of their Physician, to shun and hate intemperance, and meats offensive to the stomach, then of a flatterer who shorteneth their days: so ought they to esteem of their officers, which have the laws in estimation, and just government, which leadeth to a happy end, without listening unto such as desire an unbridled power, which turneth upside down all laws, policy, justice, order and states. For this cause our Kings have likewise ordained, that no regard should be had to their letters, if they were not sealed with the great seal; to the end that if aught had inconsiderately escaped their mouth, or that their letters had been rashly signed and passed the signet, by reason of their great business and affairs, or for not having been fully informed how matters stood, it mought the more easily be moderated and remedied. They willed likewise all their letters to be examined by the sovereign Courts and ordinary judges of their realm. 
Eccle. 37.15  Ecclesiasticus also admonisheth us To pray unto the most high, that he will direct our way in truth, and that reason go before every enterprise, and council before every action. Hence proceedeth the ordinary clauses, had by the counsel, advise, and ripe deliberation of our council. There are likewise some that have well understood the saying of the wiseman: Where there is no vision, 
Pro. 29.18.  the people decay to be meant of a good government, ruled by good council. And the foundations of good counsels and actions, aught to be laid upon piety, justice, and honesty, and to be executed with diligence, and prudence, otherwise, they are altogether unprofitable. These two discourses concern in especial the greatness, 
Of the comfort of the subjects ensueth amity.  safety, & profit of Princes: because that of the comfort of their subjects ensueth amity, and of this amity, proceedeth a ready will to expose their persons and goods for the affairs of their sovereign.   

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

Backbiters not to be listened unto. Simonides.  IT was not said without cause in the old time, that he which believed a backbiter, committed no less offence, than he did.  
And Simonides complained of a friend of his, that had spoken ill of him, of his ears, and lightness of belief, which ought not to have place in any before they be thoroughly informed of the truth. For by how much by speech a man approacheth nearer to the seat of understanding & reason which is in the brain, by so much doth it the more hurt & mar him which believeth, if a man take not very diligent heed, and the hearer partaketh half with the speaker. It is also very strange, to see what care we have to keep the gates of our houses shut, and yet how we leave our ears open to railers: and even as Homer 
Homer.  praised them which stopped their ears sailing on the sea near unto the sirens, 
Syrenes.  for fear of being healed, enticed by their melody & singing, and so fall into the dangers that ensued thereon, so should not we give audience to tale carriers, and detractors of men's good name, and if they chance to prate in our presence, we should examine the whole, and take things in the best part without giving too light credence thereto. 
Thucydides.  Thucydides the historiographer, in his preface greatly blamed such, as would report of credit sundry things of old time, founding their belief upon an uncertain brute, without taking pains to inquire 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 having given this precept to Alexander to be found true, addeth that he should not believe too lightly. And it was ever esteemed an act of a wise man, to retain his judgement without discovering it especially in matters uncertain, and to consider all the circumstances and consequence thereof. And we ought to be as it were guardians of the renown and good of our neighbour, fearing lest being men we should fall into that evil, which is reported of an other. And we ought to put in ure the counsel of Ecclesiasticus. Blame no man before thou have inquired the matter, 
Eccles. 11.7.  understand first and then reform: Give no sentence before thou hast heard the cause. The which principally we ought to practise in the wonderful and unsearchable works of God, and rather to think ourselves short in our own understanding, then to suspect that God failed in his providence, and in the government of the universal world, and by no means to control the work whereof we have no skill at all.   

CHAP. 23. Of reprehensions, and force of the truth, with a description of detraction.  
MAny have said, that it is a great corsie to a man of courage, 
Liberty of speech.  to be barred liberty of free speech. And the emperors Augustus and Tiberius, and Pope Pius the second have said that in a city that is not bond tongues ought to be free. 
S. Ambrose.  And S. Ambrose writeth to Theodosius the Emperor, that nothing better beseemed a Prince, then to love liberty of speech, nor nothing worst for a Priest, than not to dare to speak what he feeleth. And as Socrates writeth free speech, and discourse is the principal remedy of the afflicted and grieved mind. 
Pyndarus.  And Pyndarus made answer to a king of Sparta, that there was nothing more easy for a man to do, then to reprehend an other, nor harder then to suffer himself to be reprehended. The custom of the Lacedæmonians was very commendable, to punish him that saw one offend without reprehending him for it, and him likewise that was angry when he was told of his fault. For a man is bound to them that tell him of his faults, and admonish him of the right way that he should hold. And a man ought not to suffer his friend to undo himself though he would as Photion saith. Solomon describeth in his proverbs the profit that it yieldeth, 
Pro. 10.17 & 12.1 & 13.1 & 15.5. & 31  and how necessary a thing it is to the amendment of ones life: and one ought not tarry till the fault be committed, but to prevent it by admonition. The which caused certain of our kings of France, and some other common wealths have endured the same, that in public plays men should reprehend such notable faults as were committed. 
The custom of Alexandria  And in Alexandria certain were appointed, to go some time in a coach through out the city blaming such persons as they saw do any fault, to the end they might be more afraid to do ill, and that shame might be of more force than the law. And if at any time any mislike to have the truth told them as Comicus hath written it proceedeth of the corruption of men, of their haughtiness and ignorance. As Ptolomeus put Aristomenes his tutor in prison, 
Truth engendereth hatred  because that in the presence of an Ambassador, he waked him out of his sleep, that he mought be more attentive to what was said unto him. Pope Boniface the seventh, being returned home again to Rome, from whence he was driven away for his dissoluteness, caused the eyes of Cardinal john, who had told him of his faults to be put out. Fulgosus writeth of Pope Innocent, that, having been reprehended by some of the citizens of Rome, because he provided not sufficiently against Schisms, he sent them back to his nephew for answer: which was that he made them all be cast out of windows, albeit the said Innocent before he came to that dignity, often times used towards his predecessors, Vrbain and Bennet, l●ke reprehension. In the time of Honorius the second they put Arnulphe to death because he so liberally rebuked vice. Sundry Emperors have done the like. We have sundry examples in the scriptures, 
1. King. 16.  of Baasha for killing the Prophet jehu because he told him the truth. Likewise of Achab, Asa, joas, and Ozias, 1. King. 22.2. Paral. 18.16.24, & 26. of Sedichias, of joachim, and of the princes of juda. jerem. 23.32. & 38. But as the wise man saith in the proverbs, in the end, he shall be conned more thank, which rebuketh, than he that deceiveth by flattery. Notwithstanding every man according as his vocation, the times, the persons, and places, 
Observation in reprehension.  will permit him, aught to declare the truth to such as he seethe need, with an intention to profit & instruct them, without any choler, disdain immodesty or other passion, mingling with the bitterness of reprehension, the sweetness of some praises. A man ought likewise to consider, that the eagerness and sharpness of biting words, especially spoken to one that is in adversity, profiteth nothing, being a kind of incontinency, of a tongue mingled with malignity and a will to injury, carrying a very declaration of enmity, which is the cause that they which use it hurt themselves. As did Antiphon about Dyonisius the tyrant, where a dispute being held between them what brass was best, he answered that, whereof the Athenians made the statuas of Armodius and Aristogiton: for this sour answer caused him to be put to death. And as Plutarque said in the life of Photion even as the honey which is sweet of his own nature, engendereth grief, and pain being applied to parts infected, so do true admonitions the more provoke such as are in misery, if they be not well sweetened and mingled with pity, and consolation. Clitus an ancient Captain of Alexander's, may serve for an example, who was slain for using too arrogant an admonition. 
Reprehensions ill beseeming at the board.  In like sort one ought not at the board to use such reprehensions as make men knit the brows, forgetting the occasion and place of pleasure: and there is required a dexterity as it is written of Socrates, who being desired at a feast to speak, 
Socrates  and discourse of his art, it is not now time said he to discourse of what I know, and in that for which the time now serveth, 
Damaratus  I am no whit skilful in. And when Damaratus was arrived in Macedonia, during the time that king Philip was fallen out with his Wife and Son, the king having saluted and embraced him, demanded of him if the Greeks agreed well one with an other: Demaratus who was very familiar with him answered, 
K. Philip.  it becometh you very well (O king) to inquire of the concord of the Athenians and Peloponesians, & in the mean time suffer your own house to be so full of discord and division. A captive which the said Philip caused to be sold to him that would give most, bade him in his ear, to let down the fore part of his rob, because he showed what was not comely to be discovered: the which was the cause of his delivery. An other being taken for a spy said unto him, that he came to espy his folly, in that without necessity he put both his realm, and life in hazard. Some have compared reprehensions, to the remedies of the spleen, which ought to be sooner and sharp: so truth told in fit opportunity is profitable, 
The force of truth.  and is of such force, as Eschines said that she surpassed all the cogitations of man. And Menander wrote, that she cometh into light although she be not sought for, and defendeth herself easily against all the deceits, craftiness, and wiliness of men. 
1. Esd. 4.38  And in the disputation that was held before Darius, truth was found the greatest and most strong for ever: S. Augustin in the city of God, 
Augustinus de civit dei, l. 2. c. 19  lib. 2. c. 19, calleth her an eternal victory, and in the question, 108, ex utr. he saith that It is better to be overcome of the truth, then to be willing to surmount her in vain. To which purpose may very well serve, the summary description of the table which Apelles painted, 
Apelles' table  after he was escaped out of a false accusation, and an extreme danger. He had pictured a judge, with the ears of an Ass, having on the one side two Ladies, Ignorance and Suspicion: before him stood false accusation with a countenance full of rage, and fury, holding in the left hand a burning torch, and with the right pulled a young man by the hear, lifting up his eyes and hands to heaven, near unto whom was a man painted looking pale, earthly, and a squint, which was envy: two damsels followed false Accusation named Treason, and Deceat, behind whom stood a Lady all wailing and mourning which was Repentance, which fastened her eye sight upon a very fair Lady entitled Truth, declaring by this picture to all Princes and judges, that they ought not too lightly to believe. As Alexander closing one of his ears to an accuser, said he kept the other for him which was accused. And it was commanded Moses, straightly to forbid the children of Israel, lying, false accusation, and malicious detraction, 
Plato.  and cause them to keep justice, equality, and truth. I will not hear omit, the advertisement given by wise Plato, commended so much by Plutarque, that when one found any committing any fault, he ought to descend into himself, and say privately unto himself. Am not I such a one? To the end we may avoid the like errors. When in like sort we would justify ourselves for any reprehension we mought pray him that did it, to reserve that freedom of speech, against he committed a fault himself. And it was not said amiss of them of old time, that the beginning to live well, and repulse ignorance, was to be reprehended, mocked, and blamed. Saint Basyl for this cause named reprehension, the healing of the soul: and in the proverbs 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 suddenly be destroyed, 
Psal.  & can not be cured. And David Psal. 41. said that it was like the precious balm. We read even of the Emperors, Philip, Theodosius, and Valentinian, that they did great penitence after they were admonished, as also did David and other kings being reprehended by the Prophets. 
Augustine. Speusippus.  And Saint Augustine in his book of recantations acknowledged how he had erred. But as Plato said, that Speusippus corrected other by the example of his own life, so men ought to esteem those reprehensions that are made, without a word speaking, through a single life, irreprehensible, and virtuous.   

CHAP. 24. That anger hindereth the truth, of the evils which it brings with it, and of the means to resist it.  
Physicians esteem the sickness very dangerous, when the face is disfigured. 
Choler darkeneth judgement and perverteth reason  The which we may say of choler, which altereth the countenance, speech, and all the senses of man. It hath been termed a fury darkening judgement. And as in the dark a man is not able to discern his kinsman or friend from his enemy, so amidst the smoke, and mists of choler, truth can not be discerned from falsehood. 
Alexander.  Alexander overtaken with choler, caused Parmenio, Chalistenes, Philotas and other to be put to death, and with his own hand slew Clitus one of his chiefest favourites. And after that his choler was appeased would have killed himself. For this cause Anthenodorus, 
Augustus' concelled by Anthenodorus and Theodosius by S. Ambrose.  counseled the Emperor Augustus, the which Saint Ambrose did since to Theodosius, that when they felt themselves enter into choler, they should take heed of speaking or doing any thing, until they had repeated the twenty four letters of the Alphabet. The which gave the occasion of making that holy law, Si vindicari: and of the chapter Cum apud, to temper and slack the heady commandements of Princes. And the said Augustus, for having injured a gentleman, whose daughter he had brought to his pleasure, and was cast in the teeth with what he had done, and saw that himself had broken the law julia, 
Eph. 4 26.  which condemneth the adulterers, he was so mad with himself that for a time he abstained from eating Saint Paul counseleth us That the Son go not down upon our wrath. 
The manner of the Pythagoriens.  The manner of the Pythagoriens was much commended, that when they had once uttered their choler, they would take one an other by the hand, and embrace one an other before it was evening. And Plato being demanded how he knew a wise man, 
Plato.  answered, when being rebuked he would not be angry, 
Seneca.  and being praised he would not be too proud. Seneca writeth, that such as taught to play, at fence, and to exercise the body, commanded their scholars in no wise to be choleric, because that clean marred the art: and he which is not able to bear a little injury, 
A remedy against choler.  shall in the end have one mischief, heaped on an other. And against this it is thought an excellent remedy not to be delicate, nor too light of belief, nor to think, one may contemn & injury one as he listeth, nor to have a will thereto, and to use delays and protraction of tyme. 
The faggots of the licturs  As Plutarque writeth, that the carrying of bundles of sticks bound together, upon poleaxes, was to show that the wrath of a Magistrate, ought not to be prompt and lose, for that while leasurelye, those bundles so bound together were loosed, it brought some delay & space to choler, which buyeth her pleasure with peril of life, as sundry Poets have written. And there is nothing that men dare not adventure and commit, when they are inflamed with anger, except they retain themselves under the obedience of reason: 
Socrates.  For as Socrates said, it is less danger to drink intemperately of puddle or troubled water, then to glut one's appetite with revenge, when man's discourse and reason is occupied with fury, and besides himself, before that he be settled and purified. And Archytas said to one that had offended him, I would punish you for this gear if I were not in choler. 
Architas.  And to bridle such choler it is not every man's skill, except he have been used to it of a long time: considering that nothing can be comely nor honest, if it be spoken sharply, and in choler. The Pythagoriens in like sort by the allegorical commandment, that they should not leave the bottom of the pot or caudern, imprinted in the ashes, would teach according to Plutarques opinion, that no mark or apparent show of choler should remain, the which as S. chrysostom saith, is a fire, a hangman, a most difformed drunkenness, and a mad dog that knoweth noman. Therefore it was that they of old time, by the difformed monster of chimera, which spit fire, described choler, and as they which are possessed with unclean spirits some at the mouth and swell, so the spirit, and speech of choleric persons foameth, and often times dangerous discourses scape them. Which was the cause that Alexander, Menander, Seneca, & others have written, how choler proceedeth of baseness of mind, as also we see it more incident to women then to men, & to the sick more than to the whole. And the fault is so measured, as he to whom the offence is committed is persuaded. But by how much more the fault is greater, so much is his humanity the more to be commended, when he pardoneth without being moved, & the offender by so much the more bound, in that he seethe his submission accepted for revenge & satisfaction. The destruction of 15. thousand souls, was attributed to the choler of Theodosius, which afterward he greatly repented himself of. It was likewise the death of Aurelian, and of the cruelty of the Emperor Valentinian, as Macellinus wrote: the which so reigned in him, 

Many mischiefs have ensued choler.  
The death of Valentinian.   that if one had spoken but one word that had misliked him, he would change his colour & voice & he committed much unjustice, in hindering true judgement, in the end it was the cause of his death, and his entrails were so terribly burned, that there was not found so much as a drop of blood. Others were of opinion that he broke a vain in crying. Yet Sallust thinketh, that that which in private persons is termed choler, in great ones is called fury & cruelty. Plutarque likewise attributed the ruin of Sertorius, to that he was so choleric, 
Sertorius.  which made him so unaccompanable, & unmeet to live among the society of men. As also did Valerius, the death of Caesar, 
Caesar.  & Sueton greatly blamed for the same Tiberius & Nero. In like sort, to those, which had arms so insolently of themselves, that they would command the very laws to cease, the administration of justice was ever denied. And for the maintenance of both, justice was reserved to the judges, and to such as force was committed, it was straightly commanded them to obey justice, and that she aid force with good counsel of which if it be once destitute, greater harm ensueth then good. And among all estates, it is required, that they assemble a counsel, to advise what may be profitable. But as the goodness of ships is best perceived in a storm, so doth a good understanding most discover itself, when having just cause to be angry, the mind is for all that quiet and the judgement settled. And it is the property of a magnanimous heart to despise injuries, 
How a good understanding is discovered.  which we read was ever done by great personages. And David made no account of the words of Semey, nor the kings Antigonus, Philip, and Pericles, of those whom they heard revile them. Solomon saith in his proverbs, that A man inclined to wrath, shall quickly be destroyed. And compareth a choleric man, to a City overthrown: and Solon maketh him like to one that neither cared how he lost friends, nor how he procured enemies. And in the first of Ecclesiasticus it is written, that rashness in anger breedeth destruction, 
Eccl. 1.27. rashness in wrath whence it proceedeth.  the which proceedeth not, but of the inflammation of the blood about the heart, of too great a heat and suddenness, the which by no means yieldeth the leisure, to understand the circumstances which reason teacheth which a man that hath received an injury ought to keep and observe, as above I have touched, and it is only long suffering that in the end biteth. 
To pardon is a testimony of a valiant mind. Col. 3.12.  And to pardon, is a sign of a heroical and noble heart: and as Homer writeth, the more excellent a man is, the less is his anger burning, and every gentle heart is easily contented. Saint Paul writeth to the Collossians, As the elect of God holy and beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one an other, and forgiving one an other, if any man have a quarrel to an other, even as Christ forgave you, even so do ye. And above all these things put on love, which is the bond of perfection. And let the peace of God rule in your hearts, to the which ye are called, in one body, and be ye amiable. They ought to be accounted wise, who knowing how apt of their own inclination they be to choler, 
Wisdom is seen in temperating of choler.  use notwithstanding such remedies as they think fit to retire themselves, either in bearing patiently, forgetting, pardoning, moderating of themselves without being too much moved, or breaking that which is easy to be dashed in pieces of a servant, as did Calias, and Cotis, or in burning their enemy's letters before they see them, as Pompey did those of Sertorius, and Caesar those of Pompey. The holy scripture doth often times exhort us to forbear one an other. 
To forbear one another. Dion.  And whereas Saint Paul writeth that we should portion a like to one an others charges, he understandeth infirmities. Dion after he had restored his country again to liberty, was counseled to put to death one of the greatest enemies that he had now fallen into his hands, but he said that he had long ago learned to surmount wrath, envy and all evil will, whereof the proof consisted in behaving one's self temperately and courteously towards his enemies, and that he rather chose to surmount in bounty and courtesy, then in power: revenge proceeding from a base mind. We ought then to shun all suspicion of contempt and audacity, rather casting the fault upon the ignorance, mistaking, or lack of those which have offended us, to the end we may escape that vengeance which is so often forbidden of the Lord, and which proceedeth from the same spring, as doth the injury, and offence. Notwithstanding, that anger is not to be blamed, which is used sometimes to make men amend when they have done a fault. For as Aristotle writeth in the fourth of his Morales, 
Anger allowed.  even 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 angry, when it is required at their hands, to fear offenders, are very evil advised and expose themselves to many injuries. For this cause Plato called anger the sinew of the soul, for that it served to increase valour, being moderate, and temperate. 
Anger the sinew of the soul. Lactan. de ira Dei cap. 17.  And Aristotle writeth that it is an armour to virtue, but such a one as rather moveth us, then is aught moved itself. Lactantius in his book entitled of the wrath of God, c. 17. writeth, that it is necessary, that those things which are nought, should displease such as are virtuous persons, and that he which is displeased at evil, should be moved when he seethe it wrought, so we do decline to vengeance, not because men have offended us, but to the end discipline may be kept, manners corrected, and licentiousness repressed. This kind of choler is lawful, which as it is necessary to man for the amendment of lewdness, so is it found in God of whom man taketh example: for as much as we ought to chastise our subjects, so ought God to repress the vices of each one. And to bring this to pass it is necessary that he be angry, and that it is natural and good to be moved and stirred to wrath. Therefore, 

jactant his error.  
Definition of anger.   anger ought to be defined, a motion of the spirit, lifted up for the repression of sin. For the definition which Cicero, maketh of the desire of revenge, 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 & unprofitable. Notwithstanding I am of opinion that the divines will not be of Lactantius his mind, in that he attributeth any passion to God: for he worketh nothing either with grief or pain. The old proverb holdeth that an Ant will be angry, and yet we are not able to discern when she is moved, much less in God whose works are unsearchable, and pass the capacity of our understanding. Albeit the holy scripture doth often apply itself to our fashion of speech, who trouble ourselves with passions, in taking pity, or in punishing, or in seeing some disorder. And S Paul 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 delivered by Christ jesus our mediator. David said Psa. 103. 
Psal 86 15. Psal. 143.9. Exod. 34 6. Nomb. 14.18 Nehe. 5.17. jer. 15.13. Io●l. 2.13. jonas.. 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 us, after our sins, nor rewarded us after our iniquities. And Psal. 86. he calleth him a pitiful God, and merciful, slow to anger, and great in kindness and truth And Psal. 145. That the Lord is good to all, and his mercies are over all his works. The which is likewise repeated in Exodus 34 Numbers 14. Nehemiah 9 jeremiah 15 joel 2. jonas 4 Nahum 1. A man ought diligently to take heed how he committeth those sins which provoke the wrath of God, especially to be no idolater, Deu. 9 & 32. nor to tempt God Exod. 17. & Psal. 78. nor to murmur against his providence, Nom. 12. & 14. nor to be rebellious Deu. 9 nor to shed the blood of the innocent, Math. 25. nor to molest the widows, and fatherless. 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 said we were made of two parts, and that he which made the worse, subject unto the better, was counted continent: and contrariwise, he which made the brutish and unreasonable part of his mind, to preceded and command the more noble, was accounted incontinent and worse than it. For this cause is it required, that through the bit of reason we put back and tame that felonious courage of ours, to submit it unto the most mild yoke of the holy laws of God, 
Valerius.  which so much recommendeth unto us, peace, patience, and mercy. Valerius and others have written, that injuries are surmounted through courtesy and bounty, not by the revenge 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 show, that it is an act nearest approaching unto divinity, 
Demosthenes.  to vanquish ones own courage, repress his wrath, moderate victory, amplify the dignity of ones enemy, command over ones self, and not too much to trust in anger a mortal enemy to counsel. For as our saviour Christ said the violent that is to say such as can command over themselves enter heaven. The ancient custom observed among the Princes and gentlemen of France, written by Agathius deserveth here to be recited: that when any one had a quarrel or was at variance with an other, a great number of gentlemen would presently present themselves in arms, 
The ancient on some of the french  and constrain those that had a mind to fight, to end their controversy, by lawful and amiable means: which occasioned the subjects, a great deal more willingly to apply themselves to justice, which they saw so much esteemed among their Lords and Princes. And it was one of the chief articles, in the league of the Grecians and all allies, 
4. powers in the soul.  to undertake nothing by arms but by justice. The Philosophers set down four powers to rule in the mind, reason, will, anger, and concupiscence: in which they lodged four virtues, to every one, one, Prudence, justice, fortitude, & temperance. So as they made choler to serve to fortitude, so it be not infirm, or out of square.   

CHAP. 25. Of the error of some Authors which have praised promise breakers and the cruel, of punishments of such, what our gettings and dealing with the great aught to be, advertisements to the readers, and of pardoninges.  
I Ever found it a very strange matter in divers authors who lacked no judgement at all, 
It doth not become princes to use deceit.  in that they produced those for example, who during the whole course of their conquests violated their faith with sundry Princes, and esteemed it very necessary for a great Prince that he should learn to deceive. I do not in like sort approve the opinion of Lysander, that where a Lion's skin will not suffice, it must be patched up with a foxes: 
Lizander.  confessing in deed that the truth is better than falsehood, but that the dignity and price of each of them ought to be measured, and turned to commodity and profit, saying further that children must be deceived with trifles, 
Dyonisius. Polycrates.  & men with oaths. The which likewise the tyrants Dionysius and Polycrates were wont to say, authorizing impiety lying and deceat. Which maxim hath been followed of sundry Princes, as king Pyrrhus confessed himself to the Athenians in recompense for their good cheer, counseling them ever to distrust all tyrants, because they did ever observe or break their faith, according as they served their turns in their commodities, profits, or ambition. As in Thucydides an Athenian ambassador said, 
K. Pyrrhus. An aleman proverb.  that a tyrant is a friend and enemy according to the time and season. There is likewise an Aleman proverb, that it is for noble men to promise, and clowns to observe. And in Sophocles, Ulysses taught Neoptolemus the son of Achilles, to deceive by lying: and whereas the said child demanded how it was possible to lie without blushing he answered that such was the use in the traffic of men, and that one never is to be ashamed where any profit may be reaped. 
Caligula.  The which that wicked Emperor Caligula in like sort said, praising impudency. 
Thrasimachus  Moreover I approve no whit at all the saying of Thrasimachus the Calcedonian, that the pleasure and profit of Princes is the rule and definition of all laws: 
Anaxarchus.  nor that which Anaxarchus said unto Alexander when he saw him so much vexed, for the death of his friend Clitus, whom he had slain, that Themis and justice were set of each side a king to confirm his faults: nor that which that villainous stepmother said unto Caracalla, that whatsoever he listed was lawful for him. But we will maintain that God, 
God and the laws govern kingdoms.  and the laws are set over kingdoms, to punish such as violate the Majesty of the laws, and that right blindeth the profit and pleasure of Princes, and that nothing is lawful, save what the laws permit. And it is certain, that the higher any person is exalted, the more ought he to show himself virtuous and true, 
In all actions what is to be considered.  as above we have noted. And in all actions a man must consider, the motife, root, and counsel, with sundry other circumstances, and therein discover, if there have been any cloaking, infidelity, trumpery, peril or deceat, that the bare matter may be perceived, and confront what ill soever is found under an appearance of good, knowing that an evil beginning, can not but lead an evil end. And if we should take away this first excellency of sudden conquests, 
Power obtained by mischeafe of small durance  we shall find a tragical issue, and a change in extreme calamities. As Quintus Cursius wrote, that power gotten by mischief endureth but a while. The which likewise the Prophets besides experience do in sundye places witness. And the Duke of Valentinois Son of Pope Alexander, 
D. of Valentinois.  and others which Michiavel set before us to imitate, have had most miserable ends, 
Machiavelli a pernicious auctor.  after having been made a laughing stock unto their enemies. And the said Author hath not without just cause had his qualities painted out by Paulus iovius, as one ignorant both of G●D, and learning, and so censured by the counsel of Trent. And as accompanied with truth and virtue every kind of life is sweet and easy, so doth there ever ensue lying, sorrow, pain, loss, repentance, and care, and it is unpossible to have any joy or contentment, if quietness of the mind, constancy, piety, justice, and full assurance have not laid the foundation. And a good conscience carrieth a calm with itself, which can not be found in falsehood against promise, & trust, the which as every other kind of wickedness, is the occasion, and brewer of her own torment, being a marvelous worker of a miserable life, with great shame suffering many fright's, furies and perturbations of the mind, full of unquietness and sorrows, 
jer. 2.  as jeremy the Prophet witnesseth. And not without cause did Isocrates entreating of peace, compare such men to Wolves and beasts, who while they think to raven upon some pray cast themselves headlong into the snare, or toil. And we may say with David that iniquity is seated in a slippery and dangerous place. 
Psal. 27.15.  I have seen the wicked strong and spreading itself like a green Bay tree, yet I passed away and lo he was gone. For since that God is true, just, constant and like unto himself, his judgements are ever found a like against all the enemies of the truth, as it is said in jeremy, 
jer. 34.5.  and in Ezechiel speaking of Sedechias. Think you it is possible, for him that breaketh his promise, long to endure and reign? And since that Isaiah termeth righteousness the mother of peace, we must no whit marvel if lying, and treason be punished by war, plague, 
Isaiah. Habacue. Haggaeus.  famine, sedition, and disorders in a realm: or if that which is attained by leasing, and lewd means, be called by the Prophets a fire bran wherewith one burneth his own house, a heap of earth which one causeth to fall upon himself, and a pit to stifle and bury one's self in, and as silver put into a rented sack, Euripides in like sort esteemeth whatsoever is unjustly added to a house, as a plague and infected air, and every man may perceive such gotten goods melt away as snow. This is it which Solomon meaneth in the end of his first chapter of Proverbs, 
Pro. 1.32.  that the prosperity of fools destroyeth them. I will not here forget, what S. chrysostom writeth of upon the fift of the first to the Corinthians, that a little gain fraudulently gotten, 
chrysostom.  is often times the occasion of the loss of great wealth though well come by. And in vain do men lock their chests with chains, springs & padlocks, when they have enclosed therein deceat, a most violent thief, which desperseth what ever it findeth within the coffer. 
Dan. 11.45.  We read in histories and in Daniel, the miserable end of many, and among other of Nabuchodonosor, and of Alexander the great, 
Pro. 11.4. & 20.17. & 21 7.  who left nothing to their heirs but their wickedness. We read likewise in the proverbs, that the riches of the wicked avail not in the day of wrath, and that the bread of deceat is sweet to a man, but afterward his mouth shall be filled with gravel. And that the robbery of the wicked shall destroy them: For justice being removed every state falleth to ruin, and an inheritance hastily purchased shall not be blessed. And God saith by jeremy, 
jerem 17.11  that as the Partridge gathereth the young which she hath not brought forth, so he that getteth riches and not by right shall leave them in the midst of his days, and at his end shallbe a fool. And he pronounceth a curse on his head, that buildeth his house by unrighteousness. 
An admonition to the nobility to keep their promises faithfully.  And in Toby, and some of the Psalms, a little is more worth with right, then much heaped up in iniquity. And it hath not without cause been said in ancient time, that whatsoever vice buildeth, it destroyeth. Which being well considered it ought to stir up all manner of persons, who will not degenerate from the ancient nobility which hath taken foot and sure foundation upon virtue, to be true and keep their promises, what soever should chance to happen, and not to seek aught but by honest means. For if you will exempt justice and truth out of a government, it is then no more than a very robbing, as Saint Augustin affirmeth. 
To negotiate with princes.  And for as much as the inconstancy of Princes and almost of all other kind of men is sufficiently apparent, and sundry inconveniences have ensued, where too much trust hath been yielded, the wiser sort and best advised have stood upon their guard, have not been too light of belief and have so provided that men shall not easily break their faith with them or surprise them. I think likewise that they have healed a very absurd opinion, 
Cruelty  that commend cruelty in governors. For he which delighteth in taxing can never be beloved or esteemed of. I could answer them as king Alphonsus did that such men deserved to be governed by Lions, 
Pro. 20.28.  Bears, Dragons, and such like beasts. For as Solomon writeth the kings throne shall be established with mercy, the which together with subjects love and justice is the very chain that holdeth together and maintaineth an estate, and not force, fear, or great guards as Dion declareth in Plutarque. God being willing to make him known to Moses, 
Exod. 34.5.  calleth himself the Lord, the Lord, strong, merciful, and gracious, slow to anger and abundant in goodness and truth. And the Grecians called the king of their God's Melchins, that is to say sweet as honey. And the Athenians called him Memactis, that is to say succourable. And the holy scripture and sundry Philosophers calleth him a Father, a shepherd, a refuge, and protector of his people. For to murder and torment is the office of a Devil, of fury, of a hangman & not of a king or honest man. And subjects ought otherwise to be accounted of then as slaves, as Bartole in his treatise de regimine civitatis, declareth it upon the seventh of deuteronomy, where kings are exhorted not to lift their hearts up above their brethren, among which God had made choice of them. For the puissance of a father, as Martian the Lawyer wrote l. s. de paracid. consisteth in piety and mercy, no whit at all in rigour. It is written in the second of the kings how the cruel Senacherib, after the angel had put to death 155000. of his men, was himself slain by his own children. And in the same book he writeth of sundry kings and queens, abandoned of God, peeled, and murdered for their cruelty. Like end had Ptolemy surnamed the lightning, & Ptolemy Lamious, that is to say the babbler. Cambyses killed himself with his own sword, 
Princes murdered for their cruelty.  Xerxes was slain by his uncle Seleucus: Nicanor killed by Ptolemy Kerapnos Antiochus jerax surnamed the sacre, because he lived upon pillage was in like sort slain: as also was Seleucus surnamed the lightning because of his violence. Antiochus the great, pilling of the temple was slain of his people, as were Epiphanes, and Eupator, & the histories are full of an infinite number of others which had like end for their cruelty and covetousness. A man may see in an apology of Saint Cyprian against Demetrian, the names of those which persecuted the church, 
The enemies of the church punished.  and how they have been punished, holding it for a maxim that there was never no cruelty used against the Christian church that was not in short time after revenged. Aristotle exhorted Alexander to do good to every one, and not to be cruel, 
Theodosius.  rather to be praised for his clemency then conquests. It is written of Theodosius, that when he delivered his sword to his Constable, he willed him to use it only against malefactors, and if he commanded any thing cruel or unjust, than he should draw it against himself. As also the kings of Egypt would swear their judges, that they should not obey them in aught they demanded of cruel, unjust, or against the laws. The like did Antiochus also write to the Cities under his obedience, that they should obey and keep such his commandments, as oppressed none.  
Antonius Pius held opinion of Scipio African, that he rather chose to preserve one of his subjects, then slay one thousand of his enemies. Which I greatly wish all kings would observe- Marecellinus termeth the vice of cruelty, the boche of the soul, proceeding from the feebleness and baseness of the heart. And the said Antoninus said, that nothing rendereth an Emperor more famous among all nations than clemency, & upon this and graciousness, is the assurance of the public weal founded as Valerius Publicola repeateth in Titus Livius and Plutarque. And Antigonus was wont to say that Clemency worketh more than violence. One of the interpreters of the Bible counseled Ptolemy to use patience and long suffering, imitating the sweetness of God to the end he mought reign well. And Marrinus the Emperor wrote to the Senate, what good is there in nobility, if a Prince's heart be not replenished with bounty and sweetness toward his subjects? Plutarque mentioneth of the great captain Pericles, 
Pericles.  that when his friends came to visit him in his sickness, and had put him in mind of the great exploits he had made, of his victories, eloquence, wisdom, and other singular virtues wherewith he was endued, he then made them answer, you clean forget the principal, and which is to me the most proper, 
Photion. A brave answer of K. Francis 1.  that hitherto I never in my life caused any man to wear a mourning garment. Which was in like sort reported of Photion, in respect of his great clemency. With this agreeth that article of the answer made by the late great king Francis of famous memory, to the supplication, of those of Rochel, & of the Isles adjoining, which greatly deserveth not to be forgotten. Let others do, and rigorously exercise their power, I will be always as much as in me shall lie, prone to pity, and mercy, and will never use my subjects, as the Emperor did them of Gaunt, for a less offence than you have committed, which causeth him at this instant to have bloody hands and I thank God mine are as yet without any stain of my people's blood, also he hath together with the effusion of his subjects blood, and the loss of so many heads and souls, lost likewise their good wills and hearts for ever. And after the king had thoroughly forgiven them, he caused the prisoners to be delivered, the keys and arms of the city to be rendered, all his garrisons to be voided, and their ancient liberty and privileges to be again fully restored unto them. If I were not afraid I should be too tedious, I could show a number of miserable ends that chanced to other Emperors and kings for their cruelty. Tales the chief of the seven wise men of Grece, 
Tales.  being demanded what in all his life seemed most strange unto him, answered an old Tyrant. Which agreeth with the saying of Ecclesiasticus, that all tyranny is of small endurance. 
Eccles. 10.10  And in the rest of the history of Hester, Artaxerxes said that he purposed with equity always and gentleness to govern his subjects, 
Esther. 13.2. Pittacus  thereby to bring his kingdom unto tranquillity, that might safely live in peace. And Pittacus said that a Prince by nothing becometh more glorious, then when he maketh his subjects to fear not him, but for him: the which was always in time passed reported of the french men. And not only the tyrants themselves have been hated and defeated, but what soever they have besides taken pleasure in: as after that they of Ariginta were delivered from Phalaris that great tyrant, they by and by published an Edict, that from that day forward it shall be lawful for no man to wear any garment of blue, because his guard were ever wont to wear cassocks of the same colour. And after the death of Domitian, they defaced his name in all places. And the month of October was no more called by his name, as he had ordained it, nor April by Nero's, nor May by Claudus, nor September by Tiberius, clean defacing their tyrannical and unfortunate names. 
Philip.  Philip answered such as advised him to plant garrisons in the cities of Greece, which he had conquered, that he rather chose to be called for a long time courteous, then for a short time Lord. And as the wise man writeth in his proverbs: In the multitude of the people is the honour of a King, 
Pou. 14.28.  and for the want of people cometh the destruction of the Prince. Sundry have said, that as he which diminisheth his troop, can never be termed a good herdman or shepherd, so he which causeth his subjects to be unjustly murdered, can never be accounted a good Prince. The Emperor Rodolph, was wont to say, 
Rodolphe.  that he greatly repent, that ever he had been a severe Prince, but never in that he had been gracious or bountiful. 
Martian.  Martian and sundry other Emperors have been of opinion, that a Prince ought never to enter into wars, if conveniently he mought avoid it, 
Discretion required in reading  and retain peace. For this cause, we ought not to read Machiavelli, and such like authors, clean void of conscience, foresight, & religion, but with great judgement and discretion, without trusting too much unto them; and to confront their writings, and whatsoever else they have taken of tyrant's qualities, with Cannon rules and honesty, trying all things, and keeping that which is good: 
1. Thes. 5.21  according unto the council of S. Paul, in his first Epistle to the Thessalonians: and of S. jerom in his Epistle to Minerius, by following the example of exchangers, 
Aug. l. de doct christ. c. 3.  which try their good money from the counterfeit. The which Saint Augustine in his second book de Doctrina Christiana Chap. 3. applieth unto the Philosopher's books, to the end they mought serve to good use, taking them back again of them, as of unlawful possessors It is also very requisite, as I before mentioned, we should observe, how sundry historiographers, and in especial the Italians, do never measure their actions by the intention and conscience, or according unto the infallible rule of the word of God, but by the events, and their own ableness, cunnings and subtleties, ever in applying their vain discourses, to their end which they pretend, without any consideration whether it be virtuous and lawful or no. And in this respect have they given the name of Prudence unto some, which have been most wicked, and miserably have ended their lives: and to strangers which have been endued with a good conscience, magnanimity, and have died happily, do they yield most reproachful names. And we must confront their reproaches with other authors more worthy of trust, and with the times, circumstances and behaviours of those whom they writ of. I do not for all that any whit allow the unjustice which is committed in not punishing such as are lewd. For as the King S. Lovis was wont to say: 
A fault not to punish malefactors. K S. Lovis.  A Prince which may punish a fault, and will not, is as much culpable thereof, as if he had committed it himself.  
And that it is a work of pity and not of cruelty to do justice: and that he which justifieth the wicked, is not in less abomination, before God, than he which condemneth the just, as Solomon said: Homer writeth that the sceptre, and the laws were given by God to Agamemnon, to the end he should minister right to each one, and that jupiter had Themis, that is to say right and justice set by his side. 
Exod. 21.34.  And it is commanded, that the murderer should be pulled away from the very altar, that he may die, and be punished without remission. The which is marueilousstraitly observed in Suitzerlande. And God is always like unto himself executing righteousness and judgement upon the earth, and hating all iniquity and vice. Sigismond the Emperor having pardoned one of a murder, which afterward committed another, said, that it was he that had committed the second, and that Princes ought not to dispense or pardon, without very urgent cause, any which hath deserved punishment. And if he cannot quite the civil interest of his subject, how can he quite the pain which God hath ordained by his law? And often times too great meekness causeth the magistrates and laws to run in contempt. And both the one and the other is to be found fault with, 
●. Sam. 15.12 1. King 20 42 & 21 16.  if it be not tempered. Saul was reprehended of God because he slew not Amelec. And the Prophet said to Achab, that he should die because he had pardoned Benadad the King of Syria, who had deserved death, as also because he caused Naboth to be murdered. The holy scripture doth also teach us, that the wrath of God is appeased by the punishment of the wicked, and that his vengeance extendeth over all people for their iniquity, and contrariwise his blessing doth spread itself upon whom soever he chasteneth. The wicked shallbe afraid and kept back, but the righteous shall be preserved from the contagion of them that work iniquity. For this cause the book of the law found again in the time of josias, is called the book of the alliance of the Lord, the which he commanded the Priests to deliver to the King. 
2. King. 22.10  Samuel following this rule put it into the hands of Saul, and according unto the tenure thereof, josias yielded himself the feodary, and vassal of the Lord. Likewise the law which was given in the Ark, was called the covenant of the Lord. And Solomon said unto God: Lord, thou hast chosen me to reign over thy people, 
2. Chron. 6.11  and to judge over thy sons and daughters. For this cause our Kings were ever willing, that none should regard the pardons they yielded, if they were grounded upon so ill a foundation. As also Micheas the Prophet detesteth, and curseth in the name of God all such as obey the wicked ordinances of Kings, who for this cause have had especial care and commandment to administer justice, esteeming themselves rather armed with the sword to chastise the wicked, then to repulse their enemies, and are the ministers of God for the people's benefit, as the Apostle sayeth. 
Rom 13 4  And to this end they establish good and learned judges in all places that are void of passions, if they follow the laws; otherwise they should bring into the flock the Wolf, which they ought to chase away, and render themselves culpable of the death of those innocentes that such pardoned men should kill, and so grace should never be without cruelty.   

CHAP. XXVI. The definition of Lying.  
THE Philosophers were never wont to content themselves in declaring the property of virtues, except they opposed unto them their contrary vice, to the end, that the loathsomeness thereof being well regarded, the other mought be found more agreeable. 
Definition of a lie  So have we of purpose discoursed of the truth, before we come to show the vice of lying, the which we may define by a contrary signification unto the truth when one speaketh of things uncertain, contrary to that which one knoweth, making them seem other than they are. S. Augustin writeth to Consentius, that it is a false signification of speech, with a will to deceive. And when one speaketh more or less than is in deed, it is a member of injustice, turning topsy-turvy all human society, and the amity due unto our neighbour: for since that speech is given unto us, to make manifest what we think, and to instruct his understanding of whom we speak: It is a foul fault to abuse it, and to behave ourselves in other sort towards our neighbour, than we willingly would he should towards us: for as much as he which desireth and expecteth from us the truth is deceived and led into an error: and having afterwards in time discovered the lie, 
Liars lose all credit.  he will no more believe us, and we shall lose the means to be able to instruct for ever. For liars only gain this, that albeit they say and speak the truth, yet shall they never be believed. And in the holy scripture idolatry, hypocrisy, superstition, false weights, false measures, and all cosinages are called lying, to the end that by so disformed a name, we should the rather eschew them. The liar is detested of God, and called double of heart and tongue, because he speaketh one thing and doth an other. And for very good respect sundry of the ancient doctors have written, that the truth being depraved, there are engendered an infinite number of absurdities, 
Socrates.  heresies, schisms, and contentions. And Socrates was wont to say, that it proceeded from a good will, to enforce itself to remove the foolish opinions of men, and that it was not possible for him to approve a lie, nor to dissemble the truth. And Homer writeth of the great and valiant Captain Achilles, that he did more hate and abhor lying, 
Achilles.  than hell, or death. And it is written in the old and new testament, that God doth abhor all lying, and that the true, are gracious in his sight: yea, that a thief is better than a man that is accustomed to lie, And lying is contrary to nature, aided by reason, and servant or handmaid to the truth. It is written in Leviticus: 
Eccles. 20.24 levit. 16.11.  Ye shall not steal, neither deal falsely, neither lie one to another.   

CHAP. XXVII. The effects of Lying.  

All wickedness proceedeth of lying  PHilo in his first book of the contemplative life, setteth down, all kind of wickedness to proceed from lying, as all good doth from the truth. And if we well consider the causes, of the seditions, troubles, heresies and quarrels, which altar whole estates, public quiet and man's conversation, we shall find all to proceed from the infected fountain of lying. And that Achab and the most part of the Kings of Israel, the emperors Nero, Commodus, Maximinus, julius, Valentinus, and sundry other as well of old time as of ours, have thereby been ruined. 
2. King. 5.27. Acts 5.5. Esther 7.10. 1. King 13.4.  Gehazi the servant of Elisha was strooken with a leprosy. Ananias & Saphira fell down dead. Haman was hanged on the tree he had prepared for Mardocheus. The hand of jeroboam was dried up. Croesus' King of Lydia drove away Solon, rejecting the truth he had told him, 
Croesus'.  which for all that afterwards saved his life, and Dionysius the tyrant of Sicil, not being able to make his profit of that which Plato had declared unto him, 
Dionysius.  nor to wash away the stain of tyranny, was constrained in his banishment to confess, that that which he had heard of Plato, made him the better able to carry so great a change. 
Gen. 39.20.  Through a lie joseph was cast in prison, and S. chrysostom sent into banishment, and an infinite number of other holy and great personages have been marvelously afflicted, and many realms and common wealths have even had the very beginning of their ruin from thence. 
chrysostom  The said chrysostom, in the 28. Homely upon john, sayeth, that nothing is so unfirme or unconstant as lying, for what aid or pillar so ever it can come by, it weakeneth so as it causeth it to fall of itself.   

CHAP. 28. The punishments of Lying.  
IT is written in the Proverbs: 
Pro. 19.5. W●● 1.11. Eccles 20.25.  He that speaketh lies, shall not escape: and in the book of wisdom: The mouth that speaketh lies, slayeth the soul: and in Ecclesiasticus: The condition of liars are unhonest, 
Egyptians.  and their shame is ever with them. The Egyptians ordained death itself for a punishment to perjured persons, and to such as declared not the very truth, in their declaration which of necessity each one was to make yearly, both touching his name, and the means he had to nourish his family. The Scythians and Garamanthes followed the same law, 
Scythians & Garamantes, Persians & Indians.  and there was he condemned that had prognosticated any false things to come. The Persians and Indians deprived him of all honour and farther speech which lied. The Gimnosophistes, Chaldeans, barred them all companies & dignities, & condemned to remain in perpetual darkness without speaking. 
Nestorius.  And Nicephorus reciteth how the very worms did eat the tongue of the cozener Nestorius in his life time. 
Popiel K. of Pologne.  Monstrelet writeth of Popiel k. of Pologne, who had ever this word in his mouth: If it be not true, I would the Rats might eat me: that he was so assailed by rats in a banquet, that neither his guards nor fire nor water could preserve him from them. Other do assure us that an Archbishop of Magence died of the like death. 
Artexerxes. Solon. josua. 9.21.  K. Artexerxes made one of his soldiers tongues to be nailed with iij nails that had made a lie. The laws of Solon imposed great pains upon such, 
trajan. Cebalus.  & for that cause did the Gabaonites lose their liberty. The emperor trajan surnamed the good Prince, took away from the son of Cebalus the kingdom of Dace, which we term at this day Transiluania, & Valachia, only because he caught him in a lie, & told him that Rome the mother of truth could not permit a liar to possess a kingdom. Cirus in like sort told the k. of Armenia, that is was most manifest, 
Cyrus.  a lie was not capable of pardon, as Xenophon writeth in his 3. book of his Pedia. 
Alexander.  After that one had red unto Alexander the great a history out of Aristobulus, wherein he had intermingled certain counterfeit praises, he flung the book into the river, saying the said writer deserved to have been fling in himself: because men ought to study to search out the truth, without which nothing can be well done, & that it was a shame & great damage, when a lie should put good words out of credit. And he found fault with another, when he compared him to Hercules. If he had in this sort remained all the rest of his life, & that prosperity & flattery had not rendered himself more insolent, he had been worthy of much greater honour. I could here very well allege how in Almanie the lie hath been always extremely hated & shunned as it were a plague, & bastards could never obtain the prize of any ocupation whatsoever, nor take degree in any art or science, 
Deut. 23.2.  as also in the old testament they were excluded both out of the church & sanctuary For they are ever in doubt which of the sundry minion's that their mother entertained was their father. For this cause Philo Alexandrin, compareth those with Idolaters, who through ignorance of their creator and his bounty call upon many, & declareth that a multitude, as much to say as a plurality of gods is very atheism, & the ground of lying, banishing for ever from thence life everlasting.   

CHAP. XXIX. That the perjured and blasphemers are detestable liars, and the pains for them.  
CIcero was of opinion that there was no difference between the liar and the perjured person, and that God had ordained to each like punishment, and that he which was accustomed to lie, did easily perjure himself. The which opinion sundry doctors of the church have in like sort held. Others notwithstanding have thought that they have offended more deeply, which abuse the name of God to confirm their lying, the which sort of people deserved death by the laws of Plato & Egypt, as committers of sacrilege. And the Prophet Ezechiel calleth it the profaning of the name of God, & the spoiling him of his truth. 
Eccles. 23.11 chrysostom.  He saith also that he which despiseth his oath, shall never escape. And it is written in Ecclesiasticus, that A man that useth much swearing shallbe filled with wickedness, and the plague shall never go from his house. Saint Chrisostom made sundry homilies & sermons to the end we should hate & leave all oaths; & that there mought never be among men following the commandment of our saviour, but yea, yea, & nay, nay, without blaspheming the name of God by swearing. And he greatly marveled to see us so ready to obey the laws & ordinances of Princes albeit they be very hard & unreasonable, & that of God's commandment so expressly given unto us not to swear at all, 
Plato 2. de legibus.  we make so little account, whereof also Plato greatly complaineth, and that men cover themselves with a lewd custom which every man ought to enforce himself utterly to abolish. The said doctor in like sort writeth, that it is unpossible that he which much sweareth, should not forswear himself. As we read of the oath rashly made by King Saul, 
1. Sam. 14.39  whereby he was constrained either to put to death his innocent son, or to remain perjured: And God revenged upon his race, and people, the great slaughter that he made of the Gabaonites contrary to the oath sworn unto them by his predecessors. And the other tribes of Israel having sworn that they would not give their daughters in marriage to that of Benjamin, because they would not break their oath, chose rather to council them to ravish their said daughters.  
And Titus Livius showeth that the Petelins in Calabria, 
Titus Livisu.  & the Sagontines in Spain, chose rather to die a most miserable death, then to break the faith they had plighted. It is written in Zechariah: 
zecha. 5.2.4.  I saw a flying book, the length thereof is 20, Cubits, and the breadth 10. the curse whereof shall enter into the house of him that falsely sweareth, and it shall remain in the midst of his house and shall consume it with the timber thereof, and stones thereof. Now that all is full of blasphemies, oaths, and perjuries, we greatly aught to fear a most sharp chastisement of the wrath of God, for so ordinary a contempt of his holy name and follow the counsel of Ecclesiasticus: 
Agesilaus.  Keep thy mouth from being accustomed to swear: for that carrieth great at ruin withal. K. Agesilaus having understood that Tisaphernes K. of Persia had broken the promise which he had sworn unto him answered that therein he had done him a very great pleasure: because that by his perjury he had rendered himself odious and enemy 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 truly all policies and matches are clean turned topsy-turvy, if the promise be not observed. Titus Livius in the beginning of his history, greatly commendeth the common wealth of Rome because it was governed by faith and simple oath, not by fear of laws, or chastisements. It was also the principal charge of the Censors of Rome, as Cicero writeth to punish the perjured, against whom there is great threats in the holy scripture: and in Leviticus, not only the perjured man is condemned, but they which are consenting thereto and know him, & do not reveal him, to the end that the holy name of God be not profaned, contrary to the first table of commandments, which forbiddeth us to take it in vain. The which hath been the cause that some divines have esteemed it a greater and more heinous sin, then murder forbidden by the second table, the rather for that if proofs be wanting against the murderer, men have recourse to his oath. Solomon in his prayer that he made at the dedication of the temple, demanded the punishment of such as should perjure themselves. The Egyptians and Scythians put them to death, the Indians cut off the tops of their feet and hands, for an example to show the offence they had committed against God and their neighbour. Saint Lewis the King caused their lips to be feared with a hot iron: 
Punishment of perjured persons  in Zuiserland they fasten their tongue with two nails, and in some Cantons they make them die like felons, or pull out their tongue. And against them there are sundry ordinances made by the Kings of France, which we ought to observe, 
Pro. 10.31.  especially against blasphemers the which God in Leviticus would should be stoned unto death. It is written in the Proverbs: The tongue of the froward shallbe cut off. And justinian the Emperor ordained by sundry laws, that such should be executed. And not without cause have the divines accounted blasphemy much more worthy of punishment than any other fault & wickedness, which as Samuel saith are chiefly 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 have been condemned to a most grievous fine and to have their tongue pierced through with a hot iron, and after to be hanged and strangled. 
Lib. 2. cap. 17  It is worthy to be considered what john Viet a Physician in his history of the deceits of devils and sundry other writers have testified of some that have been visibly carried away by devils, in calling upon them or giving themselves uno them. Pope john the 12. 
john 12.  was deposed and afterwards put to death, 
justinian.  for having broken his oath made to Otho touching Berangare. justinian the son of Constantine the fourth, for having violated his faith given to the camphors, and perjured himself in assailing of the Saracens, was deposed from his imperial crown and banished. I omit an infinite number of other, who have received like punishments for their perjuries. 
Pericles.  Pericles being required by a certain friend of his to soothe a certain matter for his sake, answered: I am thy friend as far as the altar, that is to say so far as not to offend God. To which that which is written of Hercules may be very well referred, 
Hercules.  that he was so religious and virtuous that he never swore in all his life but once; and it was one of the first things that children were forbid as Favorinus testified: and the better to retain and keep them from this vice, there is a very ancient ordinance at Rome that expressly forbiddeth them to swear. And the prophetess of Delphos made answer unto the Lacedæmonians, that every thing should prosper better and better if they forbade all oaths. Also it was in no case permitted to the Priests of jupiter to swear, for that often times an oath endeth in cursing and perjury. And Stobeus writeth that for this cause the Phrygians did never swear. They which perjure themselves as an ancient father saith very well, show sufficient testimony how they despise God, and fear men. And if one thoroughly examined all estates, and whereto every office is bound, 
Oath of magistrates and officers.  to God, to the king and to justice by his oath, he should find a marvelous number of perjured. Cicero in his oration which he made for Balbus saith, that what oath soever he that is already perjured can take, yet must one not believe him, and in the end shall carry his own pain. For what shall remain to God, if he be spoiled of his truth, making him a witness and approver of falsehood? Therefore josua when he would have had Achan to confess the truth unto him said, 
josua 7.19.  My son I beseech thee give glory unto the Lord God of Israel, declaring that God is greatly dishonoured if one perjure himself, & by the like conjuration that the Pharisees were wont to use in the Gospel, it appeareth that they commonly accustomed this kind of speech. If we will then live with quietness of mind, without destroying ourselves, we must eschew all lying & perjury, follow our vocation, & observe whatsoever we have promised to God & men.   

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

Man treated for the service of god.  EVery man confesseth, yea the very Pagan Philosophers, that men were created for the service of God, and that above all things they should make account of religion, which giveth the only means to unite and reconcile man to God, for his salvation. Cicero and Lactantius in sundry places declare, besides that we find written in the old & new testament that only by serving of god men differ from brute beasts, and the good from wicked: and that the authority of Philosophy consisteth in the searching out of the principal end & sovereign good of man. And since that godliness is the scope of the rest, it is requisite that it be fixed; & unmovable, & yet there is nothing wherein men err so much as in that which ought to be most known. The cause of the error proceedeth, 
Godliness the scope of other virtues  as in sundry places S. Augustin writeth by the testimony of the scriptures, for that the most part measure, the said service rather according unto their own blind brain, then by the rule given in the word of god, & according to our corrupt reason, through the hereditary fall of our prime parents, who were not able to comprehend (as the Apostle saith) the divine & heavenvly things. From thence hath proceeded the multitude of Gods, when they have thought that one was not able to suffice & provide for all, & so were sundry kind of services in show invented which might please the common people & the creature taken in place of the creator, nothing in steed of infinite. 
Basil.  S. Basil in a poem writing of the judgements of God, greatly lamenteth that the church was so severed in divisions. And searching into the cause thereof, he remembered, that passage in the book of judges, where it is written, that Every man did that which was good in his own eyes. Since than that no error is so dangerous, 
judg. 17.6.  as that which is committed in religion, for as much as our salvation, quietness, 
Error in religion most dangerous.  and happiness dependeth thereon, it is very requisite that we apply thereto what sense or understanding soever is within us, & according to the opinion of S. Augustin, if it be a lewd part to turn the wayfaring man out of his right way, then are such as teach false doctrine much more to be detested: because through such a mischief, they lead men to destruction, turning them from the eternal felicity, and infect the most pure doctrine which is our spiritual food, and so separate men from the catholic church, without which is no salvation. S. Augustin in his 4. book of the City of God, reproveth Varro & Pontifex Scevola, who were of opinion that it was very expedient men should be deceived in religion, because that there is no felicity or rest, but in the certainty thereof, and in an infallible truth. And Chrysippus said, that without divinity, & the doctrine of god none could take any principle at all in the discipline of manners. And Polybius showeth that there was nothing which so much advanced the Romans as their religion, albeit it was not pure. S. Paul writeth to the Corinthians, that he had prepared them for one husband, 
2. Cor. 11.2.  to present them as a pure virgin to Christ. And the Prophets call lying adultery. And S. chrysostom upon the argument of the Epistle to the Romans showeth, that all mischief proceedeth from the ignorance of the scriptures, as our Saviour Christ imputed unto the jews, that they were deceived not knowing the scriptures nor the power of God. Matth. 22. 
Mat. 22.29. Marc. 12.24  Mark. 12. And if it have been said of the ancient fathers, that the word is a medicine to the grieved spirit, a man may well say it is also poison being falsely taught. The which moved the prophets & Apostles so carefully to warn men to beware of false prophets, seducers & wolves, which speak not by the mouth of God, neither are sent by him, because there is no comparison to be made, between the straw and the corn, nor between an infected river and a good spring. Again we are exhorted, to stand in the ways & behold and to ask for the old way which is the good way, and walk therein, 
jer. 15.4.  to the end we should not wander from that life through deserts, but find rest for our souls. And we read in the Acts of the Apostles, that at the end of the sermons, every man searched the scriptures to see whether those things they had hard were so. For God by Isaiah sendeth us back to the law and to the testimony, because if they speak not according to this word, it is for that there is no light in them, as who would say that they were abused and remained in darkness. And S. Peter caught nothing when he fished by night, until he cast out his net into the sea at the commandment of our Saviour, 
john. 21.3.  as some ancient fathers have gathered hereon. What ever we do without the word of God profiteth us nothing, and it shall be said unto us as in the first of Isaiah, who hath required these things at your hands? And if they say that the holy scripture is hard and not easily to be understood, God protesteth in Isaiah that he hath not spoken in secret, 
Isaiah. 45.19  neither in a place of darkness, and his doctrine is not obscure nor doubtful, but ready to instruct us to perfection, to lighten us, and guide us to salvation. And in an other place he saith that the word of God, is as the words of a book that is sealed up, 
Esaiah 49.11 2. Cor. 4.3.  to the unbelievers. And Saint Paul 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 subjects and creatures to save them, delivered all in clear and simple terms. And Saint Augustine writeth that whatsoever appertaineth to salvation is manifestly set down in the scripture, and whatsoever is obscure in one place is manifested in another: and in the 15. Chapter of the same book he giveth us a notable rule how to discern figurative speeches: as if we be commanded to do well, strait we are forbid the evil, and so is it no figure, for in that one shall find the very scope of the scripture, to wit the glory of God and charity; but contrariwise if taken according unto the letter, if it seem to command ill, and forbidden the good, then may we easily judge it to be a figure: whereof he giveth us sundry examples. And Saint Paul in his second to Timothe, 
2. Tim. 3.16.  showeth that the whole Scripture, is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct, in righteousness, that the man of God, may be absolute being made perfect unto all good works. 
The holy ghost the spirit of prudence.  The holy ghost is likewise called the spirit of prudence and discretion, entertained by meditating of the scriptures, contrary unto the Philosopher's books where leaves are only gathered, and not the true fruit. And after that the Prophet Baruch had set down what a number of mischiefs grew by the carelessness of hearing of the word of God, and that we should draw from the fountain of wisdom, he exhorteth us to Learn where is wisdom, where is strength, where is understanding, that we might know also from whence cometh long continuance and life, and where the light of the eyes, and peace is. The holy Scripture is also called the word of reconciliation, of life, of peace, and of salvation, and there is not almost one line through out the hole Bible, which doth not pull us by the ear and sleeve to awake us out of the sleep of this world, and to pull us out of the clammy vanities, wherein we hang, that it may bring us to the glory and presence of God, which is our salvation. The which moved S. Augustine, chrysostom, Jerome, Theophilact, and other doctors, to exhort the laity, the simple people, artificers and all kind of persons, daily to exercise themselves in the reading and meditating of the holy scriptures, adding that they which have found a gold, or silver mine, travail to dig the earth, and endure most pestiferous overheating of themselves, so as they may gather some few drams of gold and silver, and ought we that have so rich & precious a treasure in the holy scriptures, to neglect and not search it out being called thereto by God? Yea we see what toil men take in harvest season, and yet how slack and sluggish we are to reap our celestial wheat. And the said holy scriptures are better understood of a modest idiot, then of an arrogant Philosopher. And as Saint Basile wrote the lamb wadeth through the streams of the scriptures, when the Elephant swimmeth. And in 119. Psalm, it is said that this word of God serveth for a rule, and correction to youth, and lighteneth and giveth grace to the humble. And the most ancient truth, saith Tertullian is the most certain. It is also called a testament and alliance, because we find therein the legacy of eternal life, and an immortal succession, in communicating of all the riches, 
The scripture called a testament and alliance.  merits and perfections, of our Lord, and saviour Christ jesus, through the faith which we have in his promises. It is given unto us, for a buckler defence, and safeguard against all assaults, for a present medicine, comfort, instruction, & counsel in all affairs, and for a guide to lead us through the straits of this world. It is also called the square, balance, judge of all nations, the Canon, 
The Scripture called a square and balance.  and rule to live well by, and the very touchstone which discerneth truth from falsehood. And S. Basile wrote that it resembled a great shop full of all kind of medicinable drugs, where each man might find a fit salve for his sore. And it is to be feared, which God threatened in Ezechiel that he will take away the force of bread from the unthankful. And in Amos, that he will send a famine not of bread, but of hearing of his word. And in the apocalypse, that he will take away the candlestick, 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 proverbs, that where there is no vision understanding hereby the preaching of the word, there the people decay, For this cause S. Peter exhorteth us so to speak, 
2. Pet. 1.19.  as it be agreeable to the word of God, which he termeth to be a light that shineth in a dark place. And S. Paul requireth of us that our charity may abound in all knowledge and understanding to the end we might follow what were best, 
Rom. 15.4.  be entire, and able to teach one an other, for as much as Whatsoever things are written afore time are written for our learning, that we through patience and comfort of the scriptures, might have hope. This was the reason why the Council of Cartharge forbade any thing to be read in the Church but the very scripture. 
L. cunctos pop.  And the Emperor in the Code, showeth the difference between the Catholics and Heretics, by the Apostolical and evangelical doctrine. And Constantine after that he had assembled the Council of nice, gave in charge to three hundred & eighteen Bishops which were there present, to follow this rule, that they should ever dissolve all questions, by the books of the Prophets, Evangelists, and Apostles. The which Saint Augustine ever maintained, 
Cont. cresc. L. 2 c 22. & de ba: count done. l. 5. c. 17. & cont max: l. 3. c. 13 Marks to discern true religion  judging all from thence. And the auntience fathers have given three principal marks, by which the true religion may be discerned, that it serveth the true God, that it serveth him according unto his word, and that it reconcileth that man unto him which followeth it. The shadows are passed, and the veil of the temple clean taken away to the end that all men might enter in. Our Saviour also in the prayer that he made to god his father, when he was ready to enter into the combat for our redemption, and to fasten our bonds to his cross, prayed that he would sanctify his in the truth: that is to say, that his Church might be adorned with the true light. The which I have the rather amplified, because that Pontanus, & Quintus Cursius wrote that Alexander the great much commended superstition, accounting that above all other things it was that which guided & gained the multitude. 
Superstition.  And it were a very easy matter to show how much it prevailed for a time, and what multitudes of people have been easily drawn to embrace a strange & untrue religion. But to the end that we may both discern & shun the enemies to this truth, & follow the right way of eternal life, we must have recourse to the fountains of this doctrine, & meditate therein & on that which may concern the glory of God, & love towards our neighbour; 
The gospel is the sustenance of our souls.  & often to pray unto him which is the true wisdom, & take council of the divines, & pastors of the Church. For as the young plants, have need of watering & our bodies of food, so must we for the sustenance of our souls, often call the gospel to memory, as it is commanded in deuteronomy, 
Deut. 6.6.  These words which I command thee this day shallbe in thy heart, & thou shalt rehearse them continually unto thy children, & thou shalt talk of them when thou tarriest in thy house, & as thou walkest by the way, & when thou liest down & when thou risest up. 
1. Tim. 4.13.  And S. Paul exhorteth Timothe, to give attendance to reading. For by that god speaketh unto us, reformeth our life, inspireth into us, & maketh savoury eternal life, & strengtheneth us against the dangers of this world. The saying of Epictetus, deserveth to be here greatly commended. 
Epictetus.  If we have any understanding at all (saith he) what should we do but praise god daily, & sing unto him Psalms, & actions of thanksgiving? in digging & ploughing of the earth, in travail, & in rest. And what? o great God, mighty are thou in having bestowed upon us, these thy instruments wherewith we plough the earth, & more mighty which hast given unto us hands, but most mighty in that thou hast given unto us 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 will praise God, without ceasing, & so I beseech all you to do the like. 
Simplicius.  Simplicius who translated him, addeth, that he which is negligent & slack in the service & honour of god, cannot be careful of any other cause. For this cause sundry have well said, that religion did link & unite us together to serve one God almighty, the saviour of us, & that it was the guide of all other virtues, & that such as do not exercise themselves therein, are like them which go to the battle without a weapon. 
What religion requireth.  Sundry likewise affirm, that in our late navigations they have discovered sundry sorts of people straggled in woods, without either laws or magistrates, but none without some service or shadow of religion the which as of ancient time we have been taught, requireth of us in substance, that we render an entire obedience to God, that we consecrate to his glory our thoughts, words & works, & refer ourselves & what ever is in us, to his honour, and the succour of our neighbour, otherwise it is but hypocrisy, & sacrilege. The which maketh us to run to the merciful god, which hath made satisfaction for us, 
The bible translated into french by the commandment of S. Lovis.  & is our payer & creditor, to which scope all ceremonies tend. We read in the histories of sundry emperors & kings, that they have been marvelously given to the reading of the bible. And k. S. Lovis, willed that his subjects should read it, having to that end made it to be translated 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 reigning at this present, hath confirmed the same by his especial privilege and commandment. And if there be any which abuse the same, it is by their own fault, in that they suck poison out of the same flower whence the Bee taketh honey. Notwithstanding as men ought not to cast pearls and precious stones to swine, nor holy things to dogs, and often times the ignorant and unconstant do turn the scriptures to their own ruin, as our Saviour and S. Peter witness, 
Some kind of books not fit every man should read.  so is it very requisite that in the reading thereof, men carry a sound judgement, and certain books to be forbidden to be read of every one, and not to give strong meat unto such as have need of milk, and in this point is it very convenient to follow the decree of the Council of Trent in those places where it is received, 
Heb. 5.12. Gregory Nazianzene.  and the instruction of their Curate and Pastor Gregory Nazianzene in his apology maketh mention of the custom of the Hebrews, who never accustomed all ages to every kind of doctrine, nor revealed their secrets, but to such as were of a sound judgement. 
Jerome. Ambrose. Augustine.  The which S. Jerome marketh well in the beginning of Ezechiel, and S. Ambrose upon the 35. Psalm, and S. Augustine li. de spir. & lit. allege for example the Cantickes, which some for their own pleasure have very disorderly applied. I leave to the judgement of every man, whether we have now less occasion, than had the Prophets to complain of some pastors, which they termed by the name of thieves, 
Zozom lib. 6. cap. 5.  wolves, dumb dogs, seducers, idols, covetous, voluptuous, hypocrites, and by sundry other most detestable names. The dream, or vision of S. Anthony, where he imagined he saw certain swine, and moils, defiling the altar, is verified in this time. Our duty is to beseech at God's hands that it well please him, to send us such as be good, that they may search nought else then his glory, and nourish their flock with good & wholesome food. For from thence as Pliny doth witness cometh the good wool, 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 served as he commandeth. The which he applieth to the service of the true God, who commandeth, that nothing be either added or diminished unto his word. And saith, that for this cause the Romans allowed the service of all gods, having for that end builded a Temple to all gods called Pantheon, and yet would never receive the true, to wit the God of the Hebrews. Because if they had served him otherwise then he commanded, they had not served him at all, but their own fictions, & if they had done as he had ordained, then had they clean rejected and set aside all other Gods. 
1. Sam. & 11 13.  For the principal service of God consisteth in obedience, as Samuel said unto Saul. The Prophets called it a spiritual chastity, not to serve therefrom, nor to think that whatsoever we find good in our own eyes pleaseth him. And as Nahas the Ammonite, would by no means receive them of Jabes a city in judea, which he had besieged, to his mercy, until he had put out their right eye. And when the Philistines, had subdued the children of Israel, they disarmed them even to their knives. So did that Apostata Emperor julian, Dioclesian, and other, who studied in what they could, to make the Christians continue in ignorance, and blindness, never inquiring of the will of GOD or order of the primative Church, 
Euseb. lib. ●… 33.  and under a great pain, made them to be disarmed of that word, which the scripture calleth the knife of the spirit. josephus. lib. 2. 
josephus.  contra Apionem, setteth down the custom which the jews observed every week in reading of the holy scripture, so as each man understood it and knew it by heart. The which Socrates lib. 5. cap. 22. showeth was also observed in Alexandria, and it may be seen by that which is written of our Saviour, Luke. 4. Acts. 5. 1. Tim. 4 When in the time of josias, 2. Kings 21, the book of the law, after it had long line hid was found again, he made great estimation thereof, and said unto the Priests: 
2. King. 22.13  Go ye and inquire of the Lord for me, and for the people, and for all judah concerning the words of this book that is found: for great is the wrath of the Lord, that is kindled against us, because our fathers have not obeyed the words of this book, to do according to all that, which is written therein for us. We must likewise imagine, that such as have taken upon them to teach the way to that happiness which all men covet to attain unto, have been but counterfeit, except they have laid the foundation out of the holy and Canonical scriptures: and the lies wherein their fathers lived, led them into error, according as Amos wrote. We ought therefore often to pray unto God with David, Solomon, and Saint Paul, that he will give us wisdom and understanding, and open our eyes that we may follow that which may be most agreeable unto him, without deceiving of ourselves. 
S. Jerome.  Saint Jerome in his Epistle to Laeta, sayeth excellently well, that reading aught to follow prayer and prayer reading. A man might very well impute the cause that so many provinces have been made subject unto the tyranny of the Turk, so many disorders, corruptions, wars, seditions, maladies, 
The effects which ensue the contempt of god's word.  murders, and other calamities have happened, to the contempt of this word, according to which a man will not reform, his life, nor his strange opinions, nor support one an other, knowing that this word teacheth nought else then peace, concord and amity: and that we may be wise as serpents which to save their head lay open their body, and with their tail stop their ear against the enchanter. So let us spare nothing for the maintenance, of this doctrine so long a go left unto us, without dissoluteness, sects, or dissensions, for there is nothing so well established which discord can not ransack, and as Saint Augustine, 
Augustine.  saith very well, the knowledge of the true doctrine, humility, 
Q. Capitolius  and patience, entertaineth concord. And Quintius Capitolius in Titus Livius saith, that partiality poisoneth and infecteth commonwealths, making such as would gain say not to consider what is most expedient, as we find by experience in France, and have too many examples both at home, and abroad. The Emperor Maximilian the second, had often in his mouth, that it was a grievous sin and error, to reign over men's consciences, as the laws carried it. I can here affirm that if men did know the truth, and the happiness which followeth the knowledge of true religion, the voluptuous man would there search his pleasures, the covetous his wealth, the ambitious his glory, the only mean which can fill their heart, and satisfy their desire, and it serveth us for a guide to lead us unto God, whereas the false doth clean withhold us from him.   

CHAP. XXXI. That those which defer their amendment, do wrap themselves in a dangerous lie.  
WE have already showed, that if they which name themselves Christians would but follow their profession, vice should not reign so plentifully. For who so would believe the promises of God, and settle therein a full assurance, and consider what a great blessing is prepared for such as fear him, and what everlasting punishment is ordained for the wicked; he would set all his care in seeking how to please and obey him, which hath honoured him with so manifold blessings. 
The disorderly life of a Christian proceedeth from infidelity.  And this is the very true cause, that we so much lament their folly and misery, which do ever defer the amendment of their disordered life proceeding only from their infidelity, and want of believing, of the threatenings of the judgements of God, who will render to every man according to his works, to whose self we must render account, of all our idle words, thoughts, and affections. 
The hour of death uncertain.  Moreover every one knoweth that the hour of death is uncertain, and we indifferently see the young die as well as the old, and that nothing is more common than sudden death, 
Demonax.  the which caused the great Philosopher Demonax, to warn the Emperor Adrian and such as lived at their ease, in no wise to forget how in very short time they should be no more. 
K. Philip.  And an other did often times put King Philip in mind, that he should remember he was a man. And the Emperor Maximilian the first, 
Maximilian.  did always cause to be carried about with him among his robes, whatsoever was necessary for his burial, as one that was always booted, and ready to departed. We must not excuse ourselves with the patience, bounty, and mercy of God, 
We must not abuse the patience of God.  except we be determined to amend, and thereby be drawn to repentance, so much commanded in the holy scriptures: but still be afraid of his judgements, and call to mind that which is so often written, 
1. Cor. 6.9.  that neither the unrighteous, neither fornicators, nor idolaters, nor adulterers, nor wantonness, nor buggers, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, nor murderers, nor gluttons, 
Gal. 5.20.  nor such as are full of wrath, Envy, contentions, seditions, or heresies, shall inherit the kingdom of God. And every one shall reap what himself hath sown. And Saint Paul addeth that they which are of Christ have crucified the flesh together with the affections and concupiscence thereof. Therefore Ecclesiasticus exhorteth us, to make no tarrying to turn unto the Lord, 
Eccles. 5.7.  and not to put off from day to day, for suddenly shall the wrath of the Lord break forth, and in our security, we shall be destroyed and perish in time of vengeance. And the wisdom of God in the beginning of the preverbes of Solomon, doth amply exhort us to receive in dew time his correction, & not to reject his council, and that the foolish are slain through their ease, but he which will obey, shall dwell surely, and rest without fear of evil. Let us consider that the most just GOD doth recompense the good, and punish the wicked, and payeth not every night, nor every saturday, but as Valerius sayeth, counterpeaseth the slackness of his deferred punishment by the grievousness thereof when it cometh. And the afflictions of this present time, 
Rom. 8.16.  (sent unto the good to contain them in their duty) are not worthy of the glory which shallbe showed unto us as S. Paul saith. And all the delights and pleasures of this life, are turned into sourness, and it is the act of a Christian, to look that at the hour of his death, he run to none but to God and himself, nor take care of aught else. For we shall have enough to do, without taking such cark and care, for the affairs of this world, and to premeditate thereof giveth great advantage. Our saviour in Saint Luke said unto him which still delighteth himself in heaping up of riches: O fool this night will they fetch away thy soul, from thee: 
Luk. 12.20. Amendment of ●●●e and repentance.  than whose shall those things be, which thou hast provided? The prophets and Apostles, very often admonished us to amend while there is time, to the end we should not tarry until the gates of repentance, were fast locked up, and barred. The which our Saviour would also teach us by the parable of the foolish virgins, 
Mat. 25.10.  who were suddenly surprised, and shut out of the hall where the bridegroom made his feast, to the end that after the confession of our sins, we might run to the promises and mercy of God, 
Isaiah 55.6.  and dispose ourselves to a new and holy life. Isaiah warneth us to seek the Lord while he may be found, and to call upon him while he is near: and it is to be feared if we over slip the opportunity, lest he will leave us. And if such as search the riches and vanities of the world, forget nothing, which may further them, I pray you with what ferventness ought we to search God and our salvation? 
Isaiah 66.2.  Let us take heed, lest that reprooche in isaiah be not cast in our teeth, I have spread out my hands all the day unto a rebellious people. 
jerem. 5.3.  And jeremiah writeth: Thou hast stricken them, but they have not sorrowed, thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a stone, 
Heb. 3.7.  and have refused to return: For this cause Saint Paul to the Hebrews, putteth them in mind of that in the 95. Psalm, To day if you will hear my voice, harden not your hearts. The accustoming of ourselves to sin, and the examples of other greatly harm us. For when men see the elder sort to fail, then doth youth take example thereby, and being ill brought us followeth the same train, all the rest of their life. But by little and little this custom must be changed, & nothing is so hard as Seneca saith, but the understanding of man surmounteth it, and is able to attain what ever it seeketh. Let us call to mind what God saith in isaiah, Your refuge in falsehood shall be made void, your covenant with death shall be disannulled, and your agreement with hell shall not stand: when a scourge shall run over and pass through, then shall ye be trod down by it. Now therefore be no mockers, Hearken ye and hear my voice, Hearken ye and hear my speech. And he sayeth in jeremy, 
jeremy. 13 16  Give glory to the Lord your God, before he bring darkness, and or ever your feet stumble in the dark mountains, and whiles you look for light, he turn it into the shadow of death, and make it as darkness. Can the Black More change his skin? or the leopard his spots? 
Nothing hard to a good will.  Then may ye also do good, that are accustomed to do evil. We must then undertake the good way, guided thereunto through the assistance of God, and what difficulty soever we find, yet to strive to come to our pretended end, and we shall find the paths of justice pleasant and easy. We read in histories that sundry Pagans, have overcome their evil and natural inclination; and what ought a Christian to do? If riches, honours, and pleasures slack us, let us call to mind the sundry threatenings in the holy scriptures, against the rich, the proud, and ambitious, and have all our own greatness in suspicion, and enjoy all things, as not possessing them, and let it be the least part of our care, 
2. Cor. 5.20.  the affairs of this world. We must remember how Saint Paul prayeth us to be reconciled to God, to watch and be sober, and to live well, while we have the light, and while it is called to day, not being able to assure ourselves thereof in time to come. And that we may the better be brought thereto, we must shun all lewd companies, and evil livers, and acquaint ourselves with persons which have the fear of God, as Saint Paul warneth us, 
Evil company to be shunned.  yea in no case to meddle with men of evil life. Let us not then be Christians in name only, as we have before declared: and let us be patiented in adversity, modest in prosperity, in our duty temperate, in our life just, charitable towards our neighbours, towards the poor sweet and tractable, in our conversation loving peace, integrity, and truth, beseeching to this end by earnest prayers the aid of God through his holy spirit, and imagining that we are always in the presence of God, his holy saints and Angels. And since that we are the heirs of God, and coheir with Christ jesus, the temple of the holy Ghost, and fellow Bourgeses with the saints and servants of God, let us be ashamed to defile that temple and holy company, through the lewdness of our life. And call to mind over and beside that we find so much marked in the holy scriptures, 
The heathen of singular virtues.  the excellent virtues of the heathen as the innocency and abstinence of Aristides, the integrity of Photion, the holiness of Socrates, the charity of Cymon, the temperance of Camillus, the thriftiness of Curius, the uprightness, gravity, justice, and faith of the Cato's, yea the sobriety of the very Turks, and an infinite number of examples so much recommended unto us, the which may make us blush; as our Saviour said unto the jews, that they of Sodom, tire and Sidon, shallbe better entreated than they except they repented, and amended their lives. I know that therein lieth great difficulty, but a man must surmount all for the good that ensueth thereon: and as Cursius writeth, Physicians cure the grievousest diseases by bitter and sharp remedies. And Cicero wrote unto Octavian, that men never apply salves to grievous wounds, but such as do as much smart as profit. And there is no good without pain, Cicero likewise in some places, and Plato in his Phedon, in Gorgias, and in Axiochus, describe the strange kind of punishments that are prepared for the wicked in the jail of vengeance, which he calleth Tartarus, a place of darkness and torments; and that the good are heaped up with all happiness & prosperity, and sent to paradise, or a garden which he setteth forth to be the most pleasant that may be, and termed to be the place of judgement and the field of truth. And in the tenth of his commonwealth he writeth, that neither the pains, nor rewards in this world, are aught, either in number or greatness, in respect of what each of them are in an other life. Whereof we are better certified, in the holy scriptures, to the end we should be reconciled unto God, without differing, or longer wallowing in the filth of sin, for which we ought most earnest to beseech of him pardon, disposing ourselves wholly to obey him, since that he is our father, & rendering unto him all homage & fealty, for whatsoever we hold of him in chief, calling upon him in all our business. And since that he hath pomised to hear, and provide for all, let us not abuse his bounty, but in dew time reconcile ourselves unto him, 
Luke 12.35.  as Saint Paul exhorteth us. I will not here forget the exhortation which our Saviour maketh in Saint Luke Cap. 12. how we should have our loins guirde about, and our lights burning, to be ready at the instant to perform what he commandeth us; our faith being always accompagned with this ready obedience, as we see by experience in Abraham the father of the faithful, and in sundry other, whose names are celebrated in the 11. to the Hebrews, how they left all respect of commodity, as soon as they were called. This is that which we beseech at God's hands in the Lord's prayer, that his will may be done in earth as it is in heaven, as much to say, as that he give us grace to be so prompt and ready to do his will, as are the Angels that are in heaven, who no sooner receive any commandment from god, but at the instant put it in execution. For since that God is our sovereign Lord, which commandeth nothing that is not reasonable, & for their profit whom he will employ in his service, we ought not to consult or descant, if we should obey what he commandeth, nor be more slack or slow to accomplish his will, then are his creatures without soul, which as it is written in sundry of the Psalms and Prophets, leave no one jot to do in whatsoever their creator commandeth them. Our Saviour Christ in Saint Luke, said unto him that was so ready to follow him, marry upon condition that he mought first go unto his own house, and take his leave of such his friends as were there, No man which putteth his hand to the plough, and looketh back, 
Luke 9.62.  is apt for the kingdom of God. And we must not as we have said let slip the opportunity to do well, or receive that good, which God presenteth unto us when it is offered, but to serve him readily, for fear lest if it be once lost it be no more possible to recover it, being as old writers report bawlde behind and not able to have any fast hold laid thereon. This is that, which our Saviour said speaking unto the jews: Yet a little while is the light with you, 
john. 12.35.  walk while you have light, lest the darkness come upon you, for he that walketh in the dark knoweth not whether he goeth. Which afterwards they had by experience good proof of. For by reason that they did not receive this light which was then offered unto them, they were thereby deprived thereof, & became most miserable, not knowing the time of their visitation, having rejected those benefits which God was willing to have bestowed on them. 
Mat 22.4.  We read in S. Matth. cap. 22. that such as were invited to the marriage of the king's son, excused themselves, some alleging their merchandise, other their domestical affairs, & other hindrances to be the cause. The king being extremely angry with them, for that they so little regarded the favour & honour which he had offered them, pronounced them unworthy of his liberality, & never after to be received into his house. And in the 24. chap. of that gospel mention is made of the evil servant, which said in his heart, My Master doth differ his coming, 
Mat. 24.8.  let us drink, eat, and be merry, and in the mean time that he was so careless, came his master, and put him in the rank of hypocrites where there was weeping, and gnashing of teeth: the which teacheth us by no means to be slothful, as we have in jeremiah the example of the pismire, which prepareth her meat in summer, knowing that in winter she neither shall have time nor leisure: and likewise of the swallow, 
Pro. 5.6 jerem 8..7  turtle, and stork who observe the time of their coming, that they may not be prevented with cold, which is so contrary unto their nature. Our saviour jesus Christ, in like sort reproveth the Scribes and Pharisees: 
Mat. 16.6.  for if men return not unto him and leave their evil way, they have occasion to fear his justice. For in the 13. of the Prophet Hosea, he protesteth, that the fault lay not in him that we are not saved, and that none is the cause of our ruin and destruction but our own selves. And we must not resemble them of whom it is said in the 24. of Saint Math. that they never believed they should be surprised or overtaken. For as S. Paul saith in the first to the Thessalonians, the day of the Lord shall come as a thief in the night, a fit hour to convey one's self secretly into the house, he doth mean to rob: and as the lightning, which no sooner is perceived, than it vanisheth away. We have before greatly esteemed, and commended Fabius Maximus, for that by delay, and temporizing, he clean broke the fury of Hannibal; 
Fabius Maximus.  but such wisdom prevaileth not with God, in respect of whom nothing is more wholesome, than a readiness to execute what he commandeth, which is not without very great reason, and for the especial good of such as obey him. In the first of Zephaniah God saith: I will visit the men that are frozen in their dregs, as much to say that they chose rather to lie wallowing in their filth, then to hasten the preventing of the judgement of God. 
zepha 1.12.  Let us then cast away, every thing that presseth down, and the sin which hangeth so fast on, 
Heb. 12.1 ●  and let us run with patience the race which is set before us, and let us so run as we may carry the price. And let us crave at God's hand, with the Psalmist, that he will break in sunder the cord which so fast tieth us, and deliver us from all vain desires, slothfulness, and delays which are so dangerous. Here I will crave of the reader, if it please him to hold me excused, in having been so tedious in this discourse of so great weight and importance.   

CHAP. XXXII. That ignorance is a lie, and the gap of great inconvenience.  
Plato in his second and seventh book of his common wealth writeth, that ignorance is a spiritual lying, which we ought to shun. 
Ignorance.  And in Timeus he termeth it the sickness of the mind, and the occasion of evil. And in the tenth of his laws; He addeth that the soul receiving and comprehending the divine understanding, conducteth all things rightly, and happily: but if she be once joined with ignorance, she worketh clean contrary, and the understanding is unto the soul, as the sight is unto the body. And in his discourse of the sovereign good, he saith that ignorance is a most dangerous matter to fall into great personages, which ought to serve as a light and example unto the people. And Pythagoras his counsel was, that above all things we should have a care to keep the body from diseases, the soul from ignorance, 
Eccles. 4.25.  and the city from sedition. And Ecclesiasticus biddeth us to be ashamed of the lies of our own ignorance. 
Ciril.  And Isaiah setteth it down for the fountain of all evils. And as S. Ciril wrote, there is no mischief, which ignorance doth not undertake. 
Augustine. falsehood & doubt the daughters of ignorance.  S. Augustine in his third book of the city of God, was of the same opinion, and placed it amidst the temporal pains of this life. And from this lewd mother of ignorance, have two daughters issued, to wit, falsehood, and doubt. This is the reason why Solomon sayeth in Ecclesiastes: 
Eccl. 2.14.  that the wise man's eyes are in his head, but the fool walketh in darkness. For ignorance maketh one fearful, base minded, unconstant, like unto beasts, and such as are dead, and as Cleanthes was wont to say, suffereth itself to be deceived, and to deceive: beside, it knoweth not how to use that well which it possesseth. It is rash, taketh the false for the true, the uncertain for the certain, vice for virtue, and as Menander said, it believeth not what it seethe, For this cause k. Philip, 
K. Philip.  when he gave his son Alexander to Aristotle to be instructed by him, exhorted him in any wise to apply himself unto Philosophy, to the end he should do nothing whereof he mought repent. Sundry other have likewise been of opinion, that knowledge was the true substance of felicity, and the efficient cause of wisdom profitable to all mankind. Solomon writeth that men are adorned and preserved by wisdom: And from thence receive infinite benefits: and for the most part all great Captains of ancient time were given to learning. 
Theodosius.  The Emperor Theodosius the second with his own hand copied out all the new testament and the Psalms. 
Vespasian.  As Titus Vespasian, did the whole history of josephus: and other all Homer. 
Epaminundas  It is written of Epaminondas, who obtained so many and great victories, that he was instructed by the Philosopher Licides, and that through learning he became much more valiant, just, and modest. The like hath been reported of julius Caesar, of Augustus of the Scipios, Fabius, & Cato's: and that life without learning, 
The life of man without learning a very death  is but a very death, and as a man buried while he is yet living. For as a Philosopher said, the understanding seethe, heareth, and liveth: all the rest is blind and deaf, wanting reason. And high dignities, estates, and riches, doth greatly blemish such as possess them, unless truth be joined therewithal, which causeth all to be well used. The Poets described one Typhoon an enemy to knowledge, as a man puffed up, proud, and scattering all things by his ignorance, for there is great difference between the judgement, contentment, sight and feeling of a learned man, 
Zeuzis.  and of one that is ignorant. As upon a time that great painter ZeuZis, not being able to satisfy himself, in beholding the excellent workmanship of a Picture, answered an ignorant man; You would not demand of me, why I so much admire it, if you had my eyes: which was the occasion that Plato said, 
Hos. 4.6. Col. 1. Eph. 4. 1. Cor. 14. & 15. jer. 8.4,  that for to love well virtue, wisdom, and the truth, Philosophical eyes were required. And it is written in Hosea: that for lack of knowledge the people were destroyed. And Saint Paul exhorteth us carefully to avoid ignorance, and diligently to search the knowledge of the will of God. And the Prophet jeremiah complaineth: Shall they fall and not arise; shall he turn away and not turn again? Wherefore is this people of jerusalem turned back by a perpetual rebellion they gave themselves to deceit, and would not return? Pope Pius the second, 
Pope Pius 2.  said that his books were his treasure. And a Philosopher being demanded, if the King of Persia were not most fortunate, made answer, I know not what virtue and learning he hath. 
Alexander.  And Alexander said that those discourses which he had learned in Philosophy, made him much more valiant, advised and assured, as well in wars as all other enterprises. And not without cause Menander called ignorance a voluntary misfortune; and Seneca esteemed the unwise man, 
Alphonce.  to be unthankful, of small assurance, and angry with his own self. One told Alphonsus that a King of Spain said, that a Prince ought not to be endued with learning: then he cried out that it was the voice of a beef, and not of a man. And termed ignorant Kings, crowned Asses, saying, that by books men learned arms, and should thereby know more, than their experience would teach them in a thousand years. 
Sigismond.  And the Emperor Sigismonde persuaded a County Palatine, that was already well stricken in years to learn Latin. Petrarque rehearseth of one Robert King of Sicily, 
Petrarque.  that he was wont to say: he had rather be deprived of his Realm, then of his learning. And we read in sundry histories, that it hath been inflicted to many as a punishment that they should not be admitted to learning. And it was not without cause said of them in old time, that nothing was more pernicious, than an ignorant man in authority, as I could show by many examples: and the deliberations of the ignorant, can not be but very ambiguous, slow, and without effect. 
Leonce.  Sundry have blamed Leonce the Emperor, for that he could neither write nor read, and Pope Paul the second, for that he hated such as were learned. 
Paul 2  Pope Celestine the fift, deposed himself by reason of his ignorance. 
Celestine 5.  And the Emperor julian, to the end he mought molest the Christians, forbade them the reading of all good books. But the good Emperors and Kings have founded Colleges, 
Colleges founded by good Kings.  and trajan found five thousand children at school, thereby to drive away and banish the vice of ignorance. And for the most part all Princes have aided themselves by learning or at the least made show of esteeming it. Aristotle said, that it were better to beg and be needy, then unlearned: because the one hath need of humanity, the other of money, which may more easily be recovered. He said likewise, (as Plato and Demanes) that there was as much difference between a learned man and an ignorant, as between alive and a dead, a whole and a sick, a blind and one of clear sight, or as between the Gods and men. This made Menander to write, 
The scope of Learning.  that learning increased and doubled the sight. Yet men ought not to esteem one that hath red much, except he wax the better thereby, no more then as a bath which serveth to nothing except it be cleansed. And if we be accustomed in a Barber's chair to behold ourselves in a glass, much more ought we by a lesson, sermon, or lecture, to examine ourselves, and see how our spirit is purged of sin, and how much we thereby grow better. And we must together with a good nature join the contemplation of learning, the better to inform us of our duty, & afterwards to put in use & practise that good which we have learned, for as Plato wrote, The end of Philosophy, 
From contemplation must proceed practice.  and of our studies is that by the search which we have made of natural things, we may be lead to the knowledge of God, and use that light which is bestowed upon us, to conduct our life to piety, all good works and virtue. Even Demosthenes wrote to a friend of his, that he was glad he followed Philosophy, which detested all unhonest gain and deceit, and whose final scope was virtue and justice. The which with much more certainty we may aver of the holy scripture, wherein we ought to exercise ourselves for fear of falling into that threatening which God pronounced by his Prophet, because thou hast rejected knowledge, therefore I will cast thee off. S. Augustin handling that place of S. Paul to the Romans, where he speaketh of the ignorance of the jews, writeth, that in them which would not understand or know, ignorance was a sin: but in them which were not able, nor had the means how to know or understand, it was the pain of sin. So the not knowing of God or of ourselves, before we were instructed by the word of God, was the pain of sin unto condemnation, but after we have heard the word, ignorance is of itself a most grievous sin. For as S. Bernard writeth, they which are ignorant, and either for negligence or slothfulness do not learn, or for shame inquire not out the truth, are void of all excuse. And if the Egyptians counted it a most intolerable calamity, to endure but for three days the darkness which God sent unto them by Moses: 
Exod. 10.22  how much more ought we to be afraid, when we remain all our life long in the night of ignorance? I could to this end allege sundry examples of inconveniences that have ensued through ignorance of the natural causes of the Eclipse of the Moon, and Sun, of the impressions which are fashioned in the air, and of a superstitious fear of the Celestial signs, and how by the ignorance of the Mathematics, of cosmography, 
Inconveniences ensuing by ignorance  chorography, and Geography, they have not been able to know their way, nor to judge of the height of a wall to be scalled, nor of the passages, rivers, marshes, and proper places to pitch a camp, or retire themselves into, and how much sundry historiographers have failed herein, but that I may not be too tedious, I will refer the reader to the Greek, Latin, and French histories. For this cause we ought to enforce ourselves to learn, and to profit in the knowledge of the truth, that that in jeremiah may not be reproached unto us: 
jer, 5 21  You have eyes & see not, and have ears and hear not.   

CHAP. XXXIII. That one ought not rashly to borrow money, nor answer for another man for fear of lying.  
IT is greatly to be presumed that the principal cause, which moved them of old time to council a man not to be surety for an other, nor to borrow money without very urgent necessity, or good pawn for the repayment, was for fear one should be found a liar, which is a vice accompanied with impudency, and unjustice. 
The Persians.  The Persians in like sort, as Herodotus witnesseth blamed greatly two sins, the one of owing, the other of lying. 
Alexander.  The which also moved Alexander the great after the victory which he obtained against Darius, 
sophy.  to pay and acquit his soldiers debts: and sophy the wife of justin, to answer sundry debts of the subjects of the Empire, out of her own coffers; and Solon at Athens, to establish an abolishing of all debts, 
Solon.  which he termed by a word which signified a diminution of charge; 
Nehem. 5.11.  and sundry other to do the like in Lacedaemon, and Nehemiah to restore again the burdens & exactions. And in Deuteronomie every seventh year called the year of freedom, 
Deut. 15 2.  debts could no more be demanded, to the end this vice of lying might be met with, which accompanieth the disability of restoring. 
Photion.  The which likewise was the cause of the answer which Photion made unto them which demanded of him to contribute where every man had very frankly given: Nay, I should be much ashamed to give unto you, and not to restore unto him, pointing unto a creditor of his own. And Seneca writeth, that often times he which dareth money unto his friend, loseth both money and friend. Aulus Gellius. l. 7. c. 18. 
Seneca.  & l. 16. c. 7. telleth of one which termed an oath a plaster of them which borrowed. 
Aulus Gellius  And to the end the Boetiens and sundry other mought be kept from borrowing, they tied a collar of iron about such as paid not at their day, 
Bankrupts fastened to a collar.  and they stood long time open to the reproach of such as passed by. The father of Euripides was in like sort handled. And Sueton writeth that Claudus was so served before he was chosen Emperor. And Hesiodus parents to avoid that shame were constrained to quit their country. That is worthy of marking which Pausanias writeth that the Athenians before they gave charge to any Captain, 
Tit. de legate.  either by sea or by land, acquitted their debts, otherwise no account was made of him. And according to the disposition of the law, one that is indebted ought not to take upon him the office of an Ambassador. I have seen this same law of the collar observed in certain Cantons of Zuizerland, to make men thereby the better to keep their promise. In Saxe they made them prisoners which did not acquit themselves. The law of the twelve tables was far more severe: 
The law of 12 tables rigorous.  for if one did not pay what he borrowed, they would give unto him a short peremptory day, in which time, if he did not acquit himself, they sold him, or he was given to his creditor to serve him as his slave: & if he had many creditors, they mought dismember him, & take every one a piece. Such a law notwithstanding, was not long since in use, 
L. 20. cap. 1.  as Titus Livius and Aulus Gellius have written, and was repealed at the request of the tribunes of the people & afterward by Dioclesian. 
Indians.  Among the Indians likewise, if the debtor did not discharge himself in his prefixed time, they mought take from him either a hand or an eye, and if he died indebted, they would not suffer him to be buried, until his children or friends had answered it. We read in the second book of the Kings, the miracle which Eliseus did, 
1. Kings 4.1.  to pay the debt of a widow, from whom her creditor would have taken away her two children, to have served him for want of payment. 
Pro. 22.7.  And it is written in the Proverbs, that the borrower is servant to the man that dareth: and so is it in the law 3. C. de Novatio. Titus Livius, and Plutarque, in the lives of Coriolanus and Sertorius describeth the sedition which fell out at Rome, 
Sedition at Rome for debts.  which was abandoned of many, because the creditoures lead as slaves their debtors, 
Abissius.  and detained them in most cruel bondage. Aluare which wrote the history of the Abissius, setteth down that debtors were delivered as bondmen to their creditors: and some others have written that in the realm of Calicut, 
Calicut.  upon complaint made to the Bramains against the debtor, they gave the creditor an instrument wherewith he mought make a circle in the earth, and therein enclose his debtor, commanding him in the Kings name not to departed from thence until he were satisfied, and so was he constrained either to pay, or die there for hunger. At Athens there was a judge which had no other charge then to see debts paid: the Tribunes likewise at Rome, had the like charge against the greater sort. And by the civil law, if a man called one his debtor which in deed was not, he mought lawfully have an action of the case against him; so odious was that name. As touching the inconveniences of suretyship. Solomon setteth them down in the proverbs— He shallbe sure vexed that is surety for a stranger, 
Pro. 6.1. & 11 15. & 22.26.  and he that hateth suretyship is sure. Be not among them that are surety for debts, if thou hast nothing to pay, why causest thou that he should take thy bed from under thee? And in Ecclesiasticus: Suretyship hath destroyed many a rich man, and removed them as the waves of the sea. 
Ecclis. 29.29.  For the condition of the surety is sometime worse than his that borroweth, because not making account to pay it, he is prosecuted, and put in execution, and often times constrained to help himself by very sinister means, to his great disadvantage. The which agreeth with the old Proverb: Be surety, and thy pain is at hand. And according to the opinion of Bias, he which loseth the credit of his word, loseth more than he which loseth his debt. I do not for all that mean by this that charity should therefore wax cold, nor that there should be any let why both in word and deed, we should assist and help the necessity of our neighbour, according unto such means as God hath bestowed upon us.   

CHAP. XXXIIII. Of lying ingratitude.  
THE unthankful man hath ever been accounted a more dangerous liar, 
The unthankful man a more dangerous liar than the debtor.  than the debtor: for as much as he is only bound by a natural obligation to acknowledge the benefit which he hath received, and notwithstanding impudently dissembleth the same, thinking it a sufficient excuse, for that he can not be by law constrained thereunto as the debtor, & shunneth him whom he ought to seek, breaking that conversation, & humanity, which preserveth the society of men. He despiseth God, his kin, and friends. And through this impudency, he is even driven to all villainy, and mischief, and maketh himself a slave, and aught to be grievously chastised as Xenophon writeth. And Plutarque interpreteth Pythagoras symbol of not receiving of swallows, 
Pythagoras' Symbol.  that a man ought to shun ungrateful persons. The which hath been an occasion that many have refused great presents, fearing that they should not have means to requite the same, and thereby to avoid the suspicion of ingratitude which hath always been condemned for a most manifest injury and unjustice: and under the word ungrateful have all vices with a curse been comprehended. The Romans likewise, in the middle of their city, caused a temple to be builded, and dedicated it to the Graces, 
The temple of Graces. Hesiodus.  thereby to admonish every man to love peace, & detest ingratitude, and to render to every one, according to Hesiodus rule, (a man famous among the Philosophers) with increase, and greater measure, whatever we have received, imitating therein (as Cicero sayeth) the fertile lands well laboured, and sown, which bringeth forth more than four fold increase. For this cause Xenophon among the praises which he gave unto Agesilaus, reputeth it a part of injustice not only, not to acknowledge a good turn, but also if more be not rendered then hath been received. And if we be naturally inclined to do good to them of whom we conceive good hope, how much more are we bound to those at whose hands we have already received a good turn. For it is in our power to give, or not to give, but as Seneca writeth, it is by no means lawful for a good man not to render again the like pleasure which he hath already received, and showeth that he is most miserable which forgetteth it; 
The ungrateful of worse condition than serpents  and that the ungrateful man is of worse condition than the serpents, which have venom to annoy an other, but not themselves, whereas he is in perpetual torment, making that which he hath received seem less than in deed it is, judging it in himself a most dishonest part not to acknowledge it, and yet against his own conscience giveth place to his covetousness, and often times wisheth them dead to whom he is most bound. The histories are full of plagues, and miseries sent by god to the unthankful, and of praises that have been given unto those, which have acknowledged even towards very beasts, that good which they have received, & of the great expense, & travail taken by many, to take away the very suspicion of ingratitude, to which for brevity sake I will refer you. I will not for all that forget here the example of K. Pyrrhus, who greatly lamented the death of a friend of his, 
K. Pyrrhus.  because thereby he had lost the means to requite those benefits which he had received of him, and greatly blamed himself, in having before so long time differred it. And it was not without cause said by Publius Mimus, 
Pub. Mimus.  that who so receiveth a benefit selleth his own liberty, as who would say, that he made himself subject to render the like. And that we may be the rather stirred up to preserve this human society, and thankfulness, 
Thanks rendered unto god for his benefits.  we must account what we receive of greater value than in deed it is, and what we give to be of less, and not suffer ourselves, to be overcome by benefits. Through the whole course of the holy Scripture we read, how the Saints and patriarchs, have been diligent and careful, in praising of God, & rendering thanks unto him for the benefits and favours received at his hands, and greatly lamenting the unthankful, showing the miseries that lighted upon them; Even God complaineth in Isaiah, 
Isaiah. 14.  and the rest of the Prophets, that he nourished and brought up children, but they rebelled against him: and that beasts had more judgement to acknowledge their benefactors then men. 
Hos●a. 2.8.  And reproached them in Hosea: that they did not know that he gave them corn and wine. And complained in Deuteronomie: that the people being waxed gross, 
Deut. 32.25  and laden with fatness, forsook God that made them, 
Michah. 6. ●  and regarded not the strong God of their salvation. In Micah, he calleth more amply to mind his benefits bestowed on the jews, & asketh what he hath done, to see himself so ill acquitted? and yet declareth, that the Lord requireth of them surly to do justly, and to love mercy, and to humble themselves, to walk with their God: and sundry other like passages are there in the Bible. And Solomon writeth, 
Pro. 17.13.  that He that rewardeth evil for good, evil shall not departed from his house. 
Senec. l. 2. de benes. c. 6  The laws of Athens, Persia, and Macedonia, were in time past highly commended, for giving judgement against the ungrateful: yea, 
The ungrateful by laws condemned to die.  so far as they condemned him to the death; as it was in like sort in the law of Periander. As touching Lycurgus, he would ordain nothing therein, esteeming it a most monstrous thing, 
K. Philip.  that a benefit should not be acknowledged. It is written of K. Philip, that he put one of his soldiers out of pay, and proclaimed him a villain, and uncapable of all honour, because he was found unthankful, and caused to be printed in his forehead this word Ungrateful, And for this cause it was written of Socrates, 
Socrates.  that he would receive nothing from any man how great a parsonage so ever he were, except in short time he had been able to have requited him with the like. And sundry Philosophers & great Captains have sent back great presents, when they were offered unto them: yea, & forbade their Ambassadors in no wise to receive any, 
Liberties & franchises upon vnthākf●lnes to be revoked.  (as we will hereafter declare) fearing lest they should thereby remain more bound, & unthankful. And by the oracle of Apollo, an ungrateful person ought to be rejected & blamed throughout the world. And it was lawful to revoke liberties & franchises for ingratitude, into the which we our selves fall, as Cicero in his oration of the consular provinces declareth, except we acknowledge what was in our liberty to receive, or were offered unto us: and be thankful as well for the benefits which we receive at God's hand, as for those which he adorneth our neighbours withal, declaring thereby his good will which he beareth towards men, which are as one body of many members. And if that which Publius Mimius was wont to say be true, that what soever is given to a good man bindeth every man, then have we great occasion to be thankful unto God, for that good which he bestoweth of our neighbours. Furthermore we ought to esteem adversities, 
Adversity a blessing and testimony of the good will of god towards us.  as great blessings, and testimonies of the good will of God towards us, thereby to humble us, & retain us in that discipline & due obedience, which we own unto him, as we have marked heretofore. And we ought to take as great pleasure, in calling to remembrance, what benefits we have received in time past, as in those which are in present offered unto us, thereby to prick us forward to acknowledge them, by faith, hope, charity, patience, good works & giving of thanks & to aspire unto riches more certain: otherwise we shall clean turn from us, the course of those benefits & gifts of God, which through men, as a mean he bestoweth upon us, & render ourselves most unworthy of all. Cicero in his oration for Plancus, calleth thankfulness the mother of all other virtues, 
Thankfulness the mother of other virtues.  and saith, that there is nothing so inhuman or brutish, as to suffer ourselves to be found unworthy, & very beasts to surmount us, in acknowledging of benefits bestowed. As in sundry histories a man may see it evident that very Lions, Bears, serpents, dogs, & other like beasts, have acknowledged the help which hath been done them, sufficiently to confound such as remain ungrateful. 
2. Tim. 3.2. Pro. 17.13. Pliuie.  And S. Paul among the vices, and wickedness, that shall happen in the latter time comprehendeth unthankfulness; and Solomon in his Proverbs writeth, that evil shall not departed from the house of the unthankful▪ Pliny wrote not without cause that an ill, and over dear bargain, is always unthankful because it condemneth his master of folly, & lightness. We ought not then so much to cast our eye upon those which seem unto us to live more at their ease then ourselves, as upon an infinite number of other that are less, and which have not so much health, friends, & commodities; whereof we have cause to thank God, & shun this so great a vice. Prince's ought in like sort above all things to detest it, & to use liberality, 
Liberality of princes.  to the end they may provoke & draw every man to embrace the good & happiness of their estate, & hold men still diligent in their service, in the duty of good men. 
De bello Ing. Sylla.  And as Sallust rehearseth Bocchus the king of the Getules, had reason to tell Sylla that it was a less shame for a king to be overcome by arms then by courtesy. And before he wrote of the same Sylla, that he never willingly would receive a pleasure at the hands of any, except he mought very speedily requite them, and never asked his own of any, studying above all things to make multitudes of nations fast bound unto him.   

CHAP. XXXV. That lying hath made Poets and Painters to be blamed, and of the garnishing of houses.  
PLato wrote, 
Poets banished Plato's common weal.  that Poetry consisted in the cunning invention of fables, which are a false narration, resembling a true, and that therein they did often manifest sundry follies of the gods; for this cause he banished and excluded them out of his common wealth, as men that mingled poison with honey. Besides through their lying and wanton discourses they corrupt the manners of youth, and diminish that reverence which men ought to carry towards their superiors, and the laws of God, whom they feign to be replenished with passions & vice. And the principal ornament of their verses are tales made at pleasure, & foolish & disorderly subjects, clean disguising the truth & history to the end they might the more delight: and for this cause have they been 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 understood, how he had written in his poems, that it was better to lose a man's weopens then his life, & forbade ever after all such deceitful poesies. Hence grew the common proverb, that all Poets are liars. And it was written of Socrates, 
Socrates not brought up to poetry.  that he was ill brought up to poesy because he loved the truth. And a man mought say, that this moved Caligula to condemn Virgil's & Homer's books, because of their profane fables, which S- Paul exhorted Timothy to cast away. Plutarque telleth of a Lacedaemonian, 
Tirteus  who when he was demanded what he thought of the Poet Tirteus, 
Hieron.  answered that he was very good to infect young men's wits. And Hieron of Siracusa condemned Epicarinus the Poet in a great fine, because in his wives presence he had repeated certain lascivious verses. And vives writeth, 
ovid.  that Ovid was most justly sent into banishment, as an instrument of wantonness. He which first invented the jambique versifying, to bite, and quip, was the first that felt the smart.  

Archilochus.  And Archilocus the Poet fell into confusion, through his own detractions, as Horace and sundry other have written, and Aulus Gellius reporteth that Orpheus, Homer, and Hesiodus gave names & honours to the gods. 
Pythagoras.  And Pythagoras said, that their souls hung in hell upon a tree, 
Juvenal  still pulled of every side by serpents, for their so damnable invention. And Domitian banished Juvenal: and Pope Paul 2. 
Eusebius  and Adrian 6. held them as enemies to religion. Eusebius in his 8. book & first Chapter de Preparatione evangelica, setteth down an example of a Poet, who for having lewdly applied a piece of Scripture to a fable, suddenly lost his natural sight, and after that he had done penance, it was restored to him again. And as touching Painters, they have been greatly misliked of, for representing such fictions, 
Painters Simonides  & Poetical deceits. For as Simonides said: Painting is a dumb Poesy, and a Poesy is a speaking painting: & the actions which the Painters set out with visible colours and figures, the Poets reckon with words as though they had in deed been performed. And the end of each is, but to yield pleasure by lying, not esteeming the sequel and custom, or impression, which hereby give to the violating of the laws and corruption of good manners. For this cause the Prophets called the statuas, images, and wanton pictures, the teachers of vanity, of lies, deceit, & abomination. And Lactantius writeth, that a counterfeit took the name of counterfeiting, 
Habac Isaiah 3.  and all deceit (as we before declared) springeth from falsehood and lying. This was it which moved S. john, 
Deut. 27.15.  in the end of his first Epistle to warn men to keep themselves from images: for an image doth at their fancy counterfeit the body of a man dead, but is not able to yield the least gasp of breath. And idolatry, is properly, such service as is done unto Idols. We read how God especially forbade it in the first table, and how long the Romans and Persians lived without any use thereof: and how the Lacedæmonians could never abide that an image should stand in their Senate. 
Augustine.  There hath been in sundry counsels mention made thereof & S. Athanasius more at large discoursed thereof in a sermon he made against Idols: and S. Augustin in his book de fide & Simbolo, and upon 150. Psalms, & in his eighth book of the city of God, & Damascene in his 4. book & 8. C. The occasion of so free passage given to Poets is, for that their fables slide away easily, and cunningly turn themselves, to tickel at pleasure, whereas the truth plainly setteth down the matter as it is in deed, albeit the event thereof be not very pleasant. 
Plato.  Plato in like sort compared, the disputes in Poetry, to the banquets of the ignorant, who use Music in steed of good discourse, and in his third book of his commonwealth, he forbiddeth Poets or painters to set down or represent any thing dishonest or wanton, for fear of corrupting of good manners. 
Aristotle.  And Aristotle in his Politics, the third book, and 17. Chapter would have all vile words to be banished. And Saint Paul to the Ephesians, 
Eph. 5.3.  that any uncleanness, foolish jesting, 
Tertullian.  or talking should be once named among them. And Tertullian an ancient doctor of the Church, called Poets, and certain Philosophers, the patriarchs of heretics. This which I have spoken of must not be understood, of Poesies, wherein much truth and instruction is contained, nor of pictures which represent the acts of holy and virtuous personages, nor of fables taken out of histories, whereof, there may grow some edifying: but only of that which is lascivious, and grounded upon naughty argument, rendering youth effeminate, and men more given to wantonness, pleasures, passion, & vain opinions, then to virtue, clean turning away the honour that is due unto God, or to good edifying; for according unto the commandment of God, cherubins were made. The admonition which Epictetus gave to such as were too curious in pictures, 
Epictetus.  aught by no means to be here forgotten: Trim not thy house (saith he) with tables and pictures, but paint it and gild it with Temperance: the one vainly feedeth the eyes, the other is an eternal ornament which cannot be defaced. The same doth Plutarque teach in the life of Dion, 
Plutarque.  that more care is to be taken for the hanging and adorning of the palace of the soul, then of the outward. And the same Philosopher did not much out of the way warn us, that we should take heed that the skirt of our garments should not carry a stench of life.   

CHAP. XXXVI. Of backbiters, mockers, and evil speakers, and why the Comedians, stage players and jugglers have been rejected.  
WE have heretofore showed that our mouth ought to serve our neighbour, as well to preserve him in honour as in profit: and for that our Lord God commandeth, 
levit. 19.11.  that we should neither deal falsely, nor lie one to another. He forbiddeth us, either to deprave or deceive any: for depraving & backbiting is an enemy unto the truth, to the weal, & honour of our neighbour, 
Exod. 20.16.  & forbidden by God in the commandment of not bearing false witness: & hath ever been accounted as manslaughter, & stealing away of the renown, which we ought to esteem, according to the saying of the wise man above great riches. 
Pro. 6.1.  Plato in his common wealth greatly praised the laws of Lydia, which punished backbiters, 
Lib. 3.  as murderers, neither do we want sundry examples which show what mischief hath ensued through backbiting. We have one in Hester c. 3. 
Ester 3.1.  of the mischief which Haman pursued against the jews, 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 linen Ephod, & sundry other miseries. And David did attribute unto slanderers all the evil which Saul had wrought against him. The backbiter is in degree near unto the flatterer, & hurteth three persons, the absent, of whom he speaketh, the present, which giveth ear unto him, 
2. Cor. 6.9.  & himself. And it is written in Ecclesiast. that hatred, enmity, & reproach attendeth the backbiter. And S. Paul writeth that railers shall not inherit the kingdom of God: 
Eph. 4.31.  & to the Ephesians: Let all bitterness & anger, & wrath, crying, & evil speaking, be put away from you, with all maliciousness. Be ye courteous one to another, & tender hearted, forgiving one another, even as God for Christ's sake forgave you. Solon being demanded what was more cutting then a knife, answered, a slanderous tongue, the which David calleth a sharp razor, and hot burning coals. The same writeth S. james in his Epistle more at large. And as it is taken for a sign of health, so is it a sign of a sound understanding to be exempt from all words that may do harm. 
Pro. 18.21.  And not without cause said Solomon, 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 showeth that the truth hath written in our hearts this commandment: Do unto an other, as thou wouldst be done unto thyself. And S. jerom upon Isaiah in like sort saith, even as we would not that men should speak evil of us, 
Isaiah. 14.  no more ought we to deprave our neighbour. S. Paul willeth us not so much as to eat or drink with the railers: 
1. Cor. 5.11.  and so did S. james. All kind of mockery ought also to be shunned, which is a reproach covered with some fault, and which accustometh the mocker to rail, & lie, 
Mockery.  & moveth more than an injury when it proceedeth from a will to outrage, & a malice without necessity. The which moved some to term it an artificial injury. Solomon writeth in his proverbs that God doth abhor all mockers, the which Isaiah comprehendeth C. 38. & 57 The lieutenant of K. Darius' put to death one of his soldiers which had railed upon Alexander, 
Railers and mockers punished.  saying that the part of a soldier was to fight, not to rail. Antigonus caused one to die for the like cause, 
1. King. 2.23.  and they of Alexandria were well chastised by Vespasian, and divers children were torn in pieces for mocking of Elisha, with wild bears. At the least we ought to resemble the Physicians which Hipocrates made to swear, that they should not bewray the secret and hidden faults and evils. 
Gregory.  And Saint Gregory in his Morals compareth the backebiter unto him, which bloweth the powder that flasheth into his own eyes, and hindereth his seeing. For this cause ought we to follow the council given unto us by Saint Peter: 
1. Pet. 2.1.  that laying aside all maliciousness, and all guile, and dissimulation, and envy, and all evil speaking, as new borne babes we desire the milk of the word, that we may grow thereby. And above all things, following the council of Demosthenes, we must take heed of speaking ill of the absent, or giving ear unto the backbiters, as Alexander Severus was wont to say and do.  
And for as much as comedies are compounded of fixions, 
Comedies.  fables, and lies, they have of divers been rejected. 
Plays.  As touching Plays, they are full of filthy words, which would not become very lackeys, and courtisanes, and have sundry inventions which infect the spirit, and replenish it with unchaste, whorish, cozening, deceitful, wanton, and mischievous passions. Atheneus writing of the invention of a Comedy, and tragedy, sayeth, that they have ever been invented in a time of vintage & drunkenness. And for that, besides all these inconveniences, 
Comedians. and stage-players.  Comedians, and stage players, do often times envy and gnaw at the honour of another, and to please the vulgar people, set before them sundry lies, & teach much dissoluteness, and deceit, by this means turning upside down all discipline and good manners, many cities well governed, would never at any time entertain them. And the city of Marseilles, 
Marseilles.  hath been marvelously praised in ancient time, for that she always rejected such kind of people. And the emperors Augustus, Anthony, Frederick the first, and Henry the third, caused them to be driven out of their Empire. And the Tribunes banished one Nevius out of Rome. 
chrysostom.  And S. chrysostom, in his 17 homily upon S. Matth. saith, that there is no peril upon the sea so dangerous, 
Theatres.  as are the theatres and places of Comedies & plays; and declareth at large what dissoluteness, disorder, factions, mischiefs & inconveniences have ensued thereby. 
Seneca.  The like doth Seneca declare in his first Epistle of the first book, 
Caelius Rodiginus. Augustine.  & Caelius Rodiginus in his 5. book & 7. Chapter. And S. Augustine in his City of God commendeth Scipio, for that he forbade the use of any such pastimes as an enemy to all virtue & honesty. And saith that the devils under the similitude of false gods erected them. 
Lacedæmonians.  The Lacedæmonians also would never permit such plays & acts, for fear somewhat might be imprinted into the people's breast, contrary to the laws & truth. For as the Apostle writeth: 
1. Cor. 15.33.  Evil words corrupt good manners. And this caused the good king S. Lovis to banish them out of his court. 
K. S. Lovis. S. Jerome.  And S. jerom towards the end of his first book against jovinian writeth, that tragedies are full of contempt of marriage & good laws. And Seneca wisely wrote in his Epistles that it is very dangerous to be present at all shows. 
Seneca.  And by some counsels have they been flatly forbidden For the subject thereof is filthy & unhonest, & the action of the players leaveth an impression of wantonness, whoredom & villainy in the soul of the assistants, & that which they see so dissolute & vile, when it is joined with words & deeds, (whereby the Comedians enrich their filthy & unhonest subject) infecteth more the spirits, & wrappeth them in passions, than drunkenness itself would do. And in Cassiodorus, k. Theodorick writeth a long letter to his Provost, 
K. Theodoric.  that he should hinder all such spectacles, as corrupted manners & honesty, & raised nothing but quarrels, and contention the which moved Aristotle in his Politics, to exhort all magistrates to forbid such plays, 
Aristotle.  and banish all vile words out of their City. And Saint Paul exhorteth the Ephesians: that no corrupt communication proceed out of our mouth: and addeth, Grieve not the holy spirit of God, by whom you are sealed unto the day of redemption. I would wish that theatres might be defaced, and no occasion given for such plagues to enter within cities and houses, according to the opinion of Saluian Bishop of Marseilles, esteeming all such spectacles to be a very apostasy, and leaving of the faith of Sacraments, and Christian religion; and therefore as the occasion of so great mischief they ought to be shunned. 
Plato:  Plato his opinion was, that governors of common weals should in sort not suffer tragedies to be rehearsed, except they had been first considered of by censors and judges, and found good, and full of mortality, without any one the least word that mought be offensive to chaste ears. 
Aristotle.  And Aristotle in the end of the eight book of his Politics, forbiddeth all youth to be assistant thereat.   

CHAP. XXXVII. That accusers, tale-bearers, false pleaders, and curious persons, are of the same brotherhood of lying.  
SInce that all the virtues of the soul ought to be applied unto charity, 
Slanders & false reports  then are slanders and false reports to be greatly eschewed, proceeding out of the same shop of lying. The slanderer doth ever unjustly accuse & aught to be punished, with the same manner of punishment, as the party accused should have been, if it had been found true: as the emperors Theodosius and Honorius, ordained in the latter law, and Tranquillus in Augusto. And in ancient time they marked them in the forehead with a hot iron, as Pliny reporteth in Panegyr, 
C. de calumni.  and Cicero in his oration pro Roscio. The Emperors Tiberius, Nero, Vitellius, and sundry other taking pleasure therein, have been the occasion of much mischief. When Agesilaus king of the Lacedæmonians, 
Agesilaus.  at any time had heard any praise, or discommend one, he was wont to say, that he was as well to consider the behaviour of him that spoke, as his of whom he spoke. And after that a Roman Knight, had showed unto Augustus the Emperor, that that was most false which had been reported of him, he humbly besought him, that for ever after he would have great regard, of what was laid to the charge of any person of quality, that it mought be done by good men, and of an approved truth. God forbiddeth us to judge lightly, or to give credit to a sole witness, and if our sight, our hearing, and our taste oft times deceive us, no doubt so may our judgement. The Emperors Titus, Vespasian, Nerua, and trajan, 
Punishment of tale-bearers.  made tale-bearers to be whipped and banished. Domitian, Anthony, and Macrinus, thrust them out of the Empire, saying: that who so did not punish them encouraged them. And Leontius the Emperor after that he had put justinian to flight, caused two of his tale bearers to be trailed by the feet and burned. And after the death of Apollodorus and Phalaris the tyrants, they caused such hell hounds to be flayed, 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 son. Solomon wrote, that the words of a talebearer are as flatterings, and they go down into the bowels of the belly. And Pliny the younger calleth them robbers and thieves. And Ecclesiasticus abhorreth them and all such as are of a double tongue, and thanketh God (as also did David in sundry Psalms) that he had delivered him from the snare of the false tongue, 
Dan. 6.24. Devil.  and tale-bearers. And Darius made the accusers of Daniel to be devoured by the Lions. the word of Devil is as much to say as an accuser. Doeg by the tale he carried to K. Saul, 
1. Sam. 22.18 Aristobulus.  caused the Priests to be murdered. Aristobulus the K. of the jews, through a false report put to death his own brother, 
Herod.  and afterwards died for sorrow. Herod in like sort caused his wife & son to be murdered, & had like for grief to have died after that he was better informed of the truth: as also it befell to Constantine the Emperor, 
Constantine.  who was the cause of the death of his own son & mother in law: 
Francis D. of Bretaigne.  and to Francis Duke of Bretaigne that caused giles his own brother to be slain. We read of the end of Seian, Tiberius, Plautian, and Severus. Many Emperors have put men to death with hearing of them, and there is no person whatsoever be he never so upright and innocent, 
Remedy against accusers.  but through such hellhounds may very well be brought into trouble. As Socrates in Xenophon, and our own experience may teach us. And to be able to avoid all slanders & reproach, we must observe that instruction which S. Paul giveth to the Ephesians, so holily & wisely to behave ourselves, as no occasion or place be given to the accuser. He giveth the like advise in his 2. 
1. Pet. 2.12.  Epistle to the Cor. and S. Peter in his first epistle, willeth us to have our conversation honest, that they which speak evil of us, as of evil doers, may by our good works which they shall see glorify God. For good men by their virtue and innocency do quench reprooch, as fire is quenched by water. False pleaders are such as betray their clients, and dissemble the truth, 
False pleaders.  l. praevaricatores de verb. sig. titulo ad senatusc. Turpil. which setteth down a punishment for slanderers, false pleaders, and wranglers. Such plagues did Plato banish his commonwealth. A man likewise may name them false pleaders, which do not acquit themselves of the charge committed unto them, and pass it over as it were only for a fashion to be dispatched of it. The which is also to be understood of soldiers suspected of treason or failing in service of importance.  
And for as much as the condition of accusers and tale-bearers is much supported by curiosity and babbling, and thereby hath great alliance with envy and malice, and is engendered through idleness and folly. I have placed those curious men in the same rank, which desire so earnestly to know the imperfections of an other. And such should do very much for themselves, if they would bestow that same desire upon their own faults to amend them, 
Curious persons.  shutting their windows & lopeholes that look upon their neighbour, to the end they may have better sun, and more wholesome wind from some other part, and thereby better inform themselves of the private government of their own family, and of matters fit for them to know. They shall find enough at home to pass away their time withal, without resembling the Lady fairies, that some say do never use the aid of their eyes but abroad, & out of their own houses. It was never lawful for stage players among the Turiens to talk of any citizen, except he were either an adulterer or curious. And by the law of Locres, if any man coming out of the country, should ask, what news were stirring, he was by and by greatly fined, to the end curiosity mought not have too much place. 
Anthony.  Sundry writ that Antony the Emperor, going one day to the house of one Ouilius a Senator, demanded of him how it was possible for him to recover so great store of Pillars of Porphire, to whom he made answer, that when you enter into an other man's house, you must learn to be deaf, and dumb. The which the Emperor took in very good part. And as we fear those winds which blow about our ears our clothes, and customers & farmers when they pry too near into small trash and private business, so ought every one to look to such curious persons, and when they once accost them, to answer them that the retreat is sounded, & the hens have espied the Kite, and so shift from them as soon as they may be able. For nothing can enter into their ears but what evil so ever they can hear, like unto cupping glasses, which draweth nothing from the skin but the naughty blood that is within it, 
Eccles. 21.21  and many times they interpret all to the worst. Ecclesiasticus admonished us not without great cause, to take heed of being over-curious in matters superfluous and saith: that A fool will peep in at a door into the house, but he that it well nurtured will stand without. And S. Paul in the end of his second Epistle to the Thessalonians, and in his first to Timothy, 
Li. 10 de confessi.  blameth such as are curious. S. Augustine teacheth us to change this curiosity, into a care to amend our life, and to know that which appertaineth unto our salvation: and Tertullian wrote that it ought to take no place at all with us, since that jesus Christ was manifested unto us in the gospel. And according to the Greek proverb alleged by Cicero, each man ought to busy himself in the art which he knoweth, and in his own vocation. Of this vice Bartole writeth upon the law, Doli mali de Novatio. nu. 5. 

Tertullian. Voyages into far countries.  
Death of Aristotle. Death of Pleny.  
Remedies against curiosity.   chap. 17. I could here impute to curiosity a great part of the art of navigation, and voyages into far countries, whence nothing is brought home but strange customs and corruption of manners: in like sort the death of Aristotle not being able to comprehend the secret of Euripus, nor why the sea in the strait of Negrepont every 24. hours, flowed and ebbed apace 7. times: and of Pliny smothered in the flames and vapours of Montgibel, and the heresies of sundry other persons. And that we may the better keep ourselves from sinning herein, we must accustom ourselves not to be too much inquisitive after matters that are lawful, nor make account of inventors and coiners of news. As Photion answered upon the brute of Alexander's death: 
Photion.  deliberate of your affairs: for if the news be true to day, then will they be true to morrow. 
Socrates.  The answer which Socrates made, to him which asked him what the world was, seemeth worthy to be here remembered: that ever since he came to any judgement, he applied his time to search his own self, thereby to know himself the better: which as yet he could not attain unto, and when he should then would he employ himself to other things which might serve him for nought, or not import him so much. He was wont likewise to say, 
Geometry & Arithmetic.  that it was enough to learn so much geometry, as mought make him know, and maintain his own land from his neighbours: and so much arithmetic as to keep the account of his own money, movables, and merchandise. And in the ancient time they were greatly seized, which unprofitably consumed their brain, in the superfluous search of matters buried in obscure darkness, uncertain, and frivolous.   

CHAP. XXXVIII. Of Flatterers.  
WE have before declared how necessary a matter it is, 
Flatterers.  for one to have near unto him such entire friends as will always tell him the truth without flattery. For flatterers as S. Augustine saith, do poison men's understanding, and still drive them into further error, making of a Thersites an Achilles, and of a little fly, an Elephant, having no other scope in the world but deceit. And that which yieldeth unto them so large a field is self love, and over winning of one's self, which clean taketh away right judgement, 
Self love blind  and is blind in regard of what it loveth, except it fall out among such as have of long time been accustomed and taught, more to esteem honesty, then that which naturally springeth up with it. Plato his followers would ever counterfeit his high shoulders, Aristotle's his stammering, Alexander's his double chin and shrillness of speech, & the Poet Ennius, his drunkenness. And in the time of Tiberius the Emperor, 
Tiberius  a flatterer said unto him, that since his pleasure was that every free city should be free of speech, a man ought not to be silent in that which he knew would prove profitable: and after he had prepared sundry men's ears ready to give him hearing, he began in this sort. Hearker O Caesar, wherein we find ourselves aggrieved with thee, and there is no man which dareth openly to tell thee thereof. It is for that thou makest no account of thyself, but abandonest thy own person, and afffictest thy body with the continual care and travail which thou takest for us, never yielding unto thyself thy dew rest, either by day, or night. And as he went on further with the same discourse, one cried out. The liberty which this man useth will cause him to die, other said he will mar the Emperor. Princes have always been subject to flatterers: for as the bigger the tree is, the mor fat there is for worms to remain in, 
Prince's subject to flatterers  so the more wealth a man is of, the more is he sought of flatterers, which address themselves to that part of the soul which is most unreasonable. The Emperors Augustus, Titus, Niger, Alexander Severus, Frederic the second, and sundry other held them in great hatred: 
Augustus.  yea Augustus being come into the Theatre, 
Flatterers banished the courts of princes.  when one that was present cried out, O good and just Lord, showed himself highly displeased therewith, and forbade that any should call him any more Lord, as Sueton writeth. And Philip surnamed God's gift, Constantine and sundry other, banished them their courts, as the very ruin and plague of Princes: and at Athenes they were put to death. A wise Abbot wrote of Charles the 3. that above all things he took heed, that flattering courtiers should not ravish from himself, the favour of his benefits: as they are whom they term sellers of smoke. For besides the mischief which they work, they serve with all change of fortune, & leave men as lice do a dead carcase, or flies an empty chychen. 
jovinian.  And jovinian the Emperor compared them to the ebb and flowing of the sea, 
Agesilaus.  and said that they only adored the rich robes of Princes Agesilaus K. of the Lacedæmonians was wont to say that they were far more dangerous than either thieves or murderers. And Isocrates, 
Isocrates.  & since his time K. Alphonsus were wont to say that of all mischiefs, 
K. Alphonsus.  that were possible to happen to a Prince, the greatest was, when he gave ear to flatterers: & counseled them to shun them like fire, 
Hos. 7.3.  plague, & wolves. The which the Prophet Hosea confirmeth, and Solomon in his proverbs. 
julian.  The Emperor julian, being one day highly commended by his courtiers, for that he was so good a justicer, had reason to say, that if those praises had proceeded from any men's mouths, who had durst condemn, or mislike his actions, when they should be contrary thereunto, then had he had occasion to have esteemed thereof. 
Dion. Quintus cursius.  Dion attributed the hatred, which was conceived against julius Caesar, & his very death to flatterers. And Q. Cursius showeth that great segneuries & kingdoms, lie by that means more desolate then by wars. 
Vopiscus.  Vopiscus setteth down flattery, as the principal cause that corrupteth Princes. 
Philip de Comines.  And Philip de Comines, rendereth the reason thereof to be, for that Princes do lightly overwin too much of themselves, & of those whom they find agreeable unto their humour. One of Alexander his lieutenants on a time wrote unto him, 
Alexander.  that he had in his government a boy of incomparable beauty, & that if it so liked him he would send him unto him: He wrote back unto him, O accursed & mischievous caitiff, what hast thou ever known in me that thou shouldst thus dare to flatter me by such pleasures? Likewise having on a time understood, that one with whom he ran a race, had suffered him to win the wager, by his swiftness, he grew marvelous angry: 
Dionysius.  contrary to Dionysius of Siracusa the elder who sent Philoxenes the Poet to the gallows, with such as were condemned to die, because he would not flatter him nor yield unto him in Poesy. For as Aristotle declareth in the 1. book of his Politics, Tyrants greatly take pleasure in being flattered, 
Tyrants delighted with flattery.  & favour the wicked. Some are of opinions that flatterers are far worse than false witnesses or false coiners, because they infect the understanding. And Antisthenes judged them more dangerous than ravens, 
Plato:  for that they do but devour the bodies of such as are dead. And Plato in Menedemus calleth them enchanters, sorcerers, & poisoners. Theopompus & Atheneus witness, that the Thessaliens clean razed a city of the Melians, because it was named Flattery. One demanded of Sigismonde how he could endure flatterers about him? 
Sigismonde.  he answered that he knew not how he gave ear unto them, of his own nature hating them. For albeit that they clean overturn & ruin kingdoms, yet have they commonly better entertainment then plain dealing or virtue. As Alexander said that he loved better the idolatry of Ephestion, than the sincerity of Clitus. 
Seneca.  And Seneca his book natural. quaest. writeth, that flattery is of that nature that it ever pleaseth though it be rejected, and in the end maketh itself to be received. Thales, other say Pittacus being demanded of all beasts which was the most cruel, answered that among Princes the flatterer. Photion said to K. Antipater, 
Photion.  Thou canst not have me both for thy friend and flatterer. Atheneus & sundry other authors do impute Alexander his faults & changes, his delicateness, drunkenness, 
Alexander.  dissoluteness, & the murders which he committed to his flatterers: he remained a time without burial, & his conquests occupied by strangers, after the massacre of such as were nearest unto him. The which ought to move us to cast off that opinion which we hold of ourselves, & so to consider of our imperfections & faults intermingled among our actions, 
Remedy against flattery  that we suffer not ourselves to be abused by flatterers, & as a man would say make litter of ourselves for their pleasure. For they transform themselves into all shapes (as the Polepus & chameleon) that they may please. And it was not amiss said of him, that the flatterers of Princes do resemble those which infect, and taint a common spring, & which put out the eyes of the guide, & are the occasion of the subjects harm, 
No man so pestilent as the flatterers.  as the wiseman near a Prine is the cause of the universal wealefare. Other have said that there is no kind of man more pestilent, nor which sooner marred youth, than the flatterer, presenting an inevitable bait of pleasure, wherewith they are deceived. And if the said youth look not well about them, and hold a hard hand over their appetites, it is quickly entrapped: and they are among Princes like fowlers which take birds in their snares by counterfeiting of their call.   

CHAP. XXXIX. That envy is a miserable lie, and of the means to remedy it.  

All christians are one body where of Christ is the head  FOr as much as all Christians are members of one self same body, whereof jesus Christ our saviour is the head, those gifts and graces which each one hath particularly received at God's hands, are for the ornament, pleasure, and profit of all: as beauty and the agility of one of the members of the body, is common to all the rest, which are distinguished, and separate, each one having a particular office for their mutual weal. And in that the members do so knit and join themselves together, it is not accounted of their free accord, but as a satisfaction dew by the law of nature. So doth neither the foot, nor the hand envy one the other, though the one be adorned with rings, & the other be at rest, but as Hipocrates & Galen wrote, there is a kind of divine consent, and accord, betwixt all the members of the body. And the very true badge to discern a Christian by is mutual love, the which Tertullian named the Sacrament of faith, 
Christian love  and the treasure of a Christian name. And as the holy scripture teacheth us, we are not to ourselves, but to God, who most freely bestoweth all things upon us, to the end we should impart the same unto our neighbour. And we ought to esteem, whatsoever any man possesseth, not to happen unto him as by chance or fortune, but through the distribution of him, 
Mal. 2.10.  who is the sovereign master, disposer, and Lord of all. And as it is written in Malachi, Have we not all one father? Hath not one God made us? Why do we transgress every one against his brother, and break the covenant of our fathers? And it was wisely set down by an ancient father, that upon whatsoever we possess we ought to engrave this title, It is the gift of God. And S. Paul wrote to the Corinthians, 
1. Cor. 6.20 Gal. 3.15.  that Love envieth not, and if ye bite and devour on an other, take heed lest ye be consumed one of an other. Notwithstanding whosoever he be that is already possessed and replenished with this mischievous vice of envy, 
Envy.  he violateth the dispensation of God, & is himself mightily afflicted at the prosperity & good of his neighbour, whereas he ought to have rejoiced thereat, as though he had been partaker thereof: and even as if he were grievously pained in the eyes, he is always offended, not able to abide any clearness or light, but gnaweth & consumeth himself as the rust doth iron. 
Socrates.  This moved Socrates to term this vice the filth, slime & impostume of the soul, and a perpetual torment to him in whom it abideth, a venum, poison or quick silver, which consumeth the marrow of the bones, taking away all pleasure of the light, of rest, & of meat. And the wise man in his proverbs writeth, 
Pro. 14.30. job 5. Eccle. 30.24. & 31.  that envy is the rotting of the bones, and in job, that it slayeth the idiot, and in Ecclesiasticus, that it shorteneth the life, and there is nothing worse than the envious man. And in the Pro. that he shallbe filled with poverty, & through envy man is made incompatible, And Plutarch writeth that it filleth the body, with a wicked & pernicious disposition, and charmeth itself bewitching & darkening the body, the soul, & the understanding. For this cause Isocrates wrote to Enagoras, that envy was good for nothing, but in that it tormented them which were possessed therewith, which evil, the envious do no whit at all feel, but contrariwise make it an argument of their virtue. As Themistocles in his youth said, that as then he had never done any thing worthy of memory, in that there was no man whom he mought perceive did any ways envy him. And Thucydides was of opinion that a wise man was ever content to be envied. This passion doth often engender enmity & mislike, which is flatly forbidden of God except it be against sin. 
Remedy against envy.  This was the very cause why the Philosophers did give us council, to praise our enemies when they did well, and not to be angry when any prosperity befell them, to the end we mought thereby be the further off from envying the good fortune of our friends. And can there be any exercise in this world, able to carry a more profitable habit to our souls, then that which clean taketh away this perverse emulation of jealousy, and this inclination to envy, a sister germane to curiosity, rejoicing in the harm of an other? And yet this is still tormented with an others good. Both which passions proceed from a wicked root, and from a more savage, and cruel kind of passion, to wit malice. And not without cause did Seneca stand in doubt, whether envy were a more detestable or deformed vice. And Bion on a time seeing an envious man sad, demanded of him whether any evil had betide him, or good to an other. 
Description of envy.  Neither was envy amiss described by a Poet, imagined to be in a dark cave, pale, lean, looking a squint, abounding with gall, her teeth black, never rejoicing but at an others harm, still unquiet, and careful, and continually tormenting herself. And the same poets have written, that the envious were still tormented by Megaera, one of the Eumenides, and furies, Megarein likewise in Greek is as much to say as to envy. We ought then to consider that a great part of these things which we commonly envy, is attained unto by diligence, prudence, care & virtuous actions; to the end we should exercise, & sharpen our desire to honour, & seek by all means to attain to the like good, 
Agis K of Lacedaemon.  without envy. Some report, how Agis K. of Lacedaemon, when it was told him that he was greatly envy, by his competitors, made answer. They are doubly plagued: for both their own lewdness doth greatly torment them, and beside are grieved at that good which they see in me & mine. For envy, both maketh the body to be very ill disposed, & changeth the colour of the countenance, therefore was it termed the which & fever hepticke of the spirit. 
Aristotle. Pliny  And as Aristotle & Pliny wrote, that in the mountain of Care, and in Mesopotamia, there is a kind of scorpions, and small serpents, 
The nature of certain Scorpions & serpents.  which never offend, or harm strangers, but yet do deadly sting the natural inhabitants of the place so envy never doth exercise itself, but upon such as it most frequenteth, and is most private with. And most wisely was it said of the ancient fathers, that the envious man is fed with the most dainty meat, for he doth continually gnaw on his own heart, and shorten his life, 
Hannibal.  and often times is the cause of great sedition and ruin. Hannibal often times complained that he was never vanquished by the people of Rome, 
Bellisare.  but by the envy of the Senate of Carthage, as also did that great Captain Bellisare, being thereby brought to extreme beggary. I do not exempt hence, their fault who, when they have attained to any science, or particular knowledge, that might be profitable, and serviceable to the common wealth, will never impart the same to any: but choose rather to die, and let such a gift received from God, be buried with them, defrauding their successors and posterity thereof, who shall in the end receive dew chastisement therefore: the only cause of the loss of so many and excellent inventions.   

CHAP. XXXX. How pride, ambition, vain boasting, and presumption are lying, and how all passions lead clean contrary to what they pretend, and who may be termed men of humility, and of the means which containeth us therein.  

●ide.  divers have set down two impediments as chief hinderers of the truth, to wit, despair, & presumption. And the wise Bion said that pride kept men from learning, & profit. And Ecclesiasticus termeth it the beginning of sin. And Philo in his book of the contemplative life showeth, that the spring of pride is lying, as the truth is of humbleness. And Aristotle wrote in his morales, 
Aristotle.  that the proud boasting man, doth feign things to be which indeed are not, or maketh them appear greater than they are, whereas the desebler contrariwise doth deny that which is, or doth diminish it, but the true man telleth things as they are indeed, holding a middle place between the presumptuous & the dissembler, as we have before touched. 
Augustine.  S. Augustine showed how pride was the beginning of all mischief: & upon S. Mat. entreating of the words of our saviour, he maketh pride the mother of envy, & saith that if one be able to suppress it, the daughter shallbe in like sort. And in the 56. Epistle which he wort to Dioscorides he saith, As Demosthenes the Greek orator, being demanded what was the first precept of eloquence, answered, to pronounce well, being demanded what was the 2. answered the like, & so to the 3. In like sort saith he if I be asked of the precepts of religion, I will answer that the 1.2. and 3. is humility. 
Humility.  And S. chrysostom in the homely of the perfection of the Gospel saith that the very foundation of our Philosophy is humility. For arrogancy is always accompanied with folly, audacity, rashness, insolency, & as Plato writeth solitariness: as if one would say, that the proud is abandoned of all the world, ever attributing to himself that which is not, never measuring his will according to his force, having much more brag than matter of worth. S. Augustine compareth him, to a ship tossed with winds without a pilot. And an ancient father writeth, that presumption is the mother of all vices, 
Presumption.  & is like unto a great fire which maketh every one retire back. We read in the works of ancient Physicians, how some that were of a melancolicke or sad humour, thought their own selves to be some senseless thing, or beast. Aristotle and Galen yield us sundry examples thereof, & how some in their own fancies imagining wonderful matters through the illusions of wandering & transported wits, constantly affirmed, that they saw, and did that which indeed was not, as he which believed all the ships that came into the haven to be his own: and other that thought they saw, and heard players upon a wide stage, as Horace writeth. Such are the Proud which delight themselves in their own foolish inventions. 
Dan. 4.20.  There is in Daniel a notable example of King Nabugodonozur, and of Sennacharib that was slain of his own children, after that the Angel had discomfited his army. And likewise of Antiöchus and sundry other which proveth that most true which our saviour saith, that he which exalteth himself shallbe brought low, and he which humbleth himself shallbe exalted. And that which is written in Ecclesiasticus The beginning of man's pride is to fall away from God, & to turn away his heart from his maker. 
Eccles. 10.13.  For pride is the original of sin, and he that hath it shall power out abomination till at last he be overthrown. I touch no whit at all here the Licantropie, 
Licantropie.  when as sundry certainly perceive a change of human shape, their mind and reason remaining in their accustomed order, referring myself to that which many have written thereof. All wits in like sort that are given to prejudice, & opinions, judge otherwise then they ought Solomon saith in his proverbs, that all that are proud in heart, 
Pro. 16.5.  are an abomination to the Lord, & that among the proud is nothing but strife, & counseleth us not to haunt them, nor to be too conversant with over far reaching heads, adding that the pride of a man shall bring him low. 
jer. 50.32.  In jeremiah God saith, The proud shall stumble & fall, and none shall raise him up, & I will kindle a fire in his cities, and it shall devour all round about him. And in Isaiah they are sore threatened, & he saith that the magnificence shallbe brought low, & that pride destroyeth all commonwealth & states. As also in Ezechiel, & in the 1. 
Tob. 4.13.  of Abdias it is written, the pride of thy heart hath deceived thee. And in Tobit, In pride is destruction, & much trouble, and in fierceness is scarcity and great poverty. 
K. Philip.  The son of Agesilaus wrote unto K. Philip, who much gloried in some of his victories, that if he measured his shadow he should find it no greater than it was before the victory. The same poor king was slain of one to whom he refused to minister justice, and histories declare how his successors through their disloyalty fell into great calamities. And yet was he praised among the rest of his virtues, for that one of his people said unto him 3. times every morning, to the end he should not wax too haughty, Remember thyself Philip that thou art a man. Theodosius the Emperor had often times the like warning given him by his wife. 
Theodosius. Alexander.  Arrian in the 7, of his history reciteth, how Alexander demanded of certain wise men of the Indies, why as soon as they had espied him, they stamped upon the ground with their feet; they answered him that no man held aught saving the ground upon which he trod, & that they esteemed him like other men, save only that he came so far, to put himself & other to much more pain, & that when he should die he should enjoy no more earth, then of necessity to cover his body: but ambition clean turned him from following of any good council, and for a good time was he afterward deprived of any burial. Nicanor, when he went about to assail the jews, sold them before he came near them, but in the end he was overcome: as in like sort the Marquis of Gast in our time, at Cerisoles, 
Marquis of Gast.  divided among his favourites the spoil of the French, and prepared sundry ropes to lead them prisoners, and to put them to ransom, and yet in the end his self was vanquished. Herod glorying in his raiment & the honour which was done him, was shortly after eaten up with worms. Like unto this pride was the vanity of Caligula, 
Caligula.  & of divers other which must in any wise have their feet to be kissed. Sigibert found fault with Charlemain, 
Charlemain.  because that after he was chosen Emperor he despised the fashions of France. For the same cause was Alexander reprehended. K. Lewis, the 11. was wont to say, that when pride was on horseback, mischief & shame was on the croper. 
Alexander. K Lewis 11. Comparison.  And as husbandmen, rather allow of those ears which bow down, & wax crooked; then such as grow streigh, as thinking least store of grain to be in them, & as it is written that if a stone be hung upon the bough of a tree to weigh it down, it shall carry the more fruit, and as valleys are commonly more fertile than mountains, and as the more liquor a man putteth into a vessel the more vain air goeth out, and the empty hogshead carrieth a greater sound than the full; so the more that men arm themselves with virtue, vanity, hypocrisy, and lying doth departed, not seeking preferment before other but in honest actions, and the more that a man shall think of his vices and imperfections, the more shall his wings fall from presumption. Experience teacheth us, 
Man's imbecility.  that infancy is but a foolish simplicity, full of lamentations, filthiness, and harms, as it were laid open to a main sea, without a stern: and youth but an indiscreate heat, outrageous, blind, heady, violent, and vain: man's estate, trouble, and vexation of mind, full of repentance, and plunged in care. Old age a noisome languishing and full of grief, still feeling the excess of immoderate youth: and all man's life consumed in tears, trouble, and grief, where pleasures are the fevers of the spirit, goods torments: honours heavy charges: and rest unquietness itself, and to pass from one age to an other, is to fall from one mischief to an other, drawing towards death. With good discretion did Solon call towns, boroughtes, and villages, the retreats of man's miseries, full of noisomeness, travail, and fortune. And Aristotle termeth man to be the disciple of imbecility, of inconstancy, of ruins, and diseases. All which ought to make us humble ourselves. The old proverb is common, who knoweth himself best, esteemeth himself least. For if any man seem to himself that he is somewhat, when he is nothing, 
Gal. 6.3.  he deceiveth himself in his imagination saith S. Paul. This is also the reason why the prophet Abacuc writeth that the just man liveth by faith: and that they which exalt themselves shall have a fall. Sundry writers make mention of K. Sesostris, that he made himself be drawn by four Kings which he held captives, and one of them ever used to turn his face backward, and being demanded why he did so, answered, that in beholding the wheels, how the highest part became lowest, 
Sesostris.  he remembered the condition of men: with which answer the same Sesostris became a great deal the more civil. 
Saladin  Saladin after his death, made his shirt to be carried at the end of a lance, and to be cried that of all the Realms and riches he had, now nothing was left him but that. In sundry places doth the holy scripture, impute this quality of pride left to them which distrust in God, and presume of themselves. And would to God each one would practise the exhortation of S. Paul to the Philippians, 
Phil. 2.2.  To be like minded, having the same love, being of one accord and one judgement. That nothing be done through contention, or vain glory, but that in meekness of mind, every one esteem other better than himself. Looking not every man on his own things, but every man also on the things of an other man. And to the Romans he desireth them, 
Rom. 12.10.  to be affectioned to love one an other with brotherly love, in giving honour going one before an other. Herodotus telleth of one Apricus King of Egypt, 
Apricus.  who was so insolent that he would say that there was neither God nor man could abate him, or dispossess him of his kingdom: but shortly after Amasis put him by it, and he was strangled by his own subjects. The like doth Ovid make mention to befall to one Niob. Goliath was slain by David. 
julius caesar.  julius Caesar was so arrogant, as he would say, that it should stand for a law, whatever pleased him. Other Princes have had this word in their mouth, I will it be so, never considering that their wills ought to be measured by the will of God, 
The will of princes ambitious.  justice, and laws, for the preservation of their estate, as king Theopompus, and the Emperor Alexander, Severus, were wont to say, and as we recited before of King Antigonus, good Princes ought to esteem nothing honest and lawful, that is not so of his own nature, and agreeable to the laws. And as touching such as are ambitious, they never do aught that is entirely pure and neete, but ever in their actions you shall discern a kind of bastardy, full of faults dispersed according to the diversity of the winds, which drive them forward: and never measuring themselves, do daily commit notorious errors, and ruin themselves in undertaking more than they are able, or then is honest. Whereupon it is very necessary that the counsel of Ecclesiasticus be put in practice: Seek not out the things that are too hard for thee, 
Eccles. 3.21. & 23.2.  neither search the things rashly that are too mighty for thee, and burden not thyself above thy power, while thou livest. Plutarch in the life of Agis, 
Ixion.  applieth the fable of Ixîon, which was tormented in hell, and of him which found a cloud instead of juno, to such as are ambitious & ungrateful. And so do some other refer that which Homer in his Odes reciteth of Sisyphus, who continually rolled the stone which he was never able to carry to the top of the mountain, 
Sisyphus. Phaeton.  and of Phaethon who would needs guide the horses of the sun. It hath been an old proverb, that he which advanceth himself further than he ought, receiveth more than he would. They resemble the fisherman in Theocrites, who satisfied his hunger with dreams of gold And with very great reason may a man impute, all sects, heresies, & divisions, 
Heresies combats and wars imputed to ambition  foolish enterprises, combats, and unnecessary wars, to the ambition of unquiet & moving spirits, which never content themselves in their vocation: for this cause S. Gregory Nazianzene wrote to Procopius, that he never saw any good issue come of any council or Synod, by reason of ambition, which did more impair controversy than amend them. And Aristotle in the 2. of his Politics showeth, that the greatest part of faults which men commit proceedeth from ambition or covetousness: as there are infinite examples of factions, which have long time endured in France, England, & Italy. Hesiodus writeth that the unwise do not understand that the half is more than the hole. For this cause it often chanceth that they lose what ever they have gotten & which peaceably before they enjoyed, 
The ambitious often lose what they get.  through a greediness of undewly getting from other, as we see it fell out, & so doth it every day to a number, which have not retired themselves in dew time, not being able to stay the course of their fortune. The which in the end Antiochus full well understood: for after that he was vanquished, and that the Romans had taken from him the province of Asia, he was wont to say that he esteemed himself much bound unto them, for the learning which they had taught him, and for their graciousness and courtesy, which they had used towards him: for when I enjoyed (saith he) so large a circuit of country I could not content myself, nor set an end to my ambition, or desires: but since such time as the Romans have abrydged my limits, they have so gnawn my wings of ambition, that I am more content than I was: and now my care needeth not to be so great, to govern well, my little kingdom which is left, before not being able to be satisfied. Augustus' the Emperor said that he wondered how so great a king as Alexander, 
Alexander.  who had conquered all Greece, Egypt, and Asia, and yet could not be quiet except he mought still be in hand with new business continuing war, not considering that it was both as great a virtue, & redounded as much to his glory, by wholesome laws and ordinances, to establish the government of a well pacified monarchy, as it was to conquer it. I greatly commend the council of one Democrites, 
The Council of Democrites  that a man should ever propose unto himself and covet things possible, and be contented with the present, and with that portion and measure, which it hath pleased God to yield unto him, and to fashion himself according to that faculty and mean which is given unto him, never coveting the manuage of any greater affair than appertaineth to his own estate, as the Psalmist, and S. Peter exhorteth us. They have always in like sort been highly esteemed of, which have stayed the violence of their desires, and moderated the unbridled fierceness of their ambition, 
To moderate ambition.  by prudence, and will with regard of honesty. As we read of Lucullus, Dioclesian, Curius Cincinnatus, Scipio, and sundry other. The very same moved trajan to write to Plutarch, that he did more admire the contempt, which the said Cincinnatus, Scipio, 
Dioclesian.  and M. Porcus made of great estate and wealth, than he did at their victories. The said Dioclesian, answered him which egged him forward again to re-enter into the Empire, that having once escaped the plague, 
Pro. 28.25.  he would no more drink poison, and was contented to become a gardener. Concerning such as are proud in heart, Solomon saith that they stir up strife. For as Saint Paul saith: We have nothing which we have not received from God, nor we must not glory in our wisdom, in our strength, nor in our riches, as jeremy exhorteth us. 
1. Cor. 4.7. jeremy 9.23.  The miserable end of such as have vaunted in their strength, is fully set down before our eyes, in Exodus of Pharaoh, of Absalon, of Roboam, of jesabel, and of Beneadad. 1. Rings 14.19. and 20. of the K. of Assiria, and of Babylon, of Nabugadonozor Daniel 3. and 4. and in sundry other places as well scripture as histories. Plato, or rather better Ecclesiasticus and S. Augustine have taught us, that experience sufficiently showeth unto such as take heed thereof, that all passions, concupiscences, and griefs of the soul, are for the most part accompanied with inconveniences, which in show a man endeavoureth to shun by them, & yet they lead to the contrary: as the vice of ambition is followed with dishonour, 
Passions lead to the contrary.  dissoluteness & pleasure bringeth grief and repentance, delicateness & daintiness breedeth travail, stubborness contentions with loss, & unshamefastness, and while they seek to shun blame, fall into further infamy, peril & enmity: and for fear of refusing one that is importunate, sustain great losses and suits. He likewise which unconsiderately maketh a promise, is oft constrained to break it: & to possess goods which one hath not deserveth, giveth occasion as Demosthenes saith, to commit many follies, 
The last perfection is subject to alteration.  & to become unfortunate. As also Hypocrates said, that it is most perilous, when a good disposition arriveth at his last point; because whatsoever is in the last perfection and excellency is subject to change, by reason of the feebleness & imbecility of the body. And our life is a pilgrimage unstable and unconstant, and we contain within ourselves the matter of all diseases. And not without cause did Thales the Milesian call vice, the most harmful matter of the world; 
Vice.  because where that is, it loseth all, and destroyeth what ever was before builded. God reproacheth in Isaiah: that they have kindled a fire, 
Isaiah. 50.11  and are compassed about with sparks, and have walked in the light of their feet, and in the sparks that they have kindled. 
Wisd. 11.13.  And it is written in the book of wisdom, that wherewith a man sinneth, with the same shall he be punished. And S. Augustine teacheth us, that every disordinate appetite, carrieth his own pain, as we see sundry examples of such, which while through murder, usury, falsehood, theft, or other villainy, they seek to enrich themselves, do contrariwise lose what wealth soever they before had, besides the pain, and punishment which they endure. This is that which Solomon sayeth, 
Pro. 10.24. & 14.12.  that what the wicked feareth shall befall unto them. And that there is a way which seemeth righteous to a man, but the issues thereof are the ways of death. And it was a common saying of old, that the proud fat themselves with vain hope, which by little choketh them, as water doth to him which hath the dropsy, or naughty fat to man's body, or the grease of an horse, when it is melted. I will not speak of pastors, which have only the bare name, 
Pastors in name.  never executing aught which apertaineth to their charge, employing those blames which the holy scripture giveth them: and yet no man would have a servant ignorant of the charge, which is required of him. 
Hypocrisy.  It were not impertinent to discourse here, of the hypocrisy and lyings, which is found in all estates and officers which acquit not themselves faithfully, were it not for fear of being too tedious. We may say, as that great Captain Marcellus did unto his soldiers, & also Xerxes to his, I see many bodies, countenances & garments of Romans, but no Roman. And how far are we estranged from our principal, and important profession of Christianity? Rightly may they cast us in the teeth, as God by his Prophet Malachi did unto the jews: 
Mal. 6.6  If then I be a father, where is my honour? if I be a Master, 
Faith without works is dead  where is my fear? considering that in vain doth man boast of faith without good works, from which it is no less separate than heat is from the Sun. and the shadow from the body as we have above declared. 
Who are to be named men.  For we ought not to term such men (as S. Chrisostom most excellently said) which have hands, a head, feet, and some reason, but such as remain in the truth and fear of God, and have a lively faith working by charity. As Solomon showeth in the end of Ecclesiastes saying: 
Eccles. 12.13  Fear God and keep his commandments, for this is the whole duty of man. Even the greatest part of the Philosophers have maintained, that man's felicity consisted not in this life but in another, and that his scope is to refer this life to the knowledge and service of God to enjoy all bliss eternally in an other. But now in this old age of the world, of all good things there resteth nought, but the name, and a vain shadow. 
Remedies against pride.  Now that we may be delivered from a vice so pernicious as pride is, we must fall into due consideration of our own vanity, our faults, and imperfections, and remember that we are but filth, worms, dust and putrefaction, as the Psalmist saith, & as Aug. upon john saith, very devils, and Satan's, except God of his mercy show pity upon us. The Birthday is in Greek called Genethliae, the beginning of travels, and death Thanatas, thence up to God. And Menander said, that life and misery were two twins, which increase are nourished and live together. Aristotle also upon the question which was propounded unto him, what man was answered that he was the example of imbecility, pray of time, sport of fortune and envy, the image of unconstancy, & seat of phlegm, choler, and rheums. And Solon called Cities, the retreats of miseries, tears, and sorrows. The which is more plainly set forth unto us, both in holy and profane histories. Some have compared man to a bubble made of a drop of rain, and to the dream of a shadow. It is said of the Peacock, when he spreadeth abroad his goodly plumes, 
The nature of the Pacocke.  if he look down upon his feet, he shutteth them in again for shame, and remaineth abast: so we considering the excellency of our soul in his own nature, have great cause to boast in God which hath given it unto us, and through his bounty hath vouchsafed to honour us far above all other creatures: but looking back how this nature hath been corrupted, and esloyned from her first original, there remaineth nought to us but shame. And if there be any good in us, it proceedeth from the liberality of God, by whom if we be not continually supported, we shall fall into all misery and mischief. 
All good proceedeth from god.  Let us likewise considered how many great personages, fearing to be too much exalted, have refused Empires, Kingdoms, bishoprics, abbeys, and other dignities. And have accounted themselves happy, when God hath done them the honour to humble them, and bring them unto him through sundry afflictions. Philo the jew writeth, that the occasion why leaven was forbid unto the jews at the feast of Easter, 
Why leaven was forbid unto the Jews.  was to teach them to have a great care to keep themselves from pride and presumption, into which they fell which held any good opinion of their own selves, and puffeth themselves up therewith, as the dough is with the leaven.   

CHAP. XLI. That Painting is Lying.  
FOr as much as sincerity, simplicity, roundness, and truth, 
Painting & disguising.  are proper to such as are virtuous, and all disguising hath been accounted odious; It is not without cause that sundry have blamed and found fault with painting, which serveth not but to delight such as are licentious, and proceedeth as Saint Cyprian and chrysostom wrote, from the Devil a liar, and deceiver. And if Saint Peter, 
1. Pet. 3 Tit. 2.  and Saint Paul exhort women not to have their appareling outward, as with broidered hair, and gold put about, or in putting on of apparel, but what is comely to women making profession of the truth through good works, much less will they allow of painting. God in Isaiah reprehendeth the daughters of Zion, because they minced as they went, and decked themselves too curiously.  
Among other things he sayeth: that because they were haughty and walked with outstretched necks, 
Isaiah 3  and with wandering eyes walking & mincing as they went, & making a tinkling with their feet, therefore shall the Lord make the heads of the daughters of Zion bald, & discover their secret parts, and in that day shall take away the ornament of the slippers, and the calls, and the round tires, the sweet balls & the brasselets, and the bonnets, the tires of the head, and the slops, & the headbands, and the tablets, and the ear rings: the rings & the mufflers, the costly apparel, & the veils, & the wimples, and the crisping pings, and the glasses, and the fine linen, and the hoods, and the lawns, and the men shall fall by the sword for suffering such pride of women. 
Deut. 22.3.  In Deuteronomie it is written: The woman shall not wear that which pertaineth voto the man, neither shall a man put on a woman's raiment. And we must glorify God in our bodies, and in our spirits, 
1. Cor. 6.20.  which are his, and the temples of the holy Ghost (as S. Paul saith) and take heed of giving offence to any. It is without all doubt, that there chanceth sundry great imperfections to children, when women with child go too strait laced. Tertullian in his book of the raiments of women, would have them simple and differing from common maidens, and such as were nice and drunken. S. Cyprian, and S. Ambrose upon the like argument, and S. chrysostom upon the 12. to the Hebrews, forbidden painting to women, and say that they give occasion of offence, and cause men to sin, and wallow in the sty of the brickle vanities of this world. And Sueton telleth how Augustus called gorgeous garments, 
Gorgeous raiments.  marks of pride, and nests of riotousness. And many old doctors of the Church, have greatly complained against such as curl their hair, and above all things reproved the use of wearing of perwigs. And Clement Alexandrin writeth, 
Lib. 3. praed. c. p. 2.  that as a man would judge one to be ill at ease, which weareth a plaster on his face, or one that hath been scourged to have been punished by law, so doth painting betoken a diseased soul marked with adultery, as jezabel was found fault with and punished. And Platina reprehendeth Pope Paul the second. The ancient fathers called it a corruption and stain, if many colours were mingled together. And Homer speaking of a piece of ivory that was coloured red, writeth, that it was polluted with a stain. A man may rather say so by ones face. As also Horace called Lentiscus a liar, 
Archidamus.  because he blacked his hair. And K. Archidamus told an Orator which had done the like, that he carried a lie in his head, 
K. Philip.  & therefore could say nothing well. K. Philip said as much to one of Antipater's friends, from whom he took away his office, after that he understood that he curled his hair, 
Marriage without dower.  & beard, telling him that he which in his hair was false & a liar, could hardly be loyal in any good affair. This is the reason why Lycurgus forbade all kind of painting, & artificial garnishing to be used in the city of Sparta: ordaining in like sort that maidens should be given in marriage without dower, to the end that for want of money none should remain unmarried, nor any sought for their goods, 
Sparta a well governed city.  but respecting the manners of the maiden, each one should make election of virtue, in her whom he would marry. A Lacedaemonian being demanded by a stranger, why there was no law made against adulterers? Why said he, should there be any, since all riches, delicateness, all painting, & outward garnishing is forbidden in Sparta, & shame to do ill, honesty & obedience there hath all the authority, & pre-eminence. And if a painter would take it grievously, & for a great injury offered unto him, if any other should add any colours to the picture which had finished, especially upon the counterfeit of Princes, which themselves would hold for a great contempt, & by the civil law, 
L. sistatuas.  the child may have an action of the case against him which shall deface the portrait of his father. We may well imagine how much it displeaseth God, if by painting we seek to correct his work, & pollute his temple as S. jerom writeth in an Epistle to Laeta, & against Heluidie. And S. Chrisostom upon the ninth of S. Matth. addeth, that it maketh us resemble strumpets, & hasteneth wrinkles before old age. Titus Livius telleth of one vestal Postumea, 
Posthumia vestale.  that she was accused under colour of appareling herself too netely. S. Peter would have a Christian woman which maketh profession of godliness, to live holily, as if she were of a religion well reform. And it was excellently well written by Tertullian, that the force of faith is such, that it is perceived by man's understanding, 
Tertullian.  by his countenance, garments, & every action. And Plato said, 
Plato:  that they which were curious in bedecking of their body, despised the care of their soul. It were not amiss, if every one that were curious were served, as a Treasurer of Dionysius K. of Sicil was, who bragging to Aristippus of the garnishing of his house, & furniture in all respects, the said Philosopher not seeing where he might spit without marring, 
Aristippus.  cast his phlegm in the face of this Magnifico, telling him that he saw nothing less filthy.   

CHAP. XLII. That Witches, soothsayers, sorcerers, & usurers, are replenished with lying, & how a man may exempt himself frrm them.  

Soothsayers witches and astrologers.  Soothsayers, witches, and Astrologers, judging without the compass of the order of nature, have always been detested and condemned, through the whole course of the holy Scripture, in that they durst foretell of things to come: except it were, of that, which they mought make conjecture of, through the said order, by long experience, and observations given from hand to hand, following the ordinary course of the heaven, common rules, and as God hath been accustomed to do at all times, having all in his own hand, moderating and guiding the course of heaven, and the issues of all enterprises: as Pindarus wrote that a good husband ought to foresee a tempest many days before: and sundry Philosophers by speculative astrology, have foretold the dearth, and plenty of fruits as should fall out that year, following the said rules and signs which have been accustomed to precede, and when experience answereth to the cause. For otherwise they are not able to foretell aught without lying, & aiding themselves with Art, long experience and revelation of the devil, the father of lies, to whom they have wholly abandoned themselves, as S. Augustine showeth in his book of the city of God. 
Li. 24. c. 11.  Aulus Gellius writeth, that if they foretell any thing that is good, and deceive thee, thou shalt attend them but in vain. If they threaten thee mischief, and lie, thou art also miserable, fearing in vain. If they answer thee according as thou fearest, thou art unfortunate before it happen. And if they promise thee happy success, the attending of that hope will so trouble thee, holding thee still in suspense, that that very hope will take away the flower and fruit of thy joy. 
judicial science is but vain. Ptolemy.  And this proceeding which dependeth of the variable senses, of many which observe, it is both hard and false. And that judicial science is but vain, as Ptolemy showeth it in his Quadripartite, adding very wisely, that the opinions of Astrologians are not the decrees of sovereign judges. And many years pass over before one self same constellation of heavenly bodies do again appear. And the most part of the accidents of this world being unfortunate, the knowledge thereof would breed great inconveniences and travail. 
Lib. 3.  Tacitus had reason to write, that whatsoever dependeth of destiny or the divine ordinance, cannot be avoided, albeit it be foretold. The which opinion Plutarque is likewise of in the life of Hannibal. A man hath enough to do to digest things present, without busying himself with future, 
Francis marquis of Salusses.  and we read of great inconveniences that have ensued too much trust given to Prognostications, to which some have attributed the revolt of Francis Marquis of Salusses, both harmful to him, and all France. And to such prognosticators swallowed up in the gulf of lying, 
Icarus.  the fable of Icarus is applied, who fell from heaven into the sea, because in flying to high his waxed wings were melted. 
Porphyre.  Porphiry who greatly esteemed of oracles, was yet constrained to confess, that devils or gods foretold of natural things, by the order of natural causes which they observed, & of things which depended of our will, by conjectures taken of our actions: but as they are more sudden than we, and of a more sharp eyesight, so do they prevent & go before us, in such sort that as natural things are false, and human accidents movable and uncertain, so are they subject to lie: that is to say, that they cannot foretell any things of us, but what they learn out of our own actions, nor of natural things, but what they read in the course of nature: for neither Angels nor devils can read in stars that which is not, 
Prophets.  nor in men that which they know not, as did the Prophets inspired of God, who seem to have touched as in a history, whatsoever happened more than one hundred years after. The which causeth us to admire the mightiness, and truth of God, creator of the whole world. Besides what need we be so curious to understand what should happen unto us, when we can by no means avoid it. Doth it not double ones misery, as Demonax said? Aristotle likewise in the fourth of his Ethicques, findeth fault that their cosinages and liings went unpunished. And the Romans made sundry ordinances to banish them Italy as Tacitus writeth: yea, the lawyer Ulpian sayeth, 
Lib. 12. Latem apud. S Simo quis de minor.  that the cunning man, which shall tell any thing of one that stole aught which was lost, shall not be quit for an action of the case, but shallbe grievously punished. The Greeks also term a which Mantin, which approacheth the French word Menteur. As touching prophecies, which have been made through the inspiration of God, concerning alterations of kingdoms, we have always found them prove true, whereas the answers of the Pagan's oracles, 
Prophets. li 4.  were ever uncertain & obscure, as Eusebius declareth. Wherefore following the commandment of God, the ordinance of France, especially the iij estates assembled at Blois, the 36. Article, & sundry counsels, which have excommunicated witches & sorcerers, we ought to abandon such as liars and pernicious abusers, who are not able to judge of spirits, 
Deut. 28. Exod. 12.  the hour of death, and marriages. And it is impiety to be too inquisitive therein. God himself in Leviticus adjudgeth them to die; 
Lib. 9 c. 9  and as Eusebius reciteth in his Ecclesiastical history, the emperors Augustus, Tiberius, Galerius, and Maximinus, caused them all, either to be banished, or put to death: as also they did those priests which stirred up to cruelty. 
1. Sam. 15.23  And Samuel said: that Rebellion is as the sin of witchcraft. 
2. King. 23: 24  And in the second of the Kings, josiah took away them that had familiar spirits, and the soothsayers. And in the first of the Chronicles, 
1. Chro. 19.23.  it was imputed unto Saul for a great transgression which he had committed against the Lord, 
jer. 50.36.  in that he sought & asked council of a familiar spirit. And it is written in jeremy, that a sword is upon the soothsayers. 
Isaiah 44.25.  Other translate it liars. And Isaiah blamed them, & saith, that God will destroy the tokens of the soothsayers; & turn them into fury, & commandeth only to take council of himself, & his word: because that if we refer not ourselves thither, the morning will no more shine unto us. Aeneas Silvius maketh mention of a virtuous Prince, 
Aeneas' Silvius.  who was very bountiful to learned men, & being demanded why he was not so to Astrologers, said, that the stars governed fools, & that wise men commanded them, & that it appertained only to ignorant Princes, to honour Astrologers, witches & soothsayers. 
Scipio. Lycurgus.  Scipio as soon as he arrived in his camp, did forthwith banish all sorts of witches & tellers of fortunes. Lycurgus did the like. And if we mark it well, we shall find that they cast & sow in the air, as it were in a sea, without any judgement, and at the adventure of ambiguous words, tending to all sorts of accidents, passions, 
De nat. deo.  & chance, of a hundred perhaps one falleth out right, which was never foreseen or thought by them, & for the most part we see the contrary happen of that which is prognosticated. Cicero for this cause writeth, that Plato was wont to say, that he marveled when such people met together, how they could abstain from laughter, 
jer. 10.2.  seeing the cozening tricks which they played. And God by jeremy commanded us not to be afraid for the signs of heaven: 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 man's capacity as Isocrates writeth: yea, Daniel in the end of his prophesy, saith, that he understood not the words of the Angel, speaking of the end of the world. The which maketh me greatly to condemn such as have written thereof, & especially Leovitius, 
End of the world.  who setteth it down to be in the year 1583, & yet he forgeth an Ephemerides of nigh hand 30. years after that year. Astrologers likewise foretold of the year 1524, that such an other conjunction should meet as was at the time of the flood, and that all the face of the earth should be covered with water, and there was never seen a more fair and dry year then that was as vives writeth. In short, that kind of people have skill of any thing, but to tell true. For sorcerers, the laws of the 12. Tables, and sundry other, 
Sorcerers.  have condemned them to death, as worse than murderers, most wicked and abominable enemies both unto nature, and mankind. The title of the Code, de maleficiis, and the law neminem, containeth this curse that the cruel pestilence eat them out and consume them. 
Li. 4. de civit. dei c. 3.  And God condemneth them in Exod. c. 2. Levit 20. & 21. Deu. 18. Isaiah 3. jere. 19.17. & 50. For such sorceries jehu made queen jezabel to be eaten with dogs. It is very requisite that judges take great pains and be very severe herein, because they grow so common, and God threateneth that he will root out the people, which shall leave them unpunished. 
Deut. 18. Lib. 11  S. Augustine also greatly detesteth them. And the reason why the Canaanites were rooted out is expressed in Deut. to wit for the abominable sorceries which they used. And Plato in his laws condemned them to die: for they renounce God & all his religion, they blaspheme him, they do homage to the Devil, they vow their children unto him, they promise to draw unto him whatsoever they are able, they poison men, beasts and fruits, they are incestuous, and work much mischief. 
Of Usurers.  And as touching usurers Plutarque in his book which he made, to which I refer the Reader, is of opinion that no kind of people of the world, are so notorious liars, nor which use more to falsify their faith in all their practices: they have been condemned both by the law of God and man, and excommunicated by a counsel holden in Spain. And the Persians always reputed loan to usury, to be deceat, lying and wickedness. Appian in his first book of the civil wars wrote, that by an ancient law at Rome usury was forbidden upon great pains: and we see in Titus Livius, and in Tacitus, the great searches and punishments that ensued therefore. And in the time of king Philip Augustus, of S, Lewis, of king john and Charles the sixth, the jews and italians which held banks, 
jews and italians chased out of France.  and exercised usury through out France, were driven out and rifled: because they marred the houses and families, that adjoined near unto them. The ancient Cato held them as liars, murderers, thief's, 
Cato.  and a continual fire, which ever increased, through the loss and ruin of such as fell there in. And so they which have to do with usurers, are by little and little, consumed and gnawn a sunder. And as he which is stung with the asp dieth sleeping, so sweetly doth he consume himself which hath borrowed upon usury. And Michah writeth that they devour the flesh of the people, flay their skin and gnaw their bones. 
Micah. 3.  Moreover the word usury in the hebrew tongue is as much to say as biting. And money is brought forth before it be begot. 
Usury the daughter of avarice and ambition.  The which caused some to term, loan to usury the great chastiser of fools for their incontinency. And usury was ever accounted, the daughter of covetousness and ambition, which leadeth to all evil. Wherefore according to the lesson of the wise man, each one ought to beware that he fall not into so great a mischief, but it is requisite rather to be content with a little, 
Remedy against usury  to shun things superfluous, to use parsimony and sparing: thinking that if one be not able to live with a little, he will lesselive with nothing. And as in sundry places debtors were priviliged, among other in Diana's temple at Ephesus: so was the temple of sparing and well ordered expense into which usurers mought not enter, open unto the wise and yieldeth to them a joyful rest. And for because such as intermeddle with selling again, do it without any art or travile, and with lying, they have been in like sort blamed as well by Aristotle, as by Cicero.   

CHAP. 43. Of the punishments that hath be fallen unto such as have given ear unto malicious surmises, rejecting the truth.  

False accusations in the end discovered.  IF what we have before set down, touching forged accusations, do not so soon discover itself, & if choler, false reports & opinions, do so far insinuate themselves, as truth can take no place, nor justifications be heard, yet will God the protector of innocency set to his helping hand, and discover the truth, as the holy scriptures affirm. And Theophrastus said, that surmises would die by little and little, but truth was the daughter of time. Among an infinite number of examples, I will content myself with a few the most notable. Leo the emperor, condemned Michael to die, & the execution was differred but until Christmas was ended, in which time he died suddenly: & the same Michael was not onle delivered from prison, but chosen Emperor of Constantinople. Mathias the son of that great captain Hunniades, was charged of ill behaving himself, towards Ladislaus K. of Boheme, & Hungary: & as he was ready to be condemned, his eldest brother having been before executed through envy, & false information, the said Ladislaus minding to marry Margrite daughter to Charles the 7. died suddenly, and the said Mathias, 
Castrutio.  attending but the hangman of Prag was chosen K. of Hungary. As also one Castrutio retired from an obscure prison, was chosen governor of Lucques, by the death of the tyrant Vgutio. And one jacques de lusignan, 
aques de Lusignam. Theodoric.  prisoner at Genes was chosen K. of Cyprus. Theodoric, K. of the Ghots, in his rage through a forged accusation, executed Boetius, & Simmachus, two very honourable personages, shortly after he was served at the table with a head of a fish, which seemed unto him to be the head of the same Simmachus, looking a squint upon him, & grinning with his teeth, & so with this fright & conceit, fell he sick and died. Thrasibulus K. of the jews conceived such a grief in that he had slain his brother without hearing his excuse, that he died. The like also befell to Aristobulus for murdering his brother Antigonus, & for sorrow vomited up his own blood, which was cast in the place where his brothers was spilled, & with a remorse of conscience died as josephus writeth. And in th'end of his history he telleth of a governor, of Libya under the Romans, who with false surmises, having made many be put to death to get their wealth, was surprised with a sudden fright & astonishment: & often cried out, that the shadows of such as he had caused to be murdered appeared unto him, & cast himself upon his bed, as if he had been in torments, & fire, & in th'end died his entrails gushing out of his body. They which by wrong accusation caused Socrates to die not being able any longer to abide, 
Accusers of Socrates Herode.  the public hate which was carried unto them, hung, & strangled themselves. The great Lord Soliman made his own son be strangled: K Herod did the like unto his, and after that the truth was discovered they both too late sorrowed. There is as much written of a K. of Spain, and of Cambyses the K. of Persia, who put his brother to death, whereof ensued great alteration of state. Marry of Arragon, accused an Earl, 
Marry of Arragon.  before the Emperor Otho, her husband, feigning that he would have defiled her, & he was beheaded: but the truth being afterwards discovered, she was publicly burned. Nicephorus writeth as much of the wife of Constantine the great. Sedechias caused jeremy to be imprisoned, who had told him the truth to keep him from breaking his faith, was led away captive, 
jer. 59  after his eyes were thrust out, & his children beheaded. Conrad that writeth the chronicles of Magence, saith of one Henry Archb. of the same Sea, 
Henry archbishop of Magence accused by Arnold.  who to purge himself, of a certain charity which was lent unto him, sent to Rome one Arnold whom he had highly advanced: but instead of excusing him he aggrevated the matter, to the end that through presents he might attain unto his masters seat, which he did compass with his masters own money: and there upon carried home with him as far as Vnormes two Cardinals from Rome, where he caused the said Archbishop to be deposed from his sea, who appealed unto God the most just judge. Anon after one of those Cardinals miserably burst a two, the other as frantic, tore his hands in pieces with his teeth, and so died. And the said Arnold who had compassed the archbishopric by so lewd means, 
Ferdinand K. of Castille.  was murdered by them of the City. Ferdinand the fourth king of Castille, caused two of his greatest Lords of Spain, which had been falsely accused to have conspired against him, to leap down from the top of a high tower: they appealed before God, before whom within thirty days they adjourned him to appear, and at the end of thirty days the same king when men thought he was a sleep was found dead. It is also written of the great M. of the Templars, that when he was upon the point to be burned at Bourdeaux, 
The great master of the Templars.  he adjourned Pope Clement the fift, and king Philip the fair, to appear before the throne of God to receive justice: shortly after they both died. So hath God always been accustomed to revenge perjuries, and such as will shut their ears to the truth, which ought to be consecrated only to hear what is just good, true, and appertaining to his glory.   

CHAP. 44. That we must avoid suits in law, because of the lying and cautel of the practisers.  

Pleas and suits to be avoided.  THe knowledge of the truth holdeth many back, and keepeth them from embarking themselves amid the floods of suits, and seats of Petefoggers, which are but the shops of falsehood, deceat, and counterfeit lying, through disguising and formality perverting the uprightness of a cause. For as Demosthenes, & Anacharses said, wisdom and eloquence, without truth and justice, are a Panurgie, that is to say a guile or sleight, such as we read the slaves to use in Comedies, which still turneth to their own damage and confusion. And in truth, the fashion which they hold in many sovereign and base Courts, is but a kind of Sophistry, which casteth smoke and dust into the eyes of the judges, to the end to cover lying and pilfery. And we may say with Ecclesiasticus, 
Eccles. 3.16.  I have seen the place of judgement where was wickedness, and the place of justice where was iniquity. It were also very requisite, that Lawyers, besides that God doth especially command them, would observe the precepts of Plato repeated in Thucydides, that in pleading they should not so much regard to please men, as to speak the truth: 
The office of a good Lawyer.  to the end they should neither charge their own consciences nor their clients, knowing that wealth gotten with lying will never profit. Solomon said that the beginning of a controversy is, as when waters soaking through a bank, by little and little, make a great breach, or like Hydra who for every head which was struck off, brought out seven other. 
Tacit. l. 6.  Seneca found fault with the Lawyers of his time, as also Tacitus did, because they sold their lies. The Emperor Licinius termed them the plagues of a common wealth. Apuleus named them cormorants, because of their greediness. Other termed them 
* j Ravenous fowls, or heilish furies described by Vergil in his Eneidos.  Harpies. And Florus writeth 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 said, thy defiled the place of justice, and equity, making it a bank of deceat and cozenage. S. Augustin in one of his sermons writeth, 
Augustine.  that there is nothing so impudent as arrogancy, and the babbling of a Lawyer. 
Ambrose.  And Saint Ambrose saith that they deceive the judges, and gain them by falsehood and that they ought to repay whatsoever they take against the truth. And S. Bernard said that they were the enemies of justice, 
Bernard.  overthrew the truth, and gnawed like rats. And Origen called them swollen frogs, which sell even their very silence, & rather increase the charge, more than the profit will avail, when they have gained their cause. And Ammian thought that it was as unpossible, 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 through them good laws were corrupted. And it is too notorious to see, how many of them give rash and uncertain counsel, very lewdly acquit themselves of their charge, pleading only upon the superscription of their bags, or not looking half way into them, whence much injustice hath proceeded. Pausanias writeth that in the pleading place of Atheves were two benches, 
The pleading place at Athens.  the one of contumely, the other of impudence. It was also uncovered, as that at Rome was, 
Cato.  which Cato made be paved with sharp flints, and wished that it might be flowered with iron caltrops, to the end the Romans should have no delight to plead. He forbade any to be called to the bar, whom he knew eloquent in a bad cause. And said as Plutarque reciteth, that it was meet for a prince or judge, to give no ear to the persuasion of an Orator, or lawyer, making a motion for any matter unjust. For as Cicero writeth (which was also attributed to the Emperor Valentinian) if he ought to be punished which corrupteth a judge with money or presents, how much more ought he which coseneth than with his fair speech, 
Babbling of Lawyers more dangerous than presents.  & babbling: because a virtuous man will not suffer himself to be corrupted with presents, but he may be deceived through their cunning tales & lies. And Cicero in his Oration which he made for Murena, discourseth at large, of the vanity, & deceit of practitioners. We prove by the civil law, that in sundry places, the number of lawyers hath been limited, & how K Ptolemy conferring with an ambassador, 
L. petitionem de advocate. tit de ï rescri. pr.  which the Siciones had sent unto him, inquired of him of the state & form of their common wealth: he answered, that his Lords maintained no inventors of new things, nor received any physicians which altar health, & much less lawyers, because they disguise the truth, 
Practisers in law driven out of Rome.  & prolong suits. Pope Nicolas the 3, thrust all practisers in the laws out of Rome, saying that they lived by the blood of the poor people. And it was a use in most holy France, that no proctor should be appointed but by licence from the K. & all procurations ended together with the year, which was a great cause of dispatch of suits. Domitian in like sort banished some, & Galeace duke of Milan, caused one to be hanged for his delatory pleas, & delaying of a suit, against a manifest and clear debt. And Pope Pius 2. compared pleaders to birds, the place of pleading to the field, the judge to the net, the proctor's & advocates to fowlers, & birders. A man may say that the cause why Caligula would have burned all law books, 
Caligula would have had all law books to be burned.  although himself were very ill given, was to have suits sooner dispatched, & to meet with the cautels and delays, which men toward the law study, by their book & practice. And hereupon I will not let pass, a tale of Mathias corvinus K. of Pannonia, who having married the daughter of Ferdinand K. of Naples, brought a long in his train out of Italy certain lawyers and advocates of great practice, who as soon as they were arrived in his realm, by little & little changed the course which they had found, in manner that an infinite number of suits were bred thereby. And the K. perceiving how every day the number increased, he was constrained to send them back again, that he might establish the ancient custom, simplicity, & quiet. In like sort they writ that Ferdinand themperor, sending a viceroy into the Indies, which had been newly discovered, forbade him by no means to carry over any lawyer with him, to the end he should not sow there, the seeds of suits. There are some which attribute this infection, & contagion of pettifoggers, brought into France in the time of Philip the fair, to Pope Clement 5, when as he transported his seat from Rome to Avignon, together with all his bullistes, practisers, 
When pettifoggers first set foot in France.  & pettifoggers, by frequenting of whom french men first learned this brave piratical art, as it were never once dreamt of before. And sundry authors as well french as Italians and Germans have written that since that french men have suffered themselves to be governed by the Popes which were retired to Avignon, and have intermingled their affair and practices together, they have ever waxed worse and worse, and their delicateness hath even abastarded the good warlike discipline, whereof there was forewarnings, 
The Druids and their authority. comment. lib. 6  when as the said Pope Clement made his entry into Lions We read in the time of Charlemain and before him how the Druids in France took notice of all differentes and process in law, and Caesar in his commentaries reciteth the like. And if there were any which would not stand to their award, they straightly forbade him their sacrifices, which of all other was the most grievous punishment: because then they were held in the rank of men abominable and accursed, every one abhorred their company, or to talk with them, for fear lest some misfortune might ensue, after such communication: which were to be wished, might now take place, for the dispatching and abolishing of suits. And Paulus Emilius writeth, that the french men in matter of trial, 
French men simple in matters of trial.  and law, did so simply behave themselves, that they stuck to their first judgement, and never appealed further. But since deceit was the cause of a sovereign jurisdiction, which held once a year for a few days, and afterward the said Philip the fair, caused the palace to be builded, which sufficeth not for all that to satisfy the heat of pleading. Eschines in that famous Oration, which he made against Cthesiphon, reprehending the manners & corruption of his time, & calling to remembrance the ancient customs, & good laws saith that if they were well observed all things would go well, 
Many suits and pleas the greatest mischief can happen to a common wealth.  and there should be few suits or pleas at all, as if the commennes of them, were one of the greatest mischiefs could hap to a commonwealth, as Plato was of opinion in his discourses. And Socrates showing how good laws never engendered suits, said the multitude of them to be a sign of corruption. Strabo commended the Indians, 
The Indians no pleaders.  because they were no pleaders, and ever in their laws and barganes used great simplicity, & kept their word, without using of any witness or seals. The Poets in their verses, wish for seats and trials without pleaders, and esteem that man happy which hath no process in law. And the German proverb showeth it, that if a man have two kine, he were better give awayone, than not to enjoy the other quietly, or go to judgement, in which place it seemeth that many turmoils & troubles meet, & a multitude of people throng themselves together. For this cause the said Isocrates in an Oration which he made being of the age of 80. years and two, 
Pleaders in small estimation or account.  said that he had all his life shunned process, & benches of pleading, & that men accounted him an unworthy advocate to have any disciple, and he was ill accounted of at Athenes, which haunted the said benches, and was often seen there. And the principal doctors which have written upon our civil law have always been of opinion, 
Questions between the Lawyer and Physician  that every good man ought to abhor suits, & that such as loved them aught to be accounted cavillers, and exception to be taken to their witness. Upon the contention & question which grew before Sforce Duke of Milan, who ought to take place the lawyer or physician, it was not ill guessed of him which said, that when a thief is led to hanging, the thief goeth before, & the hangman cometh after. It were very requisite, that as the emperor Probus promised he would so order justice, that there should be no more need of companies at arms, so that some good king would in such sort tame the malice of men, & establish such a discipline, that there might be no more proctor's nor advocates, but that where any doubt grew, the parties might appear at an assigned day & hour, by bill carrying a clear demand, readily to receive sentence, as almost it is through out the world. And in all the countries of Zuizerland, & in the imperial cities, there is neither proctor's nor lawyer's, & suits are ordinarily dispatched at the first assignation, & without cost or trouble. And truly the natural sense assisted with an upright conscience, joined with experience, setteth a rule down for judgements: For France, it hath of long time had this Epitheton given unto it, that she is the mother nurse of practisers: & a stranger which made a commentary upon Ptolemy saith, that in France is more pettifoggers, and wasters of paper to be found, them in all Germany, Italy, or Spain. And claud 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 Christendom. 
Statue of Martia.  Horace in his Satyrs maketh mention of a statue of Martia, which none durst behold, that undertook not a good cause. It is not my meaning for all this to speak against a sufficient number, of proctor's & lawyers which are honest, & of great knowledge & discretion, which will not alter the truth, nor charge either their own conscience or their clientes, with any goods gotten unjustly or by cautel, nor make themselves the ministers of a wicked gain, which in small time is taken again out of their hands or their heirs which possess it, as the holy scripture & experience doth teach us. For other I think the proverb was meant by them, that with a white net they cousin 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 country, & as Juvenal writeth, they sell the very sight of their hoods & long robes, plumming and devouring up to their very snout & feathers, their poor clients even to the bones prolong their causes as much as may lie in them, & fasten, & clean unto them, as the hop doth unto the pole. And it seemeth that jeremiah speaketh hereof when he saith, 
jerem. 5.27. & 6.13.  As a cage is full of birds, so is their houses full of deceit: yet they prosper though they execute no judgement for the poor. For from the least of them even to the greatest of them every one is given unto covetousness. And in Hosea you have eaten the fruit of lies. And Micah curseth them that pluck of the skins of the people and their flesh from their bones, and work wickedness in their own imaginations. He saith further, that the heads judge for rewards, and are full of rapine and deceit. They shall eat and not be satisfied, every man hunteth his brother with a net, the best of them is a briar. 
Isaiah. 9.6.  And in Isaiah you have eaten up the vineyard the spoil of the poor is in their houses. And woe unto you which join house to house, & lay field to field. And in truth the facility of arguing, scamning and pleading which is in France, is the cause of so many proctor's lawyers and judges, that they grow like hornets and grasshoppers, which will live as Plato writeth without doing aught else then sting & bite. Lycurgus also which by his laws banished all superfluity out of Lacedaemon, took away practisers and all kind of pleading. And we may say with the ancient Poets, 
Astrea.  that Astrea which maintained good laws, & by the equity thereof gave great quiet & contentment to every one, is flown her ways up into heaven, 
Ate.  not being able to endure such iniquities, and Ate, which is the goddess of all confusion damage, disorder, troubles & wickedness that may alter a state, hath succeeded in her place. The said the Sessel in his monarchy, Philip de Comines, Gagnin, and late M. Bude upon the pandects, have greatly bewailed, the corruption, confusion & disorder of such pettifoggers as the very scum of Italy, and a most dangerous infection.   

CHAP. 45. That it is a lying in judges to receive presents, and what exercise is to required to meet with avarice, buying of offices, and covetousness.  
CAto the Censor was of opinion, that a man ought not to pray a judge or magistrate for any thing being just or unjust. He said also that judges, captains, or governors, ought not to enrich themselves in their charges, but with honour & good reputation. And Aristotle in the 5. of the politics writeth, that nothing is more to be considered in a common wealth, then that the laws should provide, that magistrates be not covetous not bitter for their own commodity. 
Isaiah. 1. & 33.  And God by his Prophet Isaiah reprehendeth the princes & governors of his people, terming them thieves, because they took presents, and praised the faithful man, because he kept back his hand from any present, or unlawful gain Polybus also writeth that, 
Alexander severus. Buying of offices.  that the ancient Romans punished a judge by death, which received any presents. And the Emperor Alexander Severus, caused such to be deposed & grievously punished, as bought their of sices, saying they sold dearer in retail them they bought in the gross. Which opinion Lewis th' 12, the emperor Antoninus & sundry other were of; and therefore bestowed they all offices by consent of the Senate, 
Niger. Wages appointed to officers.  and after a very careful consideration had. And the Emperor Niger ordained them wages, to the end they might not be a charge to any, saying that a judge neither aught to take nor give. And Plutarque in his politics teacheth us, that a magistrate ought not to go to the court or common wealth as to a fair to buy & sell, as some wicked ones have said that they went to a golden harvest. For this cause the Emperor justinian in his 8 institution vipraesides, 
Laws of justinian.  & in the 24, & 25, especially forbiddeth all such merchandise & corruptions of judges, adding that they ought to carry a fatherly affection towards the people. The which likewise was the cause of those ancient laws which ordained that all magistrates should be called to a reckoning, & render account of whatsoever they had done, & might be accused of every one if they had taken aught. Among the oaths of judges repeated by Demosthenes, 
Oaths of judges.  one was that they should take no present. The sentence of justinian the emperor ought not to be forgotten auth. de judicibus, that all judges ought to contemn riches and to show their hands undefiled to God, their emperor, king and law: which also is to be understood of all counsellors, & governors, 
A poetical fiction applied.  auth. de manda princ. And the Poets feigning that juno through her riches, Mercury through his eloquence, Venus through her niceness, Mars through his threats, and the rest of the Gods having all conspired against jupiter, & yet were not able to pull him out of heaven, meant thereby that a man of virtue could by no means be turned a side from justice. It hath been said of many that they which give presents to judges are most notably abused, for the contrary party giveth likewise, & maketh the balance equal, 
They which give presents to judges are notably cozened.  & often time the velvet disgraceth the satin, & the horse taketh away the force of the hacney, and the chain of gold covereth the ring. And yet by the oath which judges have made to God & to their king, they are debtors of justice, without respect of persons: so when they receive presents, they deceive the poor suitors, and lie giving them hope, that their gifts shall prevail with them. For this cause Diodorus great esteemed a picture which was within a chamber of the Palais, 
A picture within the palace. Philip.  of thirty judges which were all without hands, and the Precedent looking only upon the image of truth which hôg about this neck. K. Philip said to his son Alexander, that he deceived himself, if he looked for fidelity at their hands whom he had corrupted by money. And we must not marvel if the first day they be received in they be perjured, selling again what they have bought, & exercising as it were the art of robbing, through out the palace & presidial seats. K. Agesilaus had once a custom, to send a beuse to every Senator of Lacedaemon, as soon as he was chosen, in sign of his virtue. The ephors which were as overseers of every one, condemned him in a fine, to the public use adding that it was because through such favours he went practising & gaining to himself alone those which ought to be common to al. 
justice a virgin undefloured.  For as Hesiodus said justice is a virgin undeflowred always lodged with honour, reverence temperance, & public utility, and hating all presents. There are certain old ordinances even in Bourgundy, which forbidden all kind of presents to governors & judges. K. S. Lewis, made a most rigorous law, which it were well if it were revived. And in the Alcoran it is forbidden upon pain of death, that judges receive no presents. 
Laws forbidding judges to receive presents.  And if we receive what Plutarque teacheth, instructing such as manage the affairs of state, that he which enricheth himself by the handling of public causes, and taketh presents is a committer of sacrilege, an unfaithful counselor, a perjured judge, a magistrate polluted and defiled with all the wickedness which man can commit: and that which was said that he which first gave money to the people, taught the true way to ruin and confusion of a popular estate. The said Plutarque in the life of Pomp, showeth what mischief hath ensued through presents. It was not without a mystery contained therein, 
judges drawn without hands.  that at Thebes, the judges and councillors were drawn without hands, and the Precedent blindfold: to give to wit that justice ought not to be defiled, favourable, nor corrupted through presents. And as the ears when they are full of bussing, and noise, are not able comprehend what is said, 
Marius  as Marius excused himself that the sound of trumpets made him that he could not hear the laws. So if there be any present which soundeth back, hardly shall truth and justice take place, but rather favour and injustice. The lawyers in the treaties de officio praesidis, & de officio proconsulis, & legati, expressly forbade all governors and judges to receive any present. And so doth the law Cincia. 
Isaiah. 1.23. & 33.1.  Isaiah complained that the princes were rebellious and companions of thieves, every one loveth gifts, and followeth after rewards: and pronounceth a woe to them that spoil, for they shall be spoiled. In ancient time as soon as it was known that a judge had taken any thing, all the honour that in his whole life he could gain, was now clean stained and lost. And if it were but known in the Cantons of Surich or Berne, that one of the council had taken were it never so little, 
Exod. 23.8. Micach. 3.11. Deut. 16.19. 1. Sam. 12.3.  the best bargain he could make were banishment. God in Exodus forbiddeth to take reward, for the reward blindeth the eyes of the wise, and perverteth the words of the just. The which also is repeated in 16. of deuteronomy. And Samuel rendering an account of his whole life, insisted principally, in that he never received bribe to blind his eyes therewith, his children were blamed for receiving and were the cause of the change of the state. judas went and hung himself. And job said that fire shall devour the houses of bribes: and he whose hands are pure shall increase his strength. 
job. 15.34. & 17.9 Whence greediness of bribes proceedeth.  And S. Ambrose upon S. Luke saith, that even as they that are in a trance, can not discern things in such sort as they indeed are, but only the illusions and fancies of their passions: so the thought of a greedy judge, wrapped within the cords of covetousness, & fastened by the bonds of avarice, neither seethe or thinketh of any thing but gold, 
Plato his Council.  silver, and riches, and all his study is but how to augment his wealth. And Plato in his common wealth calleth them drones which mar the honey, and Pikes which devour the rest of the fish. The desire of these bribes proceed from a greediness, which repugneth his fill, whereas all other yield thereunto: For it exerciseth the appetite, & taketh away the pleasure: & the children of such corrupt judges do often times follow their trace. Plato gave counsel to accustom young men in their infancy to think that it was not lawful to have or wear any gold to be deck their body with, to the end that when they came to the maniging of affairs, they should not seek to enrich themselves, nor receive bribes, knowing that the inward gold which is virtue is proper unto them. But now we may say that we are in the golden age, where no account is made but of gold and silver. And as one finding fault with the corrupt manners of the Athenians said, that at Athenes all was honest, so may one affirm now that of vice is made virtue. 
The remedy to meet with covetousness and greadines of bribes.  Our ancient fathers had great reason to think it fit, that there should be an exercise to meet with covetousness, and the greediness of having and receiving bribes, which was to abstain from any lawful gain, to the end men mought be accustomed to estrange themselves from all unjustice and unlawful taking of money, and from long continuance mought tame and chasten that greediness to gain, and get, which thorough enough of other habits and actions is nourished and exercised always to be willing to gain impudently, and seeketh after unjustice, hardly abstaining from autraging of any, if any profit may thereby ensue unto them, ready to take at all hands. For as Ecclesiasticus writeth, 
Eccles. 19.1.  He that contemneth small things shall fall by little and little. And according to the opinion of Isocrates, the covetous man at all assays forsweareth and deceiveth himself: but this covetousness shall never assault or surprise any, which shall not be even given over to receive gifts and rewards, having his heart well settled and yielding to no motion that shall not be honourable and good. And truly where bribes take place, there is law and justice banished, and it can not be, that he should not incline to him, which giveth, because as we have before mentioned, bribes make men blind. And in Ecclesiasticus they are termed a bridle for his mouth which receiveth them: 
Eccles. 28.25 & 31.5.  and he that loveth gold shall not be justified, but he that hateth gifts shall live. For after that entrance be once thereto admitted, all honesty and integrity slideth away: and as it is said in a common proverb, gold maketh all things preignable. And bribes resemble hooks hid under a bait, which beasts can better avoid then men. I think that gifts between man and wife, besides causes contained in the civil law, were forbidden to the end women should take less of strangers, and their love be mutual without hire or mercenary reward. It is also to be presumed that that which moved the Emperor Adrian, and Alexander Severus to proportion the expenses of judges, and there to give them wages, was to the end they should take nothing of parties, as also of some it was expressly forbidden. 
Spice money for suits.  And that which through out all France they take under colour to buy spice, was at the first a pound of comfits of less value than 12. pence, and that was ever when their suit was ended. 
Romans very continent.  And in Titus Livius we see how the ancient Romans abhorred presents, & Cicero wrote of the Fabritii, Curiens, Scipio's, Pisces, & Cato's, that they were not only honoured for their prows, but in that for all their poverty, they could never be gotten to receive present. And Titus Livius. 
Valerius.  highly commended Valerius who having been 4. times Consul, yet so poor he died, that they were feign to bury him at the charge of the common stock He telleth the like of one Agrippa, 
Agrippa.  who appeased the seditions which were between the people & nobility. Those two great captains Epaminondas, 
Epaminondas.  & Pericles, of which the one governed the Thebans, the other the Athenians many years, & obtained great victories, never augmented their patremony the value of one bare denier, nor ever would accept present, as a thing unworthy of a man of courage, & a valiant head. Scipio refused to join with a certain Senator, after he knew that he took. And bribes were so highly detested of all people, that it was not so much as lawful for ambassadors sent to princes to receive any thing, whereon grew the complaint, 
Not lawful for ambassadors to receive presents. Photion.  which Dionysius K. of Sicily made, because them bassadors of Corinth refused to take what he offered them, as if that law there were such as a tyrant had a better. The like was written of other ambassadors, sent unto Ptolemy. Photion refused the presents of Alexander the great of Antipater & other, adding that if they esteemed him an honest man, they should leave 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 ally only for lawful & reasonable causes. Xenocrates would not take anything either for himself or his friends of the 3000. crowns which Alexander sent unto him. Alcibiades and other could never fasten upon Socrates to make him receive aught: for he said that his good spirit abhorred all presents and sent word unto Archidamus which offered it unto him, that a peck of wheat was sold at Athens for a double, & watercost nothing & that he contented himself with what he had. Menander also found but two things necessary for the use of our life bread and water, for the pleasure of life according to the opinion of Cicero, is rather in desire than satiety. 
Agesilaus  Agesilaus refused the K. of Persias present: Demetrius, julius Caesar's: the said Epaminondas sent back to the K. of Persias, his 3000. Daricques or crowns, extremely chafing with Diomedes which presented them, ask him if he had undertaken so long a navigation, to think to corrupt Epaminondas, commanding him to make report unto his K. that as long as he wished & procured the good of Thebans, he should have him his friend, & it should cost him nothing, but if he should seek their endemnity, he would be unto him a mortal enemy. 
jason.  And jason prince of Thesalia coming on a time to the city of Thebes with which he was allied, sent unto the same Epaminondas 2000 crowns for a gift, knowing him to be very poor, but by no means would he receive them, & the first time that he saw him after he told him, thou beginnest to outrage me. In the mean time he borrowed of a Burges of the town a little some, with which he entered into arms within Peloponese, now called lafoy Mores, & put away his esquire, having understood that he had received a present. 
Eliseus. 2. King. 5.16.  Eliseus' refused the presents which Nahaman the constable of the K. of Syria whom he had healed of the leprosy would have bestowed on him: & Giezi became a leper for receiving them. Abraham refused the presents of the K. of Sodom albe it he had well deserved them. The advise of Philopemen general of the Achaians, written of by Plutarque ought not to be omitted, who after he had refused 612000, crowns of the Lacedæmonians told them, 
Philopemen.  that it was not for them to go about to corrupt, & gain with their money, honest men & their friends, in that they might at all assays assure themselves to be served by them, but that it was for them to be lewd fellows & mutinans, to the end that having their mouthsstopped by bribes, 
Cimon  they should less annoy them. It is written of Cimon, that he demanded whether they would have him a friend or hireling, & since he was a friend that they would carry away their gold & silver. They writ of many saints, which never would receive any presents. The Romans refused 400000. crows sent from the K. of Egypt. 
Romans.  They did the likeby the crown of gold offered by the K. of Sicily. Titus Livius in the 2. book of the 3. decade, & 6. of the 4. showeth how the Romans refused the presents which the ambassadors of Naples and they of Peston had offered unto them, and so did they K. Philips and Ptolemies. Yea they would not receive the very payment which was due unto them before their time; for fear lest that had bound them as a preventing, 
Menander.  and present made at that time. Menander the tyrant of Samos, by reason of the coming down of the Persians, 
Cleomenes.  retired himself into the city of Sparta with much gold and silver which he showed to Cleomenes, praying him to take what liked him thereof. He refused to take any thing, but fearing lest he would have given to other of the city, he went to the ephors, & said that it was better for the weal of Sparta to put out their Samien guest out of Peloponese, for fear he should entice any Spartians to become nought. The said ephors giving ear to this advise banished him the very self same day. And Demosthenes was banished by the Senate of Areopage, 
Demosthenes.  for having received a present from Arpalus. Curius and Fabritius, refused the presents of the Samnites and Pyrrhus. 
Fabritius.  As also did Daniel of king Baltazard: and the said Fabritius said that as long as he could command his own members, he should never have need of much money. Lysander would not receive the apparel and jewels which was sent unto his daughter from Dionysius the tyrant saying that his presents more dishonoured then honoured his daughters. 
Sophocles.  Sophocles before said the like. The which was the very cause that Alexander Severus, 
Tulg. l 6. ca 3  so grievously punished such of his officers, as he knew had taken bribes. And according unto that most excellent saying of our saviour Christ jesus, recorded by S. Paul, it is a blessed thing to give, rather than to take. Which also king Ptolemy Philadelphus was wont to repeat, and that it was better to enrich an other than himself. Even the very Epicuriens held, that it was more excellent and pleasant to do good to an other then to receive a benefit. And Cicero in his Oration which he made for Plancius declareth, that it is an inhuman thing, and brutish, to suffer one's self to be overcome through benefits. And as king Cyrus was wont to say, that he heaped up great treasures when he enriched his friends and subjects. And Constance the Emperor had often in his mouth, that it were better that public riches, and appertaining to a king were possessed by private men, then kept in a coffer or treasury. And for the ease of the Empire he used only earthen vessel, and was content with little: for as Seneca writeth, he is as great which useth earthen vessel as silver, and silver as if they were earth. 
Remedy against avarice  Cato, Cicero, and Titus Livius, teacheth us a means to meet with avarice, in taking away all riotousness and superfluous expense, as sundry common weals and Empires have 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 easy for us. And the Poets feign that the Furies were the daughters of Pluto and Proserpina, allotted to great revenues: as if the abundance thereof took away our understanding, except God inclined us to use it better. And with great consideration did Lycurgus' king of Sparta abolish the use of all gold and silver, 
Lycurgus.  as the very occasion and subject of the wickedness which man committed. And Pliny wished that gold mought be clean rooted out, 
Pliny.  as if it had been first found out for the ruin and destruction of man's life, esteeming that age happy in which those things changed. Artaxerxes was wont to say, that it was far more royal to add then to take away. And Isocrates wrote to Nicocles, that he should be more esteemed of in giving, 
Isocrates  then taking, for these respects one ought not easily to receive a present, and to charge himself hereby with a further recompense, except he willbe polluted with that villainous vice of ingratitude heretofore described. 
Whereon the minds of men most runneth.  If we consider the intents of the most part of men, we shall find they tend to the heaping up of wealth, to join stone and wood, one upon another, without once thinking of the life of the soul, as though we had none at all. The which causeth me to remember an aphorism of Hipocrates. They, saith he, 
Hipocrates aphorism.  which in their sickness feel no pain at all, & toss, & tumble their clothes, tear their hair, and pill straw, it is a very ill sign, and no appearance at all that they shall live. For it is less decent to settle our wits upon heaping up of riches, then to draw a piece of cloth of gold through a sink. And such as are given thereto, are clean out of taste, as they are which have the green sickness, who love to eat coals and ashes, which is a strange cacochimie, and corruption of nature. And riches do not consist but in opinion, 
Themistocles.  and estrange us from God: Themistocles said, that it was very requisite for the chief of an army to know the enemy's council, yea (answered Aristides) but it is more decent, and praise worthy to have pure hands. As Pericles was also wont to say. And if we should put in practise the judgements of K. Cambyses, 
Cambyses  who caused a judge to be flayed which was corrupted with bribes, and fastened his skin to the seat which afterward he caused his son to hold, & that of Darius, who for the like cause caused one to be hanged, 
Darius. bishop of Cologne.  and of a Bishop of Cologne, who caused the eyes of six of his counsellors to be put out, and left one to the seventh, which had taken least of any, to the end he mought guide the rest through the city, thereby showing how much himself detested to be corrupted with bribes, there would be an infinite number at this time, flayed, hanged, & made blind. I could here discourse, 
Avarice.  how great miseries avarice breedeth, & how much it ought to be detested, resembling the devil from whence it is sprung, which delivereth up his followers to the hangman, & breaketh their neck after that he hath a while called them; but enough of others have entreated thereof. And the holy scripture causeth us often times to fly it as a plague, and root of all evil, & a bottomless pit, making us sustain much evil, to attain unto evil, & to turmoil & toil one's self, to pleasure his heir, who is often time unknown. And the better hap a man hath to attain thereunto the more is he accursed, in being more tormented with the fevers of the mind, & unquietness. Not without cause do they compare a covetous man, to one in a dropsy, or to him which hath been stung by that dangerous serpent Dipsas, both which are never satisfied with drink until they die therewith. And it was wisely said, that the poor man wanteth but a little, and the wise man all things: & that he never doth good until he die, & the longer he liveth the more he tormenteth himself. S. chrysostom often times preached that the more money a man heaped together, the more he coveted: & that with great wealth poverty increased. And Solomon writeth: 
Pro. 15.27.  He that is greedy of gain troubleth his own house, but he that hateth gifts shall live, & the covetous are excluded out of the kingdom of God, 1. Cor. 6. Ephes. ●. 2. Tim. 6. Seneca writeth that if covetousness do once surprise youth, she will strangle it before she will leave it. It is a strange matter to see, how many are withdrawn from the fear of God through riches & wealth, 
Riches withdraw from the fear & love of god.  which notwithstanding proceed but from his liberality, & therefore ought rather to make the possessors of them more devout, & affectionate unto his service. And how we pull up the briars & weeds which hinder the good seeds from growing in our gardens; 
Luke. 7.  & yet few have regard to this covetousness, which keepeth the word of God (the only incorruptible seed) from being able to take root, 
Crates.  & choketh it when it would grow. Crates finding that the wealth of this world did hinder him from the study of Philosophy, cast his goods into the sea, saying, that he had rather drown them, then be drowned by them. We have before made mention of sundry other, which have left their goods & possessions, the better to intend their study: the which poor Pagans will condemn such as are slaves to their own substance. And would to God men would learn that lesson of S. Paul: 
Tim. ●. 6.  Godliness is great gain if a man be contented with that he hath. For we brought nothing into the world, 
Celestial gods.  & it is certain that we can carry nothing out: therefore when we have food & raiment, let us therewith be content. And showeth of how many mischiefs covetousness hath been the cause. And he writeth in the 3. to the Philippians that after that he knew jesus Christ, & the great riches which he brought to them which received & possessed them through faith, 
3. Col. 7.31.  he then began to account all those things which the flesh was accustomed to glory in, but as loss & dung. And all such as through reading & preaching, have known & well tasted of those goods which God the father, by the means & favour of his son, would bestow of us, esteem not of this worldly riches & muck, but enjoy them as though they enjoyed them not, & do not set their hearts upon so frivolous & uncertain things, as we have infinite examples in the scripture to declare: for as we have above noted, the knowledge of spiritual goods maketh vile the price of earthly. The desire & love whereof beginneth to vanish as soon as we have but tasted of the other, which are sound, permanent, & breed true contentment. 
Is●●h. 9.6. Rom. 5. ●. worldly goods.  Our saviour Christ is called in Isaiah, the Prince of peace; & that faith which we have in him is such as thereby we have peace toward God, & rest in our spirit: And contrariwise covetousness & desires trouble the same; for they are unsatiable, & infinite, & they which are possessed with them are accursed like the serpent: for that like unto him they live with earth, & therein settle their paradise like Moles. For where their treasure is, there is their heart their God & paradise. Let us consider, that very little will content a mind, which is but desirous of what is necessary for to entertain it here; and if we seek his kingdom & the righteousness thereof, all temporal things as he hath promised shallbe given unto us without needing for our further enriching, to fashion ourselves or do aught against our duty or honour, or rendering ourselves too much addicted unto them. It is here where we ought to use violence, not only, if our eye cause us to offend, to pluck it out: if our hand or foot cause us to stumble, to cut them off, & cast them from us, as our saviour counseleth us in the 18. of S. Matth. but to cut off these accursed desires which in such sort presseth down our hearts, & keepeth them from not being able to lift up themselves on high, to search out heavenly things, 
Col. 3.1.  as all good Christians ought to do. The which I have the rather amplified, besides that which is before contained in the 25 discourse, to the end we mought endeavour to diminish these accursed desires, which are the cause of so great mischiefs, annoys, & miseries throughout the world. And to make us to have less occasions to take, we may not be too curious in our raiments, banquets & buildings; for as Cicero writeth, 
Remedy against covetousness.  if one will exempt himself from covetousness, he must take away riotousness which is the mother, & it shallbe very requisite that they by no offices, 
Buying of offices.  which the Emperor justinian thought to be the very beginning of naughtiness And the Emperors Theodosius & Valentinian, ordained that all judges & governors of provinces should at their entrance into their office, swear, that they neither gave nor promised any thing, nor had any will to give, or cause ought to be given, & also that they should take nothing but their wages. And if it were found that they had received any thing, in which it was lawful for every one to be an informer, than paid they quadruple, besides the infamy they sustained of perjury. And the like pain was ordained to him which gave the bribe. I would commend it much more for the weal both of the King & realm, if the youth mought rather give themselves to learning, discipline, and Philosophy, or to the Mathematics, divinity, physic, or some honest trade of merchandise, to husband well their revenues left unto them by their ancestors, then both dearly & foolishly to buy offices, to gain by them, & pill the poor people. That would be a cause both of fewer officers, fewer suits, & more learned men. And for the most part the money which cometh of such a sail, turneth into smoke, through a just judgement of God: and often time such purchasers leave behind them no heirs. Now the Precedents, counsellors, & judges, being chosen according as the ordinances carry, would be much more honoured & France in more quiet. 
Li. 5.  Sabellic reciteth that in the grave Senate of Areopage, none was received, except he had made some notable proofs of his virtue, knowledge, & dexterity. And if any one suffered himself to be corrupted & impaired, he was so ashamed among so many virtuous men, that voluntarily he quited his estates, & absented himself. And every one was above forty years of age. The holy Scripture attributed the change of the jewisse common wealth, to that they demanded a King, 
3. Sam. 7.3  founded upon that the sons of Samuel turned aside after lucre and took rewards. And David said, that man was happy which took not. And our Saviour bade his disciples give for nothing, 
Liberality of princes.  what they received for nothing. Yet will I not hereby restrain the liberality of Princes, as we have sundry examples in the scripture, & it is praise worthy to relieve such as have need thereof, and to entertain amity, and reconcile themselves, and especially the holy scripture commandeth us to give of our substance to the poor, as if it were to God, even to attain to eternal life. Tiberius' the second made a notable answer to his wife, that a man should never want wealth, while he gave great alms. And that good Bishop Nilus exhorted us to entertain the poor, because they rendered our judge more favourable unto us. Guiciardin in his second book greatly commended the Venetians, 
liberality of the Venetians.  because they did not only increase the pay to such as had valiantly behaved themselves at the day of Tournawe, but also yielded pensions and sundry recompenses to many of their children which died in that battle, and assigned dower to their daughters, which was also done by sundry other Princes.  
Let us follow the lesson of Ecclesiasticus: Let not thy hand be stretched out to receive, and shut when thou shouldest give. But Demosthenes and Plutarque have set down, that by how much their particular which bear public office is increased, that common profit is diminished, as we have before set down by the example which Theodosius made of the spleen, which putteth all the parts of the body in hazard, it being too much increased.   

CHAP. XLVI. That it is a lie, to be intemperate, drunk, excessife, whoremonger, player, and idle, and to say that one would be in health, of music & Physic, as well for the body as the soul.  
THey cannot be well exempted from lying, 
The intemperate in vain seek health.  as Democrites said, which so much commend health, and seek all means possible to preserve it, and yet run into so great excess, of eating, drinking, sleeping, and other pleasures, never applying themselves to honest exercises, suffering their members and senses, to be mortified with idleness: and esteem more of a slavish body, then of the mind, which ought to command, of the raiment more than of the body, of the box or bag more than of the precious stones contained therein: they fear wandering, as they go by the way, and yet in their life and conversation, they still go contrary to the way which they ought to hold: they have ears & hear not, eyes & see not, they are blockish in whatsoever they do, & (as Horace saith) made drunk with their sweet fortune: and which is worse, they will never examine their life according to the true rule, nor amend in themselves, what they reprehend in an other, & ask health at God's hands, they mar it through their disordinate life. Zonarus & Sigebert make mention of one Alexander Emperor of the East, 
Alexander an emperor of the east.  given to great idleness and gluttony, who on a time demanded of his wise men if he had long to live: they answered him, yea, if he could take away the teeth, & privy parts of a brazen bore that stood in the market place, meaning thereby that he would shorten his days except he became more temperate & continent. The which happened shortly after, as it hath done to sundry Emperors & Kings, which have died through intemperancy. And a Senator of Rome which was saluted by another riding in his chariot, answered, I will not say unto you, God save you, since in going thus at your ease, you show you have no desire to live long. And a certain K. said unto one of his counsellors, which pampered up himself very much without doing any thing. Cease to build thee so grievous a prison of thy body. And Epaminondas discharged all his soldiers which grew fat thinking, 
Epaminondas allowed not of soldiers.  that as a woman too fat doth not easily conceive, so doth fat hinder a man from doing of his charge, as arms do, which are too heavy. And when he was chosen Captain of Greece, immediately he made all his people to exercise, & all superfluities to be taken away. 
Scipio.  As also Scipio did, who being arrived at his camp, banished all soldiers slaves, and Pages, and all unprofitable people, & made each one carry his own armour. 
Fat. Li. 2. c. 1 A girdle of the Gaulois & Iberiens.  Likewise the word fat, as well in the Latin tongue, as in ours, is taken for grossness, and without spirit. Alexander telleth how among the Gaulois and Iberiens. the magistrate had a strait girdle, with which they girt men and women which were not with child, and such as by reason of their fatness were not able to enter therein, were esteemed as dishonoured. And in Lacedaemon they condemned them in a fine. Elian telleth how that to this end there were certain deputes appointed to control youth, 
Controllers of youth.  and to correct their idleness and excess. And in Egypt, before they did eat, all youth was of necessity to exercise themselves until they sweat, each one according to his quality. The like was done in Persia. 
Exercises against Idleness.  And Lucullus who was ever wont most sumptuously to entertain his friends, had still one of his servants to stand behind him, to put him in mind of sobriety. And Aulus Gellius telleth how if a knight of Rome grew to fat, 
Lib. 22.  the Censors would ever take away his horse. 
The Lacedæmonians very sober.  In Lacedaemon exercise was very much used and their diet was very slender, to the end that of long continuance they should accustom themselves never to be full, that they might be the apt for war, if the learned, to take pains, live soberly, & last long with small expense, and they called their public feasts Phedetia; because they learned to live soberly, of the word Phido, 
Fatenesse.  which signifieth sparing: & every man sent thither in the beginning of every month, a few victuals, as Plutarque & Aristotle wrote: for fullness hath always been the fountain, from whence sundry grievous & long diseases do proceed, replenish the body with humours, wind, inflammations, distillations, and oppilations, which happeneth unto such as through a disordinate appetite, & gluttony, feed of every kind of meat which is served unto them, & being full, seek to please their appetites. And if any present unto them any exquisite or strange meat at the end of all the rest, they will for all that they be already full, feed thereof through very doltishness. And for the most part this change & disguising of meats, 
Change of meats.  maketh our health to decay, although we confess that the mingling of sundry meats engender sundry accidents; because it is that which draweth pleasure out of the bounds of sufficiency, pleasure, in all things which pleaseth: whereas in simple & uniform kinds, delight never exceedeth the appetite, & natural necessity, 
Eccles. 21.23. Lysimachus.  it is written in Eccl. Pain in watching & choleric diseases, & pangs of the belly are with an unsatiable man. K. Lysimachus, having yielded himself by reason of his extreme thirst, after he had drunk some water said: O god how great felicity have I lost for one so short a pleasure. A man may well say so of such as are intemperate, which lose their health thereby, & often times their life. It was wisely said of old men in time past, that the well conditioned belly, & lasting, brought great liberty and health And Isocrates gave council to bridle it, & not too much to pamper it, because it was very unthankful. 
Seneca.  And Seneca called sickness the chastisement of intemperance. Calisthenes answered him which would needs urge him to drink, as other did, at Alexander his feasts, I will not for to drink to Alexander have need of an Esculapius, meaning a Physician. The said Alexander after he was well tippled, was banqueted by one of his captains, where he fell again to tippling more than before, whereof he died. He was also compared by Daniel foretelling of the Monarchies, to a Leopard, which cannot be so well taken as through wine: for being drunk he falleth into the toils as some writ. The wise man saith very well to purpose, reprehending the drunkards: To whom is woe? to whom is sorrow? to whom is strife? to whom is murmuring? to whom are wounds without cause? and to whom is the redness of eyes? Even to them that tarry long at wine, to them that go & seek mixed wine. And S Paul exhorteth us, to walk honestly, 
Rom. 12.10.  as in the day, not in gluttony & drunkenness, neither in chambering & wantonness, nor in strife & envying: because there is ever great dissoluteness, riotousness, & looseness in all such excess. The glutton & the drunkard shall be poor saith Solomon, & especially forbiddeth it to Princes as both Eccl. & Isaiah do. And it was not amiss said, that wine hath drowned more than the sea. Plutarque in the life of Cleomenes writeth that Ptolemy Philopater, 
Ptolemy philopater.  so named in mockery saith Zonarus because he put to death both his father and mother, was destroyed through Wine and Women, and died like a beast. Another Ptolemy was termed the belly man because of his gluttony. Callicratidas being sent to Cyrus, after that he had remained certain days, 
Necessary points to preserve health.  & not had any audience, by reason the King was retired & occupied in continual banquets & feastings, it was thought meet he should return without doing any thing, saying that as there was great reason they should have consideration of their weal so ought they to commit nothing unworthy of Sparta. Caesar writeth in his commentaries, that the almains would not suffer any wine to be brought. Men in old time set down three most necessary points to continue health, to eat without being full, to labour without sparing one's self, and to preserve his seed. There hath been also certain Priests, which would never use salt with their meat, 
Salt.  because it sharpened appetit, and provoked to eat & drink more, fearing to be fat, and lest that divine part which was in them, should be pressed down and kept under by the mortal. And thereunto that the extremity in good point according to the opinion of Physicians is very dangerous, & the excellency of too much welfare inclineth toward the opposite. josephus describing the manner of living of three sorts of Philosophers or sects in judea, especially of the Esseniens, highly commended them because they loved truth, & never did eat or drink aught, whereby nature mought be offended: & by reason of their great sobriety they lived long in health, some unto a hundred years. And truly it is a great mean to live happily, when a man's body is well disposed, and in good temper not drowned with wine, nor grieved with meats, ready to be employed in any action he desireth. 
Plato  The which also moved Plato to call intemperancy a root proper to every disease. And Gorgias being demanded how he attained to so great years, of a hundred & eight, answered, in never having eaten or done any thing through pleasure. The old proverb saith: much meat, much malady. And very wisely was Socrates wont to say, that such as were accustomed to frugality, & continency, enjoy great pleasure & delight, aswell 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 dainty, 
Fat and hungry soils.  & exquisite kind of meat than flesh, they which often fed thereon were called by an infamous name, Opsophagi, gluttons, & wantoness. This is the reason why in Titus Livius barrenness is preferred before fruitfulness; because that men in a fat soil are often times cowards & lubberly fellows, & in a hungry, they are more industrious, sober, and painful as experience teacheth us. And whensoever we have a mind to eat, let us consider that we have to banquet both the soul, and body together, following the advise of Epictetus. After that Alexander had vanquished Darius, he caused a goodly pillar to be hewn down, and burst in pieces, wherein was engraven the order, and quantity, of such meats, as were every day set before the Kings of Persia, saying that it was not fit for kings to learn to sup so prodigally and sumptuously. And Diodorus the Sicilian writeth that there were laws set down to the kings of Egypt, not only to show what they ought unto their subjects, but also to serve as a rule and diet of their own particular. And Zonarus after Xenophon in his Pedia writeth, 
The bringing up of the persian youth  that all the youth of Persia, at schools and places where they learned and exercised, were never nourished but with bread and water, & some time for better cheer saith Cordamus they added a few Cresses. And they never eat until they had done their ordinary task. The which in his second book he writeth was also enjoined to soldiers, and in that country it was a very great dishonour for one to show himself subject to natural eiections; which they never knew to do, but with abstinence, moderateness, and good diet: through which together with their exercise, they consumed and diverted such superfluities and humours, 
Socrates' his council.  as proceeded from too great nourishment. Socrates in Xenophon wisheth such as would live in health, to beware of meats which enticed them to eat when they had no appetite, and of drinks which provoked them to drink when they had no thirst, teaching us only to use that which we have need of, in joining pleasure together with necessity. julius Caesar, Augustus, Titus, Vespasian, trajan, Tacitus, Alexander Severus, 
Prince's very sober.  and Charlemain, grew most famous for that they used so great sparing, and their table talk was more accounted of then great fare. And they made ordinances upon expenses, for the preservation of health and sparing of the gifts of God. It is written of Vespasian that once a month he would fast one whole day. 
Vespasian. Cato,  And of Cato that for the most part he never eat but of bread and beef, and never drank but water, with which sometime he mingled a little vinegar. The like is said of Scipio. Fabritius was found by the Samnite Ambassadors feeding of Turnup's which he roasted between the cenders. Massinissa King of the Numides never did eat but of ravel bread, and very simple meat, without sauce, and that but once a day according to the ancient order. Hannibal never used other ordinary than the worst of his soldiers. And Cicero allegeth the saying of Plato, that it was very strange to see one feed twice on one day. And he which saith that the life of a sober man, and one that is content with little, resembleth him which maketh a voyage in the spring time, by little journeys, through a pleasant & fertile country, compareth it very fitly, and aught to withdraw us Frenchmen, from so great wantonness, for which the very Turks have found fault with us, as Paulus iovius writeth. At Rome in old time wine was forbid unto women, the which the inhabitants of Marseilles long time observed. 
wine forbidden to Roman women.  We see likewise that vessels when they are more fraught, than they are able to carry do sink: even so fareth it with such as eat & drink too much. As it is written in Eccl. Excess of meats bringeth sickness, 
Eccles. 37.29.  & gluttony cometh into choleric diseases, By surfeit many perisheth, but he that dieteth himself prolongeth his life. And Socrates was wont to say that there is no difference between a choleric man & a beast. 
Xenophon.  As also Xenophon declareth in his Pedia, commending k. Cyrus for his sobriety, & for that he exercised, until he sweat. And in the 2. 
Socrates.  book of the deeds & sayings of Socrates, he advised a man never to contract amity, with any that is too much addicted to their belly, to drinking, eating, sleeping drowsiness, & covetousness. Who will have pity on the charmer that is stinged with the serpent? As Eccl. writeth: 
Eccles. 12.15  less pity then, ought there to be had of him which suffereth himself to be thrown down headlong through pleasure, which is said to resemble the thieves of Egypt, called Philistes, which ever made much of the people, & embraced such as they had a mind to strangle. 
Pleasure.  And Isocrates called her a traitor, deceiver, hangman, cruel beast, and tyrant. 
Amos 6.4.  God by his prophet Amos greatly threatened those that love to live delicately, as also did our saviour by the example of the wicked rich man. And S. August. upon the 41. Psalm, allegeth the old saying, that the incontinent man calleth upon death. As also the proverb carrieth, of a short pleasure cometh a long displeasure. And there lieth poison ever hidden, & the hook is covered with a bait. And we must behold them behind, & not before as Aristotle counseleth us. For pleasures seem very beautiful before, as do the sirens, & sundry other monsters: but behind they train a long & ugly serpent's tail. Whoredom is also forbidden by god, & the immoderate use of the act of venery ought to be shunned, 
Of Whoredom.  as altering, drying, & marring the body, weakening all the joints & members, making the face blobbed, & yellow, shortening life, diminishing memory, understanding, and the very heart, 
1. Thes. 4.3  as Hosea saith. S. Paul in the first to the Thessalonians writeth, that the will of God is our sanctification, and that we should abstain from fornication, that every one should know how to possess his vessel in holiness, and honour: and not in the lust of concupiscence. In the first to the Corinthians he exhorteth us to fly it, 
1. Cor. 9.18.  because he that committeth fornication sinneth against his own body, that is to say, he doth injury it, profaning and defileth the poverty, and holiness thereof, he saith 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 own but Gods, and therefore should glorify him in our body and spirit. Public honesty lieth there violate, and as Cupid was made blind, so do they which are bewitched with this foolish love, stain, and abandon, their own honour, 
Pro. 7.22.  wealth, liberty, and health. For this cause Solomon compared the whoremonger, to an ox that goeth to the slaughter, and to a fool to the stocks for correction, and to a bird that hasteneth to the snare, not knowing that he is in danger. We read what happened to Dina, the Beniamites, and David. And histories are full of examples of mischiefs which have ensued thereon. And he which committeth that sin, wrappeth and setteth an other as far in, and sinneth not alone. By God's law adultery was punished by death. Gen. 20. Leu. 22. and according to the civil law. Instit. de pub. iud. Sicut lib. julia. de adult. lib. in ius. C. But to cast off so dangerous a vipor, 
Remedy against whoredom.  we must crave at God's hand, that he will bestow of us a pure and chaste heart, that we may live soberly, avoid idleness, & all foul and filthy communication, be it by mouth, writing, or picture. Ezechiel attributeth the sin of Sodom, to fullness of bread, and abundance of idleness. 
Ezec. 16 49.  David prayed to God to turn his eyes from vanity. Psalm. 119. and job said, I made a covenant with my eyes, why then should I think on a maid? And in Gen. 6. the children were blamed that kept not their eyes, 
job. 13.1.  but looked on fair women as also did Sichem. Gen. 34. and Putifer his wife Gen. 39 and Ammon 2. Sam. 13. Notwithstanding as Isocrates said, that a less labour and grief is made not to be left through a greater, so do those pleasures, which proceed from virtuous and honourable actions, as from temperance continency, and other virtues, clean mortify, with their joy and greatness, such as come only from the body, which engender nothing but gouts, sciaticas, cholicques, palsies, griefs of the stomach, tremblings, leprosies, pangs, vomits, inflammations, and other dangerous accidents. And when we feel heaviness, and wearisomeness in our members, head aches, or stitches in our side, which for the most part proceed from crudities, & lack of digestion, we must not persuade ourselves to do as before, and as they say to cach hear from a beast, but rest quietly and observe good diet, and long before to foresee the storm that is at hand. And when we go to visit such as are sick, and understand the cause of their diseases, we ought to look into ourselves according to Plato his council, and see whether we commit not the like excess, to the end we may take heed by an other body's harm, and to stand upon our guards, and consider how precious a thing health is. And let us thankfully receive at God's hand, such instructions, as by chastising of us, he sendeth by reason of our intemperancy, to the end we may learn to prevent such as may happen unto us. 
Antigonus.  And as king Antigonus said, that sickness had warned him not to wax proud, so ought we to learn to humble ourselves, and to live better, for that God sendeth that as a means, as well to us as other, to awake us, and keep us within the bounds of our dewetie. For vices are as the very proper inheritance of man, which we must seek to correct, taking away from goods a vehement covetousness, 
Correction of vices.  and unbridled greediness, and from evils, fear and sorrow, which come but from conceit, the very cause of unquietness, and perturbation, which putteth me in mind often times of the saying of an ancient father, that as the body in health easily endureth both cold, and heat, and maketh his profit of all kind of meats, so doth the Christian, which hath his soul well compounded, moderate anger, joy, and all other affections, 
Hipocrates advise to physicians.  which offend both body and soul. Hypocrates above all things recommendeth to a Physician, that he should well advise himself, if in plagues, and ordinary diseases, he found nothing which was divine, that is to say, whether the hand of God were not the proper causes of the sickness, of the party diseased. For truly, 
sickness, and afflictions are sent from god for our good and profit.  he often times sendeth sickness for remedies, and means to withdraw those whom he loveth from eternal ruin. And to punish such excess, he armeth grasshoppers, noisome flies, worms, frosts, winds, plagues, war, dews and vapours of the earth. As before we declared those things which they call evils, are as great helps to the good to do well, and to profit in the exercise of virtue: Poverty, to moderate their desires, baseness to humble themselves, sickness to live patiently, and more soberly, and all kinds of griefs to make us run unto God, 
Good & evil.  and reconcile ourselves unto him, and to secure our neighbour in like distress when God shall have drawn us out. For I esteem none good but such as follow true riches which are godliness and virtue: and contrariwise the wicked are fastened to true evils, that is vice and impiety. That was the reason why in the council of Latran it was enjoined, that the sick man should call for his spiritual Physician. Diognes' was angry with such as sacrificed to health, and in the mean time lived in all pleasures and idleness: and said that as in a house where much provision and victual is, are many rats and cats: so the body that is replenished with meats draw sundry diseases unto it. 
Frugality.  And he called frugality the mother of health, for which without great need a man need not use laxative medicines, because they are offensive to the stomach, and often times breed more superfluities and excrements, than they draw out of the body. Plato also in the 8. of his commonwealth, counseleth us not to provoke sickness with physic, except the disease be most dangerous and vehement. 
Physic Aurelius  It is written of the Emperor Aurelian and sundry other, that they never called for physicians or used physic: as at this day most part of the almains & Zuzers use, but they healed themselves through good and spare diet, and some of them with a quart of strong wine and spice. And as Herodotus wrote, 
babylonians.  the babylonians never used physic but all sick persons were brought into the market place, 
In the temple of Esculapius, were all receipts registered.  to whom all such as had been cured of the like disease, taught their remedies. And there was found in the temple of Esculapius, enregistered, all such receipt as had been experimented, for to serve in like case. 
Plin. lib. 29.  For otherwise physic consisted in the knowledge of sundry herbs, and they were almost all instructed in anatomies, and simples, as Galen writeth. And we see even very many beasts and birds, to find out herbs and remedies fit for themselves which they have taught unto men, with the use of letting of blood and glisters. Yet they have always thought, that they are often deceived, when there is nothing but experience without judgement and contemplation, to apply remedies in time and place, with other consideration of the age, strength or debility of person, condition, manner of living, the season of the year, the cause, beginning, increase, 
Asclepiades.  growing, and declining of the disease. Asclepiades set all physic at nought, and counseled only sobriety, to rub over the whole body every morning and to exercise. And some have compared such as take physic, to those which drive out the burgess out of the city, to place strangers there. 
Cato.  M. Cato feared lest the Grecians would send physicians to Rome, and therefore made some to be banished and driven thence; and expressly forbade his son in any wise to use or deal with them, as appeareth in a letter he wrote unto him. They in like sort of the same profession which since have crept into Rome, were mere strangers, 
Rome lo●ng time without physicians  the Romans themselves having been above 600. years together without Physicians, & since they have even abhorred them, saying their irresolution & hazardous advise: which was the very cause that they termed them hangmen & thieves, and so the most part of the citizens endeavoured only to be skilful in simples, using no other drugs then what proceeded from nature, & of their own growing. Indeed they had certain deputies which sent them panniers full of simples out of the isles which appertained unto them as sundry have written. And were it not that I fear being too tedious, I could allege a great number of Kings & Princes, which have been very curious in knowing, & seeking out the property of herbs & plants, & some have written thereof to the great profit of their posterity, & an immortal glory is remained unto them. Galen himself writeth, that sundry emperors have gratly studied to attain unto the knowledge of simples, & to adorn that art amidst their business & in sundry places entertained arborysts, and in their triumphs caused rare plants to be carried. 
The temple of Esculapius without the city.  The temple of Esculapius was in old time builded, without the city, teaching us thereby how we ought to esloyne ourselves from Physicians & physic, which kind of people Plato could never like of, except they were surgeons, & marvelous well experienced, thinking it to be a great sign of intemperancy where he found any of the other sort. And in his dialogue Philosophus he esteemeth physic to consist only in opinions & uncertain conjectures. Nicocles called Physicians happy men, because the Sun made manifest what good success soever happened in their cures, and the earth buried what fault soever they committed. 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. counseleth us to exercise, because Idleness breedeth much evil, & slothfulness poverty, which tenteth us 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 ordained a great punishment for idleness. For this cause Scipio was wont to say, that he was never less in rest, then when he rested himself, understanding thereby that when he was not busied in public affairs, his own particular & his study sufficiently held him occupied & that in solitariness he consulted with himself. The wise men of the Indies called Gymnosophistes so greatly detested idleness, that they caused every man to render a particular account of what he had learned or did every day. We read in S. Ambrose in the 82. Epistle of his 10. book, & in S. jerom in sundry treaties, and other ecclesiastical authors that monasteries were first ordained for academies & schools of travail and exercise as well of the body, as of the mind, of learning, virtue, abstinence, fasting, patience, & all good example. And the word of the Emperor Severus was, Travaillons. And the emperors Adrian, Antonius, Cyrus, Sertorius and sundry other captains, have still kept their men of arms, and soldiers, yea their very horses in continual exercise, travail, & sobriety. And we read in the Commentaries of Caesar, that his soldiers had no other provision, than corn, and a little vinegar to mingle with their water, and that some would never suffer any to bring them wine, imagining that that made men more nice & effeminate, and less able to endure pain and travail: and showeth as also did Titus Livius, how they sought to cut off all occasions, and means of delicateness: and how the soldiers were all the day long kept to travail in works, and constrained to carry about them sufficient corn for one whole month, and seven piles to serve for a rampire. 
Veget. L. 1 c. 19  And Vegetius ordained that young apprentices and novices should carry burdens to threescore pound weight. And Marius so charged his soldiers and employed them in the ditches near unto the Rhine, 
Marius' his Moils.  that they were after termed the moils of Marius, yea they were often times employed in amending the high ways called military, and there they made ditches to make them the drier, and the waters to soak away. The said Marius said likewise in Sallust, that his father and sundry other personages had taught him, that daintiness, 
De bello jug.  and niceness were fit for women, but travail for men, and that all good men ought rather to esteem a good reputation, than riches: and that weapons beautified a house, and not fair movables. The said Sallust reciteth before, 
Metellus kept the discipline of war.  how that when Metellus was arrived in Africa, he took away whatsoever might seem to nourish slothfulness, and caused proclamation to be made throughout the camp, that none should be so hardy as to presume to sell either bread, or any other meat dressed, that the carriers of water should not follow the camp; that the simple soldiers should never have page, nor beast of carriage: that each one should keep his rank, cast his trench, and carry his victual together with his furniture. And Xenophon in the second of the Pedia of Cyrus writeth, that the soldiers and men at arms, did never dine and sup, until they travailed and sweat. The which ought to make our men ashamed, that have so many boys, & drabs to carry their furniture; such ought rather to be held in the rank of thieves, robbers, cowards, and boys, then of valiant men for combat. The said Caesar writeth also of a fashion which the Gaulois had, 
The ancient fashion of the Galois at an entrance into war.  the which Titus Livius and Tacitus do likewise affirm, that when by public ordinance proclamation of war was made, all young men above the age of 15. years were summoned to appear armed, and furnished as they ought, and he which arrived last, was put to death. The which Pliny also doth recite of storks, how they detest slothfulness. And in certain Islands namely the Baleares now called Maiorque and Minorque, the children can not break their fast nor eat, 
Baleares.  until with their slings they strike down, their meat which is set upon the top of a high beam or pole. Other used to give their children nothing but what they could get by hunting. And they of Crete, caused them continually to exercise, to make themselves the more nimble. Yea Amasis K. of Egypt, forbade to all his subjects upon a great penalty, that none should eat before he had long journeyed or travailed in his occupation, 
Alexander  and thereof should render account. Alexander the great called travail a royal thing, and idleness servile. And in the proverbs idleness is forbidden, and he writeth, that A slothful hand maketh poor: and he that sleepeth in harvest is the son of confusion. And in Ecclesiastes The sleep of him which travaileth is sweet. And the said King Amasis' condemned to death all idle persons except they had wherewithal to live: and in all sorts greatly blamed idleness, and would that once a year each one should render account, by what science or occupation he gained his living. 
The Egyptians & Athenians rendered account how they lived.  The which the athenians and sundry other well ordered commonwealth diligently observed. And Cicero entreating of the laws writeth, that none went in the streets but he carried the badge and mark whereby he lived. Which is yet observed in sundry cities of Germany, and Cantons of Zuizerlande. Of others they writ that sometimes men so employed themselves at Rome that there was not to be found so much as one idle man. And a Philosopher said that as a woman can not engender any thing to purpose without a man, no more doth hope without travail: and there is nothing which continual labour will not attain unto, and through care and watchfulness, a man overcometh things more than hard, as Seneca said. And Hesiodus counseled the labourer, to make his prays to the Gods before he went to his work or saying, marry he must lay his hand on the plough tail. And Plato hath most holily written, that as through great, and continual labours, concupiscences, and riotousness were quenched, so were they set a fire again by idleness. 
Money lost lent to an idle person.  Stobeus writeth that in sundry countries, if a man lent money to one that were idle or given to his pleasure, he should lose it for ever. And if at Rome one had negligently husbanded his inheritance, 
Ezec. 16 49.  he was straightways censured. And God in Ezechiel among the causes of the destruction of Sodom setteth down idleness for a principal. And Themistocles was wont to say, that slothfulness buried men while they were living in their grave. And S. Ambrose called idleness the pillow of Satan. And it is written in Ecclesiasticus, what ever thou do, take exercise, and cruel sickness shall not meet with thee, and that idleness breedeth much evil. For she is the spring of injustice, of poverty, and evil disposition. And Seneca wrote that travail nourished gentle spirits. And the holy scripture teacheth us that as the bird is borne to fly, so is man to travail, and to employ himself to many fair and good offices: for vice which watcheth hard, cometh and runneth over, as soon as ever it perceiveth that one is given over to idleness, & maketh them give way, because that nature being always in a perpetual motion, desireth to be driven to the better part, 
Man's nature.  or else she suffereth herself to be weighed down as a balance to the worse. Which was the cause that Plato was wont to say to his children when they went out of his school, Go to masters, 
1. Thes. 2.9  study to employ your leisure to some honest pastime. S. Paul in the first Epistle to the Thessalonians declareth how he had eat his bread travailing both day & night, to the end he would not be chargeable unto any, and that he which refused to work ought not to eat, adding that some walked disordinately, doing nothing, and living wanton: wherefore he commanded those which were such and be sought them through Christ jesus, to eat their bread labouring peaceably. Xenophon reciteth among the sayings of Socrates, 
Pithagoriens  that it is idleness if one do no good. The Pithagoriens commanded none to help their friends to ease them of their burden, but to charge them well, as not approving idleness. And K. Cyrus boasted, 
Cirus.  that he never did eat, before he had first done some exercise, 
Alexander.  as a sauce to breed him a good appetite. The which Alexander was often times wont to say, & that he had no need of any other cooks for his dinner then to rise early, nor for his supper then to eat little at dinner, and refused the cooks which the Queen of Carie sent unto him. The like is written of julian the Emperor. 
Agesilaus.  To which purpose we read that the Thessalonians sent unto Agesilaus certain refreshings of corn, foul, comfits, baked meats and other exquisite fare, and most dainty wine: He took the corn only and commanded such as brought it to carry away the rest, as a thing which he had no need of: but in the end, through the great instancy, which they made unto him, he took them, and willed them to make division thereof among the slaves, telling them that it was not meet, for such as made profession of valour and prowess, to receive such nice dainties: and that which is proper and serveth to a servile nature, ought not to agree with such as are of a frank & free courage. 
A Lacedaemonian.  A Lacedaemonian answered one, that wondered how he could live so sparingly, considering he was of such wealth; that it was an honest matter when one having great store of riches, could notwithstanding live according unto reason and not appetite. And Archidamus told one that had promised to give him excellent wine, 
Archidamus.  that that would serve but to make one drink more, and become less man, 
of sleeping.  Too much sleeping also fatteth and diminisheth the spirits of life, and of time. And not without cause said a Philosopher, that it annoyed the body, the mind, and all business, except it were moderated to suffice nature, egalling our felicity with an other misery: and that like unto a toll gatherer it took away the half part of our life. And if as Plutarch, Varro and Pliny wrote, to live is to watch, than they which sleep do not properly live, as they writ of Epaminondas, who after that he had killed one of his soldiers, 
Epaminondas  that was set to watch, because he found him sleeping, answered that he left him in the same estate he found him in. From whence I imagine the custom first grew, of which I spoke before, to awake the Kings of Persia and Macedonia early, 
K. of Persia & Macedonia.  to put them in mind to take care of that which God had committed unto their charge. 
Virtue.  Hesiodus describeth virtue unto us to be environed, with sweat, watching and great travail. And we see that sluggishness maketh both mind and body to languish. And if the air in which we live, and the waters were not tossed with winds there would be nought else but corruption. Quintus Cursius writeth of Alexander and of the Lacedæmonians, and Titus Livius of Hannibal and the Carthaginians, that they which were not able to be overcome and vanquished by their enemies and infinite harms which they endured were notwithstanding clean destroyed through delights and pleasures. And the Poets wrote of Perseus, that through the aid of Minerva he cut off Gorgon's head, which turned men into stones, understanding thereby that Princes through wisdom, have surmounted pleasures, which make men as blockish as images. And we see by experience that the poor hath this advantage over the rich, that they are exempt from pleasure. The which Curius & Corancanus well knowing, when it was told them that some referred all to pleasure said, 
Soldiers employed in trifles to avoid Idleness.  would to god that the Samnites & Pyrrhus had been as well persuaded herein, to the end that giving themselves to pleasure, they mought more easily have been vanquished. And many have said that all pleasure was followed by enemies, & it is to be conjectured that it was not through folly, that sundry emperors have made all the spider cobwebs through out the city of Rome, to be gathered & heaped together & created a Senate of women, led their armies to the sea shore to gather cockles, as though there were want of enemies, to stand catching of flies, but it was to avoid idleness, & rather to occupy their soldiers in such trifles, & toys, than quarrels, to sell smoke rather than to do worse, which likewise as Pliny wrote, moved them which builded those so wonderful Pyramids where about one of them 300. and threescore thousand men wrought the space of 20. years; & yet he writeth that their remembrance was clean lost, which spent so much treasure and time in such vanities. And it had been much more commendable, to have bestowed that time & expense, 
By what means health is preserved.  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 war, to the end to enrich their land, and that they should not wax worse in doing nothing. The ancient proverb carrieth, that the Gods sell riches unto men for their travail. So following Galens counsel, who so would be in health ought to live soberly, and to take pains, except he will cozen himself, as we see that all things alter, except they be put in use. A great Lord told King Alphonsus that he toiled too much, to whom he answered: thinkest thou that God and nature have given hands unto Kings in vain? And if they desire to live in health, why should they seek the contrary through idleness and delights? As Solomon teacheth in his proverbs, Ease slayeth the foolish, and the prosperity of fools destroyeth them. Our forefathers counseled us to exercise our body and mind equally together, as a couple of horses, set in a coach together. And Zenon was wont to say, that the life of scholars, that is to say, of such as are given to idle study, differeth not from the voluptuous and Epicurians. For knowledge and study ought as well to profit other as one's own self. 
Of gaming.  And for as much as idleness draweth to unprofitable and dishonest games, here were a very good place to show the mischiefs, noisomeness, blasphemies and cozenage, that they carry with them: and to praise Chilon the Lacedaemonian, who returned from Corinth without delivering what he had in charge, because he found the governors playing at dice. And it were very requisite that the good ordinances, which are made therefore were well observed. 
Alphonsus.  The which Alphonsus forbade to those in his court, and to all his subjects, not permitting them to play under a great forfeiture. 
Turkey.  And in Turkey he was noted of great infamy, which played for money, and grievous pains are appointed, if he return to it again. Sundry have written that King Cyrus to punish them of Sardes, 
Cirus.  commanded them to pass away their time in plays and banquets, thereby to render them less men and keep than 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 edicts, 
Young gentlemen wndone by play.  by the law Martia, & sundry other. Every man may see how many young gentlemen have been clean undone by playing at cards and dice, by gluttony, drunkenness, whoredom, expenses, 
Honest pastime allowed.  and excess, which proceed thereof. I will not for all that mislike honest pastime, and yet we ought to be sorry with Apelles, if we scape a day without drawing a line, or with Cato the Censor, if through negligence we have neither done nor learned any thing that is good, and at night call all our actions to account, and see what loss we have made of the time, which is so precious, and not able to be again recovered. And in a good beginning we ought to persever without losing courage. And forasmuch as mere leisure is the cause of disorders, and little honest thoughts we ought not to spend one bare hour in vain. Many have counseled youth to exercise themselves in Music, 
Music.  to employ their time in those harmonies, which stir up to commendable operations and moral virtues, tempering desires, greediness, and sorrows, for so much as rhymes & melodies consist in certain proportions and concords of the voice. And so long as this pleasure without wantonness allureth them, they lose the occasion of devising any less honest sport, according to Plato his opinion, the second of his laws and eight of his commonwealth, and Aristotle in his Politics lib. 8.3. 5. & 7. This moved Architas to invent a certain musical instrument, 
Architas. Men giving over, public charge to live privately  to stay the running wit of children. I could here extol Curius, Diocletian, Lucullus, and sundry other, who retired themselves into a little small farm to the plough. And Cicinnatus, who after he had given over his Dictatorshippe, returned to his plough, as did Attilius Calatinus, Attilius Regulus, and sundry other, who contented themselves with the labour of the field, despising all honours. The which in my opinion moved Plynie to write that the ground took pleasure in being ploughed by Emperors. Wantonness, and daintiness breedeth vexation of mind, strange fashions, and choler: whereas facility of manners, maketh one content with what he hath in hand, 
Manner of the Egyptians.  and to seek nothing too exquisite or superfluous. I am of opinion that the manner which the Egyptians held, and long time observed, in carrying up and down the hall at feasts, a dried anatomy of a dead man's body, and showing it unto the company, 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 have written that the diseases of the body be not to be feared so as the soul be sound, the health whereof consisteth in the good temperature of powers courageous or wrathful, coveting and reasonable, 
Temperature of the soul.  she being the reasonable mistress, and bridling the two other, as two furious and unbroken colts. For as we are curious to preserve the health of our body, through the receipt which are given and prescribed unto us by Physicians or experience, and so abstain from meats and excess, which may offend or alter the same, it is more required at our hands to remain in the truth, and to have a greater desire and care to preserve the health of our souls, diligently observing all the rules which God the sovereign Physician of all prescribeth unto us: and taking great heed on the other side that we shun and avoid whatsoever he hath forbidden. And if we be careful to seek out, 
The health of the soul.  those remedies which nature, art, and experience present unto us to preserve the health of our body, much more ought we to draw, and suck out of the holy scriptures and histories, that which formeth, dresseth, teacheth, adviseth, reformeth and healeth the most noble and excellent part of us, which prepareth and strengtheneth us at all assays, to receive and carry with great contentment & hope, (God assisting) whatsoever may befall unto us in this life.   

CHAP. XLVII. What we ought to judge of certain examples of lying.  
WE have before recited the maxim which Ulysses in Sophocles would teach the son of Achilles, as a matter very necessary, never to be ashamed to lie when a man may reap profit thereby: as also we put in ure what Plato permitted to Magistrates and Physicians to lie, so some other benefit mought be reaped: for the scriptures, and Doctors of the Church, forbidden all kind of lying as well to great as to small. And none ought to save his corporal life, to lose his spiritual. 

All manner of lying forbidden of god.  
Lying joyful or offici officious.   And such help as we ought to minister unto our neighbour, aught to be without offence to God, & by just, upright and honest means. A man must not in like sort do evil in hope of good. And as touching that kind of lying which is called joyful or officious, it discovereth itself easily, & doth no great harm. Now to satisfy what may be objected of the lie which the midwives of the Hebrews made, and of Rahab which hide the spies of the children of Israel, 
The Lie which the midwives of the hebrews made.  of jacob which said he was Esau, and of other places which seem to derogate from the truth, S. Augustine saith, that as touching the midwives we ought not so much to respect the lie, as the faith which they had in God, and the affection and mercy which they showed unto the children of Israel. In the rest we are to consider the will of God, and that they have been moved through the holy Ghost, to foretell like Prophets, what God had ordained for his glory. And when he willeth a thing, then is sin clean excluded: and what may seem unto men most unjust, is in respect of our sovereign Lord most just. Constance the father of Constantine the great, made proclamaton that all Christians should give over their offices, and living, which the good did and went from the court, but such as were but in name, gave over their religion. The said Emperor shortly after, caused all those to be called home again which were departed, and drove away the rest, saying that if they were not faithful to God, they would not be to his service. 
2. King 10.25  The like was done by jehu, who after he had summoned all the Priests of Baal, as though he would re-establish their idolatry, put them all to the edge of the sword, and made a jakes of their temple. Yet ceased he not to worship the golden calves. We ought then to admire the sayings and deeds of great personages and not to imitate them in what is not conformable to the rule which God hath prescribed, or wherein they shall fail like men, and to follow the counsel given unto us by S. Paul to try all things and hold that which is good. 
1. Thes. 5.21.    

CHAP. XLVIII. Of the means how to render a nation true and happy, and of the bringing up of youth.  
ALbeit that sundry of those means, may be perceived by that which we have before touched, yet by reason of their importance & to be meet with sundry inconveniences which happen, I thought good to set forth more at large, how the very fountain of all truth, 
Bringing up of youth of what importance.  godliness, bounty, justice, policy, and virtue, proceedeth from a natural good, and that through the carelessness of heads & Magistrates, guiding their affairs by hazard without any foresight, & according to the humour of men which in all time have halted in their duty, youth never having received good bringing up, corruption hath in every place mightily increased. For as Isocrates wrote in his Areopagiticke; it is not great revenues nor riches, nor laws & ordinances which make a city quiet and happy, but the good nurture of youth; which being ill brought up maketh no account of laws; 
Good laws straighly to be observed. L. 5. c. 6  and contrariwise becometh very obedient unto Magistrates, & giveth itself to all kind of virtue, if betime it receive a good impression. It were also very requisite to cause laws to be straightly observed; but in vain do men make laws as Aristotle in his Politics said, if youth be not brought up in good manners, and nourished therein. And Plato in the 4. of his commonwealth was of opinion, that it had no great need of laws, by reason of the good discipline in which his citizens had been nourished, as such as without laws were able to govern themselves as they ought. And in his Politics and books of laws, he attributeth all the disorder of a country or city, to the multitude of laws and so often change of them, 
Nurture & bringing up of children.  and all delights to lewd bringing up, & showeth that the principal scope of a good establisher or reformer of a commonwealth, aught to be in causing youth to be well brought up & 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 suck their own mother's breasts, to be sure that they should not be nourished in delights nor idleness, and in playing might fashion themselves to virtue. He would also that whatsoever might breed happiness, were engraven through good nurture in the manners & hearts of men to remain there all their life as a good impression: because that while they are young, they have more need to be well looked unto & diligently taken heed of, than any other kind of beasts. And it is more meet that care shallbe taken hereof, then of getting or preserving of wealth, or enclosing our parks, or gardens, with walls, or hedges. And there is no doubt, as S. jerom and other ancient doctors have written, that the cause which moved the most part of such, as heretofore founded Churches, 
The foundation of churches prebends and colleges  prebend's, & Colleges was chief for to bring up youth in learning, & to render them more capable to serve God & the commonwealth, and the better to imprint in them the fear of God which is the beginning of all wisdom, & which formeth the mind to the true mould of truth & virtue, and carrieth it far off from vice, foolish fashions, & lewd companies, whence there is always carried away, some botch & stain of the infection of their wickedness. 
Good bringing up of children maketh them moderate and temperate.  And by the ordinance of the three estates in all Cathedral and collegiall Churches of this Realm, the revenue of one prebend, is still allotted to a schoolmaster. For that according unto the saying of Plato, when youth in the beginning hath been well taught, then is the navigation & voyage of this world happy; and all the life after is accompanied with contentment, felicity, & good hope, and such as have been well nourished & brought up, become for the most part very moderate & temperate & the old proverb averreth that nurture passeth nature. The which Lycurgus showed by the nourishing of 2. dogs, the one to the field, the other to the kitchen: & if one sow good corn in harvest he shall reap the like. Themistocles was wont to say, that colts & fierce beasts became tame through discipline. And it is manifest that the almains and sundry other nations which were marvelous barbarous, as we read in Caesar and Tacitus, became more meek and industrious by better education. And some have written that at Rome in ancient time, it was ordained that children for the first fault should be told of it, 
Punishments of children's faults at Rome.  for the second punished, for the third hanged, and the father banished. And Plato was always of opinion, that enourmious vices proceeded more from a generous nature corrupted, then from vility, or low estate. And the first thing which ought to be beaten into youth, is to love honour, to fear God and to obey his will, to make no account of the brickle goods of fortune, but of the eternal and spiritual and of virtue; to set before their eyes the examples and praises of virtuous personages, and the blames and miseries of the lewd and wicked, to the end they may become wise by others harms, and detest all vice and evil company, receiving correction at the hands of every one, without presuming aught of themselves, shunning wantonness and delights, neither speaking nor believing too lightly, not being to obstinate, hard, stubborn, choleric, impatient, nor unconuersable. Saint Jerome writing to Nepotian, thought that all poor scholars, 
Poor scholars nourished with tenths. Dan. 1.5.  and such as had will to serve the common wealth or the church, were to be nourished with the tenths. We see in Daniel, the care which was had to the bringing up of youth. And Strabo in his Geography, showed sundry examples of the Indians and Persians, for the eschewing of that vice of ignorance, whereof we have before entreated, 

Deut. 25. L. 2. c. 6 L. 2. de stud. litera.  
The principal care which parents ought to have over their children   as Moses complained, and josephus. And the ordinance of the Emperors is set down in the eleventh of the Code. It falleth out oftentimes, that the wicked abhor the remembrance of their fathers and mothers, when through their damnable liberty, wanton pleasures, lasciviousness, fond collinges, and evil examples they have been lead away; whereas contrariwise the well nourished, give thanks unto them which have been the occasion of their so great good. And Solomon affirmeth, that A wise son maketh a glad father, but a foolish son is a heaviness unto his mother. The wife Crates was wont to say, that if it were possible for him he would climme up to the top of the city, and cry aloud: O men, whither do you carry yourselves thus headlong, that take what care you can to heap up wealth, and yet make small account of those to whom you are to leave it, as caring more for the doublet or show, than the body or foot. The same Solomon in his proverbs saith, that wisdom crieth throughout. To this purpose, the contents of an Epistle written by Xenophon to Crito, seemeth worthy of marking. Know ye that Socrates hath often told us, that such as leave great riches to their children, without seeing them brought up well and honestly, are like unto such as give much provender unto young horses, but never break them at all: for so they wax fat, but unprofitable. The praise of an horse consisteth not in the fashion of his body, but in his service and dexterity. They also are in as great an error, which buy heritage's for their children which set little by them; because they will esteem of the wealth, but despise them, whereas there is a great deal more reason that the guardian should be better liked then the possession. He then which maketh his son worthy to be had in estimation, hath done much for him although he leave him but little wealth. For it is the understanding which maketh every thing seem great or small, because that whatsoever the well brought up possesseth, 
Knowledge and virtue a more sure inheritance than riches.  is moderate & sufficient, but unto the evil nurtured it is very little. Leave no more then unto thy children, then very necessity requireth: for they shall very much esteem that which is sufficient, if thou hast well brought them up: 
Photion.  and if they be ignorant, then will they have less care, fear, and occasion to do evil. The which Photion practised, refusing the presents of Alexander as Plutarque writeth. Let us then consider that knowledge is not laid open to fortune as are richesses, the which are very often possessed by the wicked: nor mutable as glory: nor cometh by descent, as nobility: nor of small lasting as beauty: nor changeable as health: nor decayeth & diminisheth as strength: but increaseth with time, 
Stilpon.  & is not vanquished by war, as Stilpon told K. Demetrius. And the Laconien schoolmaster, answered very well, that he would make the noble gentleman which was his pupil, to sport himself in things honest, just & true: and to be offended at unhonest, unjust, & lies. For manners being through discipline well composed within, are the very fountain, whence all contentment proceedeth.  
And children are by custom trained into the way of virtue. And the Pithagoriens lesson seemeth unto me to be very wise, Choose the best way, custom shall make it agreeable, & pleasant unto thee. The Komanes had a good custom, to place their children with those whom they would have them to imitate, And in France, there is great account made of one which hath been brought up as a page to some valiant and wise gentleman. 
Good example to be showed to children.  Cirus in the end of the 7. book of Xenophon, desireth every man to give a good example to children, because if they see no uncomeliness, they shallbe enforced to follow goodness, and virtue, & be fit for all things. A King of Sparta answered him wisely, which asked what children ought to learn; That said he, which they ought to do when they are men: he told another, that they were to learn to know how to obey & to command. 
Lessons to youth.  We must then more study to fill the understanding then the memory, not only to have a care to besprincle the soul with knowledge, but to make it grow perfect, and learn by study, not of the tongues, but of wisdom, courage, and resolution, to avoid the baits of pleasure, and to throw down with an invincible courage the threats of Fortune and death to be sound and short in discourse, to render themselves, and quite their force to truth, as soon as they shall perceive it, without being too stubborn, that their conscience, sincerity, and virtue, be manifested in their words and deeds, that in company they cast their eyes round about, and in themselves control the manners of each one, to follow the good and contemn the wicked. And they ought not to let one word or sentence fall to ground, without putting it in their tables, to make their profit thereof, as Bees draw honey out of sundry flowers, so learning the discourse of Philosophy, they shall clear the tempests of Fortune. They must also take away strangeness and partiality, enemies to society, and apply the supple bodies to all kind of fashions, customs & companies, to be able to do all things, but loving to do but what is good. And if they go to the war, 
Youth going to wars.  to fear nothing but God, and an evil renown. To learn to combat with the enemy, and above all things to obey their head, 
Com. 6.  as Caesar in his commentaries desired the French to do. To accustom themselves to endure pain, cold and heat, to lie hard, to assault well, and to keep a fort. The chief care which Kings and governors ought to take, is of the honour of God, and maintenance of his Church, and next of policy and justice, following the lesson of our Saviour, in seeking the kingdom of God, and then whatsoever is necessary for them shall be given unto them. Now the kingdom of God is the Church of the faithful, the seed whereof is youth, which is consecrated to God through baptism, under the Church. Then this seed ought to be well husbanded, and kept from weeds, which might choke it, that the ears may be gathered full of grain.  
It is an old saying, that he which hath begun well, 
The beginning is chiefly and principally to be considered.  hath half ended. The beginning is in the first youth, whence the good burgesses, Magistrates and governors do spring. And there is great advancement and hope to be looked for in that place, where youth is well brought up in godliness, and honesty. For this cause Aristotle in the end of the seventh of his Politics, would have them turn their eyes and ears, from all injuries, fowl and undecent actions, and communication. And the more that we see all things to impair, good manners subverted, wickedness, covetousness, ignorance, and unjustice, not by stealth, but publicly, and without shame to run their course, of which our predecessors greatly complained, and we complain of at this day, and it is very likely, that they which come after us shall rue it: the more regard ought we to have, that the nursery of our posterity, which is the youth, may be taught to live soberly, and justly, & not so much to speak well as to live well: to the end that what the vessel being new hath once been seasoned with, it may long keep the sent thereof, as Horace writeth. And there is no doubt, but that man being desirous to know, 
Adolescency is from 12. to 21. years.  and incline to virtue from his birth, if by a good guide he be until the last year of his adolescency kept and defended from the snares, which the delights of senses and pleasures draw with them, his understanding being once fortified through good instructions, shall after of himself be so well rooted in the love of knowledge, virtue, and the fear of God, that it shallbe very hard ever after to withdraw him. The which was the cause that the Lacedæmonians answered Antipater, that they would rather die than give him their children which he demanded for hostages, so great account made they of their education. This felicity and happiness, as Aristotle showeth in the end of his Ethics, dependeth principally of the grace of God, of a good reformation, of the liberality, magn●●cence, bounty, and courtesy of Princes, which hereby provoke, and prick forward the advancement of Arts, and of good wits; as contrariwise they languish, and clean decay, through the ignorance, envy, covetousness, tyranny, and stubbornness of such as govern, and through great disorder, and corruption. I have before touched the inconveniences and mischiefs which happen in France, 
K. Francis 1  by reason that the nobility is not trained up in learning: And not without cause the great King Francis said, that it greatly grieved him that the gentlemen of his Realm, gave themselves no more to study, and learning, to the end he mought have provided for them the chief offices of the long rob; thinking that thereby he should have been better served, both in his governments and wars. 
Bayart.  And that great Captain Bayart, answered him that asked him the difference between a learned man and an ignorant: as much as between a Physician and a patiented, a live man, 
Aristippus.  and one dead. Aristippus answered likewise, send them into a far country, and then you shall know, and there is nothing but knowledge which causeth a man to be esteemed.  
And the oracle given unto the Greeks, of the doubling of the house, was interpreted by the wise men, that it was meant thereby, that they should leave arms, and converse with the Muses and learning, which would mollify their passions and drive away ignorance, and procure courage and good council: 
Agesilaus.  as Agesilaus maintained, that the laws of Lycurgus' bread a contempt of pleasures. To accustom youth in like sort to follow virtue, to bridle passions and choler, to shun vice, and lying, to enter into consideration how good and virtuous personages have in all times behaved themselves, to remember the harms happened to the wicked, and the blessings and honours which have accompanied the good, breedeth a great quiet all the life long, because such a custom hath a marvelous efficacy, in advancing of a man: And betimes is the judgement that proceedeth from an evil custom to be corrected, the which in a vile nature doth oft by process of time throw down and abase our minds, and render us contemptible. The which may be helped and amended through virtuous exercises. For if that resistance which reason maketh to the appetite of eating, and drinking, forceth very often hunger, & thirst: much more easy shall it be for one to cut off covetousness, ambition, pride, envy, choler, curiosity, lying, and other vices, by refraining and abstaining from those things which he coveteth, so as in the end they shall all remain clean discomfited. To abstain also from pleasures which are permitted, is a good exercise to meet with such as are forbidden. I leave here to declare how much France was dishonoured when as the Polakes made their entry into Paris accompanied with the French gentlemen, 
An embassage from Pologne to K. Henry 3  who for the most part were doom not able to speak or understand Latin, and were rather brought up to wear a rapiar be their side, ride a horse, dance, and play at fence, then to have skill in languages, and arts, with which the very Barbarians in old time were adorned, honoured, & became more valiant in the wars. 
Alexander.  As Alexander and sundry other great Captains and Princes have confessed. Yea, himself grew extreme angry that Aristotle had published his metaphysics, because, (he said) he had rather a desire to pass all others in learning and knowledge, then in arms and force. And we before have noted, that he attributed all his victories, to what he had learned of Philosophy. The Emperor Antonin the Philosopher, went himself to seek out learned men in their own houses, saying, that it very well became a man, yea, though he were old, to learn what he was ignorant of. The which Cato and other of our lawyers have affirmed. And Paulus iovius writeth of Charles the fifth, 
Charles 5.  that his schoolmaster Adrian, who since was Pope, did with very great cause often times foretell him, that he would greatly repent that in his youth he had not learned the Latin tongue. For it is very requisite that youth be brought up in that part of learning which is called humanity; because that without the discipline thereof, the world should live but brutishly. And that it be accustomed to make account of laws and superiors, and to keep a strait discipline in the manner of life, which it chooseth, 
Youth showeth by his blossoms what fruit it will bear in age.  be it in war, and defence of their country. And a man followeth all his life long his first addressing in his youth. As if a tree blossom not in the spring, it will hardly bear fruit in the Autumn. The which ought to stir parents to chastise their children, and to make them to be diligently taught, and not to pamper them. 
Apes.  As Pliny writeth of Apes which choke their little ones in embracing them too hard. And we ought greatly to weigh the saying of Origen, that the sins which the evil nurtured, and unchastised children commit, shallbe laid to the father's charge, 
1. Sam. 4.18.  as it is said in Samuel of Ely. And if it be written of Xenocrates, 
Xenocrates.  that his auditors of dissolute became temperate and modest, what fruit are we to think that youth will bear, through the sweetness, and benignity 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 wild and savage, holding the mean by the compass of reason, and rejecting the extreme.  

Lycurgus  And Lycurgus the lawgiver said, that he never used to set down his laws in writing, because such as had been well nourished, would approve, and follow whatsoever were most expedient for the time. Which was the cause of the laws so much commended by Diodorus, that children should be brought up in learning, at the public expense.  

The effects of good education.  To be short, good bringing up of youth, maketh it to be true, constant and joyful. For having a good conscience, true comfort, and resolution, which sweeteneth all the bitterness of this life, and knowing the causes why God hath always been accustomed to punish his, maketh them carry all things cheerfully, not doubting, but that he loveth, and hath a fatherly care over them. So do they repose themselves upon the assurance of this good will, and endeavour to obey him, and die with a good hope, acquitinge themselves of their duty. Sundry have greatly commended the laws of the Lydes, 
Laws of the Lydes.  because they deprived such children as were not virtuous from their inheritance; which caused them to correct their naughty inclinations, and to shun vice: as also they had certain officers in sundry provinces, which took care of youth, and punished the parents which did not well bring up their children. And for as much as it is a great happiness unto a country, when the Prince hath been well instructed: Plato in his Alcibiades, 
The children of the kings of Persia.  and Xenophon do write, that out of the whole realm of Persia, were four most sufficient men chosen to bring up the kings children: the one in learning: the second, to teach them all their life to be true: the third, to instruct them to command their passions, and not to addict themselves to pleasures; the fourth, to make them hardy, and courageous. We ought to make our profit of the lamentation, which the Prophet Baruche made, in that the young sought after wisdom upon the earth, 
Baruc. 2.23.  and became expounders of fables, and knew not the way of wisdom, which was the cause of their destruction. 
Psal. 119.9.   
David also found no means for a young man to redress his way, but in taking heed thereto, according to God's word. The Apostle admonished Timothy, to fly from the lusts of youth: 
1. Cor. 9.24.  and to humble the flesh to the spirit, to the end no advantage be given unto the enemy, which will be an evil token for the rest of the course which is to be run all our life long. And Saint Peter commandeth young men to be wise, modest and humble. Saint Paul joineth shamefastness and gravity, of which he desireth Titus to be the patron. 
Eccles. 2●. 23  And Ecclesiasti, cousin willeth them to give no ear unto the enchauntrise for feare-of being surprised. And as we have before mentioned, offices and riches which are left unto children, are sometime the very cause of their destruction, except the knowledge and fear of God be imprinted within them. For this cause Ecclesiastes writeth: Remember thy Creator in the days of thy youth, whiles the evil days come not. And jeremiah in his Lamentations sayeth: 
jer. 3. 2●.  It is good for a man that he bear the yoke in his youth, because young men become unruly, except they be held short.  
God also said of Abraham: I know that he will command his sons, and his household after him, that they keep the way of the Lord to do righteousness, 
Deut. 4.10.  and judgement. And in Deuteromie: I will cause them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children. And every Christian is commanded to follow all things that are honest towards all men, and to avoid all appearances of evil, referring all to the glory of God, and betimes to accustom himself thereunto, to the end that more easily he may broke the storms of this life, and without any trouble wade out of all business. And to this end is every man to beseech at God's hands, that he will lighten him through his word, 
Great happiness dependeth of ●…od education.  and bend his heart therein to obey him. From this good education, proceedeth great happiness, obedience to God, their King, and superiors, choice of virtuous men, without money, rewards, or offices, and every man performeth his duty the better in that vocation to which he is called, and followeth other lessons and reformations, noted at large before.   

CHAP. XLIX. Of certain points which might be added to this discourse.  
THis matter which we have undertaken to discourse of, 
An argument ample and fertile.  is so fruitful and ample, that I were able to heap sundry Chapters one upon another, containing summarily what the office of Kings, Prelates, Clergy, Captains, soldiers, merchants, and artificers, masters, servants, fathers, children, judges, counsellors, & practisers at the law is, therein to discover the abuse and perjury, which is used in this time. There were also very great means to dilate at large, of the inconvenience which sophistry bringeth, the which the lawyers term cavilling, 
Sophistry.  when from truth, through some alteration, the disputation is brought to that which is most evidently false. In old time it was terribly detested; for it corrupted all arts and disciplines, and bread sundry heresies, and false opinions. I were able likewise to set down, how many cousin themselves, which in marriage respect more the wealth and beauty, 
Marriage.  than modesty, & good education of a maid: and are not so much husbands unto their wives, as slaves unto their wealth, for which they abandon that commandment and authority, which God and all laws have aforded unto them over their wives, over whom they ought to rule, not as the lord over his servant, but as our Lord and saviour jesus Christ doth over his Church, and the soul over the body, through a mutual love, and reciprocrate affection wherewith he is tied unto it. And Solomon calleth the contract of marriage, the contract of God, as more excellent than any other. Lycurgus, Solon, and the twelve laws ordained, that maidens should be married without dower, for the causes before specified. And some have written of the Egyptians, 
Alexan. l. 2. c. 2  that if any received money with his wife, he remained as a slave unto her. And in Plautus he which was cast in the teeth, that he had nothing with his wife, answered, that if every one would do like him, there would be better agreement and amity among the citizens, and their wives would honour them much more, and be less chargeable unto them. 
Strabo l. 4:  Strabo commended the laws of the massilians, which forbade him which was richest, to give with his daughter above one hundred crowns, and ten for her apparel and jewels. And it were very requisite that the good laws in France made to this end mought be better observed. And likewise as a matter depending hereunto, there were ministered very great occasion of reprehending and detesting such as they term tires of points, which oppose themselves against that holy contract, and ordinance of God, and his commandment, and are the cause of divorces, enmities, whoredoms, 
Tiers of points.  and other evils, combating with the Majesty of God, and damning themselves through a secret alliance which they make with Satan. It were not also much out of the way, to show what a pernicious lie they incur, which from the birth of their daughter bring her up so delicate, that she is less fit to perform the part of a good housewife, and is always more sickly, serving rather as a picture or dead image, then fit to hold that place which she ought. And to declare withal the great injury which women offer unto their children, in denying that milk unto them with which they were nourished within their womb, with great pain and grief, drying up that holy fountain of their breasts, given of God, to that end, banishing their children into the hands of a strange nurse, often times a whore, drunk, pocky, and evil conditioned, of which the said children savour, all their life long, as we see by experience too much. Lampidius writeth that Titus was subject to sundry diseases, by reason of his Nurse. And Dion, that Caligula was the more cruel, by the nature of his Nurse, and that she rubbed the end of her teat with blood. And that Tiberius & sundry other were given to wine, 
Tiberius.  having been weaned, with sops steeped in wine. The which we see in lambs nourished by goats, & in seeds & fruits which hold of the earth. I leave all other reasons recited by Aulus Gellius. And for as much as an Ambassador sent from a Prince, 
Ambassadors  is as his eye, his ear, & his tongue, & bindeth him by what he promiseth, it had not been impertinent, to have discoursed, how in choice to be made of him, his honesty, age, experience, integrity, learning, dexterity, & gravity ought to be considered: because by his carriage of himself, & train, strangers do often time judge of the whole nation, as if he had been chosen out of the most excellent. And it were very convenient to send with him some number of young gentlemen well brought up, to make them capable of the like charges, & to learn the passages, fashions, alliances & manners of the country, & to file & polish their own brain, with strangers. I could also describe the inconveniences which arise by Masques, which disguise both the body & mind, 
Masques.  & causeth great impudency, the very cause of so manylyes, & uncomely speeches, & of the execution of so great wickedness. S. Cyprian entreating of the apparel of virgins, allegeth to this purpose the example of judges, who when he saw Thamar, judged her a whore, for she had covered her face. And God in Zephaniah threateneth, 
Gen. 38.15  that he will visit the Princes, and the King's children, and all such as are clothed with strange apparel. And it was forbidden to men to wear woman's garments, & to women to wear men's. And an account must be rendered of every idle word. And as S. Paul alleged of Menander: evil words corrupt good manners. The which moved sundry well governed common wealths to forbid masks upon great pains, & in England, of death. It had been no ways impertinent to have showed how much Princes have abused themselves, rather in taking care, & giving themselves to conquer cities & countries, 
A greater matter to preserve what is gotten than to get.  & make great buildings, then to preserve & well govern what they have already gotten, and to maintain those houses, which have been left unto them very commodious. As Augustus the Emperor greatly wondered, to see that Alexander did not esteem it so great a matter and honour to govern well an Empire, already conquered & left, as to conquer a great country, and prefer necessary and profitable expenses before voluptuous. According to the disposition of the law likewise, the legacy, or gift that is appointed for to be employed about a new building, aught to be converted to the repairing and amending of the old, in the latter law D. de operibus publ. l. decuriones de administr. re. ad ciu. pert. I mought also speak, how Idolatry & the gods of the Pagan, first began, and how they were left, according unto the prophesy of jeremy, that The gods which have not made the heavens and the earth shall perish. I could also blame the condition of hucksters, & sellers by retail, in that as Cicero writeth, they gain nothing except they lie, which was before confirmed by Ecclesiasticus. 
Eccles. 3.16. Misseres.  I mought also amplify, how deeply they lie, which live wickedly, dishonour and perjure themselves, that they may leave their heirs rich, which often times are such as love them not. The dissoluteness which is too much spread throughout France, would have required a discourse upon the law, which was made to forbid Taverns, 
Taverns and play.  and playing at dice and cards, considering the inconveniences which daily happen thereby, and that in Turkey all play is punished by infamy, & great penalties, as Cuspinien writeth. One might also show how much they deceive themselves, which covet to come to extreme old age, because that the long life is not the better, but the more virtuous. And as it is written in the book of wisdom: the honourable age is not that which is of long time, neither that which is measured by the number of years, but wisdom is the grey hair, & an undefiled life is the old age. And many have esteemed them most happy which have changed this miserable life, with an immortal, 
●esire of old age  before such time as the discommodities & wearisomeness of old age hath crept upon them. And besides the assured testimony which we have out of the holy scriptures Aristotle wrote that when Silenus was taken he said, 
Silenus  the condition of dead men was better than of the living. And Pliny after that he had in the beginning of his seventh book, 
pliny  showed at large the miseries of men, concluded that nature gave nothing better than a short life. Notwithstanding, to the faithful, no estate of living cometh amiss, since they wholly refer themselves to the will of God, & taketh every thing in good part, as a blessing proceeding from his hand. We mought also show how perniciously, they lie, which clip, wash and delay coin, as the Poet Dante called Philip the fair, a falsifier of coin, because by reason of his affairs he was constrained to delay his silver. And very wisely did the Emperor Tacitus forbidden the mingling of metals in his coin, where there ought to be a correspondance and proportion between the gold and silver or other metal: in which now a days sundry pernicious faults are committed. Consequently, I could describe the vanity of alquemie, which hath impoverished those which have used it, and turned the gold which they have put thereto into smoke, whereof we daily see but too many examples: the which gave occasion to Domitian, to cause all the books to be burned, which he was able to find out. I could also set forth the fault which they commit, 
Dreams.  who put too much trust in dreams, according as Ecclesiasticus hath written, that Dreams have deceived many, and they have failed which have put their trust therein. And Lucian in the city of sleep which he describeth, in which dreams do dwell, saith that they are all cosenners and liars. It were also a very large matter to write of, 
To demand council.  to show how, albeit that blind men choose some one to lead them, yet an infinite number of persons, which have their judgement and wit blinded, and go groping at all their business, & wandering, without knowing the way which they ought to hold, do not for all that seek either council or guide, and are marvelously polluted with the same fault which they find in an other, and in their own ignorance become Censors over other men's manners. 
Superstition.  It were not likewise unprofitable to declare how dangerous a matter superstition is, the which is so fruitful that of one error or lie, it engendereth a great number, and through a kind of sleight, simplicity, or false appearance, it clean chooketh the truth, and is for this cause termed in the holy scripture, whoredom, 
Saints.  and adultery, violating the promise which we have before made unto God. We mought likewise extol the saints in all ages, which have taken pains to maintain the truth against lying, and to make a register of all virtues and abuses which are committed. I could likewise enlarge sundry Chapters, in showing how dangerously they do lie, who after so many examples, and experiences, ruins, defacings, desolations and mischiefs happened in France, desire for all that, that men would yet the fifth time cast themselves headlong into a civil war, covering their passion with a cloak of religion, 
Civil wars.  which is settled in the understanding the which can not be gained, but through a persuasion founded upon the holy and canonical scriptures, and not by violence or constraint, as Saint Augustine in sundry places, and other ancient fathers have maintained. And the war which is not necessarily undertaken, is an enemy to religion, justice, order, reformation, and good manners: and as the Emperor justinian writeth, it carrieth great grief to every good man, it is brutish, dissolute, and without all ho, especial, the civil, which is miserable, and most pernicious, as well in regard of the victors, as of the vanquished, as Cicero affirmeth in sundry places: and in his Philippiques he adjudgeth 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 down the opinion of Pliny, which affirmeth that there are no lies more dearly sold, 
L. 29. Physicians.  nor more dangerous than those of the Physicians, who learn to the peril of the patiented and murder without being punished: and that there was never any vocation found, in which there was more danger or cosininge: albeit that their ignorance and error, whatsoever he said, Pliny said, 
Pliny his error.  aught by the very law to be punished. lib. 7. c. seq. ad legem aquil. l. illicitas. sicuti de office praep. l. si quis, Celsus locasti l. quod nerua depositi. Sundry have justly complained, that the greatest part of Physicians have no skill at all in such simples, and mineral matters as they have need of, but trust unto Apothecaries as unskilful as themselves, which give a qui for quo, 
Simples. Apothecary's  and engender diseases, the which ought to give occasion to have them rigorously and exactly looked unto, and to have their drugues and spices, to be often over looked, by such as are skilful therein. And if the said Physicians and Apothecaries, were well practised (as it is very requisite) in the knowledge of such simples, as God hath abundantly bestowed through out this realm, and which are proper to our nature, we should have no need to fetch drugs from the infidels and Barbarians, in a contrary climate to our own. We mought also take occasion here with great profit to declare, how far they serve from the truth, 
The assembly of a council or estates.  which mislike the assembling of a general or national council, or of the general estates of a realm, the only means invented by our ancestors, to meet with the corruptions and disorders, which crept as well into the Church as into place of justice, and all other vocations, and to hear the complaints of every one, to apply remedy thereto, and make necessary provision for the same, to the end the evil which grew might be cut off, and good ordinances revived and kept, and corrupt doctrine and manners reform, which is a sovereign medicine for kings and all other sort of people. I could also declare how pernicious a matter despair is, 
Despair.  and how contrary to the truth, and handle the means which keepeth us from it: and also how much the lying of such as are too suspicious is to be detested, which often times engendereth curiosity, backbiting, 
Suspicion.  unquietness, factions, jealousies, and other mischiefs. And further how uncertain a proof that is which is drawn out by torture, 
Torture.  because that as Publius Mimus said, smart will constrain even the very innocentes to lie. And vives writeth upon Saint Augustine his book, of the City of God, that if a man be able to endure torture he will not tell truth, if he can not he will surely lie. The examples are in Marcellin lib. 4. and 29. and in Valerius lib. 3. c. 3. & lib. 8. c. 4. The which sundry Doctors upon the law have followed, and very many judges have had experience of. It had not also been very unprofitable, to have discoursed which opinion of the two were more true, 

The government of women.  
Bartolus his opinion not to be followed.   either theirs which allow woman's government in respect of their wisdom, and quickness of spirit, and of the laws which confirm the same in sundry provinces, (wherein I will by no means allow the opinion of Bartolus, and other Doctors, which deny that they are any ways able to make laws, under the colour for sooth that a law is defined to be a counsel of wise men, having many examples in Plutarque lib. 6. of the virtue of women, and else where to the contrary) or theirs which exclude them clean thereof, and of all other civil affairs, for their infirmity of counsel and weakness of judgement, leaving them wholly in the perpetual power of their husbands, parents, and curators, as Cicero wrote of the Romans. I could also have added a long chapter fit for this time, to confute the impiety of the Atheists, 
Atheists.  and to show even by the very ancient philosopher's writings, that there is but one God, who through his bounty and wisdom is the Creator and guider of the world, and of whatsoever is contained therein, that in the world he hath created man the image of the Creator, according to his own understanding, and the image of his creatures according to his life, sense, and moving, mortal in what he holdeth of the likeness of the creature, immortal in as much as he carrieth the image of his Creator in his soul: and that God will crown and recompense good works to the good and chastise the vicious and infidels with pains eternal. The which almost all contemners of religion and Epicures have been constrained to confess, and in their own conscience have stood convicted thereof before their death. It had not been much out of the way, nor very unapt for this time, 
Alliance of the Zuizers.  wherein there hath been a fresh renewing of the alliance, with the Zuizers, to set down what were the most expedient, for as much as they are more nearelye bound, by the latter then by the precedent alliances. And by the histories of the later wars, men hath sufficiently known, the valour, succour, and military discipline which they have observed: and contrariwise, seen the excessive expense, difficulties, and pensions that hath been bestowed as well on public, as particular, to bring about the said alliance: that by the treaty of perpetual peace they are bound to secure the king in his need, and never ought to serve his enemies: that now the discipline is not such as in time past it hath been, that through the great pensions, presents, gold, and silver of France, delicacy, and riches, they are much changed, and there is no doubt, but without making any alliance, a man may now have as many as he list to serve his turn, so as the crown be in the hand, and the treasury well furnished. And not without cause did king Lewis 12. as well as other, find it strange to support the insolency of such people, and to become as it were tributaries unto them: albeit that then he had much more occasion to seek them, than now, and they were far better than they are, having now more need of the help amity, & support of the king of France, than he hath of them. And the more favour, and gifts a man bestoweth of them, the more do they covet, and less thank do they cun him. And oftentimes those which receive the greatest pensions are they which most stubbornly oppose themselves, to what the king's ambassadors shall demand, and their covetousness can be no more filled, 
Wherein man's felicity consisteth.  than one that hath the dropsy can be kept from drink. I could also amplify a long chapter, how many men lie and are abused, as touching the felicity of man: and show that it cannot be found in riches, which vanish away, and are easily lost with sorrow, and as Solomon saith are gotten with travail, and possessed with fear and care. And that in glory there is nothing but vanity, and it easily vanisheth away, 
Riches  as we have before declared. As touching pleasure Solomon saith it endeth in heaviness. 
Glry o● Pleasure  And an ancient writer compared it to a live body on a bier. 
God is the true & only felicity.  It is not found likewise in any part of this brittle and wretched life: but in the trust, mercy, puissance, and bounty of God, and remission of our sins, as David setteth it 32. Psalm: and Saint Paul to the Romans, in the fear and love of God and of his word, and to put our whole confidence in him: and in that which our Saviour reciteth in the 6. of Saint Matthew. It had not likewise been unfruitful, to have showed, how hurtful impatience, and murmuring are, and how necessary to be eschewed, following the instruction of Solomon, Proverb. 
murmuring.  14. & 19 and of Saint Paul 1. Corrinth. 10. & 2. Phil. the example of Achitophel is in the 2. of Samuel cap. 17. I refer other greater reasons of the above said articles until an other season. I could also have discoursed at large of sundry other opinions which are in controversy, were it not for fear of being too long, and over tedious.    

The Conclusion.  

CHAP. L.  
TO the end than that we may rest beloved of God, and of good men, and have a good conscience, a peaceable life, a guide in all affairs with hope of eternal life, 
Admonishment to follow the truth and shun lying  and heap of bliss, we must walk wisely, and be found true in all our thoughts, words, and actions: and so to accustom ourselves thereto, that we give no place to any lie, though it be the lightest which may be made. Now for fear lest we should fall hereunto, to our great grief, let us be time think of what we would do or say, before we put it in execution, beseeching God with David, that he will address us in his truth, and that it may always remain in our heart and mouth, that he will make us to understand, how short and uncertain the course of this our life is, to the end that we may retire our hearts from the vanities and false appearances of this world, and spend that little time which we have to live, in learning of his wisdom, that is to say, to believe and assure ourselves upon his promises, to obey whatsoever it pleaseth him to command us, and carefully to eschew, whatsoever he hath forbidden. And as this contagion of lying, hath well gained place in many, through custom, and is grown by little and little, so let us exercise ourselves to follow truth though in trifles, and every day before we sleep, examine, and try what we have gotten by being true and virtuous: and according to Seneca his counsel, in all our actions how secret soever they be, let us imagine that God, his saints, and Angels, be present, or some man of great authority and gravity: to the end our countenances, words, and actions may be the better governed. 
Deut. 3. Blessings promised to such as follow the truth and curses to such as followelying.  And of such as shall live in this truth shunning lying, we may say as Moses prophesied and pronounced to the children of Israel, to whom all christians have succeeded, that they shall be blessed in the city, and blessed also in the field, blessed shallbe the fruit of their body, and the fruit of their ground, and the fruit of their cattle: God shall make an alliance with them, he shall make them increase and multiply in abundance, of whatsoever is necessary: But if contrariwise they follow lying and live disorderly, fear and trembling fevers, burning agues and all sorts of curses there set down shall fall upon them. There is no question to be made which way is to be followed, that we may attain to all felicity, and the inheritance promised to such as are sanctified of God, and to those are things which neither eye hath seen, nor ear hath heard, nor came into man's heart which God hath prepared for them which love him. Saint Paul wrote to the Romans, that the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, which withhold the truth in unrighteousness. And to them which by continuance in well doing seek glory, honour, and immortality, to give everlasting life, but to them that are contentious and disobey the truth, and obey unrighteousness shall be indignation and wrath, tribulation and anguish shall be upon the soul of every man, that doth evil, but to every man that doth good shallbe glory, and honour, and peace. And seeing the chastisements, miseries, and afflictions, & so many tragical events sent from God to so many people, Christians but in name, which are set before our eyes for an example, to reconcile us to God, we have great occasion humbly to beseech by fervent prayers and groans, that he will bend our hearts to his obedience, and so make other men's plagues and visitations to profit us, that we may not draw through our unthankfulness more grievous pains upon us and ours, most humbly thanking him, for that amidst so great darkness, error and ignorance as covereth the world, it pleaseth him to cast some beams of his grace, and truth upon us, beseeching him that he will warm, quicken, and illuminate us more and more attending the day of our delivery out of this world already vanquished by him.   
Τω θεω δωξα.  
Τελος