ought to contemne all things that we may obtaine it after the example of some ancient Sages whom we will alledge Philosophie is a loue or desire of wisedom Or otherwise it is a profession studie and exercise of that wisedome which is the knowledge of diuine and humane things and which properly belongeth to him who onely is sufficient of himselfe and is wisedome it selfe namely to God Pythagoras was the first that gaue the name to philosophie which being diuided as well by him as by other ancient philosophers into diuers and sundrie arts and sciences we may distinguish into two generall parts onely into the Contemplatiue part and into the Morall which som call Actiue We will make two kinds of the Contemplatiue Diuine and Naturall As touching the diuine part it is that highest and most vnchangeable knowledge whereunto we must wholy refer the end of our being and the scope of all our purposes studies and actions namely to be able to know and to glorifie the Creator and preseruer of the whole world Of this eternall knowledge which Socrates called Wisedome we say with Iustin who was both a philosopher and a martyr that all louers of Christian faith ought to endeuor not to be ignorant no not of any point belonging to the knowledge and perfect keeping of God his commandements but especially they must haue in singular recommendation his seruice and true worship As touching the absolute and perfect knowledge of heauenlie mysteries they ought to desire the vnderstanding of them so far foorth as they are able and according to the gift and measure of graces which shall be giuen them from aboue But if the eie of their soule dazell in the consideration of them it shall be sufficient to honor and admire them with due reuerence and to beleeue them stedfastly knowing that mans vnderstanding is not able to attaine to the exquisite knowledge of so high mysteries Naturall philosophie consisteth chiefly in the Mathematiks which are diuided into many parts and particular sciences of which the most of them seeme to manie not greatly necessarie as that which intreateth of the nature of the heauens of the sunne of the moone of their motions measures of the naturall causes of al things Which oftentimes serueth rather to content the curiositie of hawtie spirits than to make them better insomuch â—hat sometimes by speculations and by vaine and friuolous questions they seeke out the naturall causes of things so curiously that in the end they striue to finde out another beginning of all things than God whereby at length they remaine deceiued and confounded in their knowledge as both the writings of so many ancient philosophers and also the life of many in our time do proue vnto vs. Neuertheles there are some parts of the Mathematiks necessarie to be knowen for the great profit that may come vnto vs by them as Physicke Atithmetike Geometrie and others But the subiect of our Academie will not suffer vs to handle all these sciences at this present I will say thus much onely by the way that we ought so to rule and direct the profession of all naturall philosophie that we vse it not before we haue been well and sufficiently instructed in the feare and knowledge of God and of all things that concerne a good and happie life and that vaineglorie should not be the end of that studie but that it should rauish vs more and more in the contemplation of the works of that great maister-builder of the whole frame to the end to glorifie him in greater measure And yet we must aboue all things beware that we fall not into that curse of the prophet which he denounceth against those who being destitute of Gods grace by reason of their sinnes giue themselues to soothsaying and to seeke after sorcerers magitians and calculators of natiuities which things we see are too common amongst vs insomuch that he is iudged as it were miserable that knoweth not his Horoscope from whence so many abuses inuocations and cursed charmes haue proceeded by little and little Let vs shun such vaine knowledge proper to infidels and Atheists and refer our euents and issues which albeit we knew before yet could we not assure our selues that we should auoid them to the onely prouidence and direction of God It remaineth now to intreate of the other part of philosophie called Morall Of this I thinke Socrates the wise man meant to speake when he said that philosophie consisted not in learning manie things or in medling with many arts but in the perfect knowledge of iustice prudence and of all other morall vertues He addeth further that this philosophie worketh two things in our mind the one in purging it as well of perturbations as of false opinions and the other in causing it to returne into the right way by reasons and exhortations drawen from earthly and sensible formes to such as are spirituall which are inclosed within our soules that by them we may be led to God the Idea and paterne of all good This is that morall philosophie which we haue vndertaken to handle in all our discourses and which is so necessarie for the life of man For as the vntamed horse by reason of his ouer-great wildnes is not profitable for any thing so he that is drawen away by his affections which philosophie onely can moderate is vnprofitable and vnworthie of all companie and of all gouernment either publike or priuate It is philosophie that teacheth vs the doctrine of good life and causeth vs to know our miseries and the meanes whereby we may be deliuered from them She it is that frameth in our vnderstanding the iudgement of reason and learneth vs to lead a life agreeable to doctrine shewing vnto vs what true honestie is what perfect beautie and what in truth and in deed is profitable She represseth all euil passions and perturbations of the soule appeaseth the vnsatiable desires therof deliuereth it from all feare and from all earthlie carefulnes filling it with tranquillitie constancie assurance magnanimitie and sufficiencie She purgeth pride presumption ambition choler reuenge couetousnes iniustice and in a word she it is that by the meanes of reason guided by the heauenly spirit which teacheth vs reason and giueth it vnto vs for a law frameth all the maners and behauior of man according to the paterne of vertue by ingraffing it in his setled soule as his onely permanent good and by causing him to do that willingly which others as Xenocrates said do by compulsion and for feare of lawes We are by philosophie instructed at large in that dutie and obedience which we owe to our parents superiors and lawes and taught how much we ought to loue and honor one another our wiues our children our brethren yea al those that are not of our bloud She it is saith Cicero that containeth the discipline of vertue of dutie and of good life she is
Reader if thou takest payns to read well to vnderstand better and which is best of all to follow the precepts instructions and examples which thou shalt find here as also if thou bringest hither a good will and cheerefull disposition voyd of all malicious enuy which at this day is commonly practised by most men of this our age who like to malicious Censorers busie themselues rather in seeking out what to bite at and to reprehend in other mens workes than to draw out and to commend that which is good or to assay to make them better Besides thou shalt haue somewhat to commend in the order of these discourses and in the maner of teaching which is in them For after the handling of that knowledge which is especially necessary for man all those vertues follow which he ought to imbrace and those vices which he is to shun Next he is instructed in that which concerneth house-keeping then in that which hath respect to estates and policies last of all how he may die well after he hath liued well As for the maner of teaching which is diligently obserued by these Academikes thou shalt see that first they prayse that vertue or disprayse that vice which they propound to themselues to discourse vpon that they may mooue and frame mens minds as well to hate the one as to desire the other Then they define that wherof they discourse that the end of the present subiect may be better knowen Afterward they giue precepts to find out the means wherby to attaine to that which is Good and to eschew the euil Lastly they adde examples which are liuely reasons and of great waight to mooue men with delight to embrace vertue and to flie vice Now if thou thinkest that too litle is spoken considering the goodly and large matter here propounded it is not bicause they knew not that the excellencie of euery thing put foorth here is so great and the reasons so aboundant that a man might well make a booke therofby it selfe as many learned men haue done but the chiefe scope and drift of these Inter-speakers was to discourse briefly of such things as are necessarily required in the institution of maners and of a happy life Neuerthelesse it may well be that that which thou findest not sufficiently folowed in one place may be learned in another if thou lookest vnto the end Moreouer they who are here named and who mind to retaine alwayes the name of disciples neuer purposed or presumed to set downe resolutions or to appoint lawes which are necessarily to be kept and may not be changed in any wise by those that are cleere-sighted according to the occurrence benefit of the estate of this Monarchie but grounding their counsels and instructions vpon the soundest and most approoued opinion of the writings of learned men both of auncient and late times and vpon such as drew neerest to the infallible rule of the holy scriptures according to the small measure of graces giuen them from aboue they haue left to euery one following therein the ancient schoole of the Academikes libertie to compare the motiues of the one side with the reasons on the other that the truth of all things might be diligently searched out and inquired after that none through any head-strong conceit should be wedded to priuate opinions and that afterward choise might be made of the best and of such as are most certain therby to order and rule all intents and actions and to referre them to the perpetuall glory of that great Lord of Hierarchies who is the onely cause and chiefe fountain of all Good contentation and happinesse Spe certa quid melius The Contents of the seuerall chapters of this Booke Chap. 1 Of Man Page 10 2 Of the body and soule 19 3 Of the diseases and passions of the body and soule and of the tranquillitie thereof 27 4 Of Philosophie 38 5 Of Vertue 51 6 Of Vice 63 7 Of Sciences of the studie of Letters and of Histories 72 8 Of the Spirit and of Memorie 83 9 Of Duetie and Honestie 92 10 Of Prudence 103 11 Of want of Prudence and of Ignorance of Malice and subtletie 115 12 Of Speech and Speaking 126 13 Of Friendship and of a Friend 136 14 Of Reprehension and Admonition 148 15 Of Curiositie and Noucitie 159 16 Of Nature and Education 170 17 Of Temperance 179 18 Of Intemperance and of Stupiditie or blockishnes 189 19 Of Sobrietie and Frugalitie 198 20 Of Superfluitie Sumptuousnesse Gluttonie and Wallowing in delights 209 21 Of Ambition 223 22 Of Voluptuousnes and Loosenesse of life 234 23 Of Glory Praise Honour and of Pride 245 24 Of Shame Shamefastnes and of Dishonor 256 25 Of Fortitude 265 26 Of Timorousnes Feare and Cowardlines and of Rashnes 277 27 Of Magnanimitie and Generositie 288 28 Of Hope 298 29 Of Patience and of Impatiencie of Choler and Wrath. 308 30 Of Meeknes Clemencie Mildnes Gentlenes and Humanitie 319 31 Of good and ill Hap. 328 32 Of Prosperitie and Aduersitie 338 33 Of Riches 350 34 Of Pouertie 358. 35 Of Idlenes Sloth and Gaming 367 36 Of an Enimie of Iniurie and of Reuenge 378 37 Of Iustice 390 38 Of Iniustice and of Seueritie 402 39 Of Fidelitie Forswearing and of Treason 413 40 Of Ingratitude 424 41 Of Liberalitie and of the vse of Riches 434 42 Of Couetousnes and of Prodigalitie 444 43 Of Enuie Hatred and Backbiting 457 44 Of Fortune 467 45 Of Mariage 478 46 Of a House and Familie and of the kinds of Mariage of certaine ancient customes obserued in mariage 484 47 Of the particular dutie of a Husband towards his wife 500 48 Of the dutie of a Wife towards hir Husband 513 49 Of the dutie of the Head of a familie in other partes of the house namely in the Parentall Masterly and Possessorie part 523 50 Of the dutie of children towards their Parents of the mutuall loue that ought to be among brethré of the dutie of seruants towards their masters 536 51 Of the Education and instruction of Children 549 52 Of the diuision of the ages of Man and of the offices and duties that are to be obserued in them 561 53 Of Policie and of sundry sorts of Gouernments 573 54 Of the soueraigne Magistrate and of his authoritie and office 584 55 Of the Lawe 593 56 Of the People and of their obedience due to the Magistrate and to the Lawe 603 57 Of a Monarchie or a Regall power 615 58 Of diuers kinds of Monarchies and of a Tiranny 627 59 Of the Education of a Prince in good maners and conditions 640 60 Of the office and dutie of a King 652 61 Of a Councell and of Counsellers of Estate 675 62 Of Iudgements and of Iudges 689 63 Of Seditions 703 64 Of the causes that breede the change corruption c. of Monarchies and Policies 716 65 Of the preseruations of Estates and Monarchies and of remedies to keepe them from sedition 730 66
their husbands Men must not dally with their wiues in the presence of others What houshold affaires are to be diuided between the man and the wife There must be but one head in a familie Loue the band of mariage a hu band must not distrust his wife Examples of the loue of husbands towards their wiues T. Gracchus The great loue of a Neapoliâ—ane towards his wife Orpheus Menon Periander M. Lepidus P. Numidius Sylanus Dominicus Catahusius Roderigo Sarmiento All things must be common between the husband and the wife The naturall gifts of women Eph. 5. 23. 24. Wiues must be subiect to their husbands It is an honor to a woman to obey hir husband A wife compared to a looking glasse Notable similitudes Euil wiues resembled to the moone An ouerthwarting wife maketh hir selfe odious How a wife must deale with hir cholerike husband A woman must not disclose hir husbands imperfections to any body Maried couples must not make two beds for any iarre between them When is the best time and place to pacifie strife between man and wife A woman must be free from all suspicion of incontinencie She must not loue to gad abroad or to be seene She must be modest in hir attire The true ornaments of a woman Certain tokens of an adulterous hart Shamefastnes is the best dowrie of a woman An excellent vse of looking glasses A woman must be silent and secret A woman must auoid silthie speeches and iestes A short summe of the ductie of a wife A woman must be desirous of knowledge Exercises vnseemly for women What great loue the law of nations requireth in a wife towards hir husband Examples of the great loue of women towards their husbands Hipsicrates Triara The wife of Ferdinando Goncales Zenobia Panthea Artemisia Iulia. Porcia Sulpitia Octauia Aria The manner of Seneca his death Paulina Hipparchia Pisca Pandoërus wife Camma Macrina Men are inferior to women in perfecton of loue The definition of Oeconomie and of Policie Euery head of a familie must prouide for his houshold 1. Tim. 5. 8. What maketh a house to be called good All good order in a house proceedeth from the head of the familie Where a housholder must begin to rule his house well The progresse of a familie before it come to perfection What a housholder must first looke vnto Goods are instruments tending to the maintenance of life Two sorts of goods What interest a father of a familie hath in his goods Two sorts of getting goods The end of arts sciences and trafficke Biting vsurie a detestable gain Why monie was first inuented and vsed * The question of interest hath waightie reasons on both sides An ancient law against vsurie The law Genutia forbad all vsurie Exod. 22. 25. Deut. 23. 19. The praise of husbandrie What good husbandrie is Of the Maisterlie part of a house Instructions touching the dutie of a maister towards his seruants The poore and rich are both created to one end Against rigorous maisters Two properties requisite in a maister Seruants must not be defrauded of their pay Of the Parentall part of a house The difference betweene commanding ouer a wife and ouer children The word Father is a kinglâ— and sacred title Youth is the seede-corne of the Common-wealth The giftes of nature are soone corrupted A father must be loued feared reuerenced of his children The office of a father resembled to building A child will learne better of his father than of any other M. Cato I. Caesar Augustus Noah Lot Iacob c. God commandeth fathers to instruct their children Prou. 23. 13. 14. 13. 24. Correction necessarie for children Ecclus. 30. 8. 9. 11. 12. Seueritie must be mingled with elemencie in the correcting of children The fathers life must be a mirrour of vertue to the child When fathers may be iustly charged with their childrens faults 1. Sam. 3. 13. The storie of a father appointed to execute his owne child A father must bring vp his children in mutuall loue Aelius Tubero Eph. 6. 9. Obed great Col. 3. Eph. 6. 2. Obedience to parents commanded of God Ecclus. 3. 4. 5. 1. Pet. 2. 18. Obedience to masters coÌ„manded of God Reuerence to parents placed next to the honor due to God A token of an Atheist A father is the image of God Ecclus. 3. 1. 2. c. The fist commandement only hath a speciall promise annex ed vnto it Eph. 6. 2. The law of Testaments to keep children in aâ—e Children might not the out their liueâ—â—es by way of action but of request The dutie of children towards their parents Humilitie towards parents most commendable The description of a disobedient childe The mother is no lesse to be honoured than the father The blessings and cursings of parents towards their children is of great waight Torquatus An example of great loue in a child towards his father An other of a daughter towards hir father Children can not please their parents better than to loue one another Apollonida Xerxes He that hateth his brother hateth his parents Telemachus The beginning of brotherly loue is in our natiuitie The benefite that commeth to brethren by hauing common friends Enmitie between brethren is prodigious vnnaturall It is a hard matter to reconcile brethren once fallen at variance How brethren must behaue themselues in the partition of lands goods Examples of brotherly loue Ariamenes Xerxes Antiochus Athenodorus Pittacus Great loue of a Persian woman towards hit brother Agrippa Scilurus left 80. sonnes behind him The dutie of seruants comprehended in soure points Col. 3. 22. 23. 24. Tit. 2. 9. 10. Examples of the loue of seruants towards their masters Eros the seruant of Antonius The seruant of Mauritius duke of Saxonie The chief foundation of a happy life A father of a familie must be most carefull to bring vp his youth A fit comparison The spring of corruptions in common-welths Lawes that constrained fathers to see to their children instructed The law Falcidia A woorthy act of Traian and Adrian Crates proclamation most necessary for these times Euil education corrupteth a good nature Euil education corrupteth a good nature Of the excellent education of children required by Plato Women with child must walk much Euery mother ought to nurse hir own child Of the bringing vp of infants From 3. yeeres From six yeeres Youth must be taught as it were in sport and not by compulsion A commendable end of Musicke Great care is to be taken in the choice of schole-maisters From the tenth yeere From the foureteenth yeere Hunting animage of warre Of the education of daughters Reasons why women may intermeddle with publike affaires Against ignorance in women Women must be able to giue a reason of their being Example of learned women Aretia Zenobia Cornelia Of the institution of youth according to Aristotle Two things to be respected in the institution of youth The end of all studies Aristotle appointed that children should learne foure things Of Grammer The
man must vse his own subiectes in warre Three causes from whence proceeded the ruine of the Romane empire The diuision of the empire weakened the same Dangerous to an Estate to call in forraine succours As appeereth by the Sequani By the Frenchmen The end that forraine souldiours propound to themselues Reasons why forraine force is woorth nothing The cause of the last destruction of Italy The discommoditie of bringing in hired Captaines Dangerous for a Prince to call in a Potentate to succour him Examples of the change of Estats by meanes of forraine succour Charles the fift bound by oath not to bring any forraine souldiors into Germany Charles 7. made decrees for French souldiors What inconueniences France is fallen into by hiring Switzers Francis 1. established seuen legions of footmen How a Prince may vse the succours of his Allies How a Captain should exhort his souldiors How victory is to be vsed Examples of such as knew not how to vse victorie wisely and to take opportunitie offered The Tyrians besieged and subdued by Alexander It is not good to fight with desperate men Iohn king of France taken by the Englishment Gaston de Foix. Small armies that ouercame great Victorie commeth only from God Valiant men are full of compassion No true victorie without clemencie Ringleaders of euill are to be punished and the multitude to be pardoned Humane sciences are but darkenes in regard of the word of God Psal 84. 4. 5. 11. Iohn 17. 3. Of the loue of righteousnes Leuit. 19. 2. 1. Pet. 1. 15. 16. Holines is the end of our calling Christ is a paterne of righteousnes vnto vs. Malach. 1. 6. Eph. 5. 26. 30. Col. 3. 1. 2. 1. Cor. 6. 19. 1. Thes 5 9. We must alwaies striue to come to perfection What the dutie of euery faithful man is Rom. 12. 1. 2. What it is to consecrate our selues to God Gal. 2. 20. True loue of God breedeth in vs a dislike of ourselues Matth. 16. 24. Fruits of the deniall of our selues Selfe loue is the cause of the most of our imperfections The definition of charitie 1. Cor. 13. 4. The effect of true charitie towards our neighbour The naturall inclination of men Corruptible things are no sufficient recompence for vertuous men Rom. 8. 28. Matth. 16. 24. 25. Rom. 8. 17. How God teacheth vs to know the vanitie of this life We must not hate the blessings of this life Psal 44. 22. The comfort of the godly in the midst of troubles Math. 25. 34. Isai 25. 8. Apoc. 7. 17. The summe of our dutie towards God The true vse of temporal things Wherein a happy life consisteth Gen. 2. 17. Rom. 6. 23. Rom. 5. 21. Temporal death is the way that leadeth the godly from bondage to blessednesse Heb. 9. 27. Ecclus 7. 36. The comsort of euery true christian against death Rom. 8. 22. Against Atheists and Epicures that deny the immortalitie of the soule Plato prooueth that there is a iudgement to come and a second life How good men are discerned from the wicked The afflictions of the godly in this world prooue a second life Three kinds of death Apoc. 20. 6. Why the faithfull ought to desire death What the life of man is Phil. 1. 23. 1. Cor. 15. 50. 53. 54. 55. 56. 57. 2. Cor. 4. 14. Phil. 3. 20. 21. Col. 3. 3. 4. 1. Thes 4. 13. 14. Heb. 2 14. 15. 2. Tim. 1. 9. 10. Iob 19. 25. 26. 27. Iohn 12. 17. 1. Cor. 2. 9. Who they be that feare not death A comparison betweene this life and that which is eternall Phil. 1. 23. Titus 2. 13. Luke 21. 28. How death can not hurt Psal 116. 15. A TABLE OF THE PRINCIPALL MATTERS CONTAINED IN THIS ACADEMIE A ADmonition sundrie instructions how to admonish wisely Pag. 153 Aduersitie who are soonest thrown downe with aduersitie 301. the cōmon effects thereof 345. the Romanes were wisest and most constant in aduersitie 347. examples of constancie in aduersitie 348 Adulterie the miserable effects of adulterie 240. the punishment of adulterers among the Egyptians 241. Zaleucus law and the law of Iulia against it 240. testimonies of Gods wrath against it 241 Age hath no power ouer vertue 61. the diuision of the ages of man 563-564 Ambition two kindes of ambition 224. the cause of ambitious desires 225. the effects of ambition 224. 229. examples of mê void of ambition 186. ambition breedeth sedition 225. ambitious men full of selfe-prayse 226. examples of ambitious men 227. c. they cannot be good counsellours to Princes 231 Anger the crueltie of Theodosius committed in his anger 316. Valentinian brake a veine in his anger 317 Apparell against excesse in apparell 219. examples of sobrietie in apparel 219 Archbishop the free gird of a Pesant giuen to an Archbishop 158. the Archbishop of Magdeburg brake his neck in dancing 216 Armes Armie the exercise of armes must alwayes continue 762. the auncient order of the Romane armie 766 Arrogancie dwelleth in the ends with solitarines 157 Aristocratie the description of an Aristocratie 579. the estate of Lacedemonia was Aristocraticall 580 Artes and Artificers the necessitie of artes and artificers in a common-wealth 750. artificers of one science ought not to dwell all togither 751 Authors how much we owe to good authors 45 Authoritie what authoritie a prince hath ouer his subiects 670 B Backbiting the prudence of Dionysius in punishing two backbiters 388. when backbiting hurteth most 460 Bankets the custome of the Egyptians and Lacedemonians at bankets 203 Beard what vse is to bee made of a white beard 572 Belly the belly an vnthankefull and feeding beast 201. 202. it hath no eares 212 Birth the follie of birth-gazers 42 Biting what biting of beasts is most dangerous 460 Body the wonderfull coniunction of the body and soule of man 19. the conceptiō framing and excellencie of the body 21 Brother he that hateth his brother hateth his parents 542. the benefite that brethren receiue by hauing common friends 544. examples of brotherly loue 545 C Calling callings were distinct from the beginning 478. sixe sundry callings necessary in euery common-wealth 744. holinesse is the end of our calling 795 Captaine the losse of a captaine commonly causeth the ruine of an armie III. how captaines were punished if they offended 768. a captaine must not offend twise in warre 773. what captains are woorthiest of their charge 784. the captains of an armie must be very secret 781. two faults to be eschewed of euery captaine 778. how a captain should exhort his souldiors 790 Cheere good cheere keepeth base mindes in subiection 206 Children must loue feare reuerence their father 533. the dutie of children towardes their parents 541. examples of the loue of children towards their parents 541 Choler whereof choler is bred 314. how the Pythagorians resisted choler 315. magistrates ought to punish none in their choler 316 Citie what Citie seemed to Clcobulus best guided 264 Citizens who are truly citizens 606
the end well propounded and yet men erre in the meanes to attaine vnto it and contrariwise it falleth out oftentimes that the meanes are good and the end propounded bad So that it is from this liuely and euer-flowing fountaine which is the cause of al good from whence we are to looke for the perfect knowledge of our dutie and the ends and meanes whereby to execute it to the glorie of God and to the good and profit of our like And from this generall vertue and fountaine of honestie and dutie fower riuers issue and spring called morall vertues namely Prudence which is as a guide to the rest and knoweth what is profitable for it selfe for others and for the common-wealth Temperance the mistres of modestie chastitie sobrietie and vigilancie and of all order and mediocritie in all things Fortitude which maketh a man constant patient couragious hardie and readie to enterprise high great profitable and holie things and Iustice which is the bond and preseruation of humane societie by giuing to euery one that which belongeth vnto him by keeping faith in things promised by succoring gladly the afflicted and by helping euery one according as abilitie serueth Which vertues are the true and certain goods of the soule whereby all actions are directed according to dutie as we shall speake particularly thereof heerafter In the meane while let vs enter into the examples of the ancients and see how exactly and inuiolably they obserued all points of dutie choosing rather to sacrifice their liues than to infringe and breake any of them much more contemning all other weaker occasions wherwith lewd and base-minded people suffer themselues to be easily corrupted And first touching the first point of dutie naturally imprinted in the soules of the greatest infidels which is to acknowledge some diuinitie with what zeale although inconsiderate and rash did the ancient heathens and pagans precisely obserue their paganisme euen to the sacrificing and cheerfull offering vp of their owne children to their gods as we read of the Carthaginians What say I their children yea oftentimes themselues whereof Calanus an Indian Gymnosophist serueth for a witnes who seeing himselfe old after he had offered sacrifice to the gods bad Alexander the Great farewell with whom he came to Babylon and tooke his leaue also of all his other friends Then lying along according to the custome of his countrie vpon a little pile of wood which he had prepared for that purpose he caused fire to be put vnto it and so burned himselfe for a burnt-offering to his gods not stirring at all but continuing with such a wonderfull constancie that Alexander who was present confessed himselfe to be vanquished of him in greatnes of hart and magnanimitie of courage Who will not admire the strict obseruation of the ancient religion of the Egyptians Graecians and Romans mooued with a desire of yeelding the dutie of their being to the honor of a diuine nature But for shortnes sake and not to wander farre from the subiect of our assemblie I passe it ouer with silence Heere I will onely alledge one notable example of the Iewes who were more zealous professors of their law than euer were any people Caius a Romane emperor sent Petronius into Syria with commandement to make war with the Iewes if they would not receiue his image into their temple Which when they refused to do Petronius said vnto them that then belike they would fight against Caesar not weighing his wealth or their owne weakenes and vnabilitie We will not fight quoth they but had rather die than turne from the lawes of our God And foorthwith casting themselues on the ground and offering their throtes they said that they were readie to receiue the blow In this estate as Iosephus reporteth it they remained for the space of fortie daies letting slip the time which then was of sowing their grounds Which caused Petronius to defer the execution of his charge and to send the declaration of these things vnto Caesar whose death rid the Iewes out of danger Now we are to consider with what burning affection the ancients imbraced common benefit and safetie seeking to profit all men according to the true dutie of a good man but especially their countrie in whose seruice they thought it great happines to lose their liues For truly besides the sweet affection which nature hath imprinted in our harts towards our countrie and the conformitie of humors which commonly is found in our bodies with that heauenly aire wher we haue our first breathing which seemeth to be a mutual and naturall obligation the reason of all humane right and the religion of diuine equitie besides the dutie of conscience bind all persons to serue the publike wealth of their countrie to the vttermost of their power and that so much the rather bicause that vnder it the life honor and goods of euery particular man are comprehended This reason caused Cato of Vtica a Consul and noble Romane to answer one of his friends who was come to giue him thanks for defending him in iudgement from a false accusation that he was to thanke the Common-wealth for whose loue onely he did spake and counselled all things This also made him to vndertake the sute for the office of Tribuneship of the people that he might resist the faction of Pompey by whom he saw Metellus set on worke to sue and seeke for the same office for the assurance of his affaires and strengthening of his league Now is the time quoth Cato to his friends wherein I must imploy and bestow the power of such an office and of so great authoritie as a strong medicine in time conuenient and vpon necessarie causes and either ouercome or die honorably in the defence of common libertie So likewise he opposed himselfe as much as he could against all nouelties and alteration of affaires betweene Caesar and Pompey And when the selfesame Pompey being desirous to win him to himselfe sought to bring it to passe by alliance and thereupon demanded two of his neeces in marriage one for himselfe and the other for his sonne Cato without any longer deliberation answered him presently as being netled that caried backe the message that he should returne to Pompey and tell him that Cato was not to be taken by the meanes of women Which was not bicause he would not haue him esteem greatly of his friendship which he should alwaies find in him to be more sure and certaine than any alliance by marriage so that he onely sought after and did things honest and iust but at this time he would not giue hostages at Pompeies pleasure against the Common-welth Afterward the affaires of Rome being brought to such necessitie through corruption of monie and by vnlawfull and forceable meanes in procuring publike places of authoritie many Senators being of opinion that Pompey was to be chosen sole and onely Consul Cato also was of the same mind saying that men ought
leaue their children prouided at the same yeeres and such as might be well able to liue without them A maiden also of that age is able to iudge a great deale better what is meete for hir and what dutie she oweth to hir husband and of his commandements than if she were yoonger Now seeing we are about this matter I thinke I shall not digresse from the same if I speake of the mariage of widowes It is certaine that those women that haue already learned the disposition of their former husbands are often-times very hardly altered Whereupon some alleadge the example of Timotheus the best plaier on the flute of his time who when he tooke a scholler vsed to demand of him whether he had made any entrance in that plaie Which if he had he tooke a greater reward by halfe than he did of them that knew nothing saying that his paines were greater in taking away from his schollers that which was naught and vnskilfull than in teaching that which was good to such as vnderstood nothing at all thereof Chilon one of the wise men of Grecia said that he accounted him a very foole who hauing saued himselfe from a perilous shipwracke by painful swimming would returne to sea againe as though a tempest had not power ouer all barks Platoes Androgyna teacheth that second mariages can neuer be fitly made Concerning this matter we can haue no better counsell than that of S. Paule whether I referre the solution of this matter But experience daily teacheth vs what infinite miseries quarrels suites and ouerthrow of houses proceed from such mariages through the donations and profits which those yoong men craue that marie widowes who forgetting all naturall dutie doubt not to inrich strangers with the goods of their owne children Valeria of Rome may serue for a notable example to women who said that hir husband died for others but liued to hir for euer S. Hierome rehearseth a historie quite contrarie to this heere spoken of auouching that he saw at Rome a woman that had beene maried to 22. husbands who afterward marying one that had had 20. wiues died in his life time Whereupon the Romanes crowned him with Lawrell in token of victorie and caused him to carie a branch of Palme in his hand at his wiues funerall He maketh mention also of another widowe who of almes brought vp a little child and abused it at the age of ten yeeres by whome she became great with child contrarie to the order of nature God so permitting it to discouer the vile filthines of that woman Second mariages were a great deale more honourable for such widowes The fourth kinde of mariage remaineth yet which wee called the mariage of griefe which is nothing else but the assemblie and coniunction of the wicked and reprobate of whome that common prouerbe is spoken that it is better one house be troubled with them than twayne Their life can not but be full of wretchednes and miserie the griefe whereof will abide by them for euer But to returne to our first speech of the mariage of loue which is holie and lawfull guided by good reason and according to the ordinance of God mortall men beholding the holines and necessitie of this mysterie haue inriched and set foorth the same with all kind of ioy and delight with the assemblie of kinsfolkes and calling togither of friendes and guests with bankets feastes ornaments iewels Tragedies Comedies and such like pastimes vttering ioy and not to be misliked so that all dissolutenes and ouer-great superfluitie be set aside and honestie and comelines obserued But especially the wedding songs vsed by the Ancients both Greekes and Latines and made to beautifie and enrich their weddings are woorthie of eternall praise Moreouer they had amongst them infinite and sundrie customes kept at the knitting vp and celebration of mariages some being good others bad of which we will heere alleadge certaine bicause we may finde instruction in them The Assyrians had certaine Magistrats called Triumairs and Presidents of weddings approoued and graue men whose office was once a yeere in euerie Towne and Village to bring all the yoong maidens that were to be maried into one publike place and to cause them to be proclaimed one after another beginning with the fairest who were giuen to them that offered most and bad last With this monie that came by them they maried those that were hard-fauoured as good cheape as they could and otherwise than after this sort it was not lawfull for any bodie to contract matrimonie Wherein they shewed a maruellous care in prouiding equally for all their daughters The ancient Grecians had a custome to burne before the dore of the new maried wife the Axletree of that chariot wherein she was brought to hir husbands house giuing hir to vnderstand thereby that she was to dwell there with him whether she were willing or no and neuer to depart from thence Lycurgus would not haue the husband and wife to lye togither in the beginning of their mariage nor to see one another but by stealth and secretly to the ende sayde he that amitie and loue might be the better preserued betweene them that they might be healthie and that their children which shoulde come of them might be stronger The Romanes passed all other nations in pompe ceremonies and comlines of mariage They obserued this inuiolably that their maidens and widowes should not be constrained to marrie On the wedding daie they vsed that fashion which at this daie is verie common The newe maried wife was richly apparelled with hir haire hanging about hir shoulders and hir head crowned with a garland of flowers The mother of the Bride went before hir daughter bearing a cofer of trinkets iewels rings and other little ornaments belonging to women The maidens that came of wealthie houses had a chariot prepared for them drawne with two white horses to declare the puritie of bodie and innocencie of mind which the yoong woman ought to haue The newe maried wife was led from hir fathers house to hir husbands house alongst the broadest streetes in the citie to note thereby that a wife ought alwaies to passe by the greatest way and not be found at any time in suspected and secret places whereupon some suspition of euill may arise When she was come to the entrie of hir husbands house before she went ouer the threashold of the dore he tooke hir with both his armes by the wings and lift hir aloft in such sort that he stroke hir head and the dore post togither and so set hir within the dore before euer hir feete touched the ground This was done that the maried wife should remember through the griefe of the blow not to go often foorth out of hir husbands house if she would haue the report and name of an honest woman Hir garments behauiour gesture and gate were correspondent to all modestie
denied him at the first when he became a suter vnto hir but after in processe of time she consented thervnto When they were come to the Temple of Diana to solemnize the mariage before the aultar she powred forth a little of that drinke which she had prepared in a cup and drinking part thereof she gaue the residue to Synorix to drinke The liquor was made of water honie and poison mingled togither When she saw that he had drunke all she fetched a great and loud grone and vsing reuerence towards the Goddesse sayd vnto hir I call thee to witnes that I haue not ouer-liued Sinatus my husband for any other intent than to see this daie neither haue I enioyed any good or pleasure in all this time wherein I haue since liued but only in hope that one daie I should be able to reuenge his death which being nowe perfourmed by me I goe cheerefully and with ioy vnto my husband But as for thee most wicked man quoth she to Synorix take order now that thy friends and kinsfolkes in steede of a wedding bed prepare a buriall for thee And so within a little while after both of them ended their daies Macrina the wife of Torquatus loued hir husband so feruently and was so sorowfull for his absence that for one yeeres space wherein he was gone vpon a voyage she neuer went out of hir house nor looked out of hir windowe We read that many women of Lacedemonia when their husbands were condemned to die for conspiring against their countrie came one euening clothed in blacke to the prison vnder colour to take their finall farewell of them and changing their apparell they couered their husbands with their vailes who went out and left their wiues in their place which sustaining the punishment due to others were beheaded contrarie to humanitie not without great patience shewed on their behalfe Histories are plentifull in shewing the great loue of women towards their husbands Yea I will not be afraid to speake it men are farre inferior vnto them in perfection of loue Wherefore we will conclude that it is easier for them to be dutifull to their husbands whome as we haue alreadie sayd if they loue esteeme and honour no doubt but they are the chiefe cause of all peace and concord in their families and of the prosperous successe of their houshold affaires to the quietnes and contentation of their happie life and to the immortall praise and honour of their good name The ende of the twelfth dates worke THE THIRTEENTH DAIES WORKE Of the dutie of the Head of a familie in other parts of the house namely in the Parentall Maisterlie and Possessorie part Chap. 49. ASER. IT is not without great shew of reason which many Philosophers maintaine that the Oeconomicall science that is to say the art of ruling a house well is one of the chiefest partes of policie which is the art of skilfull gouerning a great multitude of men The reason is bicause a Towne or Citie is nothing else but an assemblie of manie families and houses togither which will be verie harde for one onelie man to order well and iustlie if he knowe not howe to set that order in his familie which is necessarie and to guide it with sound reason and true prudence Moreouer when families are well gouerned no doubt but it goeth well with the Common-wealth as we see that the whole bodie is in good helth when euery seueral member doth his dutie Nowe that we haue considered particularly of that which concerneth the first and principall part of a house and of the mutuall dutie of the husband and wife I thinke my Companions we are to beginne this daies worke with instructing our selues in that which the head of a familie ought to keepe and obserue in other parts of his house mētioned before by vs namely his children seruants and possessions seeing we are taught by the Apostle that he which prouideth not for his owne and namely for them of his houshold denieth the faith and is woorse than an Infidell AMANA Euery house must be ruled by the eldest as by a king who by nature commandeth ouer euery part of the house and they obey him for the good preseruation thereof ARAM. Euery man by right saith Homer hath rule ouer his wife and children and he is not woorthy to haue any that wanteth sufficient vertue and prudence to gouerne them well Go to then ACHITOB let vs learne of thee what belongeth to the parts of a house now mentioned by vs. ACHITOB. Anacharsis one of the wise men of Grecia said that a house is not to be called good bicause it is well built and of good stuffe but men must iudge thereof by that which is within which belongeth to the house as namely by the children wife seruants with whome being wise and well qualified if the father of a familie communicateth and imparteth of that which he hath whether it be in the bottome of a caue or vnder the shade of a bough he may be said to dwell in a good and happie house Therefore it is no small happines and felicitie for them that are called to the gouernment of a familie when they see it wise and well nurtured in euery part But as nerues and sinewes being the instruments of sence and motion proceede and are deriued from the head which by them infuseth into all parts of the bodie the Animal spirite without which the bodie could not exercise any naturall function of sence and moouing so the parts of a house commonly receiue the habite of manners and conditions from the father of a family as from the head therof but then especially when he is prudent and wise and imploieth his care diligence and industrie thereupon Therefore a good housholder must beginne the right gouernment of his house at himself by letting his houshold see that he is prudent chast sober peaceable but chiefly religious and godly as also by bringing foorth plentifull fruits of his dutie towards those that are vnder his charge For as the anger and threatnings of the head of a familie astonisheth his children and seruants so his good workes harteneth them on to do well Now bicause there is varietie of houses whose difference is commonly taken from the goods and abilitie of men which abound to some and are wanting to others I will propound heere as my purpose and meaning was before a meane house in all pointes perfect and as we vse to say neither poore nor rich from which notwithstanding both great and small may draw instruction for their gouernment We haue alreadie seene that a house is diuided into foure partes whereof the coniugall or wedlocke part hath beene alreadie handled by vs. Now we must consider of the other three I meane of the Parentall Maisterlie and Possessorie parts And I thinke it will be best to follow that order which is most vsuall in the perfection and progresse of
If prudence and reason are most necessary in all parts of house-keeping their effects are well woorth the nothing and to be desired in this part of which we will now intreate For power and authoritie are of themselues too surlie and imperious in him that knoweth not how to represse them wisely yea they are easily turned into intollerable arrogancie if the bridle of reason restraine them not Therfore seeing we liue in a free countrie wherin the ancient absolute power of life death ouer slaues hath no place they to whome God hath granted this fauour to excell and to goe before others whether it be in gifts of nature or in graces of the soule or otherwise in the goods of Fortune they I say must in no wise contemn those that seeme to haue beene forgotten and stripped of all these good things Besides a father of a familie must consider that he ruleth not slaues but free persons Therfore he must vse their seruice although not franckly for nothing yet as that which commeth from a willing and free mind not dealing roughly with them vpon euery occasion but rather handling them gently as the creatures of God made after his image seeing the poorest man is created for the selfe same principall ende that the mightiest and richest is Aristotle granteth this that although a Maister is not bound in anie respect to his Vassaile so farre foorth as he is a Vassaile yet bicause slaues are men he is of opinion that all lawes of humanitie ought to be kept with them What then ought we to doe to such as submit themselues freely vnto vs to whome also we are vnited and linked by christian charitie as to brethren and inheritours of the same goods and promises And yet we see that maisters fall into bitter anger crie out offer outrage vse violence and lay handes of their seruants vpon small or no occasion at all as if they were vnreasonable creatures yea handling them woorse than they doe their brute beastes That this is true we see not one of them but he hath great care that his horses be well fed dailie looked vnto harnessed and decked Besides he taketh great heede that they be not tyred nor ouer-laboured but as for their seruants they neither spare nor comfort them one whit nor haue any respect to their ease and rest For mine owne part I thinke that such maisters deserue rather to be seazed vpon as mad men than admonished as sociable persons I wish therefore that euery maister of a house had these two properties in him namely that with all clemencie and meekenes he would vse the seruice obedience of them that are vnder him by considering of them with reason and by looking rather to the good affection and desert of his seruant than to the great and profitable seruice which he draweth from him The other point is that the maister vsing the sweate and seruice of his should not seeme to be displeased teastie or hard to content but rather alwaies shewe foorth a gentle kinde of fauour and curtesie or at least a seuere familiaritie seasoned with a cheerefull and merrie countenance Whosoeuer shewe themselues to be such men besides the glorie which they shall obtaine by being taken generally for gentle and curteous men their houshold seruants will loue them the more and will reuerence them as their fathers not standing in such awe and feare of them as men commonly doe of intollerable tyrants Moreouer as this assembly of a maister and of seruants tendeth as euery other societie also vnto some good end the maister hauing regard to that which concerneth him and his house and his seruants to the hope of profite and commoditie order must be taken that they which haue with all carefulnes discharged their dutie and yeelded that fidelitie and diligence that is requisite to their superiour be not defrauded of the price reward hire and desert of their trauels For if we thinke it great villanie to rob another man let vs esteeme it nothing lesse to keepe backe the fruite of life and to defraud the labours perils watchings and excessiue cares of our seruants in not recompencing them Therefore concerning this part of a house called the Maisterlie part we will note this that as the Ancients made their slaues free thereby to drawe from them voluntarie and vnconstrained seruice and to deliuer themselues of that feare and distrust which they alwaies had of their slaues accounting that prouerbe true As many enimies as slaues so ought we to bring vp and to nourish our hired and mercenary seruants which serue vs in these daies with a free and liberall kind of loue by dealing gratiously with them by perswading them with reason and by rewarding them liberally and this will induce them to serue honour and esteeme vs as if our weale and woe were wholy common with them The last part of the house remaineth nowe to be intreated of which is the perfection thereof and is called the Parentall part comprehending vnder it the Father and Mother or one of them with the children The head of a familie saith Aristotle commandeth ouer wife and children but ouer both as free persons and yet not after one and the same manner of commanding but ouer the wife according to gouernment vsed in a popular state and ouer the children royally or Prince-like This commandement ouer children is called royall bicause he that begetteth commandeth by loue and by the prerogatiue of age which is a kind of kinglie commanding Therefore Homer calleth Iupiter the father of Men and of the Gods that is king of all For a king must excell by nature and must be of the same kind as it is with the aged in respect of the yoonger sort and with him that begetteth in regard of his child ouer whome he ought to be as carefull as a king is ouer his subiectes Vnto this part of the house a Father of a familie must haue a carefull eye bicause heereuppon chiefly dependeth the honour and quietnes of his house and the discharge of his dutie towardes God and his countrie namely by making his children honest and of good conditions As the desire and pricke of nature sayth Dion driueth vs forward to beget children so is it a testimonie of true loue and charitie to bring them vppe and to intreate them after a free manner and to instruct them well Therefore a Father of a familie shall satisfie his dutie concerning this parte of a house by the good education and instruction of his children and by exercising them in vertue For manners and conditions are qualities imprinted in vs by longe tracte of tyme and vertues are gotten by custome care and diligence Heereafter we are to consider more amply and particularly of the instruction of youth and therefore at this time we will content our selues with the giuing of certaine generall precepts woorthie to be diligently obserued of euery good father of a familie towards
his children For in vaine sayth Plato doth he hope for a haruest that hath beene negligent in sowing I say he must be passing carefull and imploie all possible labour that his children and youth may be well instructed bicause they are the seede-corne of the citie insomuch that carefull heed is to be had euen of their words gestures sportes and other actions that nothing may leade them vnto vice For otherwise if no reckoning be made of this age a man shall labour no lesse in vaine to prescribe good lawes for them afterward than the Phisition doth that ministreth plentie of medicines to a diseased partie that keepeth no diet at all The best giftes of nature if they be not well trimmed and looked vnto become naught at the first and afterward passing euill Therefore a father of a familie ought not to be more carefull of anie thing than of the bringing vp of his children according to whose good or euill education the whole house will be gouerned This first institution of their life from the first age is called discipline which by little and little leadeth the spirite of the childe to the loue of vertue euen of that vertue whereby beeing come to mans estate he knoweth both howe to command and howe to obeie and to followe after nothing but that which the lawe commandeth and affirmeth to be good The vices of children are swordes which passe through the hartes of their Fathers who are for the moste parte the cause of them through their negligence in correcting them and ouer-great libertie which they graunt to this age that needeth a staye and bridle yea spurres whereby to bee broken and made tractable as men vse to deale with yoonge Coltes Therefore PLATO sayde that it is not in our owne power to cause our children to bee borne suche as wee woulde haue them but yet that it lieth in vs to make them good Whereunto this will be a good meane if from their yong yeeres we imprint in their harts a loue feare reuerence of vs. For if these thinges concurre not togither in the childes hart he will neuer yeeld due obedience to his father Pythagoras said that a prudent father was better to be liked than a cholerike bicause prudence serueth to procure loue and good will in those that ought to obey whereas choler maketh them odious that command and causeth their admonitions to profite but little For this cause Aristotle requireth perfection of Morall vertue in a father of a familie saying that his office is a kind of building that reason is as it were the builder by whome he guideth bringeth that Oeconomical worke to his perfection And in deede the Ancients tooke great paines in teaching their children themselues not suffering them to be farre from their presence during their youth bicause they iudged and that vpon good reason that son-like respect loue were good pricks to driue them forward to the studie of vertue And no doubt but if a skilfull father would execute this dutie of instructing his child in knowledge and learning he would conceiue and take it a great deale better of him than of any other Therefore Marcus Portius Cato would needs beschoole-maister to his owne children which institution did greatly auaile them not so much bicause he was Cato as bicause he was their father whose vertue they imitated Iulius Caesar adopted his nephew Octauian brought him vp himselfe Which did him so much good that being come to the empire he was called Augustus for his goodnes He also performed as much afterward to his nephews Lucius Caius whome in like maner he had adopted Noah Lot Iacob and all the fathers instructed their children themselues and God commanded the Israelites in the wildernes to teach their children the lawe which themselues had receiued from their fathers To this purpose an ancient man said that it was the greatest sloth that could be for a man to be negligent towards his children to teach them nothing Great heede therefore must be taken that they be not left to the gouernment of their owne fantasie considering that youth is very tender to resist vice and of it selfe vncapable of counsell With-hold not saith the Wise man correction from the child for in smiting with the rod thou shalt deliuer his soule from hell He that spareth his rod hateth his sonne but he that loueth him chasteneth him betime As an vntamed horse becommeth fierce so a child suffred to do what he list waxeth rebellious If thou bring vp thy son delicately he shall make thee afraid if thou play with him he shall bring thee to heauines Giue him no libertie in his youth and winke not at his follie Bow downe his necke while he is yoong and beate him on the sides while he is a child least he waxe stubborn be disobedient vnto thee so bring sorowe to thine hart And yet I would not that fathers should be ouer-sharpe hard to their children not bearing with any fault in them But as Phisitions mingling steeping their bitter drugs with some sweete iuice haue found the meanes to make a passage for profite through the middest of pleasure so must fathers intermingle the sharpnes of their reprehensions corrections with the facilitie of elemencie somtime let loose a little the bridle to the desires of their children so that they wander not far from that which becommeth them Againe they must by by let downe the button hold them hard in with the bridle but yet supporting gently and patiently their faults committed through youth not of malice And if it be so that they cannot but be angry at the least let their anger be presently appeased For it is better that a father should be quickly angry although that be an imperfection so that he be soone pacified than slowe to anger and hardly brought to forgiue But if a father be so seuere that he wil forget nothing be neuer reconciled it is a great argument that he hateth his children And then he maketh himselfe vnwoorthy of so excellent diuine a name shewing foorth effects cleane contrary therunto wheras parents commonly loue their children too much vse towards them rather too much lenitie than iust seueritie Oh how the father saith Seneca speaking of one that thrust his son out of his house cutteth off his lims with great griefe how many sighes he fetcheth in cutting them off how earnestly he wisheth to haue thē againe in their place Moreouer fathers must haue a special care that they commit no fault nor omit any thing appertaining to their dutie to the end they may be liuely examples to their children that looking into their life as into a cleare glasse they may abstaine after their example frō speking any thing that bringeth shame Againe we know that all those fathers which lead an euill life leaue not to themselues any
courage so much as to reprooue their slaues onely so far off are they that they can frankly chide their children And which is woorst of al by their naughty life they are vnto them in steed of maisters counsellors of il-doing For where old men are shameles there it must needs be that yoong men become impudent graceles Fathers therfore must striue to do whatsoeuer their dutie requireth that their children may waxe wise and well qualified This we may comprehend in fewe words namely if they bring them vp wel in their infancy let them haue due correction in their youth Which two things being neglected of fathers the faults of their children are for the most part iustly imputed vnto them Hely the Priest was not punished for any sin which himselfe had committed but bicause he winked at the sins of his children We read in the storie of the Heluetians or Switzers of the iudgement of a tyrant condemned to death where order was taken that the execution thereof should be done by the father who was the cause of his euill education that he might come to his death by the author of his life and that the father might in some sort be punished for his negligence vsed towards his child Moreouer they that haue many children must be passing careful to bring them vp in mutuall friendship causing them to giue each to other that honor and duty vnto which nature bindeth them and sharpely chastising those that in any respect offend therin The Ephoryes of Lacedemonia long since cōdēned a notable citizen in a very great sum when they vnderstood that he suffred two of his childrē to quarel togither The best meane which I find to auoid so great an euill is to loue and intreat them all alike and to accustom them to giue honour dutie and obedience one to another according to their degrees of age They must remoue from them al partialities and not suffer them to haue any thing seueral or diuided one from another that as it were in one hart and will all things may be common amongst them Example heerof was that good father of a familie Aelius Tubero who had sixteene children of his owne bodie all of them maried and dwelling all in one house with their children and liuing with him in all peace and concord For the conclusion therefore of our present discourse we learne that a father of a familie must begin the gouernment of his house with himselfe and become an example to his of all honestie vertue That he must not neglect the care of prouiding goods necessarie meanes for the maintenance of his familie remembring alwaies that in nothing he go beyond the bounds of that seemelines and decencie which dutie hath limited prescribed vnto him That he ought to loue to intreat his seruants curteously putting away threatnings as it is said in the Scripture and knowing that both their and his maister is in heauen with whom there is no respect of persons And for the last point that it belongeth to his dutie to bring vp his children in the holie instruction and information of the Lord not prouoking them to wrath that God may be glorified and he their father may reioice in the presence of his friends and that his countrie generally may receiue benefit profit and commoditie Of the dutie of children towards their parents of the mutuall loue that ought to be among brethren of the dutie of seruants towards their maisters Chap. 50. ACHITOB VPon a day when one said in the hearing of Theopompus king of Sparta that the estate of that citie was preserued in such flourishing maner bicause the kings knew how to command wel the prince replied that it was not so much for that cause as bicause the citizens knew how to obey well And to speake the truth to obey wel as also the vertue of commanding is a great vertue and proceedeth from a nature which being noble of it selfe is holpen by good education Therefore Aristotle said that it was necessarie that he which obeieth should be vertuous as wel as he that commandeth Now seeing we haue intreated of the dutie of a father and head of a familie exercising his office vpon all the parts of his house let vs now consider of the dutie and obedience that is requisite in seruaunts and children and of the mutuall and reciprocall amitie which ought to be betweene brethren desirous to preserue the bond of Oeconomical societie in a happie estate ASER. Children saith the Scripture obey your parents in all things for that is well pleasing vnto the Lord Honor thy father and mother which is the first commaundement with promise that it may be well with thee and that thou mayest liue long on earth AMANA Who so honoreth his father his sinnes shall be forgiuen him and he shall abstaine from them and shall haue his daily desires And he that honoureth his mother is like one that gathereth treasure And you seruaunts be subiect to your masters with all feare not onely to the good and curteous but also to the froward Let vs then heare ARAM discourse more at large of that which is here propounded vnto vs. ARAM. Nature saith Plutark and the law which preserueth nature haue giuen the first place of reuerence and honor after God vnto the father and mother and men can not do any seruice more acceptable to God than graciously and louingly to pay to their parents that begot thē and to them that brought them vp the vsurie of new and olde graces which they haue lent them as contrarywise there is no signe of an Atheist more certaine than for a man to set light by and to offend his parents The father is the true image of the great and soueraigne God the vniuersall father of all things as Proclus the Academike said Yea the child holdeth his life of the father next after God and whatsoeuer else he hath in this world Therfore a man is forbidden to hurt others but it is accounted great impietie and sacriledge for a man not to shew himselfe ready to doe and to speake all things I will not say whereby they can receiue no displeasure but wherby they may not receiue pleasure And in deed one of the greatest good turnes that we can do to those of whom we are descended is not to make them sad Which cannot possibly be done if God the leader and guide to all knowledge disposeth not the mind to all honest things The children of wisdome are the Church of the righteous and their ofspring is obedience and loue Children heare the iudgement of your father and do thereafter that you may be safe For the Lord will haue the father honored of the children and hath confirmed the authoritie of the mother ouer the children He that honoureth his father shall haue ioy of his owne children and when he maketh his prayer he shall
be heard He that honoureth his father shall haue a long life and he that is obedient to the Lord shall comfort his mother He that feareth the Lord honoreth his parents and doth seruice vnto his parents as vnto Lordes Honor thy father and mother in deeds and in word and in all patience that thou mayest haue the blessing of God and that his blessing may abide with thee in the ende For the blessing of the father establisheth the houses of the children the mothers curse rooteth out the foundations Helpe thy father in his age and grieue him not as long as he liueth And if his vnderstanding faile haue patience with him and despise him not when thou art in thy full strength For the good intreatie of thy father shall not be forgotten but it shall be a fortresse for thee against sinnes In the day of trouble thou shalt he remembred thy sinnes also shall melt away as the ice in faire weather He that for saketh his father shall come to shame and he that angreth his mother is cursed of God By these holy speeches we see how we ought to loue honor reuerence and feare our parents This is comprehended vnder the first commandement of the second table and this only of all the ten articles of the Decalogue beareth his reward with him albeit no recompence is due to him that is bound to do any thing namely by so strȧight a bond as this wherof all lawes both diuine and humane are full and the law of nature also doth plentifully instruct vs therein as it hath been diligently obserued of very Infidels Ethnikes and Pagans Amongst the Lacedemonians this custome tooke place that the younger sort rose vp from their seates before the aged Whereof when one asked the cause of Teleucrus It is quoth hee to the ende that in dooing this honour to whom it belongeth not they should learne to yeeld greater honour to their parents The arrogancie of a childe was the cause that one of the Ephories published the law of Testaments whereby it was permitted to euery one from that time forward to appoint whom he would his heire This lawe serued well to make children obedient and seruiceable to their parents and to cause them to be afraid of displeasing them Among the Romanes the child was not admitted to plead his fathers will after his death by way of action but onely by way of request vsing very humble honourable and reuerent speech of his dead father and leauing the whole matter to the discretion and religion of the Iudges Contend not with thy father said Pittacus the wise although thou hast iust cause of complaint And therefore Teleucrus aunswered aptly to one who complained vnto him that his father alwayes spake ill of him If quoth he there were no cause to speake ill of thee he would not do it So that it belongeth to the duetie of a childe to beleeue that his father hath alwayes right and that age and experience hath indued him with greater knowledge of that which is good than they haue that are of yoonger yeeres Philelphus said that although we could not possibly render the like good turnes to our parents nor satisfie those obligations by which we stand bound vnto them yet we must doe the best we can vnto them we must intreate them curteously and louingly and not go farre from them we must harken vnto their instructions and be obedient to their commaundementes wee must not gaine-say their deliberations and wils no more than the will of God whether it be that we are to depart from them or to tary still or to enter into some calling agreeable to the will of God we must not stand in contention with them wheÌ„ they are angry but suffer and beare patiently if they threaten or correct vs. And if they be offended with vs when we thinke there is no cause why yet we must not lay vs down to rest before we haue by all kind of honest submissions appeased them Humilitie is always commendable but especially towards our parents The more we abase our selues before them the more we encrease in glory and honor before God and men This is very badly put in vre at this day when the sonne doth not onely not honor his father but euen dishonoreth him and is ashamed of him He is so farre from louing him that he rather hateth him so farre from fearing him that contrarywise he mocketh and contemneth him and in stead of seruing and obeying him he riseth vp and conspireth against him If he be angry he laboureth to anger him more brieflie scarce any dutie of a child towards his father is seene now a daies And if some point therof be found in any towards his father yet is it cleane put out in regard of the mother as if he that commanded vs to honour our father did not presently say and thy mother vnto whoÌ„ in truth we owe no lesse honor respect and obedience than to our father as well in regard of the commaundement of God as of the vnspeakable paines and trauell which she suffered in bearing and bringing vs into the world in giuing vs sucke in nourishing vs. But alas what shall we say of those that spoile their parents of their goods houses and commodities and desire nothing more than their death that they may freely enioy euen that which oftentimes their parents haue purchased for them O execrable impietie It is vnwoorthy to be once thought vpon amongst vs the iudgement of God doth of it selfe sufficiently appeere vpon such cursed children Whose behauiour that it may be more odious vnto vs let vs learn of Pittacus that our children will be such towards vs as we haue been towards our parents But let vs be more afraid to prouoke our fathers in such sort through our default vnto wrath that in stead of blessing vs they fall to curse vs. For as Plato saith there is no prayer which God heareth more willingly than that of the father for the children And therfore special regard is to be had vnto the cursings and blessings which fathers lay vpon their childreÌ„ Which was the cause as the scripture teacheth vs that children in old time were so iealous one of another who should â—ary away the fathers blessing and that they stoode in greater feare of their curse than of death it selfe Torquatus the yonger being banished from his fathers house slue himselfe for grief thereof And to alleage another example out of the writings of auncient men of the loue which they bare to their fathers that of Antigonus the second sonne of Demetrius is most woorthy to be noted For when his father beyng prisoner sent him worde by one of his acquaintaunce to giue no credite nor to make account of any letters from him if it so fell out that Seleucus whose prisoner he was should compell him thereunto and therefore that he should not deliuer vp any of those
their backes The third thing is that they must seeke their masters profite and commoditie more than their owne and take good heede that no harme losse or trouble come vnto them And if any goe about to procure any such thing they must vndertake the defence thereof diligently euen to the hazarding of their liues if neede bee The last point which good seruauntes are to keepe is to vse a double silence the first that they replie not againe to their masters commaundementes although sometymes they suppose that they know better what is to be done than they that commaund them The second that they reueale not to others their masters secretes nor sowe them out of his house To be short we cannot giue them better instruction than that of Saint Paule saying Seruauntes be obedient vnto them that are your masters according to the fleshe in all things not with eye-seruice as men-pleasers but in singlenes of hart fearing GOD. And whatsoeuer ye doe doe it hartilie as to the Lorde and not vnto men knowyng that of the Lord yee shall receiue the reward of the inheritaunce for yee serue the Lorde Christ. And else-where he exhorteth them againe to be subiect to their masters and to please them in all thinges not aunswering agayne neyther pickers but that they shewe all good faithfulnesse that they may adorne the doctrine of GOD our Sauiour in all thinges Nowe for examples to all seruauntes that are desirous to effect their dutie towards their masters we will propound two the one olde the other of late yeeres which giue sufficient testimonie of a sonne-like rather than of a seruile affection Antonius beyng ouercome of Augustus and dispairing of his safetie vrged the promise of Eros his seruant in whom he trusted bicause he had giuen his faith long before that hee would kill him when he required the same at his hands But the seruaunt drawyng his sword and holding it out as though hee would haue killed him turned his face on the one side and thrust it into himselfe cleane through his bodie Maurice duke of Saxonie beyng in Hungarie against the Turke and walking out of the campe onely with his seruaunt was set vpon by certaine Turkes and his horse being slaine he was throwen to the ground But his seruaunt cast himselfe vpon him couered and defended him with his bodie sustained and kept backe the enimies vntil certaine horsemen came and saued the Prince but died himselfe not long after beyng wounded on euery side Therefore to ende our present discourse let vs learne that it is a great and commendable vertue and beseeming euery good and gentle nature to know how to obey well and to giue honour and seruice to those that occupie the degree of fathers lordes and masters ouer vs as also to loue our brethren with an indissoluble loue to reuerence one an other the younger honouring the elder and the elder yeelding all dueties of sincere loue to the younger Let vs not be lesse afrayd of the curse repeated so often in the Scripture against disobedient children than the auncients were of that lawe which condemned them to be stoned to death when they would not obey the voyce of their Parents nor harken vnto them when they instructed them but let vs much more feare that punishment which will continue for euer where there will be weepyng and gnashing of teeth Of the education and instruction of Children Chap. 51. ARAM. WHen we intreated of the duetie of a father of a familie towards his children we sayd that the chief marke whereat he ought to aime was to make them honest and good of condition which was to be performed by instruction and good bringing vp in the knowledge and exercise of vertue Now bicause the chiefe foundation of a happy life is good instruction begun in youth so that if the infancie of any bee well brought vp as Plato saith the rest of his life cannot but be good we ought as I thinke my Companions to take this matter againe in hand to follow and handle it more at large to the ende to prouoke Fathers and all such as haue authoritie ouer the younger sort to bee carefull and diligent in the well ordering of the seede of youth which is the spring and roote of all prosperitie both publike and priuate ACHITOB. We must not saith Plato be more carefull of any thing whatsoeuer than of the good education of children For if vpon their good bringing vp they become moderate and stayed men they will easily discerne euerie thing that is good And if good wits haue like education they will growe from better to better euerie day ASER. The beginning middle and ending of a happie life saith Plutarke consisteth in good education and bringing vp But it belongeth to thee AMANA to instruct vs in this so excellent a matter AMANA As a man cannot reape good wheate if he hath not sowen good seede nor gather good fruit of his trees if he had no care at the beginning to dresse them well nor to graft them with good sciences afterward so the corruption of mans nature which of it selfe is more enclined to euill than to good hindreth vertue from taking sure footing and roote in the soules of men if they be not from their very youth well and diligently instructed stirred vp and pricked forward to that which is honest and decent And truely that common-wealth is most miserable wherein this tillage of infancie is neglected For from this fountaine proceede rebellions seditions open murders contempt of lawes and commandemeâ—ts of princes pollings briberies heresies and Atheisme Therefore nothing was more esteemed from time to time among the auncients than the institution of youth which Plato calleth Discipline whereby children are led to this reason not to follow any thing but that which the lawe commaundeth and alloweth for good The monarchie of the Persians the common-wealth of the Lacedemonians and since that also of the Romans had certaine lawes compelling fathers to prouide that their children might be instructed not suffering them to be cast away and corrupted to the detriment of the common-wealth Amongst other lawes there was one called Falcidia whereby it was enacted that the child should be admonished for the first offence chastised for the second and for the third hanged and his father banished as if he had been partaker in the fault for want of good education and instruction of his sonne Heretofore we heard many testimonies of the care and trauell which famous and woorthie men tooke to instruct their children themselues Traian the emperour and after him Adrian at their owne costes and charges caused fiue thousand noble mens children of Rome to be brought vp in learning vertue and feates of armes Our auncient kings knowyng how necessarie this education of youth was builded long agoe and caused to bee framed so many goodly Colledges as we see in the Vniuersities of France yea the monasteries
we practice diligently these precepts in the education instruction of our children there is no doubt but as seales and signets doe easily make a print in soft waxe so we may quickly cast in the mindes of little children as it were in a mould whatsoeuer we would haue them learne for the leading of a good and happie life to the glorie of God the profit of their neighbours and discharge of our consciences which are bound thereunto Of the diuision of the ages of man and of the offices and duties that are to be obserued in them Chap. 52. AMANA AMongst the most common and notorious faults which fathers now a daies commit in the education and bringing vp of their children this deserueth great blame and reprehension that in their first age they vsually prouide teachers for them sending them to Colledges where they are kept in awe when they cannot commit any greater euill than that which commeth from the yoong yeeres of their infancie not very hurtfull to any being light faults and soone amended but when the vehemencie of adolescencie beginneth to tickle them with foule and infamous desires and when they haue greatest neede of a bridle then they let loose the raines and withdraw them from the subiection of their guides giuing them libertie to make choice of their estate of life when their perturbations are most violent in danger to bring foorth most peruitious effects Whereas on the contrary side then ought they most diligently to looke vnto them and to set a most careful watch ouer them that their first discipline and instruction may be framed in vertue and in the perfection of a most happie life For this cause my Companions I thinke that by continuing our former discourse seeing all men enioye not commonly this benefite of the forenamed education instruction from their infancie vnto the end we ought to search out some way whereby to amend the first faults by handling the diuision of the ages of man according to the ancient writers and by setting downe a briefe instruction of that which is most necessarily required and to be obserued in euery of them especially in adolescencie for the obtaining of true felicitie through good behauiour and instructions which are the meanes thereof ARAM. It is true as Plato saith that vertue must be learned from the first infancie Yea there is no part of our age which ought to be imploied in any other studie But adolescencie especially must not onely inquire and seeke after the decrees of honesty vertue but also haue them already imprinted and ingrauen in his hart ACHITOB. As no man euer saw a Bee become a Beetle through age so no part of our life ought to leaue the first election grounded vpon vertue if the ende thereof be to liue well But let vs heare ASER discourse of this present matter ASER. It cannot be denied that place and time are a great helpe to honestie and vertue insomuch that if we consider not of them the knowledge and practise of that which belongeth to our dutie cannot greatly profit vs. For all things are to be applied in time place and some thinges are decent and lawfull vpon one occasion which would be very vnseemely in another The prouerbe saith that the way to handle a sound man is diuers from the guiding of him to whome the diet is inioined Euen so although vertue honesty are alwaies requisite in a man bicause it is the only ornament of his life yet in diuers ages diuersity of honest behauior is required the selfe same things are not decent in them but some kind of behauiour is proper to the age of childhood some to youth and another to old age bicause as nature altereth with age so it behooueth that maners should chang Now among them that haue most diligently obserued the secrets of mans nature there hath beene two sundry opinions concerning the diuision of the ages of man Some haue made 7. parts adding decrepite or bed red-age after old age they would groūd their principal reason of this diuision vpon this that the number of 7. is an vniuersall absolute number So we reckon 7. planets whose motion worketh all generations corruptions in the earth By a stronger reason therfore this number of seuen wil be applied to the continuance of time Moreouer the growth of men according to age increaseth at the seuenth number For teeth are bred in the seuenth moneth in the seuenth yeere they change alter Besides in the same yeere doubled that is in the fourteenth yeere man receiueth abilitie of seede that is to say of engendring True it is that the number of six worketh alteration in females Yet the number of 7. in other things worketh augmentation or else the rest and quietnes of men and sheweth the difference or iudgement of diseases The whole time of the creation of the world is comprehended therein likewise the rest and ceasing of the worke-maister thereof All the ancient writers haue also noted that the number of 63. which is the multiplication of seuen by nine carieth with it commonly the end of old men bicause that in the whole course of our life we liue vnder one onely climate which is either from seuen or from nine yeeres except in the yeere of 63. wherein two terminations or climates ende that is to say nine seuen times seuen or seuen nine times nine and therefore this yeere is called climactericall wherein we may note out of histories the death of many great men and the change of estates and kingdomes As touching the other diuision of the age of man into sixe parts onely of which opinion Isidorus is we will now enter into the particular handling thereof The parts are these Infancie Childhood Youth Adolescencie Virilitie old age Infancie is the first age of man beginning after his natiuitie it is so called bicause at that time he hath no vse of speech and therefore cannot then learne manners and vertue hauing no sence or vnderstanding to comprehend them Childhood is when children beginne to speake albeit as yet they haue not the full vse of reason in which estate a man may say they are vntill the age of seuen yeeres during which time fathers and mothers ought to nourish and bring them vp in the feare of God reuerence of their parents frame them gently vnto all good maners as we haue already declared This age is called of the Latines Pueritia as it were pure and neate from sinne forasmuch as children haue then no vse of discretion so that iudgement cannot be attributed to their works wherby they may be called good or euill Youth is reckoned from seuen yeeres of age vntill foureteene at which time children ought to be deliuered vnto skilfull and honest maisters teachers to be instructed Then must parents looke well whether those two things are in them to whose direction they
the constitutions of lawes aswell in the gathering of their duties and tributes as in their manner of life They vsed the seruice of Noble mens and of Princes children onely who were of the age of twentie yeeres and were instructed in all sciences The reason whereof was that the king being pricked forward with the sight of thē that were about him might beware how he committed any thing woorthie of reproch And truly there is nothing that corrupteth Princes so much as vitious seruants who seeke to please their sensuall desires and affections When the king arose in the morning he was bound first to take and receiue all the letters and requests that were brought vnto him that answering necessarie matters first all his affaires might be guided by order and reason Then he went to the Temple to offer sacrifice to the gods where the Prelate and chiefe Priest after the sacrifice and praiers were ended rehearsed with a loud voice in the presence of the people what vertues were in the king what reuerence and religion towardes the gods was in him and what clemencie and humanitie towards men Moreouer he told that he was continent iust noble-minded true liberall one that brideled his desires and punished malefactors with a more mild and light punishment than the greatnes of their sinne and offence required rewarding also his subiects with graces gifts that were greater than their deserts This done he exhorted the king to a happie life agreeable to the gods and likewise to good manners by following after honor and vertue and therewithall propounded vnto him certaine examples of the excellent deedes of ancient kings thereby to prouoke him the rather therunto These kings liued with simple meates as with veale birds for all dishes they kept very exactly all the lawes and ordinances of their countrie in euery point of their life which was no lesse directed euen in the least things than the simplest of their subiects And truly so long as the kings of Egypt were such zealous obseruers of their lawes and of iustice raigned peaceably among their subiects they brought many strang nations into their subiection gathered togither infinite riches whereby they adorned their countrie with great buildings and sumptuous works and decked their townes with many gifts and benefits The Barbarian kingdomes were the second kinde of Monarchy namely the ancient Monarchies of the Assyrians Medes and Persians whose Princes vsurped Lordlie rule ouer their goods and persons and gouerned their subiects as a father of a familie doth his slaues Which kind of gouernment sauoureth more of a tyrannie than of a kingdome besides it is directly against the law of nature which keepeth euery one in his libertie and in the possession of his owne goods Notwithstanding when by the law of Arms and of iust warre a Prince is made Lord ouer any people they properly belong to him that conquereth and they that are ouercome are made his slaues by the ancient consent of all nations and this maketh the difference betweene the Lord-like Monarchy and a tyrannic which abuseth free subiects as slaues Of this second kinde of Monarchy was the kingdome of Persia as Plato writeth vnder Cambyses Xerxes and other kings vntill the last Darius For vsurping more absolute authoritie to rule than was conuenient they began to contemne their Vassals and to account of them as of slaues and putting no more confidence in them they intertained into their seruice mercenarie souldiors and strangers whereby they made their owne subiects vnfit for warre and so in the end lost their estate when it seemed to haue attained to the top of worldlie prosperitie Such is the estate of the Turke at this day wherein he is sole Lord commanding ouer his subiects in rigorous manner aswell ouer the Musulmans as Christians and Iewes He vseth in his principall affaires which concerne peace and warre and matters of gouernment the seruice of runnagate slaues whom he placeth in authoritie changeth or deposeth as he thinks good without peril and enuie yea he strangleth them vpon the least suspition or dislike conceiued of them not sparing his owne children and others of his blood if they anger him So did Sultan Solyman deale with Hibrahim Bascha who was almost of equall authoritie with him insomuch that he was there called the Seignour king of the Ianitzaries the Bascha and king of the men of Armes Neuertheles in one night wherin he made him stay sup with him lie in his owne chamber he caused him to be slaine and his bodie to be cast into the sea The morrow after he seazed vpon his goods as confiscate and caried them away and yet no man euer knewe the cause of his death except it were this that he was growne too great and consequently suspected of his maister who was a Tyrant rather than a King Likewise he keepeth in his hands all the Lordships of his kingdome which he distributeth to men of warre who are charged to maintaine a certaine number of men of Armes and of horses according to the rate of their reuenew and when it pleaseth him he taketh them away againe Neither is there any man in all the countries vnder his obedience that possesseth Townes Castles and Villages or dwelleth in strong houses or that dare build higher than one storie or than a Dooue-house The great Knes or Duke of Moscouia exceedeth for seueritie and rigour of commanding all the Monarchs in the world hauing obtained such authoritie ouer his subiects both Ecclesiasticall and secular that he may dispose of their goods and liues at his pleasure so that none dare gainesay him in any thing They confesse publikely that the will of their prince is the will of God and that whatsoeuer he doth is done by the will of God The king of Ethiopia is also a Lordlike Monarch hauing as Paulus Iouius affirmeth 50. kings no lesse subiect vnto him than slaues And Frauncis Aluarez writeth that he hath seene the great Chancellour of that countrie scourged starke naked with other Lords as the very slaues of the prince wherein they thinke themselues greatly honoured The Emperour Charles the fift hauing brought vnder his obedience the kingdome of Peru made himselfe soueraigne Lord thereof in regard of goods which the subiects haue not but as they farme them or for terme of life at the most The third kind of Monarchy whereof the Ancients made mention was that of Lacedemonia wherein the king had not absolute power but in time of warre out of the countrie and a certaine preheminence ouer the sacrifices We made mention of their gouernment before The first kings in Rome were sacrificers also and afterward the emperors called themselues Pontifices that is chiefe bishops and those of Constantinople were consecrated as our kings of Frāce are In like maner the Caliphaes of the Sarasins were kings and chiefe bishops in their religion the
little and little may growe and waxe ripe with age and hauing once taken roote may abide stedfast and firme to his liues ende For there is no time better and fitter to frame and to correct a prince in than when he knowes not that he is a prince For if he learne to obey from his infancie when hee commeth to the degree of commaunding he applieth and behaueth himselfe a great deale better with his subiectes than they that from their youth haue been alwayes free and exempted from subiection For by such education or bringing vp a Prince addeth to his royall greatnesse and to those fashions which great men haue by nature curtesie and gentle behauiour which cannot but bee very acceptable to his people and containe them more willingly in their duetie of obedience Therefore the prince in his yong and tender yeeres must bee diligently imployed not onely in with-drawing him from dishonest things but also in causing him to taste of vertue and to haue some preceptes thereof ingrauen in his brayne vntill in the ende he vnderstand all that belongeth to his duetie and whatsoeuer else may helpe him forward to leade a good and happie life If wise fathers with great care bring vp and instruct their children who shall succeed them but in the gouernment of some litle house in the countrey how much greater care and labor ought to be taken in teaching him well wisely who is to succeed in the Empire ouer much people and whose life ought to be the discipline of their maners conditiōs For this cause a good prudent prince must take pains in causing his children to be brought vp that he remember he hath begotten them for the Common-wealth not to serue his priuate affections Let him knowe that although he erect a great number of images builde sumptuous houses establish good and holesome Ordinaunces yet hee cannot leaue a more excellent marke of his than a sonne who degenerating in nothing representeth the goodnesse of his father by vertuous actions For he dieth not that leaueth behinde him a liuely image of himselfe And truely it is the perfection of an excellent prince to rule in such sorte as if hee would striue that his like for goodnesse and iustice coulde not succeed him and so to bring vp his children as if hee desired that they shoulde surmount him in vertue To this ende therefore let him make choice of all his subiectes yea from what place so euer and gather together vertuous and sincere men vncorrupted graue and such as are learned not onely through preceptes but also through the experience of manye thinges to whome their age breedeth reuerence their good lyfe authoritie and their mildenesse and gentle behauiour loue and good-will that the tender spirite of the yong prince offended with the rough dealyng of his teachers may not beginne to hate vertue before he know it nor yet corrupted through their ouer-great gentlenesse degenerate and starte aside where it ought not Wherefore Seneca sayde that a Prince his teacher must haue these two properties Hee must know how to chide without shaming of him and howe to prayse hym without flatterie Moreouer great care must bee had in making choice of all such persones whether they are men women children or seruauntes as come neere about him eyther to gouerne or to serue him or to keepe him companie For seeing the most part of mens mindes incline to euill and no childe is so happily borne but hee may bee corrupted through wicked education what may a man looke for but verie great euils from that Prince who of what nature and spirite soeuer he be presently after he is out of his cradle is stuffed with foolish and false opinions nourished among fonde women brought vp in the middest of lasciuious maidens of lost children vile and abiect flatterers of iuglers and plaiers of drunkards of dice-plaiers and inuenters of pleasures briefly in the midst of such caitifes amongst whom he heareth and learneth nothing but pleasure delight pride arrogancie couetousnesse choler and tirannie and so departing from this schoole takes vnto him the scepter and gouernment of his Empire Now he that is elected and chosen to vndertake such a great and difficult charge as is the education and instruction of the prince must bring with him a will woorthie the same considering with himselfe not how many benefices and bishoprikes he may get into his hands but how he may deliuer vp a vertuous prince vnto his countrey which putteth all hir trust and confidence in him Let him know that they do good to all the people who make them good mē whom the people cannot want as contrarywise they that marre and corrupt princes and kings ought to be an abomination to all men and punished no lesse than they that put poison not into a cup but into a common fountaine of which they see euery bodie drinke First then he that hath taken this charge vpō him must narowly note whereunto the nature of the prince is inclined seeing it may be knowen by some signes euen in his yong yeeres as whether he be not giuen to anger to ambition to desire of renowne to riot to play to couetousnes to reuenge to war or to tiranny After when he knoweth to what vice he is enclined he must fortifie his mind against the same with good opinions and with holie resolutions and labor to change his hart which is yet tender into a habite that is contrary to his nature And when he perceiueth that his tender nature inclineth to honest and commendable things or to such vices as will easilie change into vertues in princes well brought vp as to ambition and prodigalitie he must pricke him forward and helpe his good nature by diligent trauel Neither must he vse precepts onely to withdraw the prince from dishonest things to procure in him a longing desire to doe those things that are vertuous but he must labor to imprint and to roote them in his memory by diuers formes now by sentences another while by fables after by comparisons then by examples or by some notable sayings ingrauen in rings and painted in tables Briefly if there be any other thing wherein this age taketh pleasure let that be a meane to worke in him a taste of vertue Aboue al things speciall regard is to be had what opinions are ingrauen in the prince his braine For the whole order of his life proceedeth from that fountaine And therfore he must labor immediately to imprint in his mind holy and good opinions which may serue for a counter-poison against the cōmon errors of the ignorant people but chiefly to instruct him throughly in gods truth in that which concerneth his saluation He must perswade him that whatsoeuer is taught in the law of God belongeth to none so much as to the prince and that as he is to raign by him so likewise it belongeth to his office to raigne
Clemencie examples of great clemencie in princes 324. c. it preserueth the thrones of Princes 411 Common-wealth a sure token of a desperate common-wealth 407. 600. 690. the spring of corruption in Common-wealths 550. the description of a mixt common-wealth 583. how a corrupt common-wealth must bee corrected 699. when common-wealths begin to alter 717 the causes therof 739 Commandement the 5. commaundement onely hath a special promise annexed vnto it 538. there is a shew of commanding and obeying in all things 575 Comparisons 33. 38. 46. 47. 55. 64. 70. 105. 150. 176. 191. 212. 286. 338. 339. 343. 360. 371. 378. 383. 4â—6 446. 448. 487. 513. 550. 589 641. 687. Communitie Plato established a communitie of all things in his common-wealth 490 the confutation therof 491 Concupiscence the fruites of concupiscence 238 Conscience the force of conscience in the wicked 68. examples of tormented consciences 68 Constancie the wonderfull constancie of Socrates 348 Correction nâ—â—â—ssarie for children 534. the lawe Falcidia touching the correction of children 551 Councell what a councell is with the profite of it 677. of the councell of sundrie countreys 679. c Counsellors qualities requisite in counsellors of estate 687 Counsell good counsell for counsellors 155. and for princes 157 Countrey examples of the loue of heathen men towards their countrey 60. 98. c Couetousnesse is neuer satisfied 445. the fruites of couetousnes 446. examples of coueiousnes 449. what magistrates are best liked of couetous princes 456 Coward Agamemnon dispensed with a rich coward for going to warre 284. what vices proceed of cowardlines 285 Creation the end of the creation of al things 92. Creatures all creatures are sociable by nature 594 Curiositie against curiositie in knowledge 161. two kindes of curiositie 162. against curious inquirie into other mens imperfections 166. curious persons profite their enimies more than themselues 167. wittie answeres made to cuâ—ioâ—â— questions 169. curiositie in princes affairs perilous 168 Custome a notable custome of the Lacedemonians 150. custome in sinning is dangerous 69 D Death the feare of death doth not astonish the vertuous 60. what death Cesar thoght best 262. no man ought to hasten forward his death 293. what it is to feare death 294. the comfort of euery true Christian against death 805. Definition the definition of ambition 224. of anger 312. of a body 20. of charitie 321. of a citie 595. of a Citizen 605. of comelines 181. of confidence 300. of duty 94. of enuie 458. of fortune 468. of friendship 138. of a house 490. 492. of iealousie 505. of iustice 390. 391. of intemperancie 190. of iudgement 691. of liberalitie 435. of the law 596. of malice and craft 123. of man 13. of meekenes 321. of nature 172. of Oeconomie 523. of policie 523. of passion 30. of Philosophy 40. 390. of prudence 104. of patience 310. of pleasure 236. of sedition 705. of societie 480. of the soule 23. of temperance 181. of vertue 52. of vice 65. of wedlocke 480 Democraty the description of a Democraty with the sundry kinds of it 528 Desire the effects of desire 36 Diseases the end cause and remedie of bodily diseases 29. the cause of the diseases of the soule 33. the seede of diseases 211 Discipline the ancient warlike discipline of the Romanes 769. the corruption thereof in these daies 769 Discord all things are preserued by agreeing discords 19 Diuision of Citizens 606. of a Common-wealth 579. 583. of dutie 94. of a house 492. of iustice 393. of the law 596. of nature 171. of Philosophy 40. of passions 31. of speech 127. of the soule 23. of sciences 76 Dowries why the dowries of women haue alwaies had great priuiledges 486. Lycurgus forbad all dowries 493 Drinke the manner of drinking in old time 203. against excessiue drinking 204 Drunkennes hurtfull effects of drunkennes and gluttony 213. examples of drunkennes 214 Duarchy what a Duarchy is 617 Dutie wherein the dutie of man consisteth 12. dutie and profite are distinct thinges 429. the duty of a wise man 12. what duty we owe to God and what to our neighbour 94. fower riuers issue out of the fountaine of duty 96 E Eclipse Nicias feared an eclipse of the Moone 120 Education helpeth the defect of nature 175. examples therof 177. naughtie education corrupteth a good nature 551. how Plato would haue children brought vp 552. of the education of daughters 554 Emperours there were 73. Emperours of Rome within 100. yeeres 223. what this word Emperour importeth 624 End the proper end of all things 477 Enimy how one may reape benefite by his enimies 112. 383. why men are beholding to their enimies 379. the common behauiour of men towards their enimies 380 Enuy is a note of an ambitious man 225. the nature of enuie 457. the fruits of it 458. it hurteth enuious persons most 459. a good way to be reuenged on the enuious 464 Ephoryes why the Ephoryes were appointed in Lacedemonia 581 Equality two sorts of equalitie 737 Equity is alwaies one and the same to all people 601. the equity of the Morall law ought to be the end and rule of all lawes 602 Error the spring of all error 119 Estate euery Estate and policie consisteth of three parts 578. the opinion of Politicks touching a mixt Estate 625. examples of mixt Estates 626. what it is to hold the Estates 685. a rule of Estate 723. choise custome of seuen flourishing Estates 732. meanes to preserue an Estate 734 c. it is dangerous to an Estate to call in forraine succours 785 Euent wee must not iudge of enterprises by the euent 305. we must be prepared against all euents 306. the euent of all things is to be referred to the prouidence of God 42 Euill what we ought to call euill 63 Exercise what bodily exercise is meete for youth 557 Expences a good law e to cut off the occasions of idle expences 221 F Fables who delight most in reading of fables 462 Family there must be but one Head in a family 509. the progresse of a family before it come to perfection 525 Father why many fathers set not their children to schoole 72. the storie of a father appointed to execute his owne child 535 Fauour the punishment of one who solde his maisters fauour 411 Feare two kinds of feare 278. the feare of neighbour enimies is the safetie of a Common-wealth 279. good feare is ioined with the loue of God 280. examples of wary feare 280. a strange effect of feare in one night 284. examples of feare which is the defect of fortitude 281 Feast how wise men feasted one another in old time 202. Socrates feast 208 Fidelitie a description of fidelitie 414 Flatterie the common practise of flatterers 139. good counsell for Princes against flatterers 462 Flesh the works of the flesh 20 Foe he that hath no foe hath no friend 145. Looke Enimie Fortitude the woorkes of fortitude must bee grounded vpon equitie and iustice 251. it is a good