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
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
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
commodities to get and treasure vp vertue only And why do we after their example despise all these things and spend that which we account most pretious I meane time that we may be adorned and cloathed with vertue if it cannot make vs hit that marke which euery one so much desireth and seeketh after with such great paine and labour namely that they may enioy some chiefe Good in this world and lead thereby a contented and happy life Be not ouertaken friendly Reader with this smal difficultie which perhaps might cause a grosse and feeble head not well instructed in wisedome to stagger and depart out of the right way Now although the heauenly word onely hath the perfect and sound knowledge of wisedome bicause he is that eternall wisedome it selfe yet man being his workmanship aided with his grace must not leaue of to seeke for to require earnestly of him that gift of the knowledge participation of the secrets of that incomprehensible truth so farre foorth as he may and shall be necessary for him that his soule thereby may obtaine hir permanent and lasting happines Moreouer albeit our soueraigne chiefe Good our perfect contentation and absolute felicitie be onely in heauen in the enioying of that diuine light yet we must not in the meane while albeit we cannot fully possesse that leaue of to seeke without ceasing or giue ouer in any sort to keepe and follow that good and infallible way of vertue which causing vs to passe ouer quietly and to sustaine with ioy of spirite the miseries of mankind and appeasing the perturbations of our soules from whence proceed all the euils that torment vs and making them void of all damnable effects will teach vs to lead a pleasant peaceable quiet life to effect all things woorthy beseeming this certaine hope that we shal one day by the grace of God be framed a new in that eternal most happy contented life Let vs therefore account this world and all the riches thereof as a thing belonging to an other as a straunger and nothing appertaining to those men who beyng regenerated by the spirite of grace haue profited well in the schoole of wisedome Let vs not seeke for friendshippe vpon earth let vs not couete after riches glory honour and pleasure which none but fooles doe extoll desire and wonder at Wee are not of this worlde but straungers onely therein and therefore let vs set all worldly things behinde vs and account them vnwoorthie the care of our immortall soules if we meane not to perish with the worlde by ioyning our selues there-unto Let vs forsake it I say forsake it boldly how precious soeuer it bee that we may aboundantly treasure vp that great sweete and durable wealth I meane vertue which is honoured loued and desired for it selfe onely which is the true and wholesome medicine for diseased soules the rest of the mynde oppressed with care the cause by the will of GOD of that chiefe Good wherein the principall ende of the soule consisteth and the onely assured guide which leadeth to the Hauen so much desired of euery one namelie the contentation of minde Which thing this present Academie doth not onely set before our eyes but also doth saue and keepe vs beyng already entered into this Hauen of safetie agaynst all tempestes if wee will our selues and not spare our labour to reape profite of those learned and wise instructions that are here giuen vnto vs by the preceptes of doctrine and examples of the lyues of auncient vertuous and famous men For first of all wee shall learne hereby to know our selues and the ende of our beyng Secondly wee shall bee instructed in good maners and taught how we may liue well and happily in euery estate and condition of lyfe whatsoeuer Yea we shall finde in the basest and lowest estate which of the ignorant and common sort of people is oftentimes called miserable as much ioy and happinesse as a Monarch can be partaker of in the fruition of his greatnesse yea much more than he if he bee wicked bicause vice in all Estates maketh the possessour thereof wretched and contrarywise Vertue maketh euery condition of life happy Moreouer wee shall see in this Academie that euery one louyng and fearing GOD may obtaine this inestimable Good of vertue and thereby remayne a Conquerour ouer the perturbations of his soule which breede all his miserie remembring this poynt alwayes so farre foorth as the fraile nature of man ayded by the Author of all goodnesse can attayne to this perfection Wee shall learne here how we ought to gouerne our selues wisely and duetifully in all humane actions and affaires and in all charges and places whatsoeuer either publique or priuate whereunto we shall be called We may note here cause of the subuersion and ruine of many Empires Estates and Common-wealths and of the glittering shew and glory of infinite others as also the cause of the wretchednesse and destruction of a great number of men and what hath lift vp others and crowned them with honour and immortall prayse We shall bee taught here the gouernement of a house and familie the maner of the education and instruction of children the mutuall duetie of married couples of brethren of masters and seruauntes how to commaund and how to obey We shall see here the order and establishment of policies and superiorities what is the duetie of the Heads of them of Princes and Gouernours of nations as also what the duetie of their subiectes is Briefly both great and small may drawe out from hence the doctrine and knowledge of those things which are most necessarie for the gouernement of a house and of a Common-wealth with sufficient instruction how to frame their life and maners in the moulde and paterne of true and holy vertue and how by meanes thereof the grace of GOD woorking in them they may runne the race of their dayes in ioy happinesse rest and tranquillitie of spirite and that in the middest of greatest aduersities which the vncertaintie and continuall chaunge of humane things may bring vpon them Nowe bicause the sequele compounded of the sundrie treatises and discourses of this Academy will sufficiently instruct thee in all things aboue mentioned as it promiseth in the fore-front and title thereof I will not dilate this matter any farther but only desire of thee Reader patiently to heare these Academicall students from the first of their discourses vnto the last Their intent was only as thou maiest vnderstand more at large in the entrance of their assembly to teach themselues and next euery one according to their abilitie the institution of good maners and rule of good lining for all ordinarie and common estates and conditions of life in our French Monarchie to the ende that euery member of this politike body brought thus low with euils and beaten with tempestuous stormes might somewhat helpe and profite it by their counsels and instructions And this thou mayest do friendly
chast and reuerent virgine not violated or defiled but lodged alwaies with shamefastnes chastitie and simplicitie Pindarus calleth hir the Queene of all the world Pythagoras teaching by his riddlelike precepts how a man ought to beware of transgressing Iustice saith Go not beyond the ballance If we purpose saith Plato to exercise Iustice perfectly we must make no differēce of men in regard either of their friendship kindred wealth pouertie or dignitie This vertue saith Cicero requireth of vs the forsaking of our pleasures and priuate commoditie that we may procure the benefit of the Common-wealth although it be to our perill and losse And those men command and gouerne very wel who forbid vs to do any thing wherof we doubt whether it be iust or vniust bicause equity is so cleere of it self that when we doubt of any thing we may be assured that there is some iniustice in it Aristotle and Cicero deuide Iustice into these two partes Distributiue and Commutatiue Distributiue Iustice consisteth in giuing to euery one according to his desert whether it be honor and dignitie or punishment Commutatiue Iustice is in keeping fidelitie and in causing it to be kept in promises and contracts in behauing our selues no otherwise to another than we would be delt withall Many parts and particular dueties are also attributed by the Philosophers to Iustice as Liberalitie and sundry other whereof we will particularly discourse hereafter But we must here learne that the end of all Iustice tendeth to the preseruation of the common societie of men For the preseruation of the lawes which are the Gardian and Tutor of good men and a mortall enimie to the wicked is so necessarie for euery estate and condition of life that as Cicero saith the very Pirates thieues robbers could not liue together without some part thereof If we desire to know more of hir vnspeakeable fruits let vs consider that which Paulus the Pythagorian hath written saying Iustice among men ought in my opinion to be called the Mother and Nurse of all the other vertues For without hir no man could be either temperate valiant or prudent the profite wherof will be very euident if we consider all hir effects For the prouidence of God is that Iustice which gouerneth the world and hath the principalitie ouer it In cities and townes Iustice is rightly called Equitie and Peace in particular houses betweene the husband and the wife Vnitie and Concord in respect of seruants towards their masters Good will of masters towards their seruants Humanitie and Gentlenesse and in mens bodies Health and perfection of the members Thus you see that Iustice is the beginning and perfection of all the vertues By these short sayings of ancient and graue personages the excellencie of this holy and sacred vertue Iustice appeereth sufficiently vnto vs. Yea it is so earnestly commaunded by the spirit of God vnto Magistrates in these words of exercising Iudgement and Iustice so often repeated that whosoeuer infringeth and violateth it can not auoid the curse and wrath of the Almightie which will both light vpon their owne heads and also worke the destruction of them that are committed to their charge It belongeth to Iustice to receiue the innocent into protection and safegard to maintaine defend sustaine and deliuer them and to Iudgement to resist the boldnes of the wicked to represse their violence and to punish their offences bicause Magistrats are therefore armed with the sword and with power that publike peace should not be disturbed This also is that which Solon meant to teach vs when he said that the greatnes and preseruation of all Common-wealths consisted in two things in the reward of the good in the punishmēt of the wicked which being taken away the whole discipline of humane societie must needes be dissolued and come to nothing For there are many that haue no great care to do wel if they see not vertue recompenced with some honor although this beseemeth not a noble-minded man who ought to do nothing but onely for the loue of vertue And againe the malice of the wicked cannot be brideled if they see not vengeance and punishment prepared for offenders All these aboue specified considerations did so greatly recommend Iustice to the men of old time and caused them to esteeme so much of it that whensoeuer occasion was offered to maintaine and execute it it was preferred before all things insomuch that the father did not pardon his owne sonne The Egyptians were the ancientest Lawmakers as Historiographers report and were very carefull and diligent obseruers of Iustice In their cities they painted Iudges without hands and the President or chiefe Iustice with his eies blind-folded to teach that Iustice ought not to be either a briber or respecter of persons that is she must neither take any thing nor iudge for any fauour The kings of their countrey obserued this order to cause Iudges when they were installed by them in their offices to sweare that albēit they were commanded by them to iudge vniustly yet they should not obey them Since their time the ancient Grecians and Romanes shewed themselues great true and zealous followers of this vertue of Iustice and that towardes their greatest enimies They iudged it a very noble act to accuse the wicked so it were not vpon any priuate occasion or passion they delighted greatly to see yoong men by way of Iustice to pursue transgressors as grayhounds well flesht follow after wild beasts This caused Solon being demanded what citie seemed to him best gouerned to answer that city wherein they that are not wronged do as egerly follow after satisfaction in the behalfe of another man wronged as if themselues had receiued the iniurie For the truth is quoth he that they which violate and breake lawes do not offend one man alone but the whole Citie and Common-wealth therefore euery one ought to desire and seeke after iust punishment Moreouer the seueritie which the Lacedemonians obserued in their iudgements procured such a publike safety that for a long time they vsed not to put either lockes to cofers or barres to gates Aristotle maketh mention of a certaine countrey where the inhabitants were to assure the safetie of the waies and to repay vnto passengers that losse which they had receiued by theeues and robbers Neither is it long since the like statute was obserued in many places of Italie But I stand greatly in doubt that at this day it is ilfauoredly kept O happie yea an hundred times happy was the golden age of those famous men full of heauenlie spirite bicause vnder their gouernment Iustice was had in such honor and reuerence But let vs rub vp the memorie heereof by some notable examples If any thing causeth Magistrates to commit iniustice it is chieflye the fauour which they beare the bond wherewith they are bound more to some than to others Therefore Cleon the Lacedemonian
this is to be farre separated from the commendable end and good vse of riches wherof all that we haue ouer and aboue our necessitie ought to be imploied in the seruice of the common-wealth in relieuing the poore diseased afflicted and prisoners in procuring the good bringing vp of youth and generally in exercising all other deeds of pietie accounting it great gaine to helpe the poore seeing God is the rewarder therof Amongst the ancient Romanes there was a law kept inuiolably That no man should presume to make a publike feast except before he had prouided for all the poore of his quarter And they accounted it a great shame and offence to the common-wealth to see any man beg in the streets Therefore Plato said that where there are beggers in a towne there are also thieues church-robbers Now if we that beare the name of Christians and acknowledge the poore to be members of Iesus Christ are not ashamed to banquet and feast when as in the meane time the needy crie at our gates and almost die of hunger doe we not thinke that these Heathen men shall rise in iudgement before that great and iust Iudge to accuse and condemne vs as thieues and church-robbers and chieflie them that maintaine their delights and pleasure with the goods of the poore towards whom the liberall distribution of our owne wealth especially ought to be extended both by the lawe of God and man We must feede the poore and not kill them but to denie them nourishment or to driue them from vs is to kill them For this cause Epaminondas captaine generall of the Thebanes hauing knowledge of a very rich man that had no care of the poore in the towne sent a poore needie fellow vnto him and commanded him vnder great penaltie to giue presently without faile 600. crownes to that poore man The citizen hearing this commandement came vnto him to know the occasion and cause thereof It is quoth Epaminondas bicause this man being honest is poore and thou which hast robbed greatly the common-wealth art rich compelling him thereupon to be liberall in despite of his teeth So carefull were the ancients to helpe them that had need and to shew thēselues enimies vnto them that made no account of the poore But if we should diligently search all histories and deeds of famous men yet could we not find a more notable example or worthy to be folowed than that of Cimon the Athenian who hauing gottē great wealth honorably both for himself and his country by the taking and ouerthrow of many Barbarians and townes belonging vnto them knew neuerthelesse how to bestow it liberally with greater glory and honor by relieuing all his poore countreymen to whom his house was as an hospitall wherein they were all nourished and fed at an ordinarie that was common to so many as would come thither which was furnished not with daintie and delicate fare thereby to occasion rich folks to seeke it out but with many common sorts of victuals in all plentie and abundance and that for a great number of persons This he did chiefly as he sayd to the end that poore honest men might haue the more leasure to imploy themselues about the affaires seruice of the common-wealth and not be diuerted from that through trauell and care to get their liuing by the exercise of handicrafts Besides he caused all the inclosures hedges and ditches of his lands and inheritance to be taken away that strangers which passed by and his owne countreymen that wanted might take of the fruits that were there according to their necessitie Now if this vertue of liberalitie be praise-woorthie in all persons that vse it well according to their abilitie it is most of all necessarie honorable and profitable for kings and princes heads and captains of armies gouernours of estates and common-wealths as that which procureth vnto them more than any other thing the good will of euery one wherein the chiefe strength and stay of their greatnesse consisteth But withall they haue great need of prudence and iustice especially soueraigne princes to distribute liberally and according to harmonicall proportion their giftes graces and good turnes whether they be estates offices benefices knighthoods exemptions freedoms and other recompences due as rewards to their subiects according as euery one deserueth It belongeth principally to them to keep religiously and from point to point the lawes of liberalitie marking well to whom they giue how much is giuen at what time in what place to what end and their owne abilitie that giue Moreouer a soueraigne must looke that recompence go before gift by rewarding first those that haue deserued before he giue to thē that haue deserued nothing and aboue all things he must measure his largesse at the foote of his power But when the iust rewards of subiects and honest men are distributed amongst the vicious strangers and vnwoorthy persons this is that which oftentimes setteth florishing estates on fire There is neuer any want of flatterers and of impudent crauers about kings whose onely drift is to sup vp the bloud gnaw the bones and sucke the marow of princes and their subiects to satisfie their foolish vnprofitable expences which are such and so great that a man is well at ease to giue them any thing they are alwais so needie and monylesse and sticke not to say that they neuer receiue good of their masters In the meane while they that haue best deserued of the common-wealth are commonly remooued furthest from their maiesties which commeth to passe both by the ignorance of the greater sort who make but a bad choice of seruants worthy their fauour as also bicause the honor credite of good men forbiddeth them by flattery and begging to seek after the rewards of vertue which should be offred vnto them But not to wander farre from our matter subiect let vs now consider of some notable examples of the Ancients concerning this wherof we haue here discoursed It was by his magnificall and incomparable liberalitie that Alexander the great made a way for his noble plat-formes whereby he became monarch of three parts of the world distributing liberally all his demains amongst the Macedonians as before we mentioned But what a notable testimonie of this his liberalitie did he giue a fresh when during the warre he caused this to be published in his armie that all they that were indebted vpon any occasion whatsoeuer should bring their creditors vnto him and he would discharge all their debts Which thing he likewise performed Moreouer who will not admire the liberality which all his life time he exercised towards the learned men of his time We read that he gaue at one time to his maister Aristotle 800. Talents which amount to 480000. crownes as a reward for his paines trauels and expences which he had beene at in describing the nature and propertie of liuing creatures He sent
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
our selues to intreate of I meane Oeconomie or gouernment of a familie we must seeke after a more ample and large declaration of a house which consisteth not in many stones and long peeces of timber ioined togither with great cunning but in stones that haue life and are partakers of reason tending to the benefite and profite of the house as to their end Also if you thinke it good and our howre giue vs leasure we may enter into the consideration of the sundry sorts of mariages and of certaine ancient customes obserued therein which I touched not in my discourse bicause I would not be ouer-long ASER. First it is necessarye saith Aristotle to ioine those togither which can not be the one without the other as the male and female for generation Next he that is able to execute the commandements of his maister by the strength of his bodie is a subiect and slaue by nature And of these two assemblies a house or familie is first instituted AMANA A familie or house is an assemblye framed by nature to communicate daily togither and they are called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as liue of the same prouision or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as vse the same Chimney But we shall vnderstād of thee ARAM the whole discourse of that which is heere propounded vnto vs. ARAM. When I consider of the excellencie greatnes of Plato his skil who was greatly admired of the Grecians as he that for vertue honesty of life for eloquence of speech perswasion by true and learned Philosophie went far beyond all other Philosophers I cannot sufficiently wonder how amidst so many good lawes profitable statuts for a common-wealth which we haue receiued from him he imagined to establish therein the communitie of goods wiues children amongst his Citizens not suffring them to haue any thing proper peculiar to the end as he said to banish from his citie these two words Thine Mine which in his opinion were the cause of all euils desolations that befall Common-wealths The Nicholaites reuiued the same error in the primitiue Church many others haue labored by friuolous reasons to defend maintaine it chiefly to roote out as they say vtterly frō within the soule those humane affections which commōly cary men rather towards their wiues children goods than to other things Which affections so long as they beare sway amongst the Citizens cause them oftentimes to turne aside from their duty towards the common-wealth whereby it is made weaker of lesse continuance Now among many grounds confuting this error which being receiued would fil all with disorder confusion to the ouerthrow of humane societie this is most certain cannot be impugned that forasmuch as the lawful distributiō of goods maner of mariages are the ordinance of God as it is manifest seeing the ordinance of God may not be altered by any counsell of man it followeth that aswell the diuision of goods as of wiues and children are immutable and consequently that the communitie of goods wiues children is a thing flatly gainsaying the institution of God therfore to be reproued Moreouer if goods were common an infinite multitude of do-litles of idle negligent persons borne as Horace saith onely to deuoure to consume the benefits of the earth being vnwilling to labor resembling waspes that eate the honie of the Bees would feede and cloath themselues with their goods who get their liuing with great sweate of their bodies vexation of their minds Which is against the expresse commandement of God who will haue vs eate our bread in the sweat of our face But what greater shame offēce vtterly defacing all honesty of life can there be amongst men than the community of wiues whereby all fornications adulteries would be maintained by authority This sheweth plainly that we are not to loose time in confuting such an opinion of theirs who seeke to take away from amongst men all marks of a Cōmon-wealth For there would not be any publike thing if nothing were priuate nor cōmon if nothing were peculiar Yea Plato afterward did wisely leaue that opiniō quietly renounced his first Cōmon-wealth to giue place to a second And the Heralds of Gods word condēned this error when it was raised vp in the Apostles time by an arch-heretik called Nicholas of Antioch who maintained this opiniō that goods wiues childrē ought to be cōmon amōg christians for example to others cōmunicated his wife to whosoeuer would albeit she was yoong and very beautifull Thus following the order established of God and continued alwaies through so many ages vntill our time and hauing seene the first institution of mariage we must also containe it within the house which is a societie and communion of life betweene the husband and the wife the maister and the seruant for daily profit Hesiodus putteth the Oxe in steede of the seruant so farre foorth faith Aristotle as the Oxe being fit to labour is to poore men in the place of a slaue This house thus described is simple but when children are contained therein it is absolute and compleate Therefore a house that is perfect and accomplished may be diuided according to the saying of Philosophers into these foure parts into Matrimoniall Parentall Lordly or Maisterlie and Possessorie part The Matrimoniall part comprehēdeth the husband the wife the Parentall containeth the father mother children the Lordlie hath vnder it the maister men-seruants and maid-seruants the Possessorie part includeth within it mooueables immooueables and chattels Now to follow our matter already begun and to discourse of things in order we haue heere to handle and to obserue diligently this first part of a house called the coniugall or wedlocke part and the sequele of our discourses shall instruct vs in the other parts He that hath tasted of learning and beene well instructed in the studie of wisedome shall find that there are foure kinds of coniunctions and mariages namely the mariage of honour the mariage of loue the mariage of labour and the mariage of griefe The mariage of honour is diuided into the highest middlemost and lowest degree The highest is that supernaturall mariage whereby God and mans nature meete togither euen by a mysterie which ouerpasseth the vnderstanding of all humane capacitie We saw the effect and truth therof in the incarnation and natiuitie of the eternall sonne of God The middlemost mariage of honour is when God and the soule meete and are ioined togither by grace and glorie The lowest degree of the mariage of honour is when God and the Church are coupled togither and are made one mysticall bodie These three sortes of mariages are supernaturall and appointed of God after an vnspeakeable manner but the cause of our assemblie requireth not that we should speake any more of them Now to come to the other kinds of
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
he hinder publike benefit and hurt the estate it is not to be called right any longer as Appius Claudius said speaking of the authoritie of the Tribunes among the people of Rome And it is a point of true and naturall prudence sometime to giue place to the times but to necessitie always A good Pilote neuer opposeth himselfe wilfully against a tempest but striketh saile and keepeth himselfe still then waighing his anchors he floteth safely vpon the waues which not long before were swollen and lift vp to drowne him If a man striue against a tempest and against heauen doth he not euen blindfold cast himselfe downe headlong and as it were desperately seeke his owne destruction Now if all these things hetherto mentioned by vs be diligently obserued there is no doubt God prospering all but that the preseruation of Estates and Monarchies with good remedies to keepe them from trouble and sedition will follow after Of the Harmonie and agreement that ought to be in the dissimilitude or vnlike callings of subiects by reason of the duetie and office of euery estate Chap. 66. ACHITOB WE saw before my companions that a citie or ciuill company is nothing else but a multitude of men vnlike in estates or conditions which communicate togither in one place their artes occupations workes and exercises that they may liue the better are obedient to the same lawes and magistrates We learned also that of such a dissimilitude an harmonicall agreement ariseth by due proportion of one towards another in their diuers orders estates euen as the harmonie in musicke consisteth of vnequall voyces or sounds agreeing equally togither I am of opinion therefore that to prouoke euery one particularly to seeke after and to practise this apt agreement we are to consider seuerally of all the principall partes that are in a politike body well ordered and to handle the seuerall dutie and office of euery one of them But I leaue the discourse of this matter to you ASER. As there is but one Lord one faith one Baptisme one God and father of all which is aboue all and through all and in vs all so all that beleeue in him ought to be one and to haue but one hart and one soule euery one referring his giftes and graces to the exercise of perfect charitie AMANA Oh how happy a thing is it to see one flock guided vnder one God and one king in one religion and policie Although they be many mēbers yet they make but one bodie of which euery one hath a like care But let vs heare ARAM discourse at large vpō that which is here propounded vnto vs. ARAM. As we see that in the body of this vniuersall frame there is as the Philosophers say matter forme priuation simplicitie mixture substaunce quantitie action and passion and that the whole world being compounded of vnlike elements of earth water ayre and fire is notwithstanding preserued by an Analogie and proportion which they haue togither and as we see in a mans body head hands feete eyes nose eares in a house the husband wife children master seruaunts in a politike body magistrates nobles common people artificers and that euery body mingled with heate cold drie and moyst is preserued by the same reason of analogie and proportion which they haue togither So is it in euery common-wealth well appointed and ordred which consisting of many and sundry subiects is maintained by their vnitie being brought to be of one consent wil and to communicate their works artes and exercises together for common benefit profit For euery one is best in his own arte neither can all men do all things And if it be a very hard matter to bee excellent in any one vocation it is impossible to excel in al to exercise them duly Now we say that sixe things are necessarily required to frame a happy citie ciuil societie namely sacrifices iudgements armes riches artes and Aliments vnto which sixe things and works six sortes of men are answerable Pastors magistrates nobles burgesses artificers and husbandmen Therfore to begin the particular handling of the dutie office of these callings and that as briefly as I can we are first to note that neuer any nation in all the world was so barbarous or so farre estranged from ciuilitie that did not acknowledge and adore some diuine nature and vse some kind of sacrifices and so consequently that had not some priests to exercise them some proper ceremonies Aristotle in his Politikes saith expresly that it is a necessary thing to haue priests in euery city to take care of the worship of the gods and of sacrifices Euery worke that we do saith Augustine to be ioyned neerer to God by a holy societie is a sacrifice There are three general sorts of sacrifices the first is the sacrifice of the soule which we offer to God by contrition deuotion contemplation and prayer the second is of the body which we offer to God by fasting abstinence or by suffring martyrdom to maintain his law iustice and truth The third sacrifice is of outward goods whē we offer them vnto him in the works of charitie according to his holy ordinance So that if sacrifices and priests always took place among the Barbarians much more careful ought they to be to maintaine this diuine mysterie that adore and perfectly know God And as men haue liued vnder three lawes the law of Nature the written law and the law of Grace so there were sacrifices and priests vnder euery one of them Melchizedech liued vnder the law of Nature Aaron vnder the written lawe and vnder the law of Grace vnder which we liue at this present Iesus Christ that great and eternall Priest and Sacrificer who hath offered himselfe a sacrifice for our redemption and hath left vs his disciples and Apostles and their successours to be our pastors in the guiding of our soules vnder his Testament and new couenaunt which is the infallible rule of his holy and iust will Therefore let them that boast that they are called of God to such an excellent charge looke to discharge themselues faithfully by teaching the truth and leading a life agreeable to their doctrine Otherwise if they sit in the chaire of pestilence as Dauid speaketh let them looke for a horrible iudgement of God vpō their soules when he shall say vnto them by way of reproch that in this world they sate in their pōtificall seates as the Scribes and Pharisies did long since in the chaire of Moses Their watchmen saith Esay speaking of euil pastors are all blinde they haue no knowledge they are dumbe dogs they cannot barke they lie and sleepe and delight in sleeping These greedie dogs can neuer haue enough these sheep-heards cannot vnderstand for they all looke to their owne way euery one for his aduantage for his owne purpose But contrarywise A Pastor saith Saint Paule must be
14 Recreation how men ought to recreate theÌ„selues 375 Religion religion is the foundation of all estates 576. Socrates called it the greatest vertue 53. integritie of religion knitteth the harts of subiects to their princes 653. the fruits of the contempt of religion 704 Reprehension how we must vse reprehension 151. examples of free reprehension 156 Reuenge priuate reuenge commeth of frailtie 326. examples of princes void of reuenge 327. Socrates precept against priuate reuenge 381. a comendable kind of reuenge 382. 383. Reward the difference between a reward and a benefit 672 Riches how riches may be well vsed 435. the common effects of riches 350. anotable example of the true vse of riches 439. the nature qualitie and fruits of riches 351. what riches are to be sought for 358. riches are the sinewes of warre 749 Rome of the ancient estate of Rome 605 S Salick the Salick lawe excludeth daughters and their sonnes from gouernment 635 Schoole-master what schoole-masters are to be chosen 554. the properties of a good schoolemaster 564 Sciences what sciences are first to be learned 77 Scoffing what scoffing is and how it is to bee auoided 464 Secret of concealing a secret 134 Sedition the original of all sedition 703. the fruits of sedition 705. the causes of sedition 718 Selling it is wickednes to conceale the fault of that which a man selleth 416 Senate what a Senate is and from whence the word came 572. why the Senate of Lacedemonia was first instituted 580. of the Senate of sundry nations 678 Seruant examples of moderate traine of seruing-men 220. the dutie of seruants comprehended in foure points 547. examples of the loue of seruants towards their maisters 548 Seueritie an example of most cruell seueritie 412 Shame honest shame is alwaies commendable 264. howe we must learne to resist all naughty shame 259. 261. shame is the keeper of all vertues 256. what shame is hurtfull 259 Shamefastnes the shamefastnes of the Romans 263. of the Milesian maidens 264. it is the best dowrie of a woman 516 Signes Anaxagoras saying against the superstitious feare of celestiall signes 121 Silence Alexander gaue monie to a poet to keepe silence 131. the praise of silence 133 Sinne the punishment of sinne is equall with it both for age and time 407. how we must auoid and represse it 258. some sinnes are punishments of other sinnes 190. how we may ouercome great sinnes 47. sinne the first and true cause of all our miserie 13 Sobrietie it preserueth health 200. examples of sobrietie 203. c. Societie the end of all societie 480 Soueraigntie what soueraigntie is 586. the marke of a soueraigne 595 Souldiers good counsell for souldiers 343. souldiers must begin war with praier and end with praise 783 Soule the soule is not subiect to mans iurisdiction 573. the soule is infused not traduced 23. the properties of the soule 25. the soule is truly man 12. 85. 115. the actions beautie and delight of the soule 26 Speech pleasant speeches full of doctrine 114. how it is framed 127. Laconical speech 128. two times of speaking 130. how great men ought to speake 131. a good precept for speech 132. examples of the commendable freedome of speech 135 Spirit the difference betweene the soule and the spirit 88. the proper worke of mans spirit 74 Sports the sports of prudent men 113 Studie the end of all studies 556 Stupiditie the description of stupiditie 196 Subiects what seruice they owe to their princes 608. how far they are bound to obey their prince and his lawes 610 Superfluitie how Heraclitus disswaded superfluitie 217. good counsell for princes and magistrates concerning superfluous expences 222 Swearing against swearing 317 T Temperance no vertue can be without temperance 180. fower parts of temperance 182. what passions are ruled by it 181. examples thereof 184 Temple the temple of Diana was burnt by Erostratus 196 Theft theft punished diuersly in diuers nations 602 Timocratie the description of a Timocratie 581 Toong the toong is the best and woorst thing that is 130. examples of mischiefes caused by the intemperancie of the toong 134. Trafficke Lycurgus forbad all traffick with strangers 164 Treason treason and crueltie neuer find place in a noble hart 296. the effects of treason 418. examples of the ill successe of traitors 422. a seuere law against treason 614 Truth all men by nature haue some light of truth 18 Turke of the estate of the Turke 631. he disposeth of all lordships at his pleasure 632 Tyrannie when a kingdome turneth into a tyoannie 579 tyrants are naturally hated 610. marks of a tyrannie 631. of the name of a tyrant 636. the difference betweene a good king and a tyrant 637. examples of the extraordinarie deaths of tyrants 639 V Vain-glorie Solon called euery vain-glorious man a foole 255 Valure properties requisite in a valiant man 267. all hardie men are not valiant 268. how a man may be valiant 288. froÌ„ whence valure proceedeth 765 Vengeance why God deferreth his vengeance vpon the wicked 69 Venice of the state of Venice 605. the dukedome of Venice is electiue 624 Vertue vertue is neither without affections nor subiect vnto them 309. the propertie of vertue oppressed 347. three things concurre in perfect vertue 175. the neere coniunctiâ— of all the vertues 107. examples of the force of vertue in aduersitie 58. the excellencie and property of vertue 55. it is alwaies void of extreame passion 37 Vice when we begin to hate vice 64. the effects of vice 65. how we should fortifiâ— our selues against vice 69. fiâ—â— vices brought out of Asia by the Romans 164 Victorie how victorie is to be vsed 791 Vnhappines who are vnhappie 334 Vnthankfulnes Draco punished vnthankfulnes by death 429. the fruits of vnthankfulnes 430 Voice the diuersitie of mens voices is a great secret of nature 22 Vsuric biting vsuric is detestable gaine 527 W War a notable example against ciuill war 101. two kinds of war 706. whether diuersitie of religion be a cause of ciuill war 738. the effects of war 758. wherefore and when we must begin war 760. three things necessarily required in men of war 765. war ought to be speedily ended 776. affaires of war must be debated by manie but concluded by few 781 Whoordome the hurtfull effects of whoordome 237. c. good counsell against whoordome 244 Wicked why the life of the wicked cannot be happâ—â— 406. the propertie of the wicked 67 Widow of the marriage of widowes 496 Wife a wife is to be chosen by the cares not by the fingers 493. the best way to order an 〈◊〉 wife 507. how she must deale with hi◠〈◊〉 husband 514. a short 〈◊〉 of â—he dutie of a wife 517. examples of the great loue of wiâ—â—s toward their husbands 518. Wisedome it is true wisedome to know our selues 11. the perfection of a wise mans life 18. a wise man is ashamed to offend before himselfe 68. the praise of wisedome 75. 730. Wit quicke wits commonly want memorie 84 Wimes how the Iewes punished false witnes bearing 602 Woman why the woman was created of the rib of man 485. the naturall gifts of women 512. curtaine takens of an adulterous hart in a woman 516. against ignorance in women 555 Worke wherin she perfection of euery worke consisteth 266. two things requisite in euerie good worke 95 World the differens opinions of the Stoicks and Epicures concerning the gouernment of the world 328 Wrath Cotys brake his glasses to auoid occasion of wrath 315 Writing piâ—hie writings of ancient men 132 X Xenophon the great prudence of Xenophon in conducting an armie 81 Y Yeer effects of the climacterical yeer 63. 563 Youth how the Romans taught their youth to for sake the follies of their first age 567. examples of vâ—riuous yoong-mâ—n 568. how the Perâ—iaâ— youth was instructed 263. two things to be respected in the institution of youth 556. the common diseases of youth 559. sixe precepts requisite in the inâ—truction of youth 558 Z Zaleucus Zaleucus laâ—e against adulterie 240 Zeale the zeale of the ancients in the seruice of their Gods 97 FINIS