acceptable sacrifice to God when he yeeldeth vnto him dailie thanks in the midst of infinite troubles and vexations which benefit will worke in vs the vtter ouerthrow of all impatience choler and wrath sworne enemies to all reason and vertue Of Meekenes Clemeneie Mildnes Gentlenes and Humanitie Chap. 30. ACHITOB A Philosopher in a great assemblie of people taking a lanterne and a candle lighted at midday and going into an high place in all their sight was demanded what he ment to do with all I seeke said he for a man but can see none no not one And truly it is a very rare and excellent thing to find one that in deed is a Man which is as much to say as courteous or made of meekenes and gentlenes for which cause Plato calleth him a ciuill creature and sociable by nature Now therefore let vs vnderstand of you my companions what woorthy effects this vertue of meekenes bringeth foorth in man ASER. Mercie said Plato ought no more to be taken away from the nature of man than the altar out of the Temple And euery noble hart ought to be so courteous and gratious that he be reuerenced more than feared of his neighbors AMANA There is no nation so barbarous which loueth not meekenes curtesie beneuolence and a thankfull soule and contrariwise which hateth and contemneth not proud wicked cruell and vngratefull persons But it belongeth to thee ARAM to discourse of this matter vnto vs. ARAM. Sinne hauing depriued man of the perfection of graces wherewith the image of God in him had inriched and beautified him namely with perfect goodnes and holye righteousnes there remained nothing in his soule but a weake desire to aspire to that soueraigne Good of which she felt hir selfe spoiled For further confirmation whereof this incomparable beautie of the visible shape of the bodie was left vnto him to the end that in this principall worke as in a rich picture he might find large matter to mooue him to contemplate and to admire the excellencie and greatnes of his Creator who is able to set him againe in his former glorie and brightnes By means of this knowledge a man feeleth himselfe effectually mooued and touched with the loue of his like imprinted in euery nature which desireth vsually to shew foorth the effects thereof to the profite of many if it be not wholy depraued and accursed This loue ought to be so much the greater more perfect in man by how much the neerer he approcheth to the vnderstanding of the incomprehensible secrets of the diuinitie For what thing ought more to stirre vs vp and to mooue vs with zeale to do good to our neighbours than the consideration both of their creation after the image of God whereunto we owe all honor loue obedience and also of their roestablishment into the same image by his pure grace mercie besides the contemplation of the excellent composition and building of this frame of man These things being well considered in our minds whom shall we take for our enemie for a stranger as contemptible vnwoorthy and of no account seeing this brightnes and grace of God shineth in euery one and especially in those whom the world despiseth Moreouer when we know by his word that Man is substituted of God in his place that we should acknowledge towards him the inestimable benefits which we haue and daily receiue from the helpe and goodnesse of our common Father who promiseth to accept as done to himselfe what good thing soeuer we procure to his creatures so that it be done with a gladsome and cheerfull countenance and with a sweete and curteous kind of beneficence void of arrogancie contumelie or reproch shal any thing stay vs from exercising towards euery one all duties of humanitie We read in Macrobius that long sithence there was a Temple in Athens dedicated to Mercie into which none was suffered to enter except he were beneficiall and helpfull and then also with licence from the Senate In so much that through a desire which the people had to haue accesse into it they studied earnestly to exercise workes of pitie and pietie Yea the greatest reproch which an Athenian could vtter to his neighbor was to hit him in the teeth that he was neuer in the Academie of the Philosophers nor in the Temple of Mercie girding him by this only reproch with two shamefull things the one of ignorance and want of prudence the other of crueltie inhumanitie Now if among those of olde time the onely naturall seede of the loue of their like which also is seen in beasts was so strong and powerfull that it brought forth in them notwithstanding they were destitute of the heauenly light fruites woorthy of perpetuall memorie as they that had nothing in greater estimation than to shew themselues meeke gentle curteous helpfull and gratious towards others euen towards their enemies What ought they to do that say they are all members of that one head who recommendeth so expresly vnto them meeknes mildnes gentlenes grace clemencie mercy good-will compassion and euery good affection towards their neighbor All which things are cōprehended vnder this only sacred word of Charitie which is the indissoluble band of God with vs whereby we are inflamed with the loue of him for that which we owe vnto him and thereby also are induced to loue our neighbours for the loue of God But let vs consider how the ancients hauing but the shadow of this perfect Charitie praysed esteemed this vertue of Meeknes from which they knew how to draw so many good commodities for the profite and succour of euery one that after we may note here certain woorthy examples to stirre vs vp so much the more vnto our dutie Meeknes saith Plato is a vertue that belongeth to the courageous part of the soule whereby we are hardly mooued to anger Hir office and dutie is to be able to support and endure patiently those crimes that are layd vpon hir not to suffer hir selfe to be hastily caried to reuenge nor to be too easily stirred to wrath but to make him that possesseth hir mild gratious and of a stayed and setled mind Meeknes and gentlenes as he sayth else-where is that vertue whereby a man easily appeaseth the motions and instigations of the soule caused by choler and it standeth him in stead of a moderate temperāce of the spirit decking him with mildnes curtesie which draweth vnto him the loue of strangers and good seruice of his owne Whereby it appeereth that whosoeuer is mild and courteous to others receiueth much more profit and honor than those whome he honoreth They are not to be credited saith Cicero who say that a man must vse crueltie towards his enemies esteeming that to be an act proper to a noble and courageous man For nothing is more commendable or woorthie a great and excellent man than meekenes and clemencie It seemeth also that liberalitie beneficence iustice
no man can fall into this feare least he should not becom vertuous except he be very desirous to be so indeed and none can haue this desire except reason guided with heauenly light and doing her dutie in him had wrought the same but reason thus qualified must needs be an enimy to all perturbations Thus we see that no man through feare of not being vertuous is ouertaken with perturbations The like may be saide of sorrow For albeit a man be greeued bicause he is not vertuous yet his minde is not excessiuely disquieted seeing this desire is neuer in him but when reason commandeth according to hir diuine nature by causing vs to knowe our selues Whereby we perceiue that perturbations neuer arise in vs for that which is the true good of the soule but onely for that which fooles do falsely call good and which the philosophers call the goods of the bodie and of fortune But these being naturally subiect to corruption and as we haue alreadie said inseparably accompanied with vehement desire vnbrideled ioy feare and griefe as we shall see more at large when we handle them hereafter are vnwoorthy to be cared for by the immortall soule neither may or ought they to be called goods bicause they are possessed much lesse euils when they are wanting If we be thus perswaded we shall be masters ouer all perturbations not esteeming that which is mortall and fraile woorthy to be either wished for or delighted in Hereof it will come to passe that our soule and spirit shall be quiet and reason which knoweth how discerne good from euill wil deale with vs as a good husbandman and vine dresser dealeth with his tree and vine when he cutteth off the dead branches and vnprofitable twigs to the end that all noisome sap and moisture may be taken away And thus shall we be taught to desire and do that which we ought and euery contrarie inclination shall be weakened not taking effects and the soule shall fulfill hir dutie in commanding absolutely ouer all the prouocations of the flesh and in quenching them so foone as they do appeere For as they that haue healthful bodies saith Epictetus easily indure both cold and heate so they that haue a staied and setled soule haue the dominion ouer anger griefe ioy and all their other affections Then shall we liue happily not being terrified with any feare nor vexing our spirits with any longing or tedious desires nor being tormented with any lustes and disordred affections and lastly not suffering our selues being drunken with sugred poison to be ouer come and bound vnder the yoke of pleasure This shall we learne by the studie of Philosophie which is a certaine remedie and a sound medicine for euery vice and passion and is able to inrich and cloath vs with reason which is such a beautifull perfect and profitable ornament Of Philosophie Chap. 4. AMANA THe life of man said Pythagoras is like to that generall assemblie of Graecia at the Olimpyan games where manie carried with glorie and ambition presented themselues at those exercises that they might beare away the crowne and prize otehrs led with couetousnes came thither to traffike selling and buying merchandise and a third sort of men more praise worthie and noble came thither also who sought not after vaineglorie or couetousnes but carefully marked whatsoeuer was done in that assemblie that they might reape profit and commoditie thereby So men comming into this world as into a faire or mart some giue themselues to ambition and vaineglorie others to couetousnes and to heape vp treasure But they that are of a more diuine nature sequestring themselues from worldlie affaires meditate vpon heauenlie things and thereupon fasten the scope of their intents desires and wils Diuine Plato ioining action with contemplation in a happie and perfect life saith that next to the glorie of God we must haue regard to do that which is profitable for the Common-wealth Which excellent opinions of these two philosophers are comprehended vnder this onely word of practising philosophie and that art which giueth vs the precepts thereof is called philosophie whose worke and effect as Seneca Neroes schoolmaister said very well is to find out and to knowe the truth both of diuine and humane things Iustice pietie religion yea the whole companie of vertues neuer depart from hir She teacheth vs to adore and serue God and to loue men ARAM. Surely philosophie is the mother and continuall spring of all good knowledge For she teacheth vs to knowe good and euill she prouoketh vs by the vprightnes of reason to flie this thing to do that causing vs to liue as wise and prudent men ioyfull and contented in euery estate whereupon ariseth the sound rest of the spirit Moreouer the excellencie of this knowledge as Plato saith is so great that it is but one and the same thing to be a king a gouernor of a Common-wealth and a philosopher bicause the roiall ciuill and philosophicall arts are compounded of the same matter namelie of iustice and prudence ACHITOB. Philosophie cannot sufficiently be praised seeing that whosoeuer obeieth hir may passe his daies without tediousnes For the true scope thereof is to seeke to glorifie God in his woonderfull works and to teach a man how to liue well and to helpe his neighbor Which perfection cannot be attained vnto without a speciall and heauenlie grace and that after the knowledge of the sountaine from whence all goodnes commeth And this hath beene the cause as I thinke why so many great philosophers knowing certainly wherein the true and perfect felicitie of man liuing in this world consisted namely in the tranquillitie of the soule and labouring continually to roote out or at least to weaken al the perturbations therof by the vprightnes of reason and to engraffe vertue therein yet could neuer perfectly enjoy this souerigne good which they so much desired bicause they were ignorant of the fountaine from whence it proceeded which is the grace and mercie of our God in his beloued sonne And albeit their life was maruellously quiet and void of many vices yet it standeth vs in hand if we be Christians in deed to lead without comparison a more happy contented and excellent life and to exercise philosophie according to that true wisedome which our Lord Iesus Christ teacheth vs. But I thinke ASER is prepared to speake of this matter and to discourse thereof more at large vnto vs. Let vs harken then what he will say ASER. That which presently offereth it selfe to bee handled requireth truely a farre better spirit than mine Notwithstanding that I seeme not to shun those lists into which we entered willingly I purpose according to my weake iudgement to tell you first what philosophie is what good commeth vnto vs by it the meanes to learne it and to profit thereby how a man may know he hath it and how he must shew foorth the fruits thereof and lastly how we
when themselues shal be vngently handled by thē when they shal endure reproch when they shal be polled or afflicted with any kind of iniurie their comfort in al these euils will be to haue the last day before their eies in which they know that the lord wil gather his faithful ones togither into the rest of his kingdom that he wil wipe away the teares frō their eies crown thē with glory clothe thē with gladnes satisfie them with the exceeding sweetnes of his delicacies exalt them vnto his high mansion in a word make them partakers of his happines In the meane time going on in their course with all tranquillitie ioy of spirit they are cheerfully to giue vnto God that homage worship that is due vnto him submitting themselues wholy to his greatnesse receiuing with all reuerence his cōmandements Next they must put that trust hartie assurance in him which they haue receiued by knowing him aright attributing to him all wisdom iustice goodnes vertue truth making this account that all their happines is in communicating with him Inuocation foloweth wherby their soules must haue recourse vnto him as to their only hope whē they are pressed with any necessity In the last place is thanksgiuing which is that acknowledgement wherby all prayse is giuē vnto him Vnder these 4. points of worship trust prayer and thanksgiuing all those innumerable duties which we owe to God may well be comprehended Moreouer the contempt of this present life and the meditation of that which is immortal heauenly will teach vs the right vse of earthly goods created of God for the seruice of man as necessary helpes for this life Which things we must not neglect in such sort that we neuer vse them but vpon constraint necessity taking no delight in them as if we were sencelesse blocks Much lesse may we abuse them by ouer-great lust in superfluity delights but apply them to that end for which God hath created appointed thē for our good not for our hurt namely that they should sustain nourish preserue delight our nature vsing thē in al temperance mediocritie with thanksgiuing So that we are to vse these goods as though we vsed them not that is to say our chief affection and desire must be so smally set vpō them as if we were wholy depriued of them and we must be disposed and affected as well to sustaine pouertie patiently with a quiet mind as to vse abundance moderately Especially let vs referre the true and holy vse of all our earthly commodities to the works of charitie as we haue already touched knowing that all things are so giuē vnto vs by the goodnes of God appointed for our commoditie as things cōmitted to our trust of which we must one day giue account before his maiestie For the conclusion therfore of our speech we learn that thelife of a Christian is a perpetuall studie and exercise of the mortification of the flesh vntil it be so throughly dead that the spirit of God may raigne fully in his soule We learn also that our whole life ought to be a meditation and exercise of godlines bicause we are called to sanctification that true happines of life in this world consisteth therein namely when being regenerated by baptisme and the spirit of God we haue the loue of righteousnes throughly imprinted in our harts and follow the diuine rule thereof by framing and directing all our actions to the glory of our God and profit of our neighbors Wherfore euery one of vs must take his vocation and calling for a principle and ground for a station assigned of God vnto which we must direct our leuell withdrawing our mindes from the yoke and bondage of those naturall perturbations that are in vs. Wee must not be led with ambition and desire to take hold of many sundry matters at once being assured that euery worke done according to our calling how contemptible soeuer it be among men shineth before God and shall be rewarded by him beyng accounted very precious in his sight Of Death Chap. 72. AMANA NO man ought to be ignorant of this that after God had created man in the beginning he placed him in a garden and paradise ful of al pleasures and delights and gaue him leaue to vse all things contained therin the fruit of the knowledge of good and euill onely excepted which was expresly forbidden Neuerthelesse being vnable to keepe himselfe in that high degree and great dignitie he fell by disobedience so that thinking to make choice of life he chose the fruit of death as God had foretold him saying Whensoeuer thou eatest of this fruit of the knowledge of good and euil thou shalt die the death which thing fell vpon him and vpon all his posteritie Whereby we see that the reward and recompence of sinne is death not onely bodily death but which is more spirituall whereby we are banished and shut out of the heauenly kingdome and inheritance if we apprehend not that great grace and mercy of the father offered to all that draw neere vnto him by true confidence in Iesus Christ to the ende as the Apostle saith that as sinne raigned vnto death so grace might raign by righteousnes vnto eternall life through Iesus Christ our Lord. And this is the onely way wherby to passe from death to life when we shall be subiect to no condemnation or afflictiō Moreouer neither sworde famine nor any other miserie can hurt vs no not temporal death which according to mās iudgement is the extreamest of all miseries shall in any sort confound vs but rather be a meane and pleasant way for vs to passe by from prison and bondage to ioyfull liberty and from miserie to happinesse Therfore my companions as death is the end of all men happy to the elect and vnhappy to the reprobate so let vs finish our discourses with the handling thereof ARAM. Nothing but death and the end of this bodily life is able to accomplish the wish and desire of a faithful christian For the spirit being then deliuered as it were out of a noisome and filthie prison reioyceth with freedom and libertie in those pleasant places which it seeketh after and desireth so earnestly ACHITOB. It is decreed that all men must once die And therfeore as the Wiseman saith whatsoeuer thou takest in hand remember the end and thou shalt neuer do amisse Now ASER as thou beganst to lay the foundation of our Academie so make thou an end of it with the treatise of Death that endeth all things ASER. It is no maruell if natural sense be mooued astonished when we heare that our body must be separated from the soule But it is in no wise tollerable that a Christian hart should not haue so much light as to surmount suppresse this feare whatsoeuer it be by a greater comfort and consolation For if
it is a greater point of Magnanimitie to surmount the common nature of men by a woonderfull diuinitie of the soule than to follow after that which beasts are able to do better than we For many of them in this earthly generositie whereof many men make so great account excell surpasse the best of them all In all debates controuersies with our enimies let vs retaine as Cicero counsaileth vs grauitie constancie and chase awaye all choler bicause nothing that is done through perturbation can be done constantly or be approoued of any Let vs not be afraid said Antisthenes to wish all the good in the world to our enimies except valure which may make them rash to venture vpon our life and let vs giue ouer all will to procure them any hurt or displeasure or any maner of reuenge Let vs rather desire not to be spared of them in those things which are blame-woorthie in vs that so we may be more readie to amend and correct them Let vs loue our enimies blesse them that curse vs do good to them that hate and persecute vs ouercomming euill with good and leauing all vengeance to him that hath reserued it to himselfe who by his power directeth the nets swords hatchets instruments and scourges of his wrath all which are our enimies for the amendment of our life and then shall we shew foorth those true effects of the vertue of Fortitude Magnanimitie which our heauenly Father requireth of vs. The ende of the ninth daies worke THE TENTH DAIES WORKE Of Iustice. Chap. 37. ASER. TRue Philosophie saith Socrates is to know and to practise both priuately and publikely those things that are honest iust This is that Prudence which teacheth vs well and nobly to gouerne both domestical and ciuill affaires the name whereof is Temperance and Iustice. By which speech this wise Philosopher taught vs the straight and vnseparable coniunction and knot of the foure Morall vertues being neuerthelesse distinguished by their proper and particular effects Which hauing hitherto offred vs matter wherein to reioice our spirites about the three first riuers flowing out of the fountaine of Honestic there remaineth now for vs to consider of the last of them which although it be but one particular yet in truth it is the very perfection of all dutie and is called Iustice the precepts whereof if we keepe diligently we shall truly become images of God his essence be made according to his likenesse Let vs then begin my companions to intreat of this great and heauenly vertue AMANA Iustice saith Cicero is the mistresse of all the other vertues and as it were their Queene She is the ground-worke of euerlasting glory and renowme and without hir nothing can be praise-woorthie She putteth a difference between the good and the bad which being taken away saith Seneca nothing foloweth but confusion For to reward the wicked and not the good to afflict the vertuous and not to chastice the euill man is to make a gallimaufrey of vice and vertue ARAM. What is Iustice but godlinesse saith Lactantius and what is godlinesse but the knowledge of God our Father Notwithstanding in respect of vs Iustice is commonly taken for an equall distribution of right and of lawes But of thee ACHITOB we shall presently vnderstand the greatnesse and riches of this precious vertue and the vnspeakeable fruites which she distributeth liberally for the profit of all men ACHITOB. No kingdome common-wealth or citie saith Plato can be either well ruled or instituted in the beginning or preserued and kept in a happie estate without diuine or humane Iustice without the counsaile of the aged or without the fauor of the heauenly wisdome Now that is diuine iustice as Lactantius saith whereby we are ioyned to God by deuotion and good will and humane Iustice knitteth vs vnto men by mercie and humanitie Whereby we see that the foundation of all Iustice is grounded vpon that honor seruice which we owe to God whereupon we are induced to be dutifull to our neighbors according to charitie Therfore we must aboue all things loue Iustice and apply all our studie thereunto seeing it is the first and principal point that concerneth the direction of a Christian mans life yea mo are partakers of the fruit thereof than of any other vertue Iustice saith Seneca is the law of God and the bond of humane societie For auoiding therfore of confusion in this matter we say with Plato that Iustice obserued and kept towards God taketh vnto it the name of pietie But we will enter into the handling of that Iustice onely which hath respect to our dealings with men being by the same Plato called an equall distribution towards all the world according to the deserts of euery one and a sure foundation of cities and common-wealths He saith also that Iustice requireth vpright dealing throughout a mans calling and charge and that nothing is more like to the greatnes of God than a man perfectly iust Aristotle calleth Iustice a generall vertue bicause he that hath hir perfectly may boast that he hath within him all the other vertues For he could not know what were iust and vniust nor make choice of the one and flie from the other if he were not prudent to which vertue that thing doth properly belong Neither could he exercise the precepts of Iustice if by temperance he knew not how to moderate all his passions and priuate affections not suffering himselfe to be ouercome either with wine gluttonie lust couetousnes or with any other desires and motions which hinder the vse of reason Besides he could not practise one principall diuine point of iustice which is to succour with all his might the afflicted and oppressed and to prouide that no man be wronged if it lie in his power notwithstanding any danger whereinto he may fall although it be certaine losse of life and of all earthlie and transitorie goods I say he could not practise this if through Fortitude and Generositie he contemne not death the earth and whatsoeuer sauoreth of the world that he may be so farre foorth as his humane nature will suffer a follower of the diuinitie Iustice saith Cicero is a constant and perpetuall will and desire to giue to euery one his right She is the proper vertue of a noble minded man bicause she is profitable to others but to hir selfe fruitles laborious and perilous Yea that man onely may be called iust that profiteth as many as he can but hurteth none that is alwaies at agreement within himselfe and is a friend to God to men and to himselfe Iustice saith Diogenes worketh great tranquillitie and perfect felicitie in our soules For to be afraid of none and not to blush at the sight of any mans person bringeth with it great contentation and is as it were the perfection of life which is proper onely to a iust soule Iustice saith Hesiodus is a
to loue and succour Of this wild plant of enuie backbiting is a branch which delighteth and feedeth it selfe with slandering and lying whereupon good men commonly receiue great plagues when they ouer-lightly giue credite to backbiters Therfore Diogenes the Cynick being demanded what biting of beasts was most dangerous answered of furious and wild beasts the backbiters and of tame beasts the flatterers To the same purpose Themistocles the Thebane said that it was the greatest griefe in the world to see the honor of a good man in the mercie of a venemous toong and wronged with slanderous speeches For seeing good fame and credite is more pretious than any treasure a man hath no lesse iniurie offered him when his good name is taken away than when he is spoiled of his substance But backbiting and slandering do then bring foorth most pernitious effects when Princes are ready to heare slanderers of whome they themselues are in the end corrupted For the enuious backbiting person doth as a naughtie painter did who hauing ilfauoredly painted certaine cocks commanded his boy to driue the naturall cocks farre from his picture so he laboureth as much as may be to withdraw good men frō those whom he would gouerne But bicause he cannot do it openly fearing their vertue whom he hateth from his hart he will seeme to welcome to honour and to admire them and yet vnder hand and behind their backs he will cast abroad and sow his slanders And if so be that his priuie and secret reports which pricke behind do not presently bring forth the end of his intent yet he keepeth in memorie that which Medius vttred long since who was as it were the master and captaine of the whole flock of flatterers banded togither about Alexander against all the honest men in the court This fellow taught that they should not spare to nippe boldly and to bite with store of slanders For quoth he although he that is bitten should be cured of the wound yet the skarre at the least will still remaine And by such skars of lies and falf accusations or rather to giue them a better name with Plutark by such fistuloes cankers Alexander being gnawen vniustly put to death Callisthenes Parmenion and Philotas giuing himselfe ouer to the wil and possession of three of foure flatterers of whom he was clothed decked set foorth and adored as it were a barbarian image Such is the force efficacie of lying ioyned with flattery ouer that soule which hath no sound iudgement of reason to discern truth from falsehood or a good nature from a malicious True it is that this comfort cannot be taken away from good men namely to be perswaded that the sleights of backbiters and slanderers are able to preuaile but litle against the inuincible tower of sacred vertue of an assured hope well grounded which whatsoeuer commeth to passe triumph alwaies and victoriously hold enuy and backbiting vnder their feete And although these vices by reason of their force cause them to suffer sometimes yet patience keepeth them from being ouercome so that they neuer sinke downe vnder aduersities but euen then lay handes vpon the hauen of their deliueraunce So that if princes would not fall into those inconueniences nor be deceiued as this great Macedonian monarch was they must vpon the reports of backbiters throughly and with reason waigh all things and not suffer themselues to be perswaded by slanderers but discerne their words with a sound iudgement Further let vs note that they which lend their eares to their lies and detractions are no lesse to be blamed and reprehended than the slaunderers themselues bicause they are both touched with the same imperfection I meane of taking delight in the euill report of another And as the slanderer hurteth by accusing those that are not present so doth he that suffereth himselfe to be perswaded before he hath learned the truth of things Moreouer they that accustome themselues to heare willingly reports and lies commonly also take more pleasure in reading and learning fables and dreames faults and vices noted in peoples and nations than in true narrations and goodly sentences made written with good iudgement and diligent studie or in perusing the honors heroicall facts and commendations giuen to vertuous and famous men which doth touch and grieue them no lesse than it doth the enuious and backbiter whereas they ought to accept of those things as of spurres to driue them forward vnto vertue Therefore whosoeuer considereth well all those pernitious effects that are procured through backbiting he shall know that it is a great point of modestie and most necessarie for him that hath profited well in Morall Philosophie not to suffer any man to be blamed and euill spoken of in his presence although he were his capitall enimie We see also that this crafty subtill kind of wickednes is vsually practised of backbiters and enuious persons when they perceiue that they cannot cause themselues to be accounted as honest mē as they are whō they purpose to slander then they labour to prooue that these men are not so honest as some others whom they commēd preferre seeking by that means to couer their hatred il-will and to get credit to their slander by that praise which they giue indirectly to others They spare not the dead many times neither is there any let in them why through their enuy they drawe them not out of that rest wherin they are which is detestable impietie Now seeing we know what euil proceedeth from these wild naughty plants of enuy hatred backbiting that naturally as inheritors of the vice sin of our first parents we cary in our harts I know not what enuy ielousie emulation against some one or other let vs beware that we norish not such vicious passions but weaken their force make thē altogither vnable to cause vs to depart from dutie let vs accustome our selues not to enuy the prosperitie of our enimies neither to backbite them in any sort And if it be possible let vs not be sparing in giuing vnto them their praise honor whensoeuer they do any thing that deserueth iustly to be commended bicause that also bringeth greater praise to him that giueth it For thē if it fall out so that he reproueth somwhat in his enimy his accusatiō carieth more credite and force with it as that which proceedeth not from the hatred of his person but from a dislike of his doings therby declaring that equitie iustice only are the bounds of his hatred Besides we shal reape a greater benefite than is hitherto rehearsed For when we accustome our selues to praise our enimies for well doing and are not grieued when any prosperitie befalleth them we shall vtterly driue from vs the vice of enuy and iealousie ouer the good successe of our friends acquaintance when they attain to honor Whereas on the contrary
learned True philosophy is to be found in the word of God How much we owe to good authors The chiefe foundation of al philosophie Necessarie points for a philosopher We must learne alwaies Against presumption and selfe liking A fit comparison Antisthenes an example of great loue to knowledge Plato How we may know whether we profit in philosophie A good way to ouercome great faults When we may be called Philosophers The perfection of Philosophie The contempt of worldly goods necessary in a Philosopher Crates Notable examples of loue to Philosophie Anaxagoras Democritus Euclide Philosophie only teacheth vs to know our chiefe good The true cause of ioy and tranquillitie in a Christian soule What this word Philosopher meaneth There were three chiefe sects of philosophers Who are happie and who vnhappie Worldlie goods are of no force Two sorts of goods Vertue is the effect of regeneration The definition of vertue Socrates called religion the greatest vertue The dutie of prudence The foundation and spring of all vertue Wherein humane happines consisteth The gifts and graces of God are diuers in men The excellencie and propertie of vertue Euerie thing is made profitable through vertue Vertue compared to a palme tree The reward of vertue in the life to come is of the free mercie of God Comparison of worldly goods with vertue Nothing hath power ouer vertue Vertue cannot be valued Why Plato in his works bringeth in Socrates speaking Wherein the happines and greatnes of a king consisteth What it was that procured to Alexander the surname of Great Examples of the force and effects of vertue in aduersitie Pelopidas Philocles A most constant death Anaxarchus A woonderfull magnanimitie A wise man dieth willingly The feare of death doth not astonish the vertuous Callicratides Themistocles loue to his countrie Age hath no power ouer vertue Agesilaus Vertue causeth kingdoms to florish Vertue is the onely honest profitable and pleasant good Anacharsis forsooke a kingdome that he might the better obtaine vertue Three things necessarie for the obtaining of vertue The knowledge of goodnes must go before the loue of it Vice is the onely euil of the soule What we ought to call euill Vertue is the health and vice the sicknes of the soule Vice is like a dropsie When we begin to hate vice The definition of vice The effects of vice Vice is of an endles stocke Although we are to hate vice with a perfect hatred yet we must not kill our selues to be 〈◊〉 of it The vicious man onely is a captiue Nothing more hurtfull than vice Vice ioined with authoritie is more hurtfull A good lesson for great men The propertie of the wicked The alteration of kingdoms commeth of vice Offences are neuer without paine How a man may haue continuall quietnes The force of conscience in the wicked Leuit. 26. 36. Esay 66. 24. Examples of tormented consciences in the wicked A wise man is ashamed to attend before himselfe Why God deferreth his vengeance vpon the wicked Custome in sinning is dangerous How we should fortifie our selues against vice The humanitie of Pythagoras euen towards brute beasts An excellent comparison teaching vs not to suffer any vnlawfull thing We must neuer harken to the heralds of vice How vice deceiueth men The prudence of the serpent Why Diogenes asked his almes of images The speeches of ignorant men touching the studie of sciences Why many fathers set not their children to schoole Man was created to vnderstand and to do The benefits which come by knowledge The proper worke of the spirit of man It is long ere men without knowledge become good magistrates The praise of wisedome The diuision of sciences Grammer Rhetorick Logick Physick Metaphysick Mathematick and the parts thereof as Arithmetick Geometry Cosmography Geography Astronomy Musicke Poetry Those sciences are first to be learned that are most necessarie What kinde of knowledge is especially required in a philosopher Anacharsis letter to Craesus touching the studies of Graecia The praise and prosite of 〈◊〉 How a man may become happie Wherein kings ought most to exercise themselues The saving of Philip at the birth of Alexander Alexanders letter to Aristotle His loue to learning Iulius Caesar Xenophon Nicias Archimedes Socrates conclusion drawen out of 24. howers contemplation Charles 4. Robert king of Sicilia Ptolemie Philadelphus Charlemaine Francis 1. Antisthenes saying touching a flute plaier The modestic of Socrates touching his owne skill Quicke wits commonly want memorie Psal 102. 26. It is very hard for a man to know himselfe Socrates opinion concerning man The soule is 〈◊〉 man Socrates answer touching his burâ—all Periander Empedocles Of the generation of the soule The soule is diuided into the spirit and the flesh The spirit of the godlie both by creation and regeneration is enimie to vice The fight betweene the spirit and the flesh Rom. 8 7. What we are being left to our selves The difference betweene the 〈◊〉 and the spirit The three parts of the spirit Of Memorie Mithridates Frederick Genusbey P. Crassus From whence iudgement proceedeth Iulius Caesar Seneca A good â—se of memorie Reasons why quick est wits haue woorâ—t memories and conâ—â—â—wise 1. Cor. 12. Rom. 8. 1. The end of the creation of all things What homage we owe to God Which is the cheefe end of our being What â—uâ—ie is The diuision of dutie What dutie we owe to God and therefore Obedience to Gods law is the mother of all vertues What our dutie towards our neighbour is Man created for man Profit 〈◊〉 〈◊〉 be separated from honestie Two things requisite in euerie good worke Fower riuers issue out of the fountaine of dutie Examples of the zeale of the ancients in the seruice of there god Calanus The zeale of the Iewes to their law Of the loue which a man oweth to his countrie Cato of Vtica In what case a good man may sue for an office Metellus Lycurgus Marcus Otho The couragious mind of a soldier A notable example against ciuill war Codrus M. Curtius Dutie and honestie are to be propounded in all our actions Ecclus. 1. 18. Ecclus. 1. 23. What prunence is The effects of the vertue of prudence The difference betweene science and prudence Prudence compared to the sight Prudence hath three eies The praise-worthy effects of prudence The coniunction of all the vertues Of the prudence of Alexander Of the prudence of Pulius Caesar Caesar noted two faults in Pompey Agesilaus The losse of a captâ—â—â—e is commonly cause of the ruine of an amâ—e The prudence of Solon The prudence of Lycurgus Phocion The prudence of Demosthenes in defending the innocencie of a poore woman How a prudent man may reape benefit by his enimies and by mishaps Anaxagoras The prudent foresight of 〈◊〉 The prudence of Scipio in answering to an vniust accusation Emilius Scaurus The sports of prudent men Pleasant sayings ful of doctrine A prudent man doth not ouerlightly beleeue any thing How none can be hurt but by himselfe Vertuous actions are to
M Magistrate of the name of magistrate 587. good counsell for magistrates 588. the dutie of the magistrate consisteth in three things 590. what maner of then magistrates ought to be 399. 593. the titles of a good magistrate 610 Magnanimitie magnanimitie consisteth in three things 289. woonderfull magnanimitie 59. three effects of magnanimitie 290. examples thereof 295. 296 Malice the malice of Nero and Tyberius 124 Man the prerogatiues of men aboue other creatures 594. the maner of mans conception and fashioning 21. the end of his being 13. 73. 95. three things necessarie for the perfection of man 173. common effects of mans fraile nature 339. the dutie of a man at the perfection of his age 570 Marriage the author antiquitie and ends of marriage 482. reasons against marriage 482 the defence of marriage 484. motiues to marriage 488. fower kinds of marriage 492. the best time and place to pacifie strife betweene married couples 515. at what age men and women ought to marrie 495 Maske against masks and mummeries 214 Maister what properties are requisite in a maister 528. 530 Mediocritie mediocritie must be vsed in all actions 160 Mecknes the effects of meeknes 321. examples of meeke princes 323 Memorie the praise of memorie 88. examples of good memories 89. reasons why quickest wits haue best memories and contrariwise 90 Mercie who were forbidden to enter into the temple of mercie 320 Mind base minds stand in great fear of death and griefe 283 Mirth how mirth is commendable 464 Mocking how a man may repulse a mocke 386. examples thereof 387. Monarchy what a monarchy is 579. 617. the law of nature leadeth vs to a monarchy 615 reasons against a monarchie 617. the commodities of a monarchie 622. monarchies haue continued longest 625. what agreement the French monarchie hath with euerie good policie 626. Fiue kinds of monarchies 628. how the first monarchie came vp 629 Monie why monie was first inuented 527 Mother the mother is no lesse to be honored than the father 540. euerie mother ought to nurse hir owne child 552 Murder a cruel murder of a gentlewoman hir houshold 450 Musicke a commendable end of musicke 553. when musicke is most conuenient 202 Mysterie how far we may search into heauenly mysteries 41 N Nature the diuision of nature 171. the corruption therof 173 Negligence two sorts of negligence 725 Neighbor reasons to mooue vs to loue our neighbors 320 Nobilitie what nobilitie is with the sundrie kinds of it 747. nobilitie is the ornament of a common-wealth 740 Number the number of seuen accounted a perfect number 563 O Obedience to Gods law is the mother of all vertues 94 Offences are neuer without paine 67 Office in what case a good man may sue for an office 98. 700. the inconuenience that commeth by setting offices to sale 400 Old-age when old-age beginneth 571. to whom it is not greeuous 572 Officers the statute of S. Lewes concerning the election of officers 702 Oligarchie what an Oligarchie is and how it changeth into a tyrannie 581. reasons against an Oligarchie 621 Oration Otans oration for a popular regiment 618. Megabyses oration for an Aristocratie 619. Darius oration for a monarchie 621. Coruinus oration to his soldiers 784. the benefit of making orations to soldiers 775. Cyrus oration to his captaine 776 Order what order is 740 P Painting the vse of painting 557 Parliament the present estate of the parliament of France 695 Pastors wherein the office of true pastors consisteth 745 Passions the passions of the soule are head-strong 35. the scope of our passions 32. pleasure and griese are the cause of passions 28. naturall passions not to be condemned 30 Patience the fruits of patience 310. what the wicked account of patience 314 Peace the discommodities of a long peace 756. the effects of peace 758 People the diuision of the people into three orders or estates 606 Periurie examples of gods iudgements vpon periured persons 420. 423 Perturbations from whence the perturbations of the soule proceede 31. the original nature and effects of perturbations 33 Philosophy howe we may knowe whether we profit in Philosophy 47. the fruits that follow the studie of it 346. examples of loue to Philosophy 48. what diuine Philosophy is 40. the chiefe foundation of all Philosophy 45. the perfection of Philosophy 48 Philosopher necessary points for a Philosopher 45. what this word Philosopher importeth 51. what kind of knowledge is chiefly required in a Philosopher 78. Philosophers ought to be conuersant with Princes 155 Plaies hurtfull effects of plaies 216 Pleaders against prating pleaders 129 Pleasure pleasure is the end of superfluitie 210. what Philosophers placed their chiefe Good in pleasure 235. the fruits of pleasure 236 Policies a meane to preserue policies 401. what policie is and from whence the word is deriued 577. no people without some policie 576 Pouerty why poore men are not lesse happye than the rich 359 the fruits of pouertie 361 pouertie pleadeth for it selfe 362. what pouerty is odious 366. a good law for the poore 438 Power ciuill power ought to maintaine the worship of God 578. two kindes of publike power 609 Praise a good man may sometime praise him selfe 250 Pride the effects of pride 250. examples of pride punished 254 Prince the loose life of Princes is dangerous for their Estates 242. c. a good consideration for Princes 324. it is dangerous for Princes to aduance wickedmen 343. the promise of a Prince is tied with a double bond 417. howe farre Princes are subiect to lawes 595. wherin their absolute power consisteth 596. when a Prince may deny the request of his three Estats 598. obedience is due to vniust Princes aswell as to iust 611. a child prince is a token of Gods wrath 620. it is not lawful for any to kil his Prince although he be a tyrant 639. when a Prince may best be corrected 643. two properties requisite in him that teacheth a Prince 644. howe a yoong Prince must be taught 645. excellent titles of a good Prince 650. Looke more in chap. 59. 60. Prodigalitie how prodigalitie and couetousnes may be in one subiect 447 Profite profit must not be separated from honestie 95 Promise whither a forced promise is to bee kept 414. no promise ought to bee made against dutie 415. we must keepe promise with our enimie 416. examples of promise-keeping 418 Prosperitie effects of 100 great prosperitie in common-wealths 281. more hurtfull than aduersitie 340. examples of some that were ouerthrowen by prosperitie 342. of others that were not puft vp with it 343. c Prudence the effects of prudence 104. 106. prudence hath three eies 105. examples of prudence 108. c. a prudent man is not ouer-light of belief 114 Q Quarel the common excuse of quarellers 385 Quietnes how a man may haue continuall quietnesse 67 R Rashnes the effects of rashnes 285 Reason the errour of the Philosophers touching the strength of reason 24. there is a double reason in man