The French academie wherin is discoursed the institution of maners, and whatsoeuer els concerneth the good and happie life of all estates and callings, by preceptes of doctrine, and examples of the liues of ancient sages and famous men: by Peter de la Primaudaye Esquire, Lord of the said place, and of Barree, one of the ordinarie gentlemen of the Kings Chamber: dedicated to the most Christian King Henrie the third, and newly translated into English by T.B.

THE FIFT DAIES WORKE.

Of Temperance. Chap. 17.

ASER.

THe diuine excellencie of the order, of the equall & won∣derful constācie of the parts of the world, aswell in the goodly and temperate mo∣deration of the seasons of the yeere, as in the mutuall coniunctiō of the elements, obeying altogither with a perfect harmonie the grati∣ous and soueraigne gouernment of their creator, was the cause that Pythagoras first called all the compasse of this vniuersal frame by this name of World, which without such an excellent disposition would be but disorder & a world of confusion. For this word world, signifieth asmuch as Ornament, or a well disposed order of things. Nowe as a constant and temperate order is the foundation thereof, so the ground-worke and preseruation of mans happie life, for whom all things were made, is the vertue of tem∣perance, which conteineth the desires and inclinations of the soule within the compasse of mediocritie, and mo∣derateth all actions whatsoeuer. For this cause, hauing

hitherto according to our iudgment sufficiently discour∣sed of the first riuer of the fountaine of honestie, I thinke we ought to set downe here in the second place (although it be contrarie to the opinion of manie philosophers) this vertue of Temperance, saying with Socrates that she is the ground-worke and foundation of all vertues.

AMANA.

As a man cannot be temperate if first he be not prudent, bicause euerie vertuous action proceedeth of knowledge: so no man can be strong and valiant, if he be not first temperate, bicause he that hath a noble and great courage without moderation, will attempt a thou∣sand euils and mischeefes, and will soone grow to be rash and headie. Likewise iustice cannot be had without tem∣perance, seeing it is the cheefe point of a iust man, to haue his soule free from perturbations. Which cannot be done except he be temperate, whose proper subiect the soule is.

ARAM.

Heroicall vertue (saith Plato) is made perfect by the mixture and ioyning together of Temperance and fortitude, which being separated will at length become vices. For a temperate man that is not couragious, easily waxeth to be a coward and faintharted: and a noble hart not temperate, becommeth rash and presumptuous. Let vs then heare ACHITOB discourse of this Temperance, so excellent and necessarie a vertue.

ACHITOB.

Agapetus a man of great skill, writing to the emperor Iustinian, amongst other things had this say∣ing: We say that thou art truly and rightly both emperor and king, so long as thou canst command and master thy desires and pleasures, and art beset and decked with the crowne of Temperance, and clothed with the purple robe of Iustice. For other principalities end by death, whereas this kingdome abideth for euer: yea others are manie times the cause of perdition to the soule, but this procu∣reth a certaine and an assured safetie. When we haue con∣sidered well of the woorthie effects and fruits of this ver∣tue of temperance, no doubt but we will subscribe to this wise mans opinion, and to as many as haue written of the praises and roialties of that vertue. Temperance (saith

thagoras) is that light, which driueth away round about hir the darknes and obscuritie of passions. She is (saith Socrates) the wholesomest vertue of all. For she preserueth both publikely and priuately humane societie, she lifteth vp the soule miserably throwen downe in vice, and resto∣reth hir againe into hir place. Temperance (saith Plato) is a mutuall consent of the parts of the soule (from whence springeth continencie) causing all disordered and vnbri∣deled desires to take reason for a rule and direction. Tem∣perance (saith Cicero) is the mother of all dutie and hone∣stie. It is the propertie of iustice not to violate the right of another man, and of Temperance, not so much as to of∣fend him. In Temperance a man may behold modestie, with the priuation of euery perturbation in the soule, as also away how to frame al things according to that which is decent or seemely, which the Latins call Decorum, being a conueniencie meet for the excellencie of man, and that wherein his nature differeth from other liuing creatures. For as bodily beautie mooueth and reioiceth the eies, by reason of the goodly and seemely composition of all the members, wherin all the parts with a certaine grace agree togither: so this decencie, which is honestie and seemeli∣nes, shining in mans life by his good order, constancie and moderation both in deed and word, mooueth and draw∣eth the harts of those amongst whom we liue. This vertue then of temperance is a stedfast and moderate rule of rea∣son ouer concupiscence, and ouer other vehement moti∣ons of the mind. But she commandeth cheefly ouer those two perturbations of the soule, grounded vpon the opini∣on of good, I meane, Vnbridled desire, and vnmeasurable ioie, whereof heertofore we made mention. Thus we see, that no man can find out any thing that is so excellent and wonderfull as temperance, the guide and gouernor of the soule, which bicause of hir exceeding great light cannot be hid in darknes: which compelleth vs to follow reason, bringeth peace to our minds, and mollifieth them as it were by concord and agreement. She serueth for a bridle to restraine all pleasures, and in the midst of them maketh

man good and vertuous. She serueth for a knife to cut off all superfluous, vaine, and vnnecessarie desires as well of the soule as of the bodie: and is as it were a rule directing naturall and necessarie desires by fit choice of times, and by temperate vse of mediocritie. Wherefore we may say, that this vertue of temperance comprehendeth in it all the other vertues: that through hir a harmonie, concor∣dance, and coniunction of them all is made: that she mi∣nistreth vnto them all occasions of beginning, and being begun confirmeth them by a firme and stedfast safetie. Breefly, temperance (as Plato saith) is a generall surname of those vertues, whereby a man moderateth his owne af∣fections, and frameth his gesture and behauiour in such sort, that no effeminate or loose maners, no clownish or vnciuil fashions are seene in him. O (saith Euripides) how is temperance to be esteemed, which is the cause of such great glorie and honor amongst men? This vertue is di∣uided into fower principal parts, into Continencie, Clemen∣cie, Modestie, and Order. Continencie is that part, whereby concupiscence and desire are gouerned by counsell and reason. Clemencie is that, whereby the minds of men, rashly caried away with the hatred of any one, and with desire to hurt him, are kept backe by gentlenes. Modestie is that, whereby honest shame and bashfulnes purchaseth good and due deserued renowne. Order is a disposition of all things in their conuenient place. All these vertues are vndoubtedly ioined with temperance, and consist as well in action, as in the discoursing of the mind. For by ioining a certaine mediocritie and order vnto those things that belong to this life, we preserue honestie and dutie. Euerie vertue (saith Iamblicus, a notable man) despiseth whatsoe∣uer is fraile, mortall, and momentanie, but temperance more than the rest: bicause she contemneth, and through chastitie beateth downe all those delights and pleasures, whereby the soule (as Plato saith) is fastened vnto the bo∣die as it were with a naile. Therefore if temperance roo∣teth out whatsoeuer she findeth vnperfect and subiect to perturbations, how shal she not therewithall make vs per∣fect?

This is the meaning of that which the poets would giue vs to vnderstand vnder that fained fable of Bellero∣phon, who being aided by modestie put to death that Chi∣maera, and all other cruel and sauage monsters. But as long as the immoderate force of our affections raigneth in vs, it suffereth not men to be men, but draweth them to the il fauoured nature of beasts void of reason. Contrariwise, this holie moderation, whereby pleasures are contained within certaine bounds, preserueth families togither, and cities: and which is more, draweth vs in some sort neere to the diuine nature. Thus we see that she is the foundati∣on and ornament of all good things. If we should ende∣uor to rehearse heere al those excellent praises, which phi∣losophers giue to this vertue of temperance, bicause of hir worthie effects and wholesome fruits, which she bringeth foorth in the soule, we were not able to performe it, al∣though we should bestow this whole daies worke about it. But bicause in the sequele of our discourses, as well in the handling of vices as of vertues, we may consider fur∣ther how necessary temperance is, and what profit it brin∣geth to the whole life of man, we will content our selues to learne of Plato, that temperance is the piller of forti∣tude, the helmet and shield against luxuriousnes, the kee∣per and guide of the eies, the preseruer of good will, the rasor of euill thoughts, the corrector of vntamed desires, an enimie to the disordered will of the soule: that it shun∣neth naturall desires, hindereth dishonest actions, bree∣deth continencie, mollifieth mens harts, and giueth rea∣son for a rule in all things. Now let vs note out amongst the ancients, some examples of the force and greatnes of this vertue of temperance, which hath made many excel∣lent men worthie of eternall renowme. Scipio Africanus ge∣nerall of the Romanes, at the taking of the citie of Car∣thage had a yoong damsell to his prisoner, of rare and ex∣cellent beautie. And when he vnderstood of what great calling she came, and how hir parents not long before had betrothed hir to a great Lord of Spaine, he commanded that he should be sent for, and restored hir vnto him, with∣out

abusing hir in any respect, although he was in the flowre of his age, and had free and soueraigne authoritie. Moreouer, he gaue for a dowrie with hir the monie that was brought vnto him for hir ransome. An act no doubt of great continencie in a victorious captaine towards his captiue, whereof Aulus Gellius, ioining it with that which we read of Alexander the great, maketh this question, whe∣ther of the twaine behaued himselfe more vertuously. For Alexander hauing vanquished in battell king Darius, and retaining as prisoner his wife, which excelled al the dames of Asia in beautie, and was withall but yong in yeeres, the victorious Monarke being but yong also, and hauing no superior aboue him to whom he was bound to giue an account of himselfe, had notwithstanding such great knowledge how to command himselfe, that albeit by his acquaintance and friends he was sufficiently certified of the excellent beautie of this Ladie, yet hee bare no ill thought towards hir, but sent to comfort hir, and caused hir to be intertained and attended on with no lesse honor and reuerence, than if she had been his owne sister. And to auoid all suspicion and occasion of euill, he would not see hir, nor suffer hir to be brought before him. The tempe∣rance of Cyrus king of Persia is also very famous amongst the historiographers. For when one of his minions stirred him vp to go and see faire Panthaea, saying that hir rare beautie was well woorthie to be seene: that is the cause (answered this yong prince vnto him) why I will altogi∣ther abstaine at this present from beholding hir at thy persuasion, least she hir selfe heerafter should induce me through the remembrance of hir perfection to go to hir, and so cause me in the meane time to let slip many af∣faires of great importance. Architas was so temperate, that he would not so much as vtter one filthie word: and if he were driuen to declare it vpon some iust occasion, then he wrote it, shewing by this silence, how dishonest a thing it was to commit that, which being onely vttered ought to cause a man to blush. Xenocrates was indued with such a great gift of continencie, that Phryna a very faire and no∣table

courtisan laid a wager with certaine yoong men, that if she lay with him, she would cause him to breake his temperance. But Xenocrates, hauing granted hir the halfe of his bed, for example sake to those youths, was nothing more mooued for any thing she could do. Whereupon Phryna being verie angrie made answere in the morning to those that demanded the wager of hir, that she laie not with a man but with a blocke. Isaeus the philosopher be∣ing asked of one that looked vpon a verie faire woman, whether she seemed not vnto him to be faire, made this answer. My friend, I am not diseased any more in my eies: and so would not behold hir at all. Caius Gracchus the Ro∣maine, as long as he gouerned Sardinia, would neuer suf∣fer a woman to set foote in his house, except it were to demand iustice. Antigonus king of Macedonia, hearing that his sonne was lodged in a house where there were three verie faire daughters, made an edict, that no cour∣tier should lodge in any matrons house that had daugh∣ters, if she were vnder fiftie yeeres of age. Pompeius would neuer speak to the wife of Demetrius his freeman, bicause she was so faire, that he feared least he should be in loue with hir. In the number of these ancient, famous and ver∣tuous men, that great captaine Francis Sforce duke of Mil∣lan deserueth to be placed, whose continencie was woon∣derfull, euen when he was yet yoong, and generall of the Florentine armie, at the taking of Casanoua. For as cer∣taine souldiers had taken a maide of an exccellent beau∣tie, and at hir intreatie and earnest request had brought hir before him, Sforce asked the maide why she desired so earnestly to come before him. To this ende (quoth she) that thou mightest deliuer me from the souldiers, & that I might please thee. Sforce seeing hir to be verie faire, ac∣cepted of hir, and at night caused hir to lie with him. But as he would haue drawne neer vnto hir, the maide cast hir selfe on both hir knees before him without the bed, and besought him to saue hir virginitie, and to restore hir to him vnto whome she was made sure. Whereupon Sforce willingly agreed, beholding the abundance of hir teares,

which were testimonies of the chastitie of hir hart. Will we haue examples of this vertue of temperance in other circumstances of hir effects? Ambition truly is the most vehement and strongest passion of all those wherewith mens minds are troubled, and yet many notable and ver∣tuous men haue so mastred it by the force of their tempe∣rance, that oftentimes they accepted of offices and estats of supreame authoritie, as it were by compulsion & with greefe: yea some altogither contemned and willingly for∣sooke them. Pompey receiuing letters of absolute autho∣ritie from the senate to conduct the warre against the two kings Tygranes and Mithridates, cried out: O God, shall I neuer come to the ende of so many trauels? Shall enuie alwaies hold me in such sort as hir slaue, that newe and great charges daily laying hold vpon me, I cannot rid my selfe of these snares, to the end I may liue sweetly with my wife and children at my house in the countrey? Pittacus one of the Sages of Graecia, being constrained to take vp∣on him the charge of an armie, accepted it with great greefe, saying before them all: O how hard a matter it is to be a good man! Pedaretus the Lacedemonian hauing escaped to be elected one of those three hundred sena∣tors, which gouerned the estate of Sparta, returned from the assembly verie ioifull, saying, that it was an easie mat∣ter to finde in that citie three hundred better and more honest men than himselfe. What did Scipio, of whom we haue already spoken, after he had performed a thousand glorious facts for the greatnes of the Romaine empire? He forced the nature of ambition, which is alwaies cari∣ed with a desire of new glorie, and changed the rest of his life into quietnes: and abandoning the affaires of estate, he went and dwelt in the countrey. Torquatus and Fabritius absented thēselues from Rome, the one bicause he would not haue the dictatorship, and the other the consulship. It is not long since Aimaeus duke of Sauoy willingly gaue ouer his duchy into his sons hands, & became an hermit: and after that being chosen pope, he gaue vp the seat wil∣lingly to another. Amurathes, the second of that name,

emperor of the Turks, after he had obtained infinite vic∣tories, and vanquished the king of Hungarie, became a monke of the straightest sect amongst them. That great emperor Charles the fift, did he not resigne his empire in∣to the hands of the princes electors, and withdrewe him∣selfe into a monasterie? But what need we maruell at the knowledge of these examples, which shewe the effects of this vertue of temperance against strange passions arising in vs, proceeding of our nature corrupted with sinne, and ruling in vs through the ignorance of that which is good, when we may see, that temperance doth not onely serue for a good guide and schoolmaster to our passions and to our naturall and necessarie desires and pleasures, that are borne with man from the beginning to rule them with mediocritie and reason, but also compelleth them often∣times to submit themselues, thereby triumphing ouer their necessitie, although (as Thales said) it be inuincible? And then how much more easie wil it be to restraine, yea, wholy to ouerthrow the foolish desires of vanitie? Soüs a captaine of great renowne, and king of Lacedemonia, being besieged in a narrow straight, & very craggie place void of water, after he had endured the necessitie of thirst to the vttermost, he offred to the Clitorians his enemies, to restore vnto them al their land, which he had wonne of them, so that he and all his companie might drinke of a fountaine neere vnto them. Which being thus agreed vp∣on betweene them, he led al his men thither, and said vn∣to them, that if any one would abstaine from drinking, he would resigne his royaltie of Lacedemonia vnto him. But none would accept thereof, insomuch that all dranke ex∣cept himselfe, who going last downe into the fountaine did nothing but refresh himselfe, and wet his mouth a lit∣tle on the outside, in the presence of his enemies, not drinking one drop thereof. By meanes whereof he main∣tained, that he was not bound at all vnto his promise, bi∣cause all dranke not: and so he continued the warre to the great honor & aduantage of his country. Lysimachus, one of Alexanders successours in the empire, had not so

great power ouer the like passion. For being compelled by thirst, he diliuered himselfe and all his armie to the Getes his enemies. After he had drunke, being prisoner, O God (quoth he) how faint-harted am I, that for so short a pleasure haue depriued my selfe of so great a kingdome! Cato the yoonger, trauelling ouer the deserts of Lybia, en∣dured verie sore thirst. And when a souldier offered him a little water in his morion, he threw it vpon the ground in presence of them all, to the end his armie might knowe, that he would be in no better estate than they. Truely a woorthy example for all captaines: for by so doing, that which would hardly haue quenched the thirst of one, re∣strained it in a whole armie. The emperor Rodolphus, who of base estate attained to this dignitie by his vertue, vpon the like occasion made an answere woorthy to be remem∣bred. For when a full cup of beere was brought vnto him in the warre which he had against Octocarus king of Bohe∣mia, at what time he was in a place where his whole army was greatly troubled with thirst, he would not receiue it, but said vnto the bearer thereof, that his thirst was for all his armie, and not onely for himselfe, & therfore that cup of beere was not sufficient to quench it. We read of Socra∣tes that whensoeuer he felt himselfe very thirsty, he would not drinke before he had spilt and cast away the first pit∣cher of water, which he drew for himselfe out of the well, to this ende (as he said) that he might acquaint his sensu∣all appetite to expect the conuenient time of reason. See∣ing therefore by such examples and infinite others con∣tained in histories we haue certaine and assured proofe of the force of temperance ouer naturall and necessa∣rie passions, how credible is it, that she may haue farre greater power ouer those other passions that came from without vs, after we fell from our first creation? Let vs therefore conclude by our present discourse, that the ver∣tue of temperance is verie necessarie and profitable for a happie life, as that which hath this propertie belonging vnto it, to be skilfull in chasing a mediocritie in pleasures and greefes, in keeping that which is honest & vertuous,

and in shunning of vice, especially of carnall pleasures, al∣though she serue also to moderate all the actions of our life. And if a prudent man auoideth dishonest things in publike places, a temperate man goeth farther, eschewing them in solitarie and obscure corners. If iustice suffereth no violence to be vsed, or wrong offered to any, tempe∣rance further permitteth none to offend any: and there∣fore is verie well called of the philosophers, the mother of all dutie and honestie.

Of Intemperance, and of Stupiditie or blockishnes. Chap. 18.

ACHI∣TOB.

BEing instructed in the vertue of temperance, which, as well as hir fellow vertues, consisteth in mediocritie, we are now to consider of hir extremities and vices that are in excesse and in defect. In∣temperance is cleane contrarie vnto it, which as Cicero saith, inflameth, prouoketh, and troubleth the tranquilli∣tie of the spirit: but concerning the defect, I find no pro∣per name giuen vnto it by the philosophers. But I leaue the handling of this matter vnto you my Companions.

ASER.

Intemperance (saith Plato) was so called of the ancients, bicause that peruerse, cruell, great and variable beast Lust, exerciseth therein more power than it ought, as also disordered ioy doth the like. Whereupon it com∣meth, that intemperate men enioying the pleasure of their senses, imagine falsely that true felicitie accompani∣eth them therein. But truly whosoeuer obeieth bodilie pleasures, serueth most cruell tyrants.

AMANA.

Nature (said Architas) hath giuen no plague more pernitious & hurtful than the pleasure of the body. For wheras God hath bestowed vpon man nothing more excellent than the soule and reason, there is none so great an enimie to this heauenlie gift as voluptuousnes: bicause where luxuriousnes and concupiscence raigne, there tem∣perance can haue no place: yea, all vertues are banished

out of their kingdome. But let vs heare ARAM discourse of these vices heere propounded vnto vs.

ARAM.

I red in Plato not long since, that there were many sins, which ought rather to be called punishments of other sins going before, than sinnes. According to the course and sequele of his speech, if my memorie be good, I thinke his meaning is, that men suffering themselues to be ouertaken of vice in the beginning, as it were in sport, neuer take heed vnto themselues, vntill they be wholie a∣bandoned and giuen ouer (as S. Paule saith) to their vile af∣fections, and pleasures of their harts, in all vncleannes and turbulent passions of ignominie and reproch. Insomuch that after they haue opened the gate to their concupis∣cences, and to the desires of the flesh, of whooremongers, couetous persons, reuengers of their owne wrongs, belly gods, gluttons, and from other lesse imperfections, being notwithstanding foule and beastly, they become Sodo∣mites, Church-robbers, parricides, Epicures, Atheists, and full of all execrable villanies, which are comprehended vnder this word of intemperance. Intemperance is very well defined of the philosophers to be an ouerflowing in voluptuousnes, forcing and compelling all reason in such sort, that no consideration of losse or hinderance is able to stay or keepe backe him that is through long custome infected with vice, from betaking himselfe of set purpose, and as a man would say, willingly and desperately, to the execution of all his desires and lusts, as he that placeth his sole and soueraigne good therein, seeking for no other contentation than in that thing, which bringeth to him and to his senses delight and pleasure. For this cause A∣ristotle distinguisheth betweene intemperance and incon∣tinencie (albeit many take them indifferently one for an other) saying, that an incontinent man chooseth not, nei∣ther consulteth when he offendeth, as one that knoweth full well that the euill he committeth is euill, and had re∣solued with himselfe not to follow it, but being ouercome with perturbations, yeeldeth thereunto. Whereas the in∣temperate man committeth euill of election and setled

purpose to follow it, accounting it a good thing, & to be desired. And this commeth through a long custom & ha∣bit of vice, which is the cause that he neuer repenteth him of the fact, but taketh pleasure therein: whereas on the contrarie side the repentance of an incontinent man fol∣loweth hard at the heeles of his sinne and transgression. In this maner then proceedeth intemperance, vntill men are wholie addicted and giuen ouer to vice. This is the cause why the sensuall and vnreasonable part of the soule contendeth no more with reason, which then is as it were starke dead, and suffereth it selfe to be caried to vgly and vnnaturall vices, and to all fleshly desires: bicause the di∣uine part of the soule is weakened in such sort, that she hath no more strength, nor feeling of hir essence, which is an enimie to vice. And thus accustoming hir selfe to fol∣low nothing but the will of the bodie, she forsaketh God altogither, who seeing himselfe forsaken, leaueth hir to hir concupiscences, from whence is ingendred this exceeding luxuriousnes euen against nature, this mortall, venemous, and bloodie enuie, this furious and barbarous crueltie, this insatiable couetousnes, this bloud-thirstie ambition, and other incurable diseases of the soule, too wel knowen amongst vs, whereof the sequele of our discourses will af∣foord a more ample knowledge vnto. Thus we see that in∣temperance (as Cicero saith) is the mother of all the per∣turbations in the soule, and causeth man (as Socrates said) to differ nothing from a beast: bicause he neuer thinketh vpon that which is best, but onely seeketh how to satisfie and content the vnbridled desires of pleasure and lust, ha∣uing no more vse of reason than beasts haue. Intempe∣rance (saith Eusebius) corrupteth the soule, and destroieth the bodie, bicause it constraineth a man, for loue of plea∣sure, and desire to satisfie it, to do that which he knoweth well is dishonest and vile. And as the winds torment and tosse that ship, which they haue seazed vpon now heere now there, and will not suffer it to be guided by hir mai∣ster: so intemperance moouing and compelling the soule to disobey reason, suffereth hir not to enioy tranquillitie

and rest, which is an assured hauen of harbour from all winds. Intemperance (saith Aristotle) is a vice that procee∣deth from the coueting part of man, whereby we desire to enioy vnlawfull pleasures. It is hir propertie to choose the fruition of hurtfull and vile pleasures, supposing none to liue happily, but such as passe away their life in them. This vice is vnseparably accompanied with the troubling of all Order, with impudencie, vnseemlines, luxuriousnes, sloth, negligence, and dissolutenes. In a word, intempe∣rance remooueth and troubleth all tranquillitie of the mind, and leadeth men to all kind of wickednes, the end of one vice being the beginning of another: which Socra∣tes called the punishment of sinne, that doth not cleanse but kill the malefactor. There is no kind of dissolutenes wherein the intemperate man plungeth not himselfe, no wickednes or crueltie, which he executeth not for the sa∣tisfying of his vncleane desires and vnsatiable lusts, no feare or imminent danger, which can draw him backe. And further, he laboreth oftentimes to procure, that glo∣rie and honor should be giuen to his most cursed and exe∣crable misdemeanors, imagining and fansying with him∣selfe dreames answerable and agreeable to that he most desireth. Wherein he resembleth mad men, who haue al∣waies before their eies those Ideas and shapes, which worke the apprehension of their furie, and hold them in the vision and inward view of that which most troubleth their diseased braine. But to make this vice of intempe∣rance more odious vnto vs, and to moue vs more earnest∣ly to flie those causes that nourish it, labouring to cut off all those branches and hurfull fruits, which it bringeth with it, as superfluitie, gluttony, ambition, pride, and other excesses in all kind of delight, wherof we will intreat more particularly heerafter, let vs call to mind examples of such pernitious effects, as it hath brought foorth in them that voluntarily submitted themselues vnder hir tyrannous gouernment. Although we should search throughout all ancient histories, yet hardly could we alledge a more eui∣dent testimonie, than the life of Heliogabalus: bicause there

is no kind of cursed mischiefe, of detestable lust, of iniu∣stice, & of crueltie wherwith he was not defiled. Yea, he fel into such a furious frensie of vice, that seeking to become a woman, and to be maried to one of his minions, thin∣king in that sexe better to satisfie his beastlines, he appa∣relled himself after such a fashion, that he was neither man nor woman. And knowing it impossible for him by reason of his impietie and corrupt life, to escape a miserable end and violent death (which ought rather to haue been vnto him an occasiō of amendment) he was so bewitched with intemperance, that he prepared poisons ready at hand to poyson himself withall, if he perceiued himselfe pressed of his enimies. And to make his death luxurious according to his desire, he kept his poisons in vessels made of preci∣ous stones. He prouided also silken halters to hang him∣self withall, if he saw that more expedient for him, than to be poisoned: or if he should thinke it better to murder himselfe, he kept for that purpose kniues made of preci∣ous mettals. Likewise he caused a high tower all gilded to be built, & all 〈…〉〈…〉 his death as fittest occasion should be offred. In the meane while he gaue not ouer that exe∣crable kind of life, which through Gods iust iudgement he ended, being depriued of all those means wherwith he desired to serue his owne turne in his death. For he was strangled by the souldiers of his gard, who trailed him in that maner through all places of the citie of Rome. Nero, one of his predecessors, was little better than he. For he slew a Romane Consul called Atticus, that he might haue the free vse of his wife: and pleased himselfe so much in his crueltie, that he was the murderer of his own mother, brother, sister, & of two wiues which he had, named Octa∣uia and Poppea. Likewise he put to death his schoolemaster Seneca, and many other good men. But his end dissem∣bled not his life. For beyng hated of all and sought for to be slayne, he killed himselfe. Commodus an other emperor, not finding wherwith to satisfie his intemperance in three hundred concubines, & three hundred buggerers, which he kept in his palace, committed incest with his owne si∣sters.

Caligula also did the like, but the one of them was slain by his wife, & the other by his concubine. Proculus a Romain emperor, was so much giuen to lust, that he brag∣ged how in fifteene dayes he had gotten with child a hun∣dred virgins of Sarmatia, which he had taken prisoners in the warre. Chilpericus the first, king of France, to the end he might the better enioy a whore called Fredegonda, whō afterwards he maried, compelled his first wife named An∣deuora, to become a religious woman, and put to death two children which he had by her through the counsaile of his sayd concubine. Then hauing in his second mariage taken to wife Galsonda daughter to the king of Spaine, he caused her to be strangled, and maried Fredegonda, who perceiuing afterward that he noted in himselfe this loose∣nesse of life, and offensiue kind of gouernment, caused him to be slain. A iust punishment suffred by God for his intemperance. Xerxes, monarch of the Persians, was so in∣temperate and giuen to lust, that he propounded rewards for those that could inuent some new kind of pleasure. And therfore comming into 〈…〉〈…〉 infinit num∣ber of men to subdue it, he was ouercome and repulsed by a small number, as being an effeminate and faintharted man. Epicurus a learned philosopher was so intemperate, that he placed the soueraigne Good and Felicitie in plea∣sure. Sardanapalus monarch of Babylon, the first of the foure Empires, was so addicted to lust and intemperance, that he stirred not all day long from the company of wo∣men, being apparelled as they were, and spinning pur∣ple. Whereby he became so odious, that two of his lieute∣nants iudging him vnworthy to command ouer Asia, and ouer so many good men as were vnder his Empire, raised his subiects against him, and ouercame him in battell. Wherupon dispairing of his safetie, he caused a great Ta∣bernacle of wood to be set vp in a sure place within the cloister of his palace, and compassed it round about with great store of dry wood. Then he caused his wife and his concubines whom he loued best to enter into it, and all the wealth he had to be brought thither. This done, shut∣ting

himselfe within it, his Eunuches and seruants accor∣ding to the othe which he had taken of them, put fire to the said frame, and so this miserable king of the Chalde∣ans and Assyrians, with all that was with him, was sud∣denly consumed with fire, and ended his monarchie, which his victorious lieutenants diuided betwixt them, the one taking himself for king of Babylon, the other of Medea. Antonius, one of Caesars successors in the Empire, procured his own ruine through intemperance & loose∣nes, and stirred vp against himselfe, the enuie and murmu∣ring of the Romans for his retchlesnesse of feats of Arms in that warre ouer which he was generall against the Par∣thians. For to the end he might quickly return to his con∣cubine Cleopatra Queene of Egypt, he hazarded all in such sort, that without doing any thing worthy his first reputa∣tion, he lost more than twentie thousand of his own men. Afterward, Octauius his companion in the Empire, beyng armed against him, that he might reuenge the iniurie which he had done him in forsaking his sister whom he had wedded, to liue in his vncleannes, gaue him battell: wherein Antonius seeing his friend Cleopatra flie, who had born him company in that warre, folowed her with three skore of his owne gallies, albeit the fight was yet equal, & the victorie doubtful. Thus he betraied those that fought for him, to follow her, who already had begun his destru∣ction, to the end she might accomplish the same, as in deed it fel out after. For being besieged within Alexandria by the said Octauius, and without hope of safetie, he thrust himself through the body with his sword, wherof he died: and Cleopatra also procured her own death by the biting of the serpent Aspis. Boleslaus the second king of Polonia, being giuen to all vncleannes and filthines, made no dout to take women by violence from their husbands. Where∣upon the bishop of Cracouia often admonished him ther∣of, and when, by reason of his obstinate perseuerance, he proceeded against him euen with excommunication, he was caried headlong with such fury, that he killed this ho∣ly man. After that, his subiects comming against him, he

was constrained to flie into Hungarie, where falling mad, he slew himself. The emperor Adrian tooke such glory and pride in al execrable vices, that he commanded a Temple with a sumptuous tombe to be made for a naughtie man named Antinoüs, whō he had miserably abused in his life. In our time Iohannes a Casa Archbishop of Beneuento, and Legate in Venice, wrote a booke in praise of the abomi∣nable vice of Sodomitrie. Sigismundus Malatesta, lord of a part of Romaignola a prouince of Italy, striued to haue carnal knowledge of his sonne Robert, who thrusting his poinado into his fathers bosom, reuenged that great wic∣kednes. By these examples and infinit others whereof hi∣stories are full, it appeereth sufficiently, that man burning with intemperance, careth not at what price, with what shame, hurt or hinderance, he may come to the execu∣tion and practise of all such pleasure & delight, as he pro∣poundeth to himselfe. As if he purpose to haue his fame continue for euer, he will not stick to do it, although it be by some notable wickednesse. And thus we read of him that burnt the Temple of Diana, which was accounted the fift wonder of the world, & was two hundred & eight and twentie yeeres in building by the Amazones within the citie of Ephesus in Asia. The planks thereof were all of Cedar wood, and the doores and garnishing of the wals, of Cypres. This wretched caitife confessed, that he put fire to that sumptuous building for no other cause, than to leaue his fame and renowne behind him in the world: but commandement was giuen that none should fet down his name in writing. Neuerthelesse he is named Erostratus, by Solinus and Strabo: from whence came that prouerb, This is the renowne of Erostratus, vsed when any man seeketh to be famous by a wicked act, which we may also apply to all intemperate men. As touching the defect of Tempe∣rance, wherof mention was made in the beginning of our present discourse, and which hath no proper name, but vnproperly is called by some Stupiditie orsencelesnes, it is rarely found amongst men, who by nature are giuen to pleasure, and caried away with all kinds of desires & lusts.

For where shal we find any so dul & blockish, that hath no feeling of pleasure, and that is not mooued with glory and honor? Such a man may be truly taken and accounted as one void of sence and feeling, & like to a blocke. Neither doth it belong to temperāce to be depriued of all desires, but to master them. For that man (as Cicero saith) that ne∣uer had experience of pleasures and delights, neither hath any feeling of them, ought not to be called temperate, as he that hath done nothing which may testifie his conti∣nencie and modestie. Thus ye see we haue no matter of∣fred wherabout to bestow time in reproouing this vice of defect, frō which men are too carefull to keep themselues. But to come to the conclusiō of our discourse, we say with Aristotle, that concupiscences and desires change the bo∣die, and make the soule outragious: that so many as are infected with such a pernicious and damnable vice as in∣temperance is, are no mē, but monsters in nature, leading a life altogether like to that of brute beasts, which being destitute of all reason, know nothing better or more ho∣nest than pleasure: & hauing no knowledge of the iustice of God, neither reuerencing the beautie of vertue, bestow al the courage, craft & force that nature hath giuen them, to satisfie and to accomplish their desires. So that if death brought with it an end of all sence and feeling, and an vt∣ter abolishing of the soule, as well to men as to beasts, in∣temperate folks should seeme to gaine much by enioying their desires and lusts during their life time, and to haue good cause to waxe old, and euen to melt in their foule & filthie pleasures. But seeing we know (for truely he that doubteth hereof, is very ignorant & most miserable) that sence and feeling remaine after death, and that the soule dieth not with the body, but that punishment, yea euer∣lasting payne is prepared for the wicked, let vs be careful to do the will of our father which is in heauen, whilest we haue time, that in the triumphing day of his eternal sonne, we may not heare to our confusion, that sentence of his mouth, Depart from me ye workers of iniquitie. At which time, the iust shall shine as the sunne in the kingdome of

God, and the wicked shall be cast headlong into euerla∣sting fire, where shall be weeping and gnashing of teeth.

Of Sobrietie and Frugalitie. Chap. 19.

ARAM.

SOcrates vsed to dispute earnestly and graue∣ly of the manner of liuing, as of a thing of great importance. For he said, that conti∣nencie in meate and drinke, was as it were the foundati∣on and beginning of skill. And truely the minde is much more prompt to comprehend all good reason, when the operations of the braine are not hindered by vapours, which the superfluitie of meates send vp thither. I am of opinion therefore, that we handle this vertue of sobriety, which dependeth of temperance, and is contained vnder the first part thereof, namely vnder continencie.

ACHITOB.

To liue well and frugally (saith Plato) is to liue temperately: and (as Epictetus saith) there is great difference betweene liuing well, and liuing sumptuously. For the one commeth of temperance, frugalitie, disci∣pline, honestie, and moderation of the soule, contented with her owne riches: and the other of intemperance, lust, and contempt of all order and mediocritie. In the end, the one is followed with shame, and the other with true and lasting praise.

ASER.

We can not well vse our spirite (saith Cicero) when we are stuffed with meate. Neither must we gratifie the belly and intrailes only, but also the honest ioy of the mind. For that which is contained in the other parts, pe∣risheth: but the soule separated from the body, abideth for euer. Let vs then harken to AMANA, of whome we may vnderstand howe necessary sobrietie is for a happie life.

AMANA.

If we set before our eies the long and hap∣py life of the Ancients, so long as they obserued sobrietie and frugalitie: out of doubt we will attribute one princi∣pall cause of our so short life, and so full of infirmities, to

the riot, superfluitie, and curiositie of diet, which at this day are seene amongst vs. The life of our first Fathers, was it not maintained a long time with fruits, milke, honie, and water? Who euer came neere their long and happie daies, since those times? What preparation of exquisite victuals did those six hundred thousand Israelites thinke to find, that came out of Egypt to go into a new land, wal∣king fortie yeeres through the wildernes, drinking no∣thing but water, and many times wanting that? After those first ages, the Grecians and Romanes loued sobri∣etie, more than all other nations. And as the Hebrewes v∣sed to eate but once a daye, which was at dinner, so the Grecians onely supped. For this cause we read that Plato, being demanded whether he had seene any new or strang thing in Sicilia, answered, that he had found a monster of nature, which did eate twice a day. This he spake of Dio∣nysius the tyrant, who first brought vp that custome in his countrey. In the time of Iulius Caesar the Germaines, a strong and warlike people, liued onely of milke, cheese and flesh, not knowing what wheate and wine were, nor yet what it was to labour the ground, or to sowe. Yea how many millions of men are there at this day in the West re∣gions and Ilands, who know not what all this superfluitie and daintines of fare meaneth, and yet liue long and heal∣thie in all frugalitie, the greatest part of them vpon herbs and rootes, whereof they make cakes in steede of wheate, and others of raw flesh? Whereby it is easie to iudge, that sobrietie is the preseruation and maintenance of health, and of naturall strength and vigor, and so consequently of the life of man. But when we looke higher, and with the eies of our mind marke the excellent glorie and im∣mortall praise, deserued by so many Camilli, Scipiones, Fabri∣ti••, Metelli, Catones, and by a thousand other famous fami∣lies, which executed so many woorthy acts by their owne vertue, and yet in the meane while kept such a simple and sober diet, that the most of them were contented with bread, herbs, and water, endured and tolerated cheereful∣ly all iniuries of weather, went but homely araied, and al∣togither

contemned gold and siluer: out of question we will iudge those men very blind, and farre from the white of such glorie and honour, who imbrace nothing but dis∣solutenes, superfluitie, lust, dronkennes, pride, and all such like imperfections, that beare sway amongst vs, who be∣hold Vice mounted so high, that men must in a manner blush as much to speake of Vertue, or to be vertuous in a thousand companies, as in that happy time of the An∣cients, they were ashamed of vice, or to be vitious. And truly I thinke that these men being past shame, care but little for the glorie that hath beene in many ages, seeing they liue for the body onely, after a brutish impietie, with∣out all regard of the foule, or of the second life. What say I for the body? Nay rather they are the destroiers there∣of, seeing it cannot be denied but that sobrietie is a great benefit, and helpe to preserue health and bodily strength, and to expell diseases, and is to be vsed as a good founda∣tion to attaine to a happy old age. The experience heere∣of is well knowne to euery one, although there were no o∣ther proofe but this, that we see the simple sort of people, that labor and trauell to liue with bread and water, grow old in health, whereas our Princes and great Lords being delicately brought vp in idlenes, die yoong men, tormen∣ted with infinite diseases, especially when they grow a lit∣tle in yeeres. Further, let such dissolute men as make plea∣sure the ende of their desire, know, that sobrietie leadeth those that follow her, to farre greater and more perfect pleasures, than incontinencie and superfluitie doe. For these excessiue fellowes neuer expect hunger, or thirst, or any other pleasure of the bodye, but through intempe∣rance preuent them, and so enioy scarce half the pleasure. But sober and temperate men, forbearing the fruition of their desire a long time, haue a farre more perfect taste of them, bicause (as Cicero saith) the pleasure of life consi∣steth rather in the desire, than in the satietie thereof. And if mediocrity be not obserued, those things that are most acceptable and pleasant, become most vnpleasant. Do we not also see, that when the body is not ouercharged with

meate and wine, it is better disposed, and more temperate for euery good action? And as for the spirite, for which we ought chiefly to liue, it is more ready and nimble to comprehend and conceiue what right, reason, and true honestie are. For (as Aristotle saith) sobrietie causeth men to iudge better and according to truth, of all things, and in that respect is very necessary for the attaining of Philo∣sophye. Likewise sobrietie retaineth that in a wise mans thought, which a foole without discretion hath in his mouth. And therefore (saith Cares) we must striue by all meanes to restraine our belly, bicause that only is alwaies vnthankfull for the pleasures done vnto it, crauing conti∣nually, and oftener than it needeth: so that whosoeuer is not able to command ouer it, wil daily heape vp mischiefe vpon mischiefe to himselfe. But frugalitie and sobrietie are the mistresses of good counsell, and the badges of cha∣stitie. For this cause Titus Liuius commendeth more the barrennes and sterilitie of a countrey, than fertilitie and fruitfulnes, saying that men borne in a fat & fertile soile, are commonly do-littles, and cowards: but contrariwise, the barrennes of a countrey, maketh men sober of neces∣sitie, and consequently carefull, vigilant, and giuen to la∣bor: as the Athenians were, being situated in a very vn∣fruitfull place. We make great account (saith Paulonius) of frugalitie, not bicause we esteeme the creatures them∣selues vile, and of small value, but that by meanes thereof we may encrease the greatnes of our courage. And if the greatest & chiefest benefit that could come to man, were (said Solon) to haue no need of nourishment, it is very ma∣nifest, that the next to that is to haue neede but of a little. But amongst so many good reasons of such excellent mē, the counsell of Epictetus is wel woorth the marking, where he saith: then when we would eate, we must consider that we haue two guests to entertain, the body and the soule, and that whatsoeuer shall be put into the body, departeth away quickly, but what good thing soeuer entreth into the soule, abideth for euer. To this effect Timotheus a Gre∣cian captaine, hauing supped with Plato in the Academie

at a sober and simple repast (for the greatest festiual dain∣ties were oliues, cheese, apples, colewoorts, bread & wine) said, that they which sup with Plato, feele the benefit ther∣of the next day, yea a long time after. For these wise men met togither at bankets void of excesse, not to fill their bellies, but to prepare and dresse their minds, & to learne one of another by their goodly discourses of Philosophie, whereof a vertuous soule hath better taste, than the body of a well relished and delicate meale. Such were the feasts of Pythagoras, Socrates, Xenocrates, and of other Sages of Grecia, where the discussing of good and learned matters there handled, brought through the remembrance of them great pleasure, and no lesse liked commoditie, and that of long continuance to such as were present at them. And as for the pleasures of drinking and eating, they iud∣ged the very remembrance thereof to be vnwoorthie and vnbeseeming men of honor, bicause it was to passe away as the smell of a perfume. Neither would they suffer that men should bring into their assemblies the vanitie of foo∣lish delights, as of the sound of instruments, of enter∣ludes, or of any other pastime, which a wise man ought rather to esteeme as a hinderance of delight, than any pleasure at all. For hauing within themselues sufficient matter of recreation and reioicing, through their learned discourses, it were meere follie to beg strange and friuo∣lous delights from without them. And Plutark saith, that the brutish part of the soule, depending of the feeding beast, and vncapeable of reason, is that which is pleased, brought to order, & satisfied by songs and sounds, which are sung and tuned vnto it: euen as with the whistling of lips or hands, or with the sound of a pipe, sheepeheards cause their sheepe to arise, or lie downe, bicause they vn∣derstand not an articulate or distinct speech, that hath some pith in it. Therefore I commend Euripides, for repre∣hending such as vse the harpe, so long as a feast lasteth: for (quoth he) musicke ought rather to be sent for, when men are angrie, or mourne, than when they are feasting or making merry, thereby to make them giue more liber∣tie

to all pleasure, than before. I suppose the Egyptians did better, who vsed in the midst of their bankets to bring in the Anatomie of a dead bodie dried, that the horror thereof might containe them in all modestie. For this cause the memorie of the Emperour Henrie the third, greatly recommendeth it selfe, who banished all pompe and vanitie from his wedding, and draue away the plaiers & iesters, causing a great number of poore folke to come in their place. The custom which the Lacedemonians ob∣serued, when they liued vnder Lycurgus lawes, is also wor∣thie to be remembred: which was, that no torches or lights should be brought vnto them, when they departed from feastes at night, that it might be an occasion vnto them to feare drunkennes, and so to auoid this shame, that they onely could not find out their houses. Now in those happie times vines were planted and dressed, that wine might be drunke rather in time of sickenes, than of health: insomuch that it was not sold in Tauernes, but onely in Apothecaries shops. Those ancient Sages com∣monly measured their drinking by that saying of Ana∣charsis, that the first draught which men drunke, ought to be for thirst, the second for nourishment: and as for the third, that it was of pleasure, and the fourth of madnes. Pythagoras being much more religious in this matter, and liuing onely of herbs, fruite, and water, said: that the vine brought foorth three grapes, whereof the first quencheth thirst, the second troubleth, and the third altogither dul∣leth. He neuer dranke wine, no more did that great Ora∣tor Demosthenes, nor many other famous men, of whome histories make mention. The kings of Egypt were forbid∣den wine, which they neuer dranke, except on certaine daies, and then by measure. And truly it bringeth with it pernitious effects, aswell to the soule, as to the bodie. For from it proceedeth the chiefe and most common cause of bodilie diseases, and of the infirmities of the soule. But to continue the examples of loue, which the Ancients bare to the vertue of sobrietie, this was it that caused Alexan∣der the Great to refuse those Cookes and Paisterers, which

Ada Queene of Caria sent vnto him, & to send her word backe againe, that he had better than they were: name∣ly, for his dinner, early rising, and walking a good while before day: and for his supper, a little dinner. Notwith∣standing, in the ende the Persian delicacies and riches (which alwaies is the propertie of such goods) caused this vertuous monarke to change his commendable cu∣stome of liuing, and to approoue and like of excesse in drinking: to which vice, that he might giue greater au∣thoritie, he propounded six hundred crownes for a re∣ward to him that dranke most, and called a great cup af∣ter his owne name. Which cup, when he offered to Calli∣sthenes one of his fauorits, he refused, saying: that he would not for drinking in Alexander, stand in need of Es∣culapius. With which the King perceiuing him selfe tou∣ched, was so incensed against him, that he caused him to be put in a cage with dogs, where he poisoned himselfe, being impatient of his captiuitie. Wherein we may note how ridiculous their blockishnes is, who for feare, not of such an entertainment as this wise man receiued, but of being taken and reputed as void of good fellowship, and vnciuill, cast themselues into the danger of a sore sicknes, rather than they will refuse to drinke carouse, when they are inuited thereunto. Hereby also those men shew their want of iudgement, and of conuenient matter to talke of, who cannot entertaine their friends without dronkennes and gluttonie. And the other, if they knew how to make denial fitly, and in good sort, besides the profit which they should receiue thereby, their companie would be more desired, than it will be for their dronkennes. Cyrus, Mo∣narke of the Persians, from his childhood gane great te∣stimonie, that he would one daye become a very sober man. For being demanded by Astyages his grandfather, why he would drinke no wine, he answered, for feare least they giue me poison. For (quoth he) I noted yesterday when you celebrated the daye of your natiuitie, that it could not be, but that some bodie had mingled poison a∣mongst all that wine, which ye then dranke: bicause in

the winding vp of the table, not one of all those that were present at the feast, was in his right mind. Afterward this vertuous Prince alwaies liued very frugally: for proofe whereof may serue his answer made one day to Artaba∣zus, as he marched in warre, who asked of him what he would haue brought vnto him for his supper: Bread, (quoth he,) for I hope we shall finde some fountaine to furnish vs with drinke. Porus a noble king of India, liued with water and bread onely. Phaotes also king of the same countrey, did the like: and the greatest feastes which he made, or suffered his Courtiers to make, was onely with a kind of venison. Alphonsus king of Arragon, and Cocilia, a very sober man, was demanded of certaine of his Prin∣ces, why he dranke no wine: bicause (quoth he) wisdome is hindred through wine, and prudence darkned: which two things onely are able to make a king worthy of that name he beareth. Agesilaus king of Lacedemonia, hauing beene alwaies brought vp in the discipline of Lycurgus, who had banished all riot and superfluitie from that citie, by the vtter defacing and abolishing of gold and siluer, became very woonderfull, by reason of his simplicity and plainnes, in feeding and clothing his bodie, and in beha∣uing himselfe as the meanest of his subiects. He vsed to say (which he likewise put in vre) that he which comman∣ded and ruled many, ought to surpasse them, not in dain∣ties and delicacie, but in sustaining labor, and in nobilitie of hart. The benefit which (as he said) he reaped thereby, was libertie, whereof he assured himselfe, that he could neuer be depriued by any alteration and change of for∣tune. And as he passed with his armie by the countrey of the Thasians, they sent him certaine refreshing of sloure, & of daintie cates, as comfits, and other daintie deuices made of paast: but he would take nothing saue onely the floure. And being vrged of others to receiue all, he said: Well, if ye thinke it good, diuide the rest amongst the I∣lots, (who were their slaues) for it agreeth not with them that make profession of manlie fortitude and powers, to take such iuncates. For that which allureth and inticeth

men of a slauish nature, ought not to be acceptable to thē that are of a franke & free courage. But is there any thing now a daies, I pray you, that so much allureth and keepeth base minds in the seruice of great men, as the daintines of their table, And surely the Ancients did not vnfitly apply the name of Tyrant to a rich man, keeping a sumptuous table, as to one that compelleth men to follow & to obey him. Neuertheles, a courageous hart suffreth not it self to be takē with such baits: but let vs continue the examples of sobrietic. Pompey the great, hauing all his life tyme lo∣ued modestie and frugalitie, gaue yet a more certain testi∣monie thereof, when, by reason of a lingring disease, he had lost his appetite to meate. His Physition appointing him to eate of a Blackbird, he was giuen to vnderstand by his serunats, that because they were out of season, it would be a hard matter to get any, except it were of Lucullus, who kept some all the yeere long, and would willingly giue him some. What (quoth he then) if Lucullus were not a daintie and nice glutton, could not Pompey liue? No, no, let me haue somthing made ready that may easile be got∣ten. Marcus Cato after he had ouercome Spaine, and tri∣umphed of notable victories, albeit he was now old and very rich, yet he would adde nothing to his ancient ma∣ner of liuing, which was very austere, but dranke almost nothing but water, and for the most part did eat nothing but bread and biefe, laboring in the field in time of peace as much as the meanest of his seruants. Epaminondas the greatest captain & philosopher of his time, liued so thrif∣tily and temperately, that being inuited by a friend of his to supper, and seeing great superfluitie and sumptuosnes, he returned very angry, saying, that he thought he had been requested to sacrifice, and to liue honestly together, and not to receiue reproch by being entertai∣ned like a glutton. Caius Fabritius a notable Romain cap∣taine, was found by the Samnite embassadors that came vnto him eating of reddish rosted in the ashes, which was all the dishes he had to his supper, and that in a very poore house. Scipio Aemilius kept a very honourable table for his

friends (for in his time riot had alredy begun to enter in∣to Rome) but going aside himself, he would eate nothing but bread. Masinissa king of the Numidians, was of so great sobrietie, that euen at ninetie yeeres of age he would eate but once a day, and then vpon homely meates without sauce. Mithridates king of Pontus, being very old, neuer sate downe at the table to eate, and liued very frugallie. Hannibal fed vpon no other meat, than did the meanest of his souldiers. The reason why I stay longer in the exam∣ples of this vertue of sobrietie, is to shew the beastlines of men in our age, to whom it seemeth an impossible, vayne and contemptible thing, to liue in such sparing and auste∣ritie of life: saying, that there were none but certain foo∣lish Philosophers (for that is the Epithite, which the igno∣rant sort giue to vertuous men) & some simple Hermites, who liued after that maner. Therefore that they may vn∣seele their eyes, let them behold here, how in all sorts and conditions of men, euen in the greatest, the vertue of tem∣perance, frugalitie and sobrietie, did appeere and shine. The emperor Vespasianus one day in euery moneth vsed to eate nothing. The priests of Egypt, the sages of India and Persia, and Iupiters priests seruing false gods did neuer eate any flesh, nor drinke wine. Notable examples for those that haue the first places in the Church, who ought to be as a lampe in the midst thereof. Neither may they take example by Ethnikes and Pagans onely, but also by many holy men, who had in them the true loue and feare of God. Daniel and his companions neglecting the Kings table, liued with pulse and water onely. S. Iohn Baptist pas∣sed ouer the greatest part of his age in the desert, cating nothing but Locusts and wilde hony. S. Hierome maketh mention of one Paul an Hermite, who liued from sixteen yeeres vnto sixtie, of Dates onely: and from sixtie yeeres vnto the age of sixe skore and fiue yeeres (when he died) he was fed with a litle bread brought daily vnto him by a Crow. Maxentius bishop of Poytiers, liued alwayes with barly bread and water. But to the end we may reape pro∣fit by all that hath been here spoken, let vs learne of Socra∣tes,

that the soule which hath gotten the habite of frugali∣tie, and is contented with her estate, passeth away her dais in this world, as he that in the spring time taketh small & easie iournies in a pleasant and fruitful region, with great contentation of mind and litle labour. And let that nota∣ble and diuine precept of Empedocles sound often in our eares,

Behaue thy selfe full soberly, and free from all offence.

Let vs adorne and decke our life with this good and rare vertue of sobrietie, which wil teach vs to renounce world∣ly vanitie, and to content our selues (next vnto God) in vertue onely, and in heauenly riches. And although deli∣cacie of fare be so common amongst vs Frenchmen, and maintained with such impudencie, that we permit amōgst vs, and studie kitchin Commentaries, as much as any good Science, so that it may seem a very difficult matter to take it away, and banish it from amongst vs, yet is it not altogether impossible, as many thinke. But let vs follow that ancient precept of Pythagoras, To chuse the best kinde of life, and no doubt but custome will by litle and litle make it easie & pleasant vnto vs. And if we be despised & rebu∣ked of others, we may answer as Socrates did, who being reprooued because he had made no greater preparation of meat in a feast wherunto he inuited many of his friēds, sayd, If they be vertuous, there is enough, and if they be not, there is too much. So let vs not seeke to please and to imitate the most part of men, but the best and smallest number: neither let vs looke vnto custome, but to that which is decent and honest. But if we perseuer in our dis∣solutenes & superfluitie, as if we were Christians in name and sect onely, but Epicures in life, we are to feare that in the end need and necessitie will force vs to forsake it. And as it fell out to king Darius, who after he had liued a long time in all abundance of delights, and neuer knew what hunger or thirst meant, as he fled from the battell gotten by Alexander was very thirstie: and after he had drunke puddle water proceeding from a riuer tainted with dead bodies, he burst foorth into this speech, that in all his life

he neuer dranke better drinke: so likewise after we haue been tamed with miseries and calamities, we must con∣fesse, but too late, and peraduenture (O dangerous down∣fall) without hope of recouerie, that our estate is yet bet∣ter (albeit most miserable) than our offences haue deser∣ued, euen then when God for our dissolutions shall with∣draw his blessing wholy from our grounds & possessions. This he hath already begun to performe in some mea∣sure, by causing the ground to bring foorth vnto vs thi∣stles and thornes, in steed of good graine and fruite, and by continuing amongst vs wars and hurly burlies, which are accompanied with pestiferous diseases, that he may o∣uercharge those with the scourges of his iust vengeance, who will not humble themselues vnder the sweetnes of his word.

Of Superfluitie, Sumptuousnes, Gluttonie, and wallow∣ing in delights. Chap. 20.

AMA∣NA.

SEeing we haue summarily vnderstood the ex∣cellencie and profit of the vertue of sobrietie, that it may yet better appeere by the contra∣rie, and that we may be so much the more induced to de∣sire it amongst vs, I thinke we shall do well to intreat of superfluitie, sumptuousnes, and gluttonie, whose fruits are weltring in delights, which is the principall cause of de∣struction (as Plato saith) to Kingdoms, Monarchies, and Common-wealths. Therefore I propound these vices to you my companions to discourse vpon.

ARAM.

Whatsoeuer is desired more than that which is necessarie for the life of man, is superfluitie, which cau∣seth so many foolish and excessiue expences amongst vs, that, besides the ruine and decaie of many good houses, the destruction of the bodie, and, which is more to be fea∣red, of the soule also, doth for the most ensue thereupon. Therefore Erasmus said very well, that nothing is more ab∣iect and hurtfull, than to liue as a slaue to the pleasure of the mouth and bellie.

ACHITOB.

Those men (saith Plato) that are addi∣cted to the seruice of their bellies, and care nothing for the foode of their minds, are like beasts, who neuer enioy true pleasures. Which thing also may be said of them that like fooles depend more of opinion than of reason. But it belongeth to thee ASER to handle this matter here ex∣pounded, more at large.

ASER.

Good things (said Lycurgus) are contrary and enemies to him that abuseth the gifts of nature: as if a va∣liant man should loue rather to be a theefe, than a souldi∣er: or a beautifull person an adulterer, rather than a ma∣ried man. So is it with the goods of Fortune, as we terme them, the possession of which giueth occasion to those that are vnwoorthie of them, to commit many follies. A∣mongst which we may note superfluitie for a verie perni∣tious vice, hauing this propertie in it to draw the wils of men secretly, & to induce them to couet delights. Wher∣unto after they haue once addicted themselues, they busie their mindes with nothing but to make prouision of fri∣uolous, exquisite, and sumptuous things, taking smal care, yea forgetting easily those things that are profitable and necessarie, whereof afterwards they perceiue themselues to stand in great need. Now the end of all superfluities, wherein men plung themselues after diuers manners, is pleasure, which chiefly and for the most part they seeke in such a riotous and delicate life, as causeth the bodie with∣out labor to enioy all his desires, lustes, and delights: or else in the fruition of worldlie glorie, wherein through vnprofitable and superfluous expences, they striue to ex∣cell, or at leastwise to match those that are greater than themselues. Concerning the marke whereat they aime, there is nothing more hurtfull to man, than pleasure and delight, which (as Plato saith) serueth for a baite and al∣lurement to draw him to commit wickednes, as hereafter we may discourse in more ample manner thereof, as also of that luxurious life, whose desire and contentation is in whoredome. And that I may begin to handle the other two general points, wherein they that are giuen to super∣fluitie

and costlines, seeke delight, namely the delicate life and curiositie of expences: let vs consider of the fruites that issue and proceed from them. First, when men suffer themselues to be ouertaken with the Epicures doctrine, and appeere so carefull to serue their bellie, nourishing it in excesse, daintines, gluttonie, and dronkennes, is it not from this headspring from whence diseases and euill dis∣positions of the bodie proceed? We are sicke (saith Plu∣tark) of those things wherewith we liue, neither is there a∣ny proper and peculiar seed of diseases, but the corrupti∣on of those things within vs, which we eate, and the faults and errors which we commit against them. Homer going about to prooue, that the gods die not, groundeth his ar∣gument vpon this, bicause they eate not: as if he would teach vs, that drinking and eating do not only maintaine life, but are also the cause of death. For thereof diseases gather togither within our bodies, which proceed no lesse of being too full, than of being too emptie. And often∣times a man hath more to do to consume and digest meat put into his bodie, than he had to get it. Phisitions (saith Seneca) cry out, that life is short, and art long: and com∣plaint is made of nature, bicause she hath graunted to beasts to liue fiue or six ages, & appointed so short a time of life for men, who are borne for many great things. We haue no smal time, but we lose much time, and life is long enough, if it be well imploied. But when it passeth away through excesse and negligence, and no good is done therein, in the end through constraint of extreame neces∣sitie, although we perceiue it not going, yet we feele it is gone. Moreouer a man may reckon greater store of griefs than pleasures, that come to him frō his nourishment: or to speake better, the pleasure of eating is but small, but the toile and trouble that men haue in prouiding it, is great. It were hard to repeate the shamefull paines and toilesome labors wherewith it filleth vs. Many a mans soule (saith Solon) is ouerwhelmed, and as it were clothed with feare, least it should stand in need within the bodie, as it were in a mill, and turning alwaies about like a mil∣stone,

it seeketh after nourishment. Heereupon it remai∣neth void and destitute of feeling, and desire of all honest things, and attendeth onely to the insatiable lustes of the flesh, which is neuer contented, bicause need and necessi∣tie are alwaies ioined with desire of superfluitie. The an∣cient Egyptians vsed this custome to cleaue in sunder the bodie of a dead man, to shewe it to the sunne, and to cast the guts and intrailes into the riuer, and being thus clen∣sed, to imbaulme the rest. And in very deede those inward parts are the pollution and defiling of our flesh, and are properly the veric Hell of our bodies. But, which is worse, is it not the stuffing and filling of the bellie that maketh the mind for the most part dull and vncapeable of any science or reason, whereby the diuine part of man is op∣pressed and ouerwhelmed through the waight and force of that part, which is mortall? A wise soule is a cleare brightnes, said Heraclitus. O how hard a matter is it (saith Cato) to preach to the bellie, which hath no eares, and which will take no deniall, howsoeuer the case standeth: And as when we behold the sunne through thicke clouds and vndigested vapours, we see it not cleare, but with a pale and wannish light, and as it were plunged in the bot∣tome of a cloud: so through a troubled and defiled bo∣die, heauily loaden with food & strang meates, the bright∣nes and clearnes of the soule must needes become pale, troubled, and dimmed, not hauing such forceable light, as to be able thereby to pearce through vnto the contem∣plation of those things that are great, heauenlie, subtil, ex∣quisite, and hard to discerne. I thought in my hart (saith the wise man) to withdrawe my flesh from wine, that I might bend my mind to wisedome, and eschew follie, vn∣till I knew what was profitable for the children of men. It is not for kings, it is not for kings to drinke wine, nor for princes strong drinke: least he drinke and forget the de∣cree, and change the iudgement of all the children of af∣fliction. To whom is woe? To whom is sorow? To whom is strife? To whom is murmuring? To whom are wounds without cause? And to whome is the rednes of the eies?

Euen to them that tarie long at the wine: to them that go and seeke mixt wine, which in the beginning is plea∣sant, but in the end pricketh like a serpent, and poisoneth like a Cockatrice. And in another place, the wise man speaking of gluttonie, faith: that it drieth the bones, and that more die by it than by the sword. We see that beasts fatted vp languish through sloth and idlenes: neither do beasts faint through labor onely, but also by reason of the masse and heauie weight of their owne bodies. Fur∣thermore, the vice of gluttonie and drunkennes is neuer alone, but draweth with it a thousand other excessiue and dissolute fashions. For (as Plato saith) it stirreth vp lust, griefe, anger, and loue in extremitie, and extinguisheth memorie, opinion, and vnderstanding. Brieflye, it maketh a man twise a childe. And in another place, the same Philosopher saith, that gluttonie fatteth the bodye, maketh the minde dull and vnapt, and which is worse, vndermineth reason. Wine hath as much force as fire. For as soone as it hath ouertaken any, it dispatcheth him. And as the North or Southwind tormenteth the Ly∣bian sea, so, and much more doth wine vexe a man. For it discloseth the secrets of the soule, & troubleth the whole mind. A drunken gouernor and ruler of any thing what∣soeuer, bringeth all to ruine & ouerthrow, whether it be a ship, or a wagon, or an armie, or any other thing commit∣ted to his keping. We see by the goodly sentences of these Authors, how many discommodities & mischiefs come as wel to the body as to the soule, by this excessiue superflui∣tie and curiositie of nourishment, whether it be in drin∣king or eating. We see also that from this self same spring∣head proceed those vnmeasurable and loose behauiours in all kind of delights, in carding and dicing, in dauncing, masking and mumming, in loue of maidens and adultery with wiues, the filthines whereof is so shameful, and disco∣uereth it self so much, that I shall not greatly need to loose time in reproouing thereof. For it is most certaine, that all such inuentions are meerely heathenish, or rather diue∣lish, when men commit such reprobate actions with pub∣like

libertie and licence. Especially we haue to note this well that concerneth masks and mummeries, so common amongst vs, and the cause of infinite offences, that foras∣much as the face was appointed and ordeined of God to be seen openly, and the mouth to speake, we destroy the ordinance of God, as much as lieth in vs, and become contrary vnto him, when we take vnto vs a false face, and depriue our selues of speech. It may be sayd, that manie thinke no harme when they doe these things. But that which of it self is euil, cannot be excused, and no fashion of liuing taken vp and practised through the onely moti∣on of our sensualitie (such are these delights & pleasures) can be maintained, neither hath it any good and lawfull defence. Now let vs consider some examples of those per∣nitious effects which proceed from this Epicurian vice of intemperance. Esau fold his birth right through a glutto∣nous desire. The self same cause mooued the Israelites to murmure many times against God. The drunkennesse of Lot caused him to commit incestwith his daughters. Alex∣ander the great darkned the glory of his valiant acts with this vice. For being ouertaken with wine, he slew Clitus one of the valiantest captains he had, to whom he was be∣holding for his own life. Afterward, when he was come to himself, he would oftentimes haue murdered himself, and wept three days togither without meat and drink. Diony∣sius the yonger, was somtime more than nine dayes togi∣ther drunken: and in the ende he lost his estate. Cyrillus sonne in his drunkennes wickedly slew that holy man his father, and his mother also great with child. He hurt his two sisters, and defloured one of them. Ought not this to cause the haire of our head to stand vpright, as often as a∣ny occasion is offred vnto vs, whereby we might fall into such inconueniences? Amongst the Romanes Lucullus, a man of great dignitie, and commended of Historiogra∣phers for many braue exploits of warre which he did in Armenia, and for his bountie, iustice, and clemencie, is yet greatly blamed, because towards the end of his dais, omit∣ting all intermedling with the gouernment of publike af∣faires,

he gaue himself to all kind of excessiue sumptuous∣nes, & superfluous wasting of that great substance which he had. Whereof this only testimonie recited by Plutarke, shall serue for sufficient proofe. Cicero and Pompey meeting him one day in the citie, told him that they would sup with him on this conditiō, that he should prepare nothing for them but his owne ordinarie diet. At the least wise (quoth he vnto them) giue me leaue to bid my Steward make ready supper in my hall of Apollo: and by that he beguiled them. For his seruants vnderstood therby what cost he would haue bestowed thereupon: in so much that a supper of fiftie thousand drachmes of siluer, which a∣mount to fiue thousand crownes, was prepared for them. This was so much the more wonderfull, bicause so great and sumptuous a feast was made ready in so short a time. But this was his ordinarie diet which he caused manie times to be prepared for himselfe alone. And as his men asked him on a day who should dine with him, seeing he commanded them to make readie such a great feast; Lu∣cullus (quoth he) shall dine with Lucullus. This superfluous pompe & magnificence, wil not be thought verie strange, if we compare it with that which not long since a simple Franciscan frier called Peter de Ruere made, after he had attained to the dignitie of a Cardinal through fauour of the Pope his kinsman. For within the space of two yeeres which he liued in Rome, he consumed in feasts and ban∣quets the summe of two hundred thousand crownes, be∣sides his debts, which came to no lesse summe. Philoxenus the Poet wished that he had a necke like a Crane, to the end he might enioy greater pleasure in swalowing downe wine and meat: saying, that then he should longer feele the tast thereof. We read of the emperor Ʋitellius Spinter, that he was so much giuen to superfluitie and excesse, that at one supper he was serued with two thousand seuerall kinds of fishes, and with seuen thousand flying foules. But within a very litle while after he changed his estate, being executed publikely at Rome at the pursuite of Vespasianus, who was chosen emperor in his place. In our time Mule∣asses

king of Thunes, was so drowned in pleasure and de∣light, that after he was banished from his kingdom bi∣cause of his whoredom, in his returne out of Almaign, be∣ing without hope that the emperor Charles the fift would helpe him at all, he spent one hundred crownes vpon a pe∣cock dressed for him, as Paulus Iouius rehearseth: and that he might take the greater delight in musike, he couered his eyes. But the iudgement of God was such vpon him, that his owne children made him blind with a bar of hote iron. Concerning exāples of the miserie that followeth & accompanieth riot & delight in playing, dancing, & mum∣ming, we see daily that a thousand quarrels, blasphemies, losse of goods & whoredoms proceed frō thence. And of∣tentimes God suffreth the punishment therof to be noto∣rious, euen by vnlooked for & strange means: as not long since it hapned to Lewes Archb. of Magdeburg, who dan∣cing with gentlewomē vntil midnight, fell down so fierce∣ly vpon the ground, that he brake his neck with one of the women which he led. Charles the 6. being clothed like a wild mā with certain of his familiar friends, & dancing by torchlight, was also in great peril of burning, if a gētlewo∣man had not cast her cloke vpō his shoulders. And I think it wil not be from the matter, if we say that it is a shameful thing to suffer amongst vs, or to loose time that ought to be so precious vnto vs, in beholding & in hearing plaiers, actors of Interludes and Comedies, who are as pernitious a plague in a common wealth as can be imagined. For nothing marreth more the behauior, simplicitie and na∣tural goodnes of any people than this, bicause they soone receiue into their soules a liuely impression of that disso∣lutenes and villanie which they see and heare, when it is ioyned with words, accents, gestures, motions & actions, wherewith players and iuglers, know how to inrich by all kind of artificiall sleights, the filthiest and most dishonest matters, which commonly they make choice of. And to speake freely in few wordes, we may truely say, that the Theater of players is a schoole of all vnchastnes, vnclean∣nes, whoredom, craft, subtletie and wickednes. Now let

vs speake of those that propound (as we said) vnto them∣selves the vainglory of outward shew among the best, and men of great calling, through friuolous, vnprofitable and superfluous expences, as in sumptuous and costly apparel, precious and rich moueables, goodly furniture and trap∣ping of horses, great traine of seruing men, dogs, birds, & other vanities, gifts and presents sent to such as are vn∣woorthie, thereby to obtaine the good will of them that are most wicked in authoritie, to the end to prepare a way vnto high callings, and to preferments vnto offices. Be∣sides the wasting of their goods hereupon to their shame and confusion, which they should imploy vpon charita∣ble works, they spend many times other mens goods, e∣uen the substance of the poore, which they craftily get by vnlawfull meanes. This is that which at length (as Crates the Philosopher said very well) stirreth vp ciuill warres, seditions, and tyrannies within cities, to the end that such voluptuous men, and ambitious of vaine glorie, fishing in a troubled water, may haue wherewith to maintaine their foolish expences, and so come to the ende of their plat∣formes. Heerof we haue many examples in the ciuil wars amongst the Romanes, as namely vnder Cinna, Carbo, Ma∣rius, and Sylla. Likewise in the conspiracie of Catiline & his complices, who being of the chiefe families in Rome, and perceiuing themselues to be brought to the estate of bankrupts, as we commonly say, sought by all meanes to prosecute their first deliberation, which was alwaies to seeme great and mightie. Thus dealt Caesar in procuring to his countrey that ciuill warre, which he made against Pompey, after he had indebted himselfe in seuen hundred and fiftie thousand crownes, to get the fauor and good li∣king of the people. This is that which Heraclitus meant to teach his countreymen, when, after a sedition appeased and quieted, being asked what waie were best to be ta∣ken, that the like should not fall out againe: he went vp into that place from whence orations were made to the people, & there in steed of speaking, began to eate a mor∣sell of browne bread, and to drinke a glasse of water.

Which being done, he came downe againe, and spake ne∣uer a word. Heerby he would signifie, that vntill daintines of fare were banished the citie, and immoderate expences cut off, and sobrietie and modesty brought in their place, they should neuer be without sedition. If this counsell were euer requisite in a Monarchie, it is certainly most necessarie at this present for ours, wherein all kind of su∣persluitie, riot, and weltring in pleasures, curiositie in ap∣parell, tapistrie, and pictures, vessels, perfumes, and pain∣ting of faces, aboundeth in greater measure than heerto∣fore it did amongst the Persians, which was the cause of their finall subuersion, and of Alexanders greatnes, who subdued them. That which for the space of fiue hundred yeeres and more, maintained the Lacedemonian estate, being the chiefest in Grecia for glory and goodnes of go∣uernment, was the cutting off and abolishing of all super∣fluitie in diet, apparel, moueables, and of all strang wares, which Lycurgus banished. Whereby also forraine mer∣chants (the cause of corruption) banished themselues, as they that seeke not after others but for gaine, by selling their nouelties very deere vnto them. Neither did the Romane Commonwealth florish more at any time, than when those men that caried about them perfumes and sweetesmels, and those women that were found swilling like drunkards, were corrected with the same punishment. This caused Cato, being the Censurer of the election of two captaines, that one of them might be sent as General of the Pannonian warre, to say with a loud voice, that he would dismisse Publius his Allie, bicause he neuer saw him returne wounded from the war, but had seene him walke vp and downe the citie of Rome perfumed. What would he haue said of our Courtiers, so finely curled, ruft, and perfumed? The Kings and Magistrats of those so happie times, were the principall obseruers of their owne lawes and edicts, reforming themselues before all others, and liuing so austerely, that their example constrained their subiects more to follow them, than all the punishments which they could haue deuised to propound vnto them.

We haue a notable testimonie heereof in Agis king of Sparta, who in his returne from the warre wherein he had ouercome the Athenians, being desirous to sup priuate∣ly with his wife, sent into the kitchen that was appointed for his band and company (for they liued all in common, being seuered into quarters) to haue his portion. But this was denied him, and the next morning for this fact he was fined by the Ephories, who were ioined in soue∣raigne authoritie with the kings, for the maintenance of lawes and of iustice: in which sentence and iudgement of theirs, he willingly rested. But to returne to our matter, how ought we to blush for our riot and excesse in appa∣rell, which we maintaine with such glorie? What follie is it to imploy the industrie of the soule, ordained for hea∣uenlie things, in trimming, decking, and gilding hir eni∣mie, hir prison, and if I may so speake, hir poison, the bo¦die? Excesse of apparell (saith Erasmus) is an argument of the incontinencie of the soule, and rather whetteth the eies of the beholders thereof to wicked desires, than to a∣ny honest opinion and conceite. Decke not thy house (saith Epictetus) with tables and pictures, but paint it with temperance. For the one is to feede the eies vainely, but the other is an eternall ornament, and such a one as can neuer be defaced. If we make account of things of small importance, we despise those that are of great weight: but in not caring at all for little things, we make our selues woorthie of great admiration. That great Monarke Au∣gustus Caesar ware no other garments than such as his wife and daughters made, and those very modest. Agesilaus king of Lacedemonia, neuer had but one kind of garment for winter and sommer. Epaminondas Generall Captaine of the Thebanes, was contented with one onely gowne al the yeere long. Further, if we looke vnto their simplicitie and modestie in their traine and followers, truely it was woorthie of reuerence, being without pride, pompe, or superfluous magnificence. Scipio Africanus that great Cap∣taine, going as delegate into Asia, to compound and end certaine contentions that were betweene the kings of

that countrey, was accompanied but with two of his friends, and with seuen slaues. Cato the elder, visiting the prouinces of his gouernment, tooke but three seruants with him. Nowe a daies we see, that the least accounted gentleman amongst vs, thinketh it a cracking of his cre∣dite to ride so ill furnished. And yet the most part euen of the greatest, neuer make any great inquirie how their traine defray their charges. But howsoeuer they may say, that they know not of the excesse and riot committed vn∣der their authoritie, and in their seruice, yet they are not thereby excused. For we ought carefully to beware, that no man abuse our name. Now, if princes and gouernours of Commonwealths in steede of abridging superfluous charges, take delight therein themselues, from thence proceedeth the necessitie of charging and ouercharging their people with imposts and subsidies to maintaine their excesse, and in the end commeth the ouerthrow and subuersion both of the one and the other. But they ought rather both to abstaine from such vanities themselues, and also to seeke by all meanes to banish them from their subiects: and where their owne example and bodilie pu∣nishments are not sufficient for this purpose, there ought they to lay great imposts vpon all such things as serue but to spill and corrupt their subiects. Such things are all ex∣quisite dainties and prouocations of appetite, all sorts of toies and trifles, perfumes, cloth of gold and siluer, silkes, sypers, networks, lace, wouen works, & all works of gold, siluer, and inammell: all kind of superfluous apparel, with colours of skarlet, crimson, and such like, the forbidding whereof hitherto hath profited little. For the nature of men is such, that they find nothing more sweete and ac∣ceptable, than that which is straightly forbidden them: so that the more superfluities are prohibited, the more they are desired, especially of foolish men, & of such as are vainely brought vp. Therefore it were good to raise the price of these things so high by meanes of imposts, that none but rich men and daintie folks may vse them. And such subsidies would asmuch set forward the glorie of

God, the profite of the common wealth, the desire of good men, and reliefe of the poore, as many others now vsed are quite contrary hereunto. Then these speeches would no more be so common amongst vs, as now we heare them daily vttered by our Courtiers: We will (say they) keep company and be seen amongst the greatest, & be esteemed thereafter. If we spend not freely, men will make no account of vs. It is our honor and greatnes, and the way to procure glory and renowne to our houses and families. But I would gladly tell a great number of them, that they would be very much troubled to make answer to a law made by Amasis king of Egypt, and after establi∣shed in Athens by Solon, whereby it was enacted, that eue∣ry one should yeerely make it appeere vnto his Prouost or Bailie how he liued, and if he approoued not his maner & trade of life to be iust and reasonable, he was condemned to die. If in like case these great spenders were to giue an account from whence they receiue wherewith to satisfie their pride and vanities, a man should find that their pur∣chase (as we say) is far better vnto thē than their rents, & that they commit a thousand wrongs and detestable vices to make supply to their lauish expences. As for them that haue goods lawfully gotten, yet in spending of them wast∣fully, they giue sufficient testimonie, that they care & seeke for nothing but a vaine and vanishing glory, which often∣times, contrary to their expectation, is waited vpon with great infamie, and with the certaintie of perpetual punish∣ment. And in the meane while they neglect that glorie which is eternall and always profitable, which they should enioy by well vsing, and not by mispending their goods, whereof they are but Gardians and Stewards, & must one day yeeld vp an account of them. O witlesse man (sayd one of the ancient Sages) what will the remembraunce of vaine glory profite thee, if thou art tormented and vexed where thou art, and praised where thou art not. This de∣serueth a longer continuance of speech, but we may here∣after discourse thereof more at large. In the meane tyme let vs note an other mischief, which commonly followeth

superfluitie of expences, namely pouertie, whereinto ma∣ny rich men fall before they be aware, and are then verie much grieued therewith, and not able to beare it. But the shame and reproch thereof is yet greater, because they fell into it by their own folly and misgouernment. Therefore to the end we walke not in such a slipperie way, which in the beginning is large and pleasant, but yet leadeth the trauailer vnto a down-fall frō which he can neuer escape, let vs leaue and forsake the discipline and life of Epicures, and beware that our pallate and toong be not more sensi∣ble than our hart. Let vs lead a life woorthy an honest A∣cademie, and beseeming the doctrine of the ancient Sa∣ges, that is, a simple, sober, and modest life, adorned with temperance and continence, knowing that diet and dec∣king of the body ought (as Cicero saith) to be referred to health and strength, not to pleasure and delight, and that all outward excesse is a witnesse of the incontinencie of the soule. And for the perfection of all that lasting and ineuitable miserie which belongeth to them that are gi∣uen to voluptuousnes and superfluitie, let vs heare that sentence of scripture, and feare least we be comprehen∣ded vnder the iudgement thereof, Continuall miserie and mourning be vpon you that haue liued in pleasure on the earth, and in wantonnesse, and haue nourished your harts as in a day of slaughter.

The ende of the fift daies worke.

Notes

• The Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vsed by Pytha∣goras, and tran∣slated of the La∣tins M••ndus, and of vs World, sig∣nifieth a come∣ly order.
• No vertue can be without tem∣perance.
• The true marks and ornaments of a king.
• What tempe∣ranceis.
• What Decorum, or comelines i••
• The definition of temperance.
• What passions are ruled by temperance.
• Fower parts of temperance.
• The commen∣dation of tem∣perance.
• Woonderfull examples of temperance. Scipio Africa∣nus.
• Alexander.
• Cyrus.
• Architas.
• Xenocrates.
• Isaeus.
• C. Gracchus.
• Antigonus.
• Pompeius.
• F. Sforce.
• The tempe∣rance of Pom∣pey against ambition.
• Pittacus.
• Pedaretus.
• Scipio.
• Torquatus & Fabritius.
• Aimaeus.
• Amurathes.
• Charles 5.
• Soüs.
• Lysimachus.
• Cato.
• Rodolphus.
• Socrates.
• Predominant passions in in∣temperance.
• Some sinnes are punishments of other sinnes.
• Rom. 1.
• What intem∣perance is.
• The difference betweene an in∣continent and an intemperate man.
• A fit similitude.
• The compani∣ons of intem∣perance.
• Intemperate men resemble mad folks.
• Heliogabalus.
• Nero.
• Commodus.
• Caligula.
• Proculus.
• Chilpericus 1.
• Xerxes.
• Epicurus.
• Sardanapalus.
• Antonius.
• Boleslaus 2.
• Adrian.
• Iohannes a Casa.
• The Temple of Diana was burnt by Erostratus.
• Or Stupiditie.
• Luke 13. 27.
• The cause of the long life of our Elders, and of the shortnes of ours.
• Dionysius a monster, and why.
• The sobrietie of old time, and corruption of ours, compared togither.
• Sobrietie pre∣serueth health.
• There is more pleasure of the creatures in so∣brietie, than in superfluitie.
• The belly is an vnthankfull beast.
• The counsell of Epictetus con∣cerning eating.
• How wise men in old time fea∣sted one ano∣ther.
• Against vaine delights in feasts.
• The bellie a fee∣ding beast.
• When musicke is most conueni∣ent.
• The custome of the Egyptians at bankets.
• The custome of the Lacedemo∣nians.
• The manner of drinking in old time.
• The sobrietie of Alexander.
• Against exces∣siue drinking.
• Cyrus.
• Porus.
• Phaotes.
• Alphousus.
• Agesilaus.
• Good cheere keepeth ba••e 〈◊◊〉〈◊◊〉 on
• ••••••peius
• M. Cate.
• Epaminondas.
• C. Fabritius.
• Scipio.
• Masinissa.
• Mithridates.
• Hannibal.
• Vespasianus.
• Daniel.
• Iohn Baptist.
• Maxentius.
• Socrates feast.
• Darius in his thirst, iudged puddle water to be good drinke.
• Tokens of the wrath of God
• The chiefest cause of destru∣ction to Com∣mon-wealths is excesse in de∣lights.
• Pleasure the end of superfluitie.
• Of the delicate life.
• The seed of dis∣eases.
• Of the shortnes of mans life.
• The soule of gluttons com-Pared to a mil∣stone.
• The custome of the Egyptians.
• Prouerb. 31. 4. 5.
• Prou. 23. 29. ••0.
• Against masks & mummeries.
• The Israelites.
• Lot.
• Alexander.
• Dionysius.
• Lucullus.
• The sumptuous∣nes of a Fran∣ciscan Frier.
• Philoxenus.
• Vitellius.
• Muleasses.
• Lewes Arch∣bishop.
• Charles 6.
• Against plaiers.
• Against the cu∣riositie of super fluous expences.
• The beginning of ciuil warres.
• How Heraclitus disswaded su∣perfluitie.
• Lycurgus bani∣shed all strange wares from La∣cedemonia.
• Why Cato would not chuse Publius General of the warre.
• Agis.
• Against excesse in apparell.
• Augustus.
• Agesilaus.
• Epaminondas.
• Examples of moderate traine of seruing men.
• A good lesson for Princes and Magistrats to learne.
• Commendable imposts for Princes to lay vpon their sub∣iects.
• A good law to cut off the oc∣casions of idle expences.
• Pouertie so∣••oweth super∣fluous expences.
• Our pallate must not be more sensible than our hart.
• Iames 5. 1. 5.