The French academie Fully discoursed and finished in foure bookes. 1. Institution of manners and callings of all estates. 2. Concerning the soule and body of man. 3. A notable description of the whole world, &c. 4. Christian philosophie, instructing the true and onely meanes to eternall life. This fourth part neuer before published in English. All written by the first author, Peter de la Primaudaye, Esquire, Lord of Barre, Chauncellour, and Steward of the French Kings house.

The tenth daies worke. (Book 10)

Of Iustice. Chap. 37.

ASER,

TRue Philosophie (saith Socrates) is to know and to practise both pri∣uately and publikely those things that are honest and iust. This is that prudence which teacheth vs well and nobly to gouerne both domesti∣call * 1.1 and ciuill affaires, the name whereof is Temperance and iustice. By which speech this wise Philosopher taught vs the straight and vnseparable coniunction and knotte of the foure morall vertues, being neuerthelesse distinguished by their proper and particular effects. Which hauing hitherto offered vs mattter wherein to reioyce our spirits about the three first riuers flowing out of the fountaine of ho∣nesty,

thereremaineth now for vs to consider of the last of them, which although it bee but one particular, yet in truth it is the very perfection of all duty, and is called Iustice: the pre∣cepts whereof if we keepe diligently, we shall truly become images of God his essence, and be made according to his likenesse. Let vs then begin my Companions, to intreate of this great and heauenly vertue.

AMANA.

Iustice (saith Cicero) is the mistresse of all the other vertues, and as it were their Queene. Shee is the ground-worke of euerlasting glory and renowne, and without her nothing can be praise worthy. * 1.2 Shee putteth a difference betweene the good and the bad, which being taken away (saith Seneca) nothing followeth but confusion. For to reward the wicked and not the good, to afflict the vertuous, and not to chastise the euill man, is to make a gallimausrey of vice and vertue.

ARAM.

What is Iustice but godlinesse (saith Lactantius) and what is godlines but the knowledge * 1.3 of God our Father? Notwithstanding in respect of vs, Iustice is commonly taken for an equall distribution of right and of lawes. But of thee (ACHITOB) we shall presently vnderstand the greatnesse and riches of this precious vertue, and the vnspeakable fruits which she distributeth liberally for the profit of all men.

ACHITOB.

No kingdome, common wealth, or city (saith Plato) can be either well ruled or insti∣tuted * 1.4 in the beginning, or preserued and kept in a happy estate without diuine or humane Iustice, without the counsell of the aged, or without the fauour of the heauenly wisedome. Now that is diuine iustice (as Lactantius saith) whereby we are ioyned to God by deuotion and good will: and humane iu∣stice knitteth vs vnto men by mercie and humanitie. Whereby we see that the foundation of all iustice is grounded vpon that honour and seruice which we owe to God, whereupon wee * 1.5 are induced to be dutifull to our neighbours according to charitie. Therefore wee must a∣boue all things loue iustice, and apply all our studie thereunto, seeing it is the first and princi∣pall point that concerneth the direction of a Christians mans life, yea moe are partakers of the fruite thereof, than of any other vertue. Iustice (saith Seneca) is the law of God, and the bond of humane society. For auoiding therefore of confusion in this matter, we say with Plato, that Iu∣stice * 1.6 obserued and kept towards God, taketh vnto it the name of pietie. But we will enter in∣to the handling of that iustice onely, which hath respect to our dealing with men, beeing by the same Plato called an equall distribution towards all the world, according to the deserts of euery one, and a sure foundation of cities and common-wealths. He saith also, that iustice re∣quireth vpright dealing thoroughout a mans calling and charge, and that nothing is more like to the greatnesse of God, than a man perfectly iust. Aristotle calleth iustice a generall * 1.7 vertue, because hee that hath her perfectly, may boast that he hath within him all the other vertues. For hee could not know what were iust and vniust, nor make choise of the one and flie from the other, if he were not prudent, to which vertue that thing doth properly belong. Neither could he exercise the precepts of iustice, if by temperance hee knew not how to mo∣derate all his passions and priuate affections, not suffering himselfe to bee ouercome either with wine, gluttonie, lust, couetousnesse, or with any other desires and motions, which hinder the vse of reason. Besides, he could not practise one principall and diuine point of iu∣stice, which is, to succour with all his might the afflicted and oppressed, and to prouide that no man bee wronged if it lie in his power, notwithstanding any danger whereunto hee may fall, although it be certaine losse of life, and of all earthly and transitory goods, I say hee could not practise this, if through Fortitude and Generosity hee contemne not death, the earth, and whatsoeuer sauoreth of the world, that he may be (so farre forth as his humane na∣ture will soffer) a follower of the diuinitie. Iustice (saith Cicero) is a constant and perpetuall wil and desire to giue to euery one his right. Shee is the proper vertue of a noble minded man, because shee is profitable to others, but to herselfe fruitlesse, laborious, and perilous. Yea that man onely may be called iust that profiteth as many as he can, but hurteth none, that is al∣waies at agreement within himselfe, and is a friend to God, to men, and to himselfe. Iustice (saith Diogenes) worketh great tranquilitie and perfect felicitie in our soules. For to be affraid of none, and not to blush at the sight of any mans person, bringeth with it great contentari∣on, and is as it were the perfection of life, which is proper onely to a iust soule. Iustice (saith Hesindus) is a chaste and reuerent virgine, not violated or defiled, but lodged alwaies with * 1.8 shamefastnesse, chastity, and simplicity. Pindarus calleth her the Queene of all the world. Py∣thagoras teaching by his riddle-like precepts, how a man ought to beware of transgressing iu∣stice, saith: Goe not beyond the ballance. If we purpose (saith Plato) to exercise iustice perfectly, we must make no difference of men in regard either of their friendship, kindred, wealth, pouerty, or dignity. This vertue (saith Cicero) requires of vs the forsaking of our pleasures & priuate cō∣modity,

that wee may procure the benefit of the Common-wealth, although it bee to our perill and losse. And those men commaund and gouerne very well, who forbid vs to doe any thing whereof wee doubt whether it bee iust or vniust: because equity is so cleare of it selfe, that when we doubt of any thing, we may bee assured that there is some iniustice in it. Aristotle and Cicero diuide Iustice into these two parts, Distributiue and Commutatiue. Distri∣butiue iustice consisteth in giuing to euery one according to his desert, whether it be honor * 1.9 and dignity, or punishment. Commutatiue iustice is in keeping fidelity, and in causing it to be kept in promises and contracts, and in behauing our selues no otherwise to another, than we would be dealt withall. Many parts and particular duties are also attributed by the Philo∣sophers to iustice, as Liberality and sundry other, whereof wee will particularly discourse hereafter. But we must heere learne, that the end of all iustice tendeth to the preseruation of the common society of men. For the preseruation of the lawes (which are the Gardian & Tu∣tor of good men, and a mortall enemy to the wicked) is so necessary for euery estate & con∣dition of life, that (as Cicero saith) the very pyrates, theeues & robbers could not liue together without some part therof. If we desire to know more of her vnspeakable fruits, let vs consider that which Paulus the Pythagorian hath written, saying: Iustice among men ought in my opinion to be called the mother & nurse of all the other vertues. For without her no man could be either temperate, valiant or prudent: the profit wherof will be very euident if we consider all her effects. For the prouidence of God is that iustice which gouerneth the world, & hath the principality ouer it. In cities & townes iustice is * 1.10 righly called Equity and Peace: in particular houses betweene the husband and the wife, Vnity & Concord: in respect of seruants towards their masters, Goodwill: of masters towards their seruants, Humanity and Gentlenes: and in mens bodies, Health & Perfection of the members. Thus you see that iustice is the beginning & perfection of all the vertues. By these short sayings of ancient & graue persona∣ges, the excellency of this holy and sacred vertue iustice, appeareth sufficiently vnto vs. Yea it is so earnestly commanded by the spirit of God vnto Magistrates in these words of exercising iudgement and iustice, so often repeated, that whosoeuer infringeth and violateth it, cannot * 1.11 auoide the curse and wrath of the Almighty, which will both light vpon their owne heads, and also worke the destruction of them that are committed to their charge. It belongeth to iustice, to receiue the innocent into protection and safegard, to maintaine, defend, sustaine, * 1.12 and deliuer them: and to iudgement, to resist the boldnesse of the wicked, to represse their violence, and to punish their offences: because Magistrates are therefore armed with the sword and with power, that publike peace should not bee disturbed. This also is that which Solon meant to teach vs, when hee said: That the greatnesse and preseruation of all Common-wealths consisteth in two things in the reward of the good, and in the punishment of the wicked: which beeing taken away, the whole discipline of humane society must needes bee dissolued and come to nothing. For there are many that haue no great care to doe well, if they see not vertue re∣compenced with some honour: although this beseemeth not a noble minded man, who ought to doe nothing but onely for the loue of vertue. And againe, the malice of the wicked cannot bee brideled, if they see not vengeance and punishment prepared for offenders. All these aboue specified considerations did so greatly recommend iustice to the men of old time, and caused them to esteeme so much of it, that whensoeuer occasion was offered to maintaine and execute it, it was preferred before all things: insomuch that the father did not pardon his owne sonne. The Egyptians were the ancientest Law-makers, as Historiographers report, and were very carefull and diligent obseruers of iustice. In their cities they painted Iudges * 1.13 without hands, and the President or chiefe Iustice with his eyes blind-folded: to teach, that Iustice ought not to bee either a briber or respecter of persons, that is, shee must neither take any thing, nor iudge for any fauour. The kings of their countrey obserued this order, to cause Iudges when they were installed by them in their offices, to sweare, that albeit they were commaunded by them to iudge vniustly, yet they should not obey them. Since their time, the auncient Graecians and Romanes shewed themselues great, true, and zealous follow∣ers of this vertue of iustice, and that towards their greatest enemies. They iudged it a very no∣ble * 1.14 act to accuse the wicked, so it were not vpon any any priuate occasion or passion: they delighted greatly to see yong men by way of iustice to pursue transgressors, as gray-hounds well fl••••ht follow after w••lde beasts. This caused Solon being demanded what citty seemed to him to be best gouern••d, to answer: That citty where in they that are not wronged, do as eagerly follow after satisfaction in the behalfe of another man wronged, as if themselues had receiued the iniu∣rie. * 1.15 For the truth is (quoth he) that they which violate and breake lawes, do not offend one man alone, but the whole citty and common-wealth: therefore euery ought to desire and

seeke after iust punishment. Moreouer, the seuerity which the Lacedaemonians obserued in their iudgements, procured such a publike safety, that for a long time they vsed not to put either locks to cofers, or barres to gates. Aristotle maketh mention of a certaine countrey, where the inhabitants were to assure the safety of the waies, and to repay vnto passengers that losse, which they had receiued by theeues and robbers. Neither is it long since the like statute was obserued in many places of Italie. But I stand greatly in doubt, that at this day it is ilfauoredlie kept. O happie, yea an hundred times happy was the golden age of those fa∣mous men, full of heauenly spirit, because vnder their gouernment Iustice was had in such honour and reuerence. But let vs rub vp the memorie hereof by some notable examples. If any thing causeth Magistrates to commit iniustice, it is chiefely the fauour which they beare, * 1.16 and the bond wherewith they are bound more to some than to others. Therefore Cleon the Lacedaemonian minding to deale in publike affaires, gathered all his friends together, and told them that hee renounced and discharged himselfe of all their friendship, because friend∣ship many times caused men to yeeld, and to step aside from their good and right purposes in matters of iudgement. True it is that when we haue none but good men to our friends, who are mooued and possessed with the same zeale to vertue that we are, as before was mentioned, we shall neuer fall into these inconueniences. The example of Aristides the Athenian his loue * 1.17 vnto iustice, is worthy of speciall remembrance. For calling into the law an enemie of his, after hee had set downe his accusation, the Iudges were so mooued against the accused partie, for the impietie of the fact in controuersie, that they would haue condemned him vnheard: so greatly did they trust to the honestie of the accuser, that he had set downe nothing but the very truth. But Aristides, who for his great and rare vertue had before deserued the surname of Iust, went with the accused party and cast himselfe at the Iudges feete, beseeching them, that he might bee heard, to iustifie and to defend himselfe, according as the lawes commaun∣ded. Further, one writeth of him, that when hee was vpon a time Iudge betweene two parties that pleaded before him, one said: My aduersary hath done thee great wrong, Aristides. But he forthwith interrupting his talke, made this answer; My friend, declare onely whether hee hath wronged thee. For I am hereto doe thee right, and not my selfe: shewing thereby, that Iustice ought to bee executed without any priuate passion, reuenge, or choler, where withall many at this day are ouercome. Iunius Brutus Consul of Rome, condemned his two sonnes, Titus and Tiberius to bee beheaded, beeing conuicted for conspiring the reentrie of Tarquinius race vnto * 1.18 the kingdome of Rome, from whence they had beene vanquished for wickednes and whore∣dome. Truely a notable example, and cleane contrarie to those that are fauourers and ac∣cepters of persons. Phocion refused to helpe his sonne in law Charillus in iudgement, beeing accused for taking certaine money vniustly, saying vnto him: That hee made him his Ally in all * 1.19 iust and reasonable matters onely. Alexander the Great vsed this commendable custome as hee sate in place of Iustice to heare criminall causes pleaded, that whilest the accuser declared his * 1.20 accusation, hee stopped one of his eares with his hand, to the ende hee might keepe it pure and vpright, not admitting thereinto (as hee gaue them to vnderstand) any preiudicate or false impression, that so hee might heare the accused partie speake in his owne defence and iustification. Truely an example meete for Kings and Princes, that they should not lightlie beleeue slaunderers, nor giue sentence of execution presently vpon their report and perswasi∣on: because they ought not to take pleasure, or to glut themselues as it were, with some plea∣sant pastime, in the corrections and punishments of men, which is the property of a tyrant. Neither ought they, after the punishment is inflicted, to repent them thereof, which is a token of ignorance, and basenesse of minde: but Iustice must see execution done when reason and iudgement require, and that without either griefe or pleasure. Augustus Caesar knowing that Asprenas a very familiar friend of his, was accused in iudgement, and fearing that if hee went * 1.21 to the place where the matter was to bee heard, hee should offer wrong to Iustice, as also if he went not, hee should seeme to abandon his friend, as iudging him culpable: hee asked coun∣sell of the Senate, with whom hee resolued to bee present at the iudgement of his friend, but to speake nothing, because in so doing he should neither doe him wrong, nor violate iustice. Agesilaus king of Lacedaemonia deserued likewise great praise for his vertue, albeit hee were a very assured friend to his friend, and of a gentle nature, ready to imploy himselfe in the be∣halfe * 1.22 of all them that stood in neede of him. Neuerthelesse, when a friend of his contended with him about a matter, which hee desired to obtaine of this Prince, saying, that he had made him a promise thereof: If the thing (quoth he) be iust, I haue promised it; but if it bee vniust, I haue not promised, but onely spoken it. Hee vsed also to say, that hee esteemed Iustice as

chiefe of all the vertues, and that valure was of no value if it were not ioyned therewith, yea would be needlesse if all men were iust. And when certaine men who were sent vnto him to * 1.23 confer about some agreement, said one day vnto him, that the great king would haue it so: wherein (quoth he vnto them) is he greater than I, if he be not more iust? Whereby he iudged very well, that the difference betweene a great and a little king ought to bee taken from iustice, as from a kingly measure and rule, according vnto which they ought to gouerne their subiects, seeing they were at the first established to doe iustice, as Herodotus speaking of the Medes, and Cicero of the Romanes, make mention. This is that which a poore old wo∣man signified to Philip king of Macedonia, when she came to him to haue her complaint heard. To whom when the king made answer, that he had no leisure at that time to heare her, * 1.24 shee cried with a loud and cleare voice, Bee not then king. Whereupon this meeke Prince (by which name he said he had rather be called for a long time, than by the name of Lord for a little while) was so touched at the heart with the consideration of his duty, that he returned presently into his pallace, where setting aside all other affaires, he gaue himselfe many daies to heare all their complaints and requests that would come before him, beginning first with the said poore woman. Another time being ouertaken with sleepe, and not well hearing the iustification and defence of one Machetas, he condemned him in a certaine summe. Where∣upon the said party cried out aloud, that he appealed to Philip after he should be throughly a∣wake. Which being noted by the said Prince, he would needes heare him againe: and after∣ward declared him not guilty, paying notwithstanding with his owne money that summe wherein he had before condemned him, that so he might keepe inuiolable the authority of of his sentence. The Emperor Traian is iustly commended of Historiographers, because hee * 1.25 alighted from his horse, as he was going to warre, onely to heare the complaint which a poore woman was about to make vnto him. And truely nothing doth so properly belong vnto, or is so well beseeming a prince of a good and gentle nature, as the practise and exercise of Iustice. Therefore when the Hebrewes asked a king of Samuel, they added this, To iudge vs like all na∣tions. * 1.26 Yea these heads which had the soueraignty ouer them before were onely in the nature of Iudges. It is Iustice onely, which through the grace of God causeth kingdomes and mo∣narchies * 1.27 to flourish: as Archidamus did very well signifie to one, who asked of him what were those gouernors of the Lacedaemonian common wealth, by whose meanes it was maintained in such and so great glory as was then to be seene: They (are said he) the lawes first, and next the magistrates obseruing the lawes. Moreouer, the law must be the rule of Iustice, as Iustice is the end of the law. In some other place we shall vnderstand more at large by the grace of God, what the law is, and how we are to obey it, where also we will consider particularly of the duty of Magistrates and of their dignity. In the meane time let vs marke well for our in∣struction the notable sayings and examples of ancient men here mentioned of vs, which doe sufficiently testifie vnto vs how greatly they recommended the preseruation of this vertue of iustice. Whereof if we beleeue (as the truth is) that God is the author, that he doth continu∣ally exercise the same amongst vs, by visible testimonies, and that he will bring it to a full pe∣riod * 1.28 and perfection at the appointed time, which is onely knowne to him, let vs take good heede that we neither contemne nor violate it. Let such as are decked with diademes for the administration of Iustice, who neuerthelesse commit this duty to others vnder them, make * 1.29 choise of sufficient and able men to beare so heauy a charge, I meane able, both for their lear∣ning, and also for their good example of life. Otherwise let them be sure, that this great Iudge will require at their hands the wrong that is offered to innocencie. To meete with which inconuenience, and to take away the cause of so many abuses and naughty dealings which now adaies are knowne to such as are most ignorant, to the vtter ouerthrow of a million of poore families, I thinke that this is one of the best and surest meanes, not to leaue Iustice, which is so pretious a thing, to the licence of any whosoeuer will take it vpon him, whereby * 1.30 it is set to open sale, as it were some merchandise of small account. Which dealing (that I may speake my minde freely) giueth occasion, yea constraineth those men to take bribes and to be couetous, who (according to the counsell of ••et••ro giuen to Moses) ought to be faithest from it. For so long as the places of iudgement shall be v••ndible, and bestowed vpon him that offereth most, we shall alwaies see that for money, such as are most ignorant worst liuers & vnworthiest, will be the first and chiefest. Now what iustice can be hoped for of s•••••• men? For after they are once placed therein, the chiefest respect ••s to reape gaine pron•• and aduan∣tage, according to that value and rate of money which they laid out vpon it. Did my o••fice cost me so much? then it must be thus much worth vnto me. For if I had imployed my money

elsewhere, I might haue had thus much of reuenues and inheritance. Truly this saying full of impiety neuer caused them to blush that haue vttered it sundry times, although it hath wrought the same effect in many that haue heard it. The Emperour Alexander, and after him * 1.31 Lewes the 12. vsed this speech long since by way of prophecy, That buyers of offices would sell by retaile as deare as they could, that which they brought in grasse. And for this cause a wise Politician of our time hath written very learnedly, that they which set to sale estates, offices and bene∣fices, sell withall the most sacred thing in the world, which is Iustice They sell the common∣wealth, they sell the blood of the subiects, they sell the lawes: and taking away the reward of honour, of vertue, of knowledge, of godlinesse, of religion, they open a gate to thefts, to bribes, to couetousnesse, to iniustice, to ignorance, to impietie: in a word, to all kinde of vice and filthinesse. Neither doe I doubt but that they which buy them are as greatly to be repro¦ued, * 1.32 and blamed, as those that sell them: because they minister life and nourishment, as much as in them lieth, to this monstrous Hydra of couetousnesse and lucre, which sucketh vp and deuoureth the substance of the poore. But they will say, if we lay not out our money hereup∣on, others will doe it that are as well prouided with coine, and yet peraduenture are not so zealous of iustice as we are. What? wilt thou doe euill for feare least another should doe it be∣fore thee? Besides, if thou considerest thy selfe well, what leadeth thee hereunto but ambiti∣on or couetousnesse? And if peraduenture some one among a hundred is touched with a good desire to profit and to serue his countrey, what can hee doe alone amongst ten that are corrupted? But let this be spoken without offence to good men, who for the most part be∣waile their estate and condition beeing in such company. And let not such buyers of offices thinke, that because of their bought estates they deserue any honour, (if for other respects they are not worthy) which is the reward of vertue onely: but rather let them know, that they deceiue themselues no lesse than those men did, who thought to flie with the golden wings, of Euripides: making that thing of the heauiest matter that could bee, which ought to be most light. The Emperour Aurelianus was so fearefull of placing an vnworthy man in the * 1.33 seate of iudgement, that he neuer preferred any to the dignity of a Senator, but with the con∣sent of the whole Senate. But to end our speech, we will hold this, that nothing is more ne∣cessarie to guide and to order the life of man to her proper and happy end, than the vertue of Iustice: which beeing taken from amongst vs, all other vertues, sequester themselues farre from vs, giuing place to the perturbations of our soules, which draw vs into ruine and confu∣sion. And when as the greater sort being well instructed in their dutie, bestow the admini∣stration * 1.34 of Iustice vpon those men onely that deserue it, opening that gate vnto them onely for their vertue, then doe they put in vre the first point requisite for the preseruation of their estates, namely, the recompensing of good men. This will cause euery one to seeke out the way that leadeth to vertue, whose property it is to bring men to honour. And from this good begiuning will proceede the other point no lesse necessary, beeing the entire ornament and preseruation of Iustice, namely, the punishment of the wicked: so that all things shall bee maintained in good order, to the benefit, rest, profit and greatnes of this French Monarchie.

Of Iniustice, and of Seueritie. Chap. 38.

ACHI∣TOB.

AS there is but one only way to hit the white, and many to misse it, by shooting either higher or lower than is requisite: so fareth it with our actions, which * 1.35 cannot be good but after one sort, but are euill many waies. This is that which wee noted before in discoursing of three principall vertues, called Morall, which consist in the midst of two vices, namely: too little and too much. And this may also be noted in the fourth of * 1.36 those vertues, whereof we intreated euen now, whose defect and contrary vice is Iniustice, and her excesse and counterfeit follower is Seueritie. Of which vices, according to the order begun by vs, we are now to discourse. This matter therefore I leaue to you my Companions.

ASER.

They make themselues guilty of great Iniustice, who beeing appointed of God to persecute the wicked with the sword drawne, will (forsooth) keepe their hands cleane from bloud, whereas the wicked in the meane while commit murder, and offer violence vntrou∣bled. But it is no lesse crueltie to punish no offence, than not to forgiue any in whomsoeuer it be: the one being an abuse of clemency, the true ornament of a Soueraigne: and the other, to turne authoritie into tyranny. Neuerthelesse Magistrates in the execution of Iustice ought to take great heed, ••east by ouer-great seuerity they hurt more than they heale.

AMANA.

As a Goldsmith can make what vessell he will, when the drosse is taken from the siluer: so when the frōward man is taken away from the kings presence, his throne shall be established in Iustice. Notwithstanding the seat of a Iudge that is too seuere, seemeth * 1.37 to be a Gibbet already erected. But we shall vnderstand of thee ARAM, the nature and ef∣fects of these vices, Iniustice, and Seueritie.

ARAM.

None are so peruerse, nor giuen ouer so much to the desires and concupis∣cencer * 1.38 of their flesh, that they can vtterly deface through obliuion the knowledge of good & euill, or the inward apprehension of some diuine nature, both which are ioyned together in all men. Insomuch that by reason of that which vrgeth them within their soules, they are constrained to confesse themselues culpable for their vniust deeds before the iudiciall throne of this Deity. Therefore with what impudency soeuer the wicked outwardly gloze their corrupt dealings, as if they gloried in them, yet seeing they haue, as well by the testimony of their conscience, as by proofe and experience, this knowledge euen against their wils, that Iniustice is vnfruitfull, barren, and vngratefull, bringing forth nothing worthy of any ac∣count; after many great labours and trauels which it affoordeth them, the remembrance of their vnpure deedes abateth their courage, and maketh it full of trouble and confusion. So * 1.39 that although a corrupt and naughty man, during the sway of his vicious passion, perswadeth himselfe, that by committing a wicked and execrable deede, hee shall enioy some great and assured contentation, yet the heare, thirst, and furie of his passion being ouerpassed, nothing remaineth but vile and perillous perturbations of Iniustice, nothing that is either profitable, necessarie, or delectable. Moreouer, this troubleth his minde, that through his dishonest de∣sires he hath filled his life with shame, danger, distrust, and terror of the iust iudgement of God. For these causes the Philosophers speaking of iniustice, said very well, that there was no vice whereof a man ought to be more ashamed than of that, because it is a malice and naughtinesse that hath no excuse. For seeing men haue this inward sence and feeling, that their very thoughts doe accuse or absolue them before God, they ought to make account thereof, as of a watchman that watcheth and prieth into them to discouer all those things which they would gladly hide if they could. This caused Cicero to say, that it is more against nature to spoile another man, and to see one man to increase his riches by the hurt of ano∣ther, than either death, or pouerty, or griefe, or any losse of goods, belonging either to the bo∣die or to fortune. And if a good man neither may nor ought for profit sake, to slander, de∣ceiue, lie, or execute any such like things: it is certaine, that there is nothing in this world of so great value, no treasure so precious, which should mooue vs to forgoe the brightnesse and * 1.40 name of vertuous and iust. Now as we learned before, that Iustice was a generall vertue, so Iniustice also comprehendeth all those vices whereinto men commonly fall. For this is Iniu∣stice, not to giue to euery one that which belongeth vnto him. In respect of God it taketh the name of Impiety, in regard of men, of deniall of rights and lawes. Our discourse is of this latter, which bringeth forth pernicious effects after diuerse manners, destroying all duties of hone∣sty. But not to stay ouer-long in the kindes of Iniustice we will note this, that we are so ma∣ny * 1.41 waies guilty of Iniustice, as we denie to our neighbours those duties which we owe vnto them, and which our vocation requireth of vs: as also when we seeke to in rich our selues by their hinderance, whether it be openly, or by sinister and subtle meanes against Christian sin∣ceritie, which ought to shine in all our dealings. Let vs see how the Auncients hated this vice, and spake of the pernicious effects thereof. No man (saith Socrates) ought to commit any vn∣iust act, how small soeuer it be, for any treasure, wealth, or profit, which he may hope to reape thereby: be∣cause all the treasures of the earth are not to be compared to the least vertue of the soule. For this cause all men ioyntly ought to haue this one end and intent, that when they profit themselues, they should also be beneficiall to euery one. For if all men should haue respect but to their owne, their vnity would soone be dissolued. And although it were so (said Cato) that Iniustice did procure no perill to him that doth practise it, yet would it to all others. Plato calleth it a corruption of the soule, and a ciuill sedition which neuer looseth strength, no not in those that haue it one∣ly within themselues. For it causeth a wicked man to be at variance within himselfe: it vrgeth, troubleth, and turmoileth him continually, vntill it haue plunged him in the gulfe of all vices: whereupon afterward he easily ouer floweth in all impiety, not caring for any thing but to satisfie his vnbrideled desires. And if it fall out that they who haue the sword in hand to correct Iniustice, doe either authorize or practise it themselues, then is the gate of all miseries opened vpon euery one, through the vnruly licence of the wicked, who wallow in all kinde of cruelty: from whence all disorder and confusion proceedeth to the vtter ruine and and finall

subuersion of most florishing townes and cities, and in the end, of Empires, Kingdomes, and Monarchies. Thus doth Iniustice disanull the force of lawes, which are the foundation of euery estate: it is an enemie to good men, and the gardian and tutor to the wicked. Briefly, it bringeth forth all effects contrary to those which wee mentioned to bee the fruits of Iustice, and is the well spring of the other vices that hinder duty. Is it not Iniustice that giueth au∣thoritie to murders, robberies, violent dealings, and to other damnable vices, which at this * 1.42 day are vnpunished, and are the cause that of many great, goodly, and wealthy families, poore widdowes onely and orphanes, quite vndone, doe remaine, crying for vengeance, and expe∣cting it from aboue, for the wrong that is offered to their innocency? How many such are set before our eies by histories, which are the light of truth? But alas the vnhappinesse of our age is growne to greater measure. How many of the greater sort, I meane of the gouernours and magistrates of this desolate kingdome, may iustly challenge that praise whereby Pericles * 1.43 captaine and gouernour of the Athenians, thought himselfe more honoured, than by all his braue exploits done in his life time, either in warre, or in politike gouernment, wherein hee was the chiefest of his time, and which his friends laid before his eies, beeing readie to die, thereby to assure him, and to cause him to reioice in a true immortalitie of glorie? O my friends * 1.44 (said he vnto them) Fortune hath had her part in those exploits: but I make greater account of this, that I neuer caused any of my Countreymen to lament, or to weare a mourning gowne, which onely thing ought to be attributed to my vertue. O excellent and honourable praise, which euery good man ought to seeke after, and to desire: namely, to be no cause of bringing sorrow and griefe to the common-wealth through any act of Iniustice. Moreouer this vertuous Athenian died willingly and without repining, taking delight in an acceptable remembrance of those good turnes, which he had done to his Countreymen. But contrariwise, it will be a very hard mat∣ter for others, who haue beene the cause of many euils to their countrey, and for all those that delight in committing Iniustice, not to die in great feare, horror, and trembling, tor∣mented with remorse of conscience for their life past. The whole course whereof cannot be * 1.45 much more vnhappy, seeing euery wicked act ingendring it owne torment from the very in∣stant wherein it is committed, through the continuall remembrance thereof filleth the soule of the malefactor with shame and confusion, with frights and perturbations, with repining and terrible disquietnesse of spirit. This is that which Plutarke saith, That euery wicked man committing a trespasse, is the prisoner of Iustice as soone as he hath done it. This life is his prison, out of which he hath no meane to depart, or to flie, but is to receiue the execution of that sentence which is giuen against him by the soueraigne Iudge. And if in the meane time he feast it out, send presents and gifts, yea if he solace himselfe with sundry sports, delights, and pleasures, it is all one as if condemned men that were prisoners should play at dice and cardes, and vse o∣ther * 1.46 pastime, with the halter ouer their heads wherewith they must be strangled. But there are many men that cannot be better compared than to little children, who seeing men worth nothing, to dance and play vpon a Theater, apparelled with cloth of golde and siluer, or with * 1.47 other rich garments, and crowned with precious ornaments, haue them in great estimation and admiration, and thinke them happy, vntill in the end they see them pearced through with great thrusts of a speare, or hewen in pieces with swords, or behold fire comming out of those goodly precious robes of gold, which consumeth them. The selfe same thing is by them, * 1.48 who when they see many wicked men, either placed in great authority and dignity, or des∣cending of good and famous houses, they honour, admire, and esteeme them the happiest men and most at ease in the world: neuer considering that they are chastised and punished for their offences, before they see them either put to death, or else quite fallen from the height of their fortune. Now seeing it is a thing flatly confessed of those that haue any knowledge of our Philosophy, and prooued sufficiently by our former discourse, that nothing can bee called honourable or profitable which proceedeth of Iniustice or of malice, that excuse which men giuen ouer to vice do commonly alledge to cloke their impiety withall, namely, that Iniustice bringeth with it very ripe and ready fruit, and that the punishment if there bee any, commeth very late and long time after the delight taken by the offence, hath no more any shew of reason in it. For, as we haue already learned, the punishment of any sin is equall * 1.49 with it both for age and time. Furthermore God permitteth oftentimes his diuine iudge∣ment to bee publikely knowne and shewed vpon the vniust: yea hee declareth himselfe so much the more openly, by how much the lesse men exercise Iustice and vpright dealing. And yet in respect of his maiestie, we must not looke vnto time, which is alwaies one and the same to him, and not future or past: yea the whole continuance of mans life is as nothing vnto

him, and lesse than the present instant. But if according to our carnall sences, we desire exam∣ples of the greatnesse and swiftnes of his wrath, iustly kindled ouer our heads for our execra∣ble impieties, contrary to the nature of his gentlenesse and benignitie, which mooued him to waite for vs along time; who can be ignorant of them in the vnspeakeable affliction of this poore France, wherein it werevery hard in mans iudgement to discerne, whether is most lamentable, either iniustice, or the miserie and calamitie, which by the vengeance of God fol∣loweth it, the horrible punishment whereof the fautors of iniquitie both haue and daily doe feele vpon their heads? Those common-wealths (saith Cicero) which are ready to bee ouer∣throwne, * 1.50 and haue all things forlorne and desperate in them, fall into this miserable issue, that they whom the lawes condemne are restored, and iudgements giuen are recouered and broken. And when such things come to passe, let none be ignorant of this, that destruction is at hand, neither can any man iustly conceiue hope of safetie. What other thing can I say of France (I would to God I were deceiued) seeing that all Iustice is turned topsie turuie there∣in, the wicked are placed in authoritie, and good men driuen away: suits in law are commen∣ced * 1.51 against euery one more vpon knauerie than equity, corroption than integritie, fauour than vprightnes? But to the end that the greater sort, and euery particular man may open his eies and behold this shipwracke that threatneth vs, let vs consider in our Ancestors, tho∣rough the reading of histories, the like causes of the ruine, alteration, and subuersion of many very florishing estates, proceeding from the reigne of Iniustice, which being the daughter of tyranny (as Dionrsius the elder said) must needs be of the same nature: namely, that by vsurping an vniust and intollerable dominion, it must of necessity fall speedily into a miserable and wretched ende. Wee haue in all our former discourses alleadged sundry examples of vices, which (as we said euen now) take their beginning, or at least wise are inseparably ioyned with Iniustice, and hereafter we will make mention of others, when wee handle certaine points, * 1.52 which properly depend of this selfe same originall. In the meane while we will here note, that the deniall of Iustice hath procured to many their death or vndoing. Philip the first, king of Macedonia, was slaine by Pausanias a meane gentleman, because hee would not let him haue Iustice against Antipater, who had offered him wrong. Demetrius the besieger, hauing receiued * 1.53 many requests and supplications of his subiects, threw them all into the water, as he went o∣uer the bridge of a riuer: wherupon his subiects conceiued such hatred against him, that with∣in a while after his armie forsooke him, and yeelded themselues to Pyrrhus his enemy, who draue him out of his kingdome without battell. In our time, Henrie king of Sweathland, stri∣king with a dagger a Gentle-man that asked Iustice of him, stirred vp the Nobility and peo∣ple * 1.54 in such sort against him, that putting him into prison, where he is at this present, they ele∣cted his yonger brother to bee their king, who now reigneth. But for a more woonderfull matter, wee might here rehearse, how God, to shew vnto vs his detestation of Iniustice, hath sometime, suffered his iudgement to fall out in that very howre and time, which such as were vniustly condemned did assigne to their vniust Iudges. In the liues of the kings of Ca∣stile, wee finde that Ferdinando the fourth of that name, putting two knights to death more through anger than iustly, one of them cried aloud in this sort: O vniust king, we cite thee * 1.55 to appeare within thirty daies before the tribunall seate of Iesus Christ to receiue iudgement for thy Iniustice, seeing there is no other Iudge in earth to whom wee can appeale from thy vniust sentence. Vpon the last of which daies he died likewise. True it is, some man may say, that death is so naturall, and the houre thereof so vncertaine, although determined, that no other cause thereof ought to bee supposed, but onely necessity. But yet when it followeth so neerely some notable wickednesse committed, and some disquietnesse and torment of minde is mingled therewith in the soule, as it commonly falleth out, we may take such a death for a testimony and beginning of the iustice of God, who will not suffer the vniust man to rule any longer, but exerciseth his iudgements diuersly in due time and season, vpon those that are not to giue an account of their doings to men like themselues. And as for such as are of mea∣ner estate, and lower in degree, God suffereth also many times their punishment to bee noto∣rious, and that sometime by such as are not much better than themselues. Hereupon Apollo∣nius that great Philosopher said, that in his peregrination ouer three parts of the world, hee maruelled most at two things, whereof the first was, that hee alwaies saw the greater the eues hang the lesse and oftentimes the innocent. And thus it fell out in the time of king Philip the * 1.56 long, wherein a Prouost of Paris, named Henry Lapperell, caused a poore man that was priso∣ner in the Castelet to be executed, by giuing him the name of a rich man, who being guiltie and condemned, was set at liberty by him. But this reward followed him hard at the heeles:

being for the same accused, conuicted, hanged, and strangled. Not long after, a president of the Parliament, named Hugues of Crecy, met with the same fortune, for a certaine corrupt iudgement giuen by him. Therefore let euery one of vs learne to flie from this pernitious vice of iniustice: * 1.57 namely, from euery action repugnant to the duty of Christian charity, & destroying the bond of humane society, through the vtter spoiling of the riuers that flow from the fountaine of honesty. And let vs be afraid through such impiety to fall into the indignation and wrath of the Almighty, to whom onely (as to the author of iustice, and to whom all time is as nothing) it belongeth to de∣fine and to determine thereof, when, after what sort, and how farre it standeth with reason, all which things are vnknowne to vs. If he defer sometime the punishment of Iniustice, let vs know that it is for their greater and more grieuous condemnation, who multiply and heape daily vpon their heads iniquity vpon iniquity. And for an example, which great men ought to follow, and not suffer iniustice to be practised according to euery mans fancie, or vnder any other pretence what∣soeuer, we will propound vnto them the fact of a Pagan king, who shall rise vp in iudgement a∣gainst them, if they doe otherwise. The prince I meane is Artaxerxes, surnamed Longhand, and * 1.58 king of the Persians, who being requested by a Chamberlaine of his whom he greatly fauoured, to doe some vniust thing, and hauing by his diligence found out, that he vndertooke this suite for another, who had promised him thirtie thousand crownes, called of them Dariques, he comman∣ded his treasurer to bring the like sum vnto him, and then said vnto his chamberlaine, Take this money which I giue thee. For in giuing it vnto thee, I shall bee neuer the poorer, whereas If I had done that which thou requirest of me, I should haue bin more vniust. Alexander Seuerus the Empe∣rour handeled after another fashion, yea more iustly, a seruant of his, who vsed like a horse-leach of * 1.59 the court to sucke their blood that had to deale with his master, by thrusting himselfe forward, & proffering his meanes to fulfill their request for a good reward, by reason of the fauour which hee bare him: which turned to the great dishonor of his imperiall Maiestie, because a Prince ought not to make greater account of any thing, than of the grace and fauour of his gifts and benefits. This monarch caused him to be tyed to a post and choked with smoke, making this proclamation by sound of trumpet, That they which sell smoke, should so perish with smoke. Now to enter into the last * 1.60 point of the matter which is here propounded vnto vs, wee must diligently note, that as it is the duty of all magistrates, and of such as haue authoritie ouer others to chastice and to punish euery malefactour, so likewise they must beware least vnder pretence of exercising iustice they fall into another kinde of iniustice through ouermuch rigor, which is as hurtfull or rather more than that vice wherof we discoursed euen now, namely, into Seuerity, which caused them to be misliked for * 1.61 cruelty, and belongeth rather to a beastly & sauage nature, than to the nature of man. For cle∣mency, and compassion neuer ought to be separated from a good and iust sentence, which is to hold small faults excused, or but lightly to punish them, prouided alwaies that iustice be not viola∣ted. Clemency (saith the wise man) is the true preseruation of the royall throne. And therefore one of the Ancients said, that it was il to be subiect to a prince vnder whom nothing was tolerated, but worse * 1.62 when al things were left at random. We may alledge here for an example of ouer great seuerity the fact of Manlius Torquatus a Consul of Rome, who caused his sonnes head to be cut off, because hee fought against his enemy body to body contrary to the Edicts, & out of his ranke, albeit be came away victor. The act of Aufidius the Romane was more cruell & barbarous than iust, when he slue his sonne for withdrawing himselfe to take part with Cataline: vttering this speech vnto him: I did not, wretch as thou art, beget thee for Catiline, but for thy countrey. Such murders and cruelties defaced all the commendation of iustice, whose waies ought to be ordinary and vsuall, ruling rigour with gentlenes, as the rigour of discipline ought to be moderate gentlenes, that the one may be com∣mended by the other. Seneca rehearseth a crueller fact than any of the former, committed by Piso the Proconsul, who seeing a soldier returne alone to the campe, condemned him to death, thin∣king * 1.63 that he had slaine his cōpanion, notwithstanding he affirmed that his fellow came after him. At the very instant of the execution his companion came: whereupon the Captaine that had charge to see the condemned party executed, returned to the Proconsul with both the souldiers. But Piso being offended therwith, put them all three to death: the first, because he was cōdemned: the second, because he was the cause of the condemnation: and the Captaine, because he obeyed not: so that he put three to death for the innocency of one man, abusing his authority & power in most cruell manner, whatsoeuer rigour was vsed in those times in the ordinance of warlike disci∣pline. Now to take from vs all taste of such barbarousnesse, let vs call to minde an act of Augu∣stus Caesar worthy of eternall praise, who would not condemne one that was accused of seeking * 1.64 his death, because the argumēts & profes were insufficient, but left him to the iudgment of God. Let vs learne therfore for the conclusion of our discourse to bate all kinde of Iniustice in such sort,

that euery one of vs seeke to profite his neighbor, rating at an high price (as Euripides saith) the violating of right, which is holy and sacred. And thus through the good order of magistrats, and reformation of euery one by himselfe, the wicked shall haue no means to rob, to spoile by force, to take bribes and to decieue others, when breakers of iust laws shallbe punished. Then will the ef∣fect of those two sentences take place, which are taken out of the holy Scriptures, and written in a table in the great chamber of the palace belonging to the head citie of this kingdome, and which ought to bee well engrauen in the hearts of all Iudges: the first sentence is contained in these words. Execute iudgement and righteousnesse: or otherwise I haue sworne by my selfe (saith the Lord) that this house shall be wast. The other sentence is this: O ye iudges, take heed what ye do: for ye exe∣cute * 1.65 not the iudgement of man, but of the Lord: & With what iudgement ye iudge, ye shall be iudged. For truly the crowne of praise & immortal glory is kept & prepared for them that walke in truth and righ∣teousnes, * 1.66 but shame and dishonor, with eternall fire for those that perseuere in vnrighteousnes.

Of Fidelitie, forswearing and of Treason. Chap. 39.

ARAM.

SVch is the corruption of our age, wherein impietie and malice are come in the place of ancient innocency, that vertue seemeth very vnfit to be receiued and imployed in * 1.67 affaires, seeing the gate is quite shut vp against her. So that a man might aptly say, that whosoeuer should thinke to bring backe againe, amiddest the peruerseliues and corrupt ma∣ners of this present time, the vprightnes and integritie of ancient behauiour, he did as much as if he offered fruits out of season, which being faire in sight, were notwithstanding vnfit to be vsed. Neuerthelesse wee must not doubt to bring her in sight, and to maintaine her with all our power, who knoweth how to cause her enemy Vice, both to reuerence and feare her, and in the end also to triumph ouer him, mauger all the power and vnderproping, which he receiueth from the wic∣ked In the midst therefore of so many trecheries and treasons, wherof men glory now a daies, let vs not be afraid to paint them out in their colours, thereby giuing honour to fidelity, which is a part of iustice, or rather Iustice it selfe: which I leaue to you my cōpanions to make plain vnto vs.

ACHITOB,

It is the impietie to violate faith. For God who is truth, •• detesteth all lying: and is a terrible reuenger of the contempt of his name. To loue or to hate openly (saith Cicero doth better be∣seeme a noble heart, than for a man to hide and to dissemble his will and affection.

ASER.

Guile and fraud (saith Seneca) are meete weapons for a cowardly and base minded man. Therefore we must take good heed (as Pittacus said) That fame speake not euill of vs to them vnto whom we haue giuen our faith. But it belongeth to thee AMANA to handle this matter.

AMANA.

Amongst the famous and great personages of old time, no vertue was more com¦mended, * 1.68 or straightlier kept and obserued than Faith and Fidelity, which they affirmed to be the foundation of iustice, the indissoluble bond of friendship, & the sure supporter of humane society. Of this faith we mind now to speake, not touching at all that religious & sacred faith, concerning the holy misteries of true piety, which is a singular gift of God his Spirit, and peculiar to those that appertaine to his eternall election. This therfore which respecteth the mutuall conuersation and promises of men, hath bin alwaies kept vnuiolable of honorable men, and ought to be so amongst * 1.69 vs: because he that giueth his faith, laieth to pawne whatsoeuer is most pretious & diuine in his soule So that if he forget himself so much as to break & violate the same, he committeth manifest impiety shewing that he careh not to offend God by abusing his name to colour his lying. It * 1.70 were a great deale better neuer to take God to witnes, than to forsweare him in mockery, seeing the Scripture so oftē forbiddeth vs to take his name in vain, to sweare falsly by it, or in any sort to defile the same. It is true that this question hath alwaies bin, & is at this day more thā euer in cō∣trouersie: namely, whether a man is bound to performe that which he hath promised and sworne to by compulsio, or no? And this sentence is receiued & approued of many, that nothing but our * 1.71 wil bindeth vs to performe those things, which necessity forceth vs to promise. But to speake ac∣cording to truth, & without any particular passion, we say, that true & perfect magnanimity suf∣fereth vs not to promise any thing, & to pawn our faith therunto, except we were willing to per, some it, because no vertuous & wise mā ought to forget himselfe so far, as to do or to promise any thing contrary to his duty for any necessity, no not for death it self. Neither is there any thing wherby a foole is soner discerned frō a wise mā, tha by promises: forasmuch as an vndiscret man * 1.72 lightly promiseth whatsoeuer you wil, & oftētimes more than is required of him: but a man of good iudgmēt weigheth his spech with sēce & reason, before he gage it to any body, and hauing once giuē his word, he reuoketh it not, what losse or dāmage soeuer may insue therof; as he that esteemeth a great deale more of the honor of truth & fidelity, thā of his own life beeing touched with vntruth & periury, If it were lawfull for euery one to alleadge necessity or constraint, * 1.73

thereby to cloake the breach of faith, to whom might a man trust in any matter? Who doubt∣eth but that all agreements made betweene men, whether in time of warre or of peace, or in any particolar affaires betweene party and party, are grounded vpon a benefite, which euery one supposeth to bee necessary and profitable for himselfe, and so consequently that they ought not to be kept? Who doubteth but that the breach of them may easily bee coloured with the like necessity, and so vnder this goodly pretence of false right and equity, should be allowed? But what? May we be iudges of our selues, and in our owne cause? First our aduerse parties, to whom we are bound must be called, and must agree of Iudges to determine of our promises, whether they were lawfull or vnlawfull, forced and necessary or no: accor∣ding to the law, which releaseth a man of his promise if it be vniust or vnreasonable, or if it bee too burthensome vnto him, or if hee were circumuented by deceit, fraud, error, force, iust feare, or grieuous hurt. But when we are both iudge and party and in steade of iustice seeke after force and violence, it is soone seene, that all shew of excusing the breach of faith giuen, is onely grounded vpon malice and subtilty. This did Lysander Admirall of the Lace∣daemonians vsually practise, who made no reckoning of iustice but when it was profitable * 1.74 accounting onely profite to be honesty, and saying, that children must be deceiued with the play of cocke all, and men with oathes. Which kind of dealing argueth a man to bee in truth, woorse in behauiour towards God than towards his enemies: because he that begui∣leth his enemie through the meanes of fidelity sworn vnto him, doth sufficiently testifie, that he feareth him, and dares not discouer vnto him that which lieth hid in his heart: and in the meane time he hath no reuerence or feare of the diuine Maiesty from which nothing is hid, but vseth that for a couering and maske of his wickednesse. Wee must (saith Cicero) keepe that promise inviolable, which we haue made to our enemie, albeit the mishaps of war haue constrained vs to yeeld vnto it. How much lesse therefore ought we to breake our faith giuen to our friendes, and * 1.75 to those of whom we neuer receiued any thing but profite and pleasure? Through this neg¦lect of faith we fill our soules with lying, nourishing and delighting them therein, and separa∣ting them far from the truth (the fountaine of all goodnes) to lie vnto our neighbours, to de∣ceiue and beguile them in those things which we are able to performe, thereby destroying * 1.76 the bond of humane society, yea of nature it selfe, which bindeth vs both to will and to pro∣cure their good. This is that which Epenetus the Lacedaemonian would teach vs, when hee said, that liers were the cause of all the sinnes and crimes in the world. And therefore Plutarke also saith, That to lie is a seruile vice worthy to be hated of all, and not to be pardoned in any, no not in slaues themselues. All they (saith Cicero) that speake one thing, and meane another, ought to bee taken for faithlesse, wicked and malicious men: whereas a good man will neither faine nor dissemble in any sort, either to buy better cheape or to sell dearer. It is not the point of a plaine, open, and sincere man or of him that is iust and vertuous, to conceale from the buyer the fault of that thing which he selleth, but rather of a malicious, deceitfull, crafty, subtile, and wicked man. And if this bee a vice & sin, not to declare the fault of that thing which is sold, how shall they be termed, who * 1.77 vse a thousand words and lies to set foorth their merchandice? Whereas good men haue al∣waies bin very scrupulous & precise in keeping the truth from all kind of pollution, as that which ought to be as well in the heart as in the mouth, in the works as in the words of euery honest man. But if lying procure blame and dishonor to all men, it doth much more to kings & princes. For seeing they are placed in such authority, that they may do what pleaseth them. what need they to lie? If Machiauell and his followers fauourers of tyranny, had well weighed that which we read in infinite places of Scripture, that God wil ouerthrow dissemblers & liers * 1.78 with al their lies & subtleties, hardly could they commend dissimulations, deceits, trecheries, and such like pranks, wherewith they seeke to poison the noble minds of good princes, to cause them to degenerate both from their naturall disposition, & from the steps of such ver∣tuous men as haue gone before them. And to this purpose I remember a decision of right concerning princes, which deserueth to be grauen in letters of gold within their lodgings & palaces: namely, That if the prince go against his promise, it ought to be reckoned amongst the cases that fall out by chance, neither may any man suppose the contrary. For the obligation is double: the one in respect of naturall equity, which will haue couenants & promises kept: the other in regard of the Prince his faith, which he must obserue inuiolable, although he receiue losse thereby, be∣cause he is the formal Warranty vnto all his subiects, of that fidelitie which is amongst them * 1.79 selues: so that no fault is more detestable in a prince then periury. For if he that is debtor and pledge for iustice be disloiall, there is no more trust to be giuen to him in all his othes: but if he be vpright, his bare word ought to be vnto him for a law, & his faith for an oracle, God him

selfe (saith the master of the Sentences) is bound by his promise. Gather together, (saith hee) all the nations of the earth, that they may iudge betweene me and my people, if there be any thing which I ought to haue done, and haue not performed it. What is he then that will call * 1.80 into question, whether a prince is bound to that which he hath sworne to and promised, see∣ing all soueraigne power is no lesse bound to the lawes of God & of nature, than the simplest that is subiect thereunto? If faith ought not to be kept with enemies, it is not to be giuen vn∣to them: and if it be lawfull to capitulate with them, it is as necessary to keepe promise. Yea we may furt her adde, that periury is not to be reuenged or called in question, after that peace and agreement together is made: otherwise there would neuer bee any assurance of peace or end of periury. From the selfe same fountaine of the profanation of faith, & custome in lying, (it being the property of vice to ingender another vice for a punishmēt of it selfe) proceedeth that pernicious plague of kingdomes and common wealths, I meane Treason, hated of God * 1.81 and men, wherewith periured persons being bewitched, feare not to betray themselues, so they may betray others also, and their countrey. Whereupon they become odious to euery one, euen to those who vsed them to serue their own turnes in disloyall and wicked actions, and in the end they receiue the reward due to their execrable impieties. For this is the com∣mon affection that men beare towards such people, to seeke them out (which notwithstand∣ing is not the property of a noble heart) when they stand in neede of them, as they that want gall, or the poyson of some venemous beast: afterward to giue them ouer and reiect them be∣cause of their wickednesse. If a man be called slothfull he may become diligent: If talkatiue holde his peace: if a glutton temperate himselfe: if an adulterer, abstaine: if furious, dissem∣ble, if ambitious, stay himselfe: if a sinner, amend: but he that is once called a traytor, there is no water to wash him cleane, nor meane to excuse himselfe. Now let vs come to the exam∣ples of the auncients, and know what zeale they bare to fidelity, and hatred to periurie and * 1.82 treason, as also what recompence commonly followed and accompanied such things, and with what reward noble minded men did requite those that were disloyall and traiterous. At∣tilius Regulus a Romane of great credite, being taken prisoner in the Carthaginian warre, and sent to Rome vpon his faith to intreat about a peace and the exchange of captiues, so soone as he arriued, gaue cleane contrary aduice in the Senate: shewing that it was not for the pro∣fit * 1.83 of the Common wealth to make such an agreement. Afterward, hauing resolued with himselfe to keepe faith with the enemie, hee returned to Carthage, where hee was put to death very cruelly. For his eie lids being cut off, and himselfe bound to an engine, hee died with the force of waking. Demaratus king of Sparta, beeing in Persia with the king, against whom a great man of Persia had rebelled, was the meanes of their reconciliation. After∣ward * 1.84 this barbarian king hauing his saide vassall in his power, would haue bene reuenged of him, thinking to put him to death. But the vertuous Lacedemonian turned him from it, declaring vnto him that it would redound to his great shame, not to know, how to punish him for his rebellion when he was his enemie, and now to put him to death being his seruant and friend. A reason truly well worthy to be marked, but very slenderly put in vre at this day. Augustus hauing made proclamation by sound of trumpet, that hee would giue 25000 Crownes to him that should take Crocotas, ringleader of the theeues in Spaine, hee offred * 1.85 himselfe to the Emperor, and required the sum promised by him, which hee caused to bee paide him, and pardoned him withall, to the end no man should thinke that hee would take his life from him, thereby to frustrate him of the promised recompence: as also because hee would haue publike faith and safety kept to euery one that came according to order of Iu∣stice: although in truth he might haue proceeded and giuen out processe against him, Cato the elder being in war against the Spaniards, was in great danger by reason of the multitude of enemies who sought to inclose him round about. And not being then in possibility to bee succoured of any but of the Celtiberians, who demanded of him 200. Talents (which are * 1.86 120000. crownes) in hand for their wages, the Councell tolde him, that it was not by any means to be gotten presently, but yet promised to furnish them with such a sum, & that with∣in any time which they would appoint: otherwise that it was more expedient not to meddle with them. But this wise and well aduised captaine vsed this occasion to very good purpose, by resoluing with himselfe and with his souldiess, either to ouercome their enemies, or else to die (after they had agreed with the Celtiberians) that the Romane glory should not be stai∣ned by the falshood of their promises. For (quoth he to his souldiers) if we get the battle wee will pay them, not of our owne, but at the charges of our enemies: but if wee loose the victory, none will bee left aliue either to pay, or to demand any paiment There was no talk among the councel of these noble

Romanes, how they might deceiue their enemies, or those whose seruice they were vrged to vse, but they determined rather to die, than to be wanting in their promise. Likewise we may note, that as their enterprises thus grounded had good successe, so periurie and violating of * 1.87 right were through the vengeance of God pursued for the most part with vnhappy effects, contrary to the platformes and desires of periured and faithlesse men: or at the leastwise that themselues were speedily punished for their wickednesse. And therefore when Tissaphernes, lieutenant to the king of Persia had broken a truce, which he had made with the Grecians, they gaue him thankes by his owne Herald, because he had placed the Gods, in whose name the truce was sworne, on their side. And indeed he smally prospered after that in his enter∣prises. Cleomenes king of Lacedemonia, hauing taken a truce for seauen daies with the Argi∣ans, assaulted them the third night after, knowing that they were in a sound sleepe, and dis∣comfited * 1.88 them: which he did vnder this crafty subtletie, because (forsooth) in the foresaid truce mention was made of the day only, and not of the night. Whereupon the Grecians noted this as a iust iudgement of his periurie and breach of faith, in that he was my raculous∣ly frustrated of his principall intent, which was, by the meanes of that ouerthrow to haue suddenly taken the citie of Argos. For the women being full of wrath and iust griefe for the losse of their husbands, by the cowardly treacherie of this Lacedemonian, tooke those wea∣pons that were in the said Towne, & droue him from the wals, not without great murder & losse of the greatest part of his armie. Whereupon within a while after he became furious, and taking a knife he ript his body in smiling manner, and so died. Carcalla the Emperor traue∣ling with his armie towards the Parthians, vnder pretence of marying the daughter of Arta∣banus * 1.89 their King, who came for the same purpose to meete him, he set vpon him contrary to his faith, and put him to flight with an incredible murder of his men. But within a while after being come downe from his horse to make water, he was slaine of his owne men: which was noted as a iust punishment sent from God for his vnfaithfulnesse. The Corinthians saw be∣fore their eyes their cities raced to the ground, because they had offered violence to the Ro∣mane * 1.90 Embassadors, contrary to the law of nations. The Emperor Iustinian receiued infinite losses and dammages for breaking his faith with the Barbarians, and for violating the peace * 1.91 which he had made with the Bulgarians. Which thing procured him so great hatred of his owne subiects, by reason of the vnluckie exploits of warre which followed after, that being returned to Constantinople, Leontius vsurped the kingdome vpon him, sending him into banishment after he had cut off his nosethrils. Rastrix Duke of Cleueland, hauing falsified his faith with Lewes king of Germanie, was put to the worst and vanquished: and being * 1.92 prisoner, his eies were put out for a marke of his faithlesse dealing. But what neede wee search in antiquitie for testimonies of the fruites which commonly proceede from the breach of faith, seeing examples are dayly before our eies to our cost? What doe wee behold at this day but a doubling, yea a heape of all miseries, because faith, which is so preci∣ous and exquisite a thing that it admitteth no comparison, hath so often beene valued at so * 1.93 small a price? The history hereof is but to common, and the truth too apparant (to the great hurt of euery one) to stand vpon the proofe thereof, whereas it ought rather to bee buried from all memorie, if it were possible, as well to deface all spots of infamy, for which we are bla∣med of nations farthest off, as to take away the distrust that one hath of another, which is so * 1.94 great amongst vs, that it hath beene one principall cause of kindling the fire of diuision so often in this desolate kingdome. But to leaue such a pittifull matter subiect, let vs consider what honour and entertainement men in olde time gaue to traitors, who are now adaies so welcome to the greatest. Lasthenes hauing holpen Philip king of Macedonia to become ma∣ster of the citie of Olynthum, whereof hee was an inhabitant, and complaining to the king * 1.95 that certaine called him traitor, he receiued this onely answer that the Macedonians were na∣turally rude and grosse, calling a spade a spade, and all things else by their proper name. When Caesar Augustus heard Rymetalces king of Thracia (who had forsaken Antonius to ioyne with him) boast of his fact, the monarch drinking to others, said with a loud voice: I loue * 1.96 treason well, but I loue no traitors. And in truth what man of any good iudgement will trust him? Hee that betraieth his Prince, his benefactor, his citie, his country, his kinsfolke and friends into their hands to whom he is nothing so much bound, how may not he betray them also another time? This did Agis, sonne of Archidamus king of Sparta very well signifie to the Ephories, who had commanded him to take the yong men of the citie with him, and to goe * 1.97 to the countrey of one whom they would make knowne vnto him, who had promised to guide & bring them within the castel of his city. What (quoth he vnto them) is it a reasonable

matter to commit the safety and life of so many valiant yong men to one that betraieth his countrey? Pausanias, captaine of the Lacedaemonians, hauing receiued fiue hundred talents of gold of king Xerxes, promised to betray the city of Sparta vnto him. But his enterprise be∣ing * 1.98 discouered, Agesilaus his father pursued him into a temple where hee thought to haue saued himselfe, and causing the gates thereof to bee walled vp, suffered him to die there of of hunger: and afterward his mother cast his body to the dogs, and would not bury it. The like befell to Cassius Brutus, who would haue sold Rome: his father handling him after the same sort. Darius king of Persia, caused the head of his sonne Ariobarzanes to be cut off because * 1.99 he sought to betray his army to Alexander. Brutus did the like to his children, who had con∣spired against their countrey, that king Tarquinius might reenter into Rome. Mahomet hauing taken Constantinople through the cowardlinesse and treason of Iohn Iustinian of Genua, after he had made him king according to promise, he cut off his head within three daies. A meete * 1.100 recompence for such a wretch, who was the cause of so great a plague to christendome, whereby the Emperor Constantinus, the Patriarke, and all the Christians were slaine. The Empres with her daughters, and with the noblest damsels she had, were led before Maho∣met, and after a thousand villanies offered vnto them, their bodies were cut in peeces. True it is that histories are diuerse touching this fact of Iustinian. For some say, that perceiuing him∣selfe to be hurt in fight, he fled: whereupon most of all the men of war were discouraged: and that after he had saued himselfe in the Ile of Chios he died, either of his wound, or for griefe and sorrow, because he was the chiefe cause of so great a mischiefe to Christendome. Neither may we passe ouer in silence the heroicall fact of Sultan Solyman the last that died, but pro∣pound it to princes as a patterne of the hatred and punishment of periory and treason. For * 1.101 sending a Bascha of his into Valona to passe into Italy both by sea and land, this Generall lan∣ded at the hauen of Castro, whereat the inhabitants being astonished, yeelded themselues vnto him vnder his oath and fidelitie, whereby hee promised that they should depart, their liues saued, with bag and baggage. Neuerthelesse this Barbarian slue them all, except those whom he saw were fit to serue for slaues. But after his returne to Constantinople, the great Seignior being aduertised of his disloialtie, caused him to be strangled, and sent backe all his prisoners with their good, into Italy. Truly an act worthy such a Prince, who, if he had beene endued with the true knowledge of God and of his Church, deserued the first place amongst the great ones of his time. Now to end our discourse, let vs learne to know the excellency of faith, which is such a thing, that whosoeuer laieth it in pawne, bindeth his safety, his honour, and his soule to him, vnto whom he giueth it, and committeth manifest impiety against God, when he breaketh and violateth the same: vnlesse he had vowed it for the performance of some wicked deede, with which both diuine and humane law dispence. Let vs know also, that it is the beginning and foundation of a great and notable vertue to bee giuen to truth, that it was of such credit amongst the Ancients, that in Cato his time, when any man rehear∣sed a strange thing and hard to beleeued, this prouerbe went of him, (because he was knowne * 1.102 throughout the whole course of his life to be a louer of truth) This is not credible, although Cato himselfe should speake it. And thus by the examples of so many famous men, let vs in such sort be stirred to hate lying, whereof Satan is the father and author, that following the counsell of Saint Paul, we speake the truth euery one to his neighbour, who is euery one that needeth our helpe, and let all faining and dissimulation be banished from vs, and all roundnesse and * 1.103 integrity of heart and manners appeare in all our actions: let vs hate periurie and treason, per∣iured and traiterous persons, knowing that faith being taken away, the whole foundation of Iustice is ouerthrowne, all bonds of friendship broken, and all humane society confounded.

Of Ingratitude. Chap. 40.

AMA∣NA.

AS the remembrance of an euill is kept a long time, because that which offen∣deth is very hardly forgetten: so we commonly see, that the memorie of bene∣fits * 1.104 receiued is as suddenly vanished and lost, as the fruite of the good turne is perceiued. Which thing doth so ill beseeme a man well brought vp and instructed in vertue, that there is no kinde of Iniustice, which he ought more to eschue. And therefore my compa∣nions, I thinke that according to the order of our discourse we are now to speake of the vice of Ingratitude, that knowing the ignominie thereof, and the pernitious effects which flow from it, we may beware of spotting our life therewithall.

ARAM.

An vngratefull person cannot be of a noble minde, nor yet iust. And therefore (as Sophocles said) a man is to remember him often of whom he hath receiued courtesie and pleasure. For one good turne begetteth another, and euery gentle heart easily pardoneth all iniuries, except vnthankfulnesse, which it hardly forgetteth.

ACHITOB.

Ingratitude maketh men impudent, so that they dare ioyue together to hurt those that haue beene their friends, and them to whom they are bound both by blood and nature. Let vs then heare ASER discourse more amply of this pernitious vice.

ASER

If man had not shewed himselfe vnthankfull for the vnspeakeable benefits which * 1.105 he had receiued of his Creator, by eating of the fruite of the tree of life, at the perswasion of Satan, contrary to his expresse commandement to whom he owed all obedience, it is certaine that neither sinne nor death, neither through them any kinde of miserie and calamity should haue had any power ouer him. But as by his Ingratitude hee neglected his obedience to his Lord and Creator, so it seemeth also that his punishment was according to the manner of his offence. For his owne members, which before were in subiection to the will of his spirit, rebel∣led against it, and that with such force, that they led him often captiue into the bondage of sin. Now although we are necessarily and iustly made inheritors of the same curse both of sinne and death yet how become we so dull of vnderstanding, as to desire with cheerefulnesse of heart, and without constraint, to succeede him in the cause thereof, I meane Ingratitude. which we ought to hate in greater measure, and to flie from it more than from death it selfe, by reason of the euils which it hath brought vpon vs? Notwithstanding if we looke narrowly into the iustest mans life that is, it will be a hard matter, yea altogether vnpossible, to finde it purged and exempted from this detestable vice, aswell towards God as towards his neigh∣bours. But this is farre woorse, to behold the greatest part of men to nourish and feede their * 1.106 soules with Ingratitude, as if they tooke singular delight therin, by accustoming their minds to keepe very diligently the memory of the aduersities and iniuries which they suffer, and to let the remembrance of those graces and benefits which they receiue slip away incontinent∣ly, euen as soone as the pleasure of them is past. Whereas dutie bindeth all persons to e∣steeme as a great benefite, all fauour, how little soeuer it be, which the heauens or m••n impart vnto them, and to preserue it in perpetuall memory as in a most safe treasurie, wherein they may keepe and lay vp those good things which they receiue. But contrariwise vnthankfull men suffer the remembrance of their greatest felicities to slide away suddenly: which is the cause that they are alwaies voide of happinesse, of rest, and tranquillity, and full of vnquietnes and vncertaine desires, which is an argument of the imperfection of their reason, and of their ignorance of that which is good. This is that which Seneca saith, that the life of the igno∣rant is vnthankfull, wauering, and vnstaied in things present, through the desire of things to * 1.107 come. And as it is the property of an ignorant man to be alwaies troublesome to himselfe, so from Ingratitude and the forgetfulnesse of our prosperitie, proceede cares and melancholy passions to no purpose, which consume men, and pull on age vpon them more than yeares. For it is vnthankfulnesse that causeth vs to bee neuer contented with our present estate, but to complaine and murmure, in stead of giuing praise (as it becommeth vs) to him that sen∣deth vs farre better things than we desire. Vpon the least touch of affliction, the Ingratitude for a million of graces receiued before, causeth vs to cry out that wee had neuer any thing but mishap: whereas rather we ought to take aduersity for a blessing and testimonie of the loue of God towards vs, being assured that by iustice rightly ordained, he dispenseth pouerty * 1.108 and riches, health and sicknesse, honour and contempt, according as he seeth it expedient for euery one of vs. Yea, it is necessary by reason of the intemperancy of our flesh, which is ready to cast off the yoke of the Lord when he handleth vs ouer gently, that hee should reine vs in hard with the bridle, and keepe vs within the compasse of some discipline, least we whol∣ly giue ouer that seruice and obedience which we owe vnto him. But to vexe our selues vpon euery occasion, and as often as things fall out contrary to our inconstant and rebellious will, which for the most part is ignorant of that which belongeth vnto it, is that which Pythagoras said, To eate our heart, or to offend and wound our soule and spirit, by consuming them with cares and griefes: as also not to know that one cause which most of all troubleth this misera∣ble life, is the suddaine entrance of sorrowes and irkesomnesse in the heart, which afterward will not depart out of it but by little and little. These are melancholy passions voide of rea∣son, which (as Plato saith) proceede from naughty fumes and bitter vapours gathered to∣gether within vs, and which ascend and mingle themselues amidst the passages of the soule. Euen as our strange and vnwoonted dreames testifie and signifie, that there is within vs

repletion of grosse and gluish humors, and perturbations of the vitall spirits: so are those euill vapors which darken our senses, and dimme the eyes of our soule: namely, ignorance, rebel∣lion, * 1.109 arrogancie, murmuring, vnsatiable desires, and other inward corruptions which ingrati∣tude stirreth vp and nourisheth, and which hinder vs from acknowledging the benefits that God bestoweth vpon vs, either towards him by thanksgiuing, or towards his creatures by good deedes, which he accepteth as done to himselfe. For onely God needeth nothing, nei∣ther asketh any thing for himselfe, but onely willeth vs not to be unthankfull for that which it pleaseth him to giue vs. And through the selfe same fountaine of the corruptions of our soule we are bewitched with vnthankfull forgetfulnes of those good turnes which we receiue from our like: yea vpon the least dislike of them, which either with, or without reason wee forge in our braines, we say, That neuer did any of vs good. The vassall, for the least deniall or hard countenance which hee receiueth of his Lord, forgetteth all the good turnes, furthe∣rances and fauours, which before that time he had done vnto him. The son complaineth of the father, the brother of the brother, the friend of the friend, the seruant of the master. Alas we see but too many such vngratefull wretches in France, who euen betray & sell daily them, of whom they hold all their aduancement and greatnes. And if vnthankfulnesse be familiar with the meaner sort, let vs not thinke that it is farther off from those of high calling. For vpon euery light occasion, especially if a man frame not himselfe to that vice which they haue in greatest recommendation they easily forget all the seruice that hath bin done vnto them, by * 1.110 reason of some new come guest, who will shew himselfe a seruiceable minister of their plea∣sures. This commeth to passe soonest, when they grow vp and encrease in calling and great∣nesse, because commonly as they mount vp in calling (not beeing well instructed in vertue) they waxe worse and worse in behauiour. But let them boldly take this for an infallible rule, that an vnthankefull prince cannot long retaine a good man in his seruice. For the hope of reward (saith Plutarke) is one of the elements and grounds of vertue, and of that honour, bounty, and humanity, wherewith the prince recompenceth vertuous men, therby prouoking and alluring them to seeke the welfare of his estate. This also is that which procureth the proceeding of Arts and Sciences, and that which bringeth forth notable wits, as contrariwise, * 1.111 all those things languish that are extinguished by little and little through the ingratitude and couetousnes of those that rule. The Ancients said not without cause, that impudency was the companion of ingratitude. For if no beast (as they say) is so shamelesse as an impudent, who is he that may be said to haue lesse shame, than an vnthankfull body? Impudencie (saith Theo∣phrastus) is a contempt of glory, wrought in a man through the desire of vile and filthy gaine: and that man is impudent that borroweth some thing of him whom hee purposeth to deceiue. Are not these the proper effects of the vice of Ingratitude, which seeketh nothing else but to draw away the commodity and profit of euery one, being vnwilling to do good to any, or to requite a pleasure receiued, neither caring for true glory and immortall honor, which followeth euery vertuous action grounded vpon duty and honesty? And truely it is a very hard matter for them to bee answerable to their honor, who seeke their owne profit as much as may be. For we must know that in equity and reason there is a difference betweene duty, and that which we commonly * 1.112 call profit: yea they are distinct things, and separated one from the other, as honesty is from such earthly commodity. This latter maketh men voide of feare to breake asunder and to dissolue whatsoeuer was ordained and ioyned together both by the law of God, and man, so that they may gaine thereby. But the other cleane contrary, causeth them to imploy liberal∣ly their goods, trauell, industry, and whatsoeuer else is in their power, that they may profit euery one, and that without hope of recompence: albeit they that receiue good turnes are bound to returne againe the like to their benefactors according to their ability, and to ac∣knowledge their kindnesse. For this cause amongst the lawes of Draco established among the Athenians, there was a commandement, that if any man had receiued a benefit of his neigh∣bour, and it were prooued against him long time after, that he had bin vnthankefull for it, and had ill acknowledged the good turne receiued, I say, that such a one should be put to death. * 1.113 And although no histories are able to shew vnto vs any kings or princes which surmounted, yea which matched Alexander the Great in munificence and liberality, or Iulius Caesar in par∣doning iniuries; yet wee reade of them, that when they had knowledge of an vngratefull person, Alexander neuer gaue vnto him, nor Caesar euer for gaue him: so greatly haue vertuous men alwaies hated ingratitude. It is reported of the Storke, that as often as shee hath yong shee casteth one out of her neast for the hire of the house, and reward of him that lodged * 1.114 her. O barbarous ingratitude, to behold him that hath beene lodged, serued, and brought

vp in a house, and that with the sweate and labour of another, to seeke and to indeauour the spoile of all that is therein, euen to the honour, and oftentimes the life of his host! Is it not the same vice of vnthankfulnesse that soweth dissentions and quarels, betweene the children and the father, betweene brethren, kinsfolks, and friends, and all for want of acknowledging * 1.115 one towards another, that bond of nature wherewith we ought to be tyed, and that seconda∣ry supply of good turnes, which knit vs vnseparably, and make vs daily beholding vnto them, if we consider exactly the nature of our estate, which cannot stand without the succour and aide of many, how great soeuer wee be? But what? Wee see by daily experience that which one of the Auncients said, That all humane things grow to bee olde, and come to the ende of their time, except Ingratitude. For the greater the increase of mortall men is, the more doth vnthank∣fulnesse * 1.116 angment. And yet we may note many examples in histories against this vice, which ought to awaken vs in our duty. Pyrrhus is exceedingly commended by Historiographers, because he was gentle, and familiar with his friends, ready to pardon them when they had angred him, and very earnest and forward in requiting and recompencing those good turnes which he had receiued. Which caused him to be grieued aboue measure at the death of a friend of his: not (as he said) because he saw that befall which is common and necessarily in∣cident to the nature of man, but because he had lost all meanes of acknowledging vnto him those benefits which he had receiued: whereupon he reprooued and blamed himselfe for de∣laying and deferring it ouerlong. For truely money lent may well be restored to his heires that did lend it: but it goeth to the heart of a man that is of a good, noble, and excellent na∣ture, if he cannot make the selfe same man that benefited him, to feele the recompence of those pleasures which he receiued. This caused the Ancients not onely to feare the note of Ingratitude towards their friends, but also to contend with their enemies, which of them should doe most good, and shew greatest curtesie to his companion, as the same Pyrrhus did behaue himselfe towards the Romanes, who had giuen him intelligence of a treason that was in hand against him. For he to acknowledge this good turne, sent backe vnto them a great number of prisoners taken in warre, which were them in his custody, and would not let them pay any ransome. But the Romanes being vnwilling that he should excell them in any kind of beneficence, as also because they would not giue occasion that any should thinke they meant to receiue a reward for not consenting vnto a wicked act, sent him as many prisoners of his for a counter change. Circerius who had beene Secretarie to the Great Scipio, when he perceiued that he was a competitor, and ioint-suiter for the Pretorship with the sonne of the * 1.117 same Scipio, be feared so greatly least he should be noted with ingratitude towards his sonne, vnto whom he was so greatly bound, and of whom he had receiued his aduancement, that putting off the white garment which they vsed to weare that sued for offices, he became a sol∣licitor for Scipio, and procured him that honourable estate wherewith himselfe might haue beene furnished, preferring immortall renowne before that, as one that would not shew him∣selfe vnthankfull towards them vnto whom hee was beholding. Wee reade of a barbarous Turke, by countrey an Arabian, and Admirall of the Infidels in their war against Baldwin king * 1.118 of Ierusalem, who not willing to suffer himselfe to be ouercome in beneficence, much lesse to beare the name of an vnthankfull body towards the said Prince, who had once set him & his wife at liberty when they were his prisoners, went by night vnto him into a towne whither he was retired after the losse of a battell, and declared vnto him the purpose of his compani∣ons: whereupon he led him out of the towne, and conducted him vntill he had brought him out of all dauger. Moreouer as concerning that which we haue already touched, that great men ought to haue speciall regard to this, that they be not vnthankfull, but reward liberally men of desert, forasmuch as this point belongeth principally to the vertue of liberality, which subiect is sufficient for a seuerall discourse, we will content our selues without any fur∣ther addition, with the propounding of a notable example of Baiazet, Emperour of the * 1.119 Turkes touching this matter. This man beeing aduertised at the taking of the towne of Mo∣dona from the Venetians, of the valure of a yong Ianitsarie of the age of 22. yeares, who was the first that mounted vpon the wall, whereupon 30000. Ianitsaries mo beeing mooued therewith were imboldened to doe the like, gaue him presently an office of Sangeat, which is one of the greatest and richest estates next to the Baschas, and is valued at 10000. duckats in yearely reuenewes. Now if wee desire to follow to the vttermost of our power, the noble courage of those famous personages, that so we may not fal into the shamefull vice of ingrati∣tude, this will helpe vs greatly, if we alwaies esteeme the benefite which we receiue of ano∣ther, * 1.120 greater then it is: and contrariwise repute that lesse than it is which we giue. For therby

we shall feele our selues vrged, and as it were bound voluntarily to continue to doe good to our like, and so preserue the bond of humane societie inuiolable. Neither let vs (as proud and vaine-glorious men doe, who vaunt that they stand in need of none) disdaine to receiue a pleasure of our friends, although they be of lesse calling than we, when they desire our friend∣ship. For if it be an honest thing to do good to all, it cannot be dishonest to receiue likewise of all, because a receiuer is as needfull as a giuer for the accomplishing of a good turne. Fur∣thermore, this will be another great occasion of preseruing the common and mutuall bond, * 1.121 whereby we stand bound one to another, and of banishing all ingratitude from amongst men, if we obserue this point alwaies, to requite double if we can, that good turne which we receiue of another. Artaxerxes king of Persia disdained not the water which a poore handi∣crafts-man, as he saw him passe by, brought from a riuer in his hands and gaue him, but re∣ceiued * 1.122 it with a smiling and cheerefull countenance; measuring the grace of the gift, not ac∣cording to the value of the present, but according to his good wil that offered it. He thought it no lesse an act of magnanimitie and kingly bountie to take small presents in good part, and to receiue them with a good countenance, than to giue greater. Againe, we are to know, that a good man must neuer giue ouer to do good to all, notwithstanding any pretence of In∣gratitude wherewith they may be noted, whom he hath already bound vnto him. For (as Plato saith) that is true vertue, which setteth it selfe on worke in respect of no other end than of it selfe: yea, vertue is a very sufficient recompence vnto it selfe. So although a man * 1.123 haue occasion to bee grieued at an vnthanekfull person, yet hee hath no libertie to re∣pent him of the good turne which hee hath done him. Yea, the vnworthier hee is that re∣ceiueth a benefite, the more is hee to bee commended from whom it commeth. And wee may assure our selues that that thing only is giuen, which is giuen without any respect. For if there be hope of recompence, the benefactor deserueth not at all the name of a liberall man, but of one that giueth out to vsurie. Therefore Cicero misliketh the rehearsing of duties done one to another, saying: that those men are odious which vpbraid the good turnes they haue done, the remembrance of which the receiuer ought to retaine, and the giuer must passe them ouer in silence: seeing the greatest contentation, which an excellent and noble min∣ded man can take in his glorious deeds and actions, is to see himselfe adorned with that ver∣tue which is profitable to others, but to it selfe is fruitlesse, painefull, and perilous. To the end therefore that we may reape profit by all that hath beene heere discoursed, seeing wee * 1.124 know by ouer-many experiences vnto what mischiefe Ingratitude hath made vs subiect, let vs awaken our spirits out of the deepe sleepe of ignorance, which hath so long time pos∣sessed them, considering that (as Pythagoras said) the sleepe of the spirit is worse than death. Therefore let vs watch in spirit, that both with heart and voice we may sing and set forth the vnspeakable benefits that are daily offered vnto vs by the goodnesse of God, wherof we shall be made partakers through his grace, if our frowardnesse be no let vnto vs Let our ioy, con∣tentation and pleasure be in them that destroy and driue farre from vs all irksomnesse and sad melancholy, and let vs take singular delight in profiting one another by good turnes and be∣nefits: yea let vs shew that we haue such noble mindes, that no Ingratitude can turne vs aside from the desire of doing good to all. Lastly, let vs recompence double, and reward without reckoning those good turnes, which wee receiue of others, rather fearing least wee should bee ouercome in beneficence, than in worldly reputation and glorie.

The end of the tenth daies worke.

Notes

• * 1.1

  What true Philosophy is
• * 1.2

  The fruits and effects of Iustice.
• * 1.3

  What Iustice is.
• * 1.4

  Three things necessarie in euery com∣monwealth.
• * 1.5

  The ground of Iustice.
• * 1.6

  The distincti∣on of Iustice.
• * 1.7

  Whosoeuer hath Iustice perfectly hath all the ver∣tues.
• * 1.8

  The praise of Iustice. Respect of persons is not to be vsed in the practise of Iustice.
• * 1.9

  The diuision of Iustice. The diste∣ren••e bet••••ene Commuta∣tiue and Di∣••••••••utiue Iu∣stice. The 〈◊〉〈◊〉 of Iustice. The necessity of Iustice.
• * 1.10

  Diuers ••••••es 〈◊〉〈◊〉 ••••∣st•••••••• diuers respects.
• * 1.11

  Ierem. 21. 12. & 22. 3.
• * 1.12

  What Iustice and Iudge∣are.
• * 1.13

  The Egypti∣ans were zea∣lous of Iustice How they painted Iud∣ges.
• * 1.14

  The Graeci∣ans and Ro∣manes.
• * 1.15

  What 〈◊〉〈◊〉 is be•••• ••ouer∣ned.
• * 1.16

  Examples of the loue of Iustice. Cleon.
• * 1.17

  Aristides.
• * 1.18

  I B••tus.
• * 1.19

  Phocion.
• * 1.20

  Alexander.
• * 1.21

  Augustus.
• * 1.22

  Agesilaus.
• * 1.23

  Prowes with∣out iustice is worth no∣thing.

  The diffe∣rence be∣tween a great and little king
• * 1.24

  Philip.
• * 1.25

  Tra••anus.
• * 1.26

  1. Sam. 8. 5.
• * 1.27

  What causeth kingdomes to flourish.
• * 1.28

  God is the author of iu∣stice.
• * 1.29

  What manner of men magi∣strates ought to be.
• * 1.30

  One meane whereby the ab•••••• o•• ••u∣stice may be taken a••••••. The inconu••∣nience that 〈…〉〈…〉
• * 1.31

  The saying of Alexander and Lewes the 12.
• * 1.32

  Against buy∣ers of offices.
• * 1.33

  Aurelianus.
• * 1.34

  A meane to preserue poli∣cies.
• * 1.35

  A pretty com∣parison.
• * 1.36

  Euery vertue is in the midst of two vices.
• * 1.37

  How the thrones of kings may be established in iustice.
• * 1.38

  All men haue some know∣ledge of good and euill, and some inward sense of a di∣uine nature.
• * 1.39

  The fruits of Iniustice in the wicked.
• * 1.40

  Vertue is to be preferred before all worldly things. Iniustice is a generall vice.
• * 1.41

  How many waies a man may be vn∣rust.
• * 1.42

  The effects of Iniustice.
• * 1.43

  Pericles.
• * 1.44

  A notable ex∣ample for e∣uery ciuill Magistrate.
• * 1.45

  Why the life of the wicked cannot be happy.
• * 1.46

  A compari∣son.
• * 1.47

  A cōparison.
• * 1.48

  The wrong cōceit which men haue of the wicked that prosper.
• * 1.49

  The punish∣ment of sinne is equall with it both for age & time. Al things are present with God.
• * 1.50

  A sure token 〈…〉〈…〉 common wealth.
• * 1.51

  The miserable estate of France.
• * 1.52

  The deniall of Iustice is dangerous, Philip.
• * 1.53

  Demetrius.
• * 1.54

  Henry King of Sweath∣land.
• * 1.55

  A notable hi∣store of the death of Fer∣dinando the fourth.
• * 1.56

  Notable In∣iustice com∣m••••ted by a Prouost of Paris.
• * 1.57

  Hugues of Crecy.
• * 1.58

  Artaxerxes.
• * 1.59

  Alexander Seuerus.
• * 1.60

  The punish∣ment of one who sold his masters fa∣uour.
• * 1.61

  Of Seueritie.
• * 1.62

  Clemency preserue prince his throne. Prou 20. 28. M. Torquatus. Aufidius.
• * 1.63

  Most cruell seueritie of Piso.
• * 1.64

  Augustus Caesar.
• * 1.65

  Ier. 22. •• ••5.
• * 1.66

  1. Cor. ••. 9. ••. Mat. 17. 2.
• * 1.67

  Of the cor∣ruption of ou•• 〈◊〉〈◊〉. When vertue seemeth to be out of season.
• * 1.68

  What f••••••h & fidelity ••s.
• * 1.69

  O•• the viola∣ting of faith.
• * 1.70

  Leuit. 19. 12. Deut •• 11, Mat. 5. 34.
• * 1.71

  Whether a for¦ced promise is to be keept.
• * 1.72

  A wise man must neuer promise any thin•••• ••••ainst duty.
• * 1.73

  Psal 15. 4.
• * 1.74

  Lysander a forsworne & deceitful man
• * 1.75

  We must keep promise with our enemie.
• * 1.76

  Of the neg∣lect of fidelity cometh a cu∣stom of lying
• * 1.77

  It is wicked∣nes to cōceale the fault of that which a man selleth.
• * 1.78

  Lying in a prince is most odious.
• * 1.79

  The promise of a nutrice is tyed with a double hand.
• * 1.80

  Of the word & faith of a prince.
• * 1.81

  Of Treason.
• * 1.82

  Notable ex∣amples.
• * 1.83

  A. Regulus.
• * 1.84

  Demaratus.
• * 1.85

  Augustus.
• * 1.86

  Cato.
• * 1.87

  Periured and faithlesse per∣sons haue alwaies had ill successe. Tissaphernes.
• * 1.88

  Cleomenes.
• * 1.89

  Caracalla.
• * 1.90

  The Corin∣thians.
• * 1.91

  Iustinianus the Emperor.
• * 1.92

  Rastrix Duke of Cleue∣land.
• * 1.93

  The cause of the present miserie of France.
• * 1.94

  Examples of the entertain∣ment which the Ancients gaue to trai∣tors.
• * 1.95

  Lasthenes.
• * 1.96

  Rymetalces.
• * 1.97

  Agis.
• * 1.98

  Pausanias.
• * 1.99

  Ariobarzanes.
• * 1.100

  Iustinian of Genua cause o•• the ••••••ing of Constanti∣nople.
• * 1.101

  A famous & heroicall ••act o•• ••ultan So∣lyman.
• * 1.102

  Cato com∣mended for his truth.
• * 1.103

  Eph. 4. 25 Luk 10. 37.
• * 1.104

  The memory of euill things is 〈◊〉〈◊〉, ••ut o•• ••ood things ba••en.
• * 1.105

  Ingratitude the cause of the sinne and death of man.
• * 1.106

  No mans life voide of In∣gratitude.
• * 1.107

  The life of the ignorant is vnthankful.
• * 1.108

  God dispo∣seth al things by iustice.
• * 1.109

  The vapours wherewith the eies of the minde are dimmed.
• * 1.110

  Of the ingra∣titude of great men.
• * 1.111

  Reward and honor nouri∣sheth vertue and Artes. Impudencie and Ingrati∣tude are com∣panions. The descrip∣tion of Impu∣dencie.
• * 1.112

  Dutie and profit are two distinct things.
• * 1.113

  A law against vnthinkefull persons.
• * 1.114

  The Storke a gratefull b••d.
• * 1.115

  The fruits of ingratitude.
• * 1.116

  Examples a∣gainst Ingra∣titude. Pyrrhus
• * 1.117

  Circerius.
• * 1.118

  A notable hi∣storie of an Arabian Turke.
• * 1.119

  Baiazet.
• * 1.120

  A meane to keepe vs from ingratitude.
• * 1.121

  Another mea•••• for the same.
• * 1.122

  Artaxerxes thinkfully accepted a little water.
• * 1.123

  Vertue is a sufficient re∣compence to it selfe.
• * 1.124

  The sleep•• of the 〈◊〉〈◊〉 is woo••se than death.