THE
FIRST
BOOKE
of
Politique
discourses
,
vpon
the
meane
how
to
enter
orderly
into
offices
,
and
charges
.
CHAPTER
.
I.
That
the
vocation
of
men
,
hath
beene
a
thing
vnknowen
vnto
Philosophers
,
and
other
that
haue
treated
of
the
Politique
gouernment
:
of
the
commoditie
that
commeth
by
the
knowledge
thereof
:
and
the
Etymologie
,
and
definition
of
this
worde
,
Vocation
.
SVndrie
greate
personages
bothe
learned
and
well
acquainted
with
affaires
,
haue
both
learnedly
,
and
wisely
written
of
Politique
matters
,
which
concerne
the
gouernement
,
and
Publique
administration
:
yea
,
and
haue
established
moste
necessarie
and
profitable
lawes
,
ordinaunces
,
and
statutes
touching
that
sute
:
howbeit
there
is
no
one
among
them
all
,
that
hath
once
busied
himselfe
about
the
ruling
,
or
direction
of
the
Publique
estate
,
in
that
point
,
that
apperteineth
to
the
vocation
of
men
,
nor
yet
giuen
any
certeine
lawe
,
or
rule
méete
to
ordeine
,
and
appoint
a
conuenient
number
of
persons
in
charges
,
and
offices
,
occupations
,
conditions
,
and
manners
of
liuing
,
according
to
the
necessitie
of
eache
Towne
,
Citie
,
or
Assemblie
of
men
,
great
,
or
small
,
to
the
common
reliefe
,
and
seruice
of
all
men
.
CHAPTER
.
II.
That
there
be
two
wayes
or
means
to
be
called
to
vocations
:
the
one
interior
and
secret
,
the
other
exterior
or
apparant
,
done
by
mans
meanes
:
and
first
of
the
interior
,
which
consisteth
in
the
testimonie
of
the
conscience
,
and
naturall
inclination
.
NOwe
to
treate
of
the
way
(
as
the
order
of
teaching
requireth
,
)
and
meane
how
to
enter
orderly
into
vocations
,
and
offices
:
it
is
not
without
great
reason
,
&
apparance
,
that
our
elders
haue
sayde
,
the
beginning
to
be
the
halfe
of
the
whole
:
Meaning
therby
to
let
vs
vnderstand
,
that
in
al
things
men
ought
chiefly
,
and
with
great
diligence
,
to
giue
order
,
that
the
beginning
be
well
established
and
ordeined
.
For
to
speake
truely
,
the
beginning
is
not
only
the
halfe
of
the
whole
,
but
it
hath
beside
that
,
a
respect
to
the
end
.
It
being
a
very
vneasie
thing
for
him
to
make
a
good
beginning
,
that
hath
not
forecast
,
or
comprehended
with
him selfe
the
end
of
his
enterprise
.
So
likewise
is
it
not
the
part
of
such
persons
as
enter
into
publique
charges
,
to
haue
regarde
to
their
owne
particular
,
but
onely
to
the
publique
.
And
beside
this
secrete
testimonie
of
good
zeale
and
intention
,
the
other
testimonie
of
sufficiencie
,
or
at
the
least
,
of
not
insufficiencie
selfe
,
ought
to
be
in
vs
.
Wherin
it
behoueth
euery
one
to
take
good
héede
,
CHAPTER
.
III.
Of
the
exterior
vocation
,
made
by
mans
meanes
:
and
first
of
the
Ecclesiasticall
,
in
all
his
degrees
.
AS
concerning
the
exterior
and
apparant
vocation
,
made
by
the
exterior
and
apparant
testimonie
:
the
same
is
also
very
necessarie
and
requisite
for
all
persons
,
called
to
the
publique
vocation
,
that
is
to
say
:
to
the
Ecclesiasticall
and
Ciuil
vocation
:
but
especially
to
the
Ecclesiastirall
,
in
the
which
each
thing
ought
to
be
guided
by
decent
and
conuenient
order
:
And
therefore
,
least
any
man
should
intrude
him selfe
into
the
handling
thereof
,
it
is
expresly
prohibited
,
and
forbidden
,
not
to
intermeddle
him selfe
therein
,
without
this
exterior
and
apparant
vocation
.
But
comming
to
the
exterior
calling
,
made
by
the
helpe
of
man
,
we
will
first
speake
of
the
apparant
or
Ecclesiasticall
vocation
,
and
then
come
to
the
Politike
,
still
obseruing
the
order
we
haue
begone
.
The
apparant
vocation
of
Abbats
.
The
auncient
vocation
of
the
Leuites
.
by
consent
,
and
election
of
the
Monkes
onely
,
and
not
of
the
people
.
And
if
we
looke
further
to
the
time
of
the
olde
Testament
,
we
shall
finde
the
Priestes
of
the
Leuitical
lawe
,
not
to
haue
bene
consecrated
,
and
ordeined
,
but
after
they
had
bene
brought
into
the
presence
of
the
people
.
Howbeit
by
succession
of
time
,
first
the
consent
of
the
people
hath
bene
put
out
,
and
then
the
Clergies
also
,
and
the
election
of
Bishops
,
&
Clement
.
5.
Whiche
to
be
shorte
,
be
all
the
manners
of
calling
to
Ecclesiasticall
vocations
vsed
in
these
days
.
CHAPTER
.
IIII.
Of
the
apparent
Politique
vocation
:
and
firste
of
Magistrates
,
beginning
from
Moses
dayes
,
and
so
consequently
to
the
the
Graecians
,
and
Romanes
vntill
this
day
.
AS
touching
the
politique
,
or
ciuil
vocation
:
if
we
looke
backe
to
Moses
dayes
,
vndoubtedly
we
shall
find
,
The
Venetian
estate
.
The
time
of
the
Romane
Republique
.
as
is
yet
to
this
day
vsed
in
the
Segniorie
of
Venice
.
In
the
Romanes
dayes
,
they
procéeded
likewise
to
the
election
of
Magistrates
in
full
assemblie
of
the
people
,
by
the
pluralitie
of
voyces
.
And
without
séeking
further
,
it
appeareth
sufficiently
by
the
ordinaunces
of
this
Realme
,
The
reason
of
this
election
was
great
,
and
necessarie
,
founded
vppon
the
insufficiencie
of
man
,
and
impossibilitie
to
be
able
to
aunswere
alone
to
so
greate
a
charge
,
as
was
well
ynoughe
knowen
to
Moses
,
a
greate
personage
replenished
with
the
spirite
of
God
.
CHAPTER
.
V.
Of
the
apparant
vocation
to
the
Royall
digninitie
,
and
incidently
of
the
well
founded
Monarchie
of
France
.
THere
is
in
ciuil
estates
gouerned
by
a
Monarchie
,
a
vocation
souereigne
aboue
all
other
:
to
witte
,
The
dignitie
Royall
:
Wherevnto
,
it
appeareth
that
in
some
places
,
they
were
called
by
the
election
,
voyce
,
and
suffrage
of
the
people
:
and
in
othersome
,
by
succession
.
And
whether
of
these
two
,
is
the
better
,
hath
bene
a
question
propounded
by
Aristotle
in
his
Politiques
,
CHAPTER
.
VI.
Of
the
exteriour
vocation
to
the
Imperiall
dignitie
,
as
well
of
the
East
,
as
of
the
West
.
BEside
the
Royall
vocation
,
there
is
the
Imperiall
calling
,
whereof
we
haue
not
yet
spoken
,
wherevnto
,
it
appeareth
,
that
men
haue
entred
by
diuers
meanes
.
For
it
is
moste
certeine
,
that
the
first
vsurped
that
authoritie
by
force
,
and
violence
:
As
Iulius
Caesar
,
Augustus
,
and
sithens
them
,
some
of
their
successours
,
partely
by
consent
of
their
souldiours
,
and
authoritie
of
the
Senate
,
and
partely
by
the
only
election
of
their
souldiours
:
but
in
sundrie
manners
,
some
violent
,
and
forced
:
the
other
voluntarie
,
and
agréeable
.
Mayence
,
Coloigne
,
and
Treuers
:
the
king
of
Boheme
,
the
countie
Palatine
of
Rhene
,
the
Duke
of
Saxonie
,
&
the
Marquis
of
Brandenburge
:
which
is
the
manner
obserued
euen
to
our
dayes
,
in
calling
Emperours
to
that
authoritie
,
and
dignitie
.
CHAPTER
.
VII
.
Of
the
exteriour
vocation
of
them
,
whiche
ought
to
gouerne
during
the
nonage
,
&
minoritie
of
a
king
.
IT
commeth
to
purpose
to
treate
here
of
an
other
vocation
,
no
lesse
necessarie
then
the
Royall
:
to
wit
,
of
them
,
vnto
whom
the
gouernement
of
a
realme
ought
to
be
giuen
,
the
King
being
vnable
to
commaunde
and
rule
,
by
reason
of
his
tendernesse
of
age
,
that
is
to
say
,
being
vnder
fourtéene
yeares
:
and
consequently
,
to
knowe
vnto
whome
it
apperteineth
to
call
men
therevnto
.
Some
be
of
opinion
,
But
there
be
some
,
whiche
leauing
this
legitime
vocation
,
will
contrarily
mainteine
,
Among
all
these
reasons
,
The
odious
name
of
Regencie
,
in
the
meane
while
,
being
buried
,
and
kept
vnder
silence
:
and
all
commaundementes
,
and
ordinaunces
made
vnder
the
title
Royall
:
CHAPTER
.
VIII
.
Of
them
that
ought
to
be
called
to
the
gouernement
of
the
Empire
,
when
there
is
any
lawfull
impeachement
,
to
rule
and
gouerne
,
happened
.
AS
for
them
,
vnto
whome
the
charge
and
gouernement
of
the
Empire
ought
to
be
giuen
,
when
as
any
like
disturbance
shall
happen
,
speaking
onely
of
our
West
Empire
:
there
is
verie
great
difference
betwéene
the
same
,
and
that
we
spake
last
of
:
because
the
same
is
prouided
by
election
,
(
as
we
haue
saide
,
)
and
not
by
the
lawe
of
succession
:
so
that
they
whiche
be
chosen
,
be
alwayes
of
approued
,
and
competent
age
,
decent
qualitie
,
and
sufficiencie
.
And
therefore
,
if
there
happen
any
impeachement
,
it
must
returne
againe
to
the
first
way
of
election
.
Thus
much
touching
the
wayes
,
and
meanes
,
whiche
we
haue
before
declared
,
ought
necessarily
to
be
obserued
,
to
enter
orderly
,
and
by
due
meanes
,
into
vocations
.
Adding
further
,
CHAPTER
.
IX
.
Of
the
best
forme
,
and
manner
of
all
apparant
Vocations
:
and
incidently
of
three
kindes
of
ciuil
estates
,
and
of
the
best
,
and
moste
perfecte
maner
to
gouerne
a
Common
weale
.
HAving
hitherto
recited
sundrie
meanes
and
wayes
of
calling
vnto
Ecclesiasticall
,
and
Politique
vocations
,
inferiour
to
the
Royall
estate
,
and
dignitie
,
and
that
,
without
declaring
whiche
of
them
we
like
best
:
it
shal
not
be
amisse
before
we
fall
from
the
matter
,
briefly
to
shew
our
opinion
.
As
,
to
make
our
meaning
the
better
,
and
more
familiarly
to
be
vnderstoode
,
we
will
nowe
shewe
as
for
an
example
of
a
Politique
,
and
Royall
estate
well
ordeined
,
the
same
of
the
Realme
of
Fraunce
,
because
it
hath
in
the
firste
place
,
a
King
,
sole
,
And
beside
all
this
,
we
finde
also
,
that
this
Publique
estate
doth
participate
of
the
Republique
,
in
that
,
that
moderated
libertie
is
reserued
to
the
people
,
whereof
is
ingendred
an
obeisant
amitie
of
men
,
whiche
neither
be
bonde
slaues
,
ne
yet
excluded
from
honours
,
and
dignities
,
no
not
from
those
whiche
be
the
greatest
.
Then
,
to
come
to
our
pointe
,
we
saye
,
that
euen
as
that
hath
bene
esteemed
the
best
manner
of
gouerning
of
a
Common
weale
,
And
to
procéede
further
,
we
say
that
not
onely
in
the
feate
of
vocations
,
and
the
respecte
of
the
manner
of
calling
therevnto
,
that
consideration
is
best
,
whiche
hath
regarde
to
the
thrée
Politique
estates
,
intermingled
as
we
haue
saide
:
but
that
also
euerie
good
,
wise
,
and
politique
man
,
in
euerie
acte
,
or
counsell
,
whiche
toucheth
the
Common
commoditie
,
For
proofe
hereof
,
leauing
a
parte
sundrie
Realmes
,
Assyria
,
Persia
,
and
other
,
and
also
diuerse
Common
weales
,
and
Gréeke
Aristocracies
,
perished
by
this
excesse
of
authoritie
,
in
vnequall
gouernement
enterprised
by
one
of
the
Ciuil
estates
before
rehearsed
?
Let
vs
onely
goe
goe
to
the
citie
of
Rome
,
and
we
shall
finde
,
CHAPTER
X.
Of
their
dutie
and
charge
,
which
haue
power
and
authoritie
to
call
to
vocations
,
Ecclesiasticall
,
or
Publique
:
of
what
importaunce
their
charge
is
:
how
hurtfull
the
sale
of
offices
is
to
the
Common
weale
.
IT
followeth
nowe
to
speake
as
well
of
their
dutie
,
which
haue
the
charge
and
authoritie
to
call
and
prouide
,
as
of
them
which
desire
and
intend
to
enter
.
First
ought
we
learne
by
skilfull
vse
,
What
ylke
soyle
doth
brooke
or
refuse
:
Corne
in
one
place
,
elsewhere
vines
thriue
,
Each
thing
hath
place
where
best
to
liue
:
High
trees
best
fruits
oft
times
foorth
bring
,
But
in
deepe
dales
,
greene
medowes
spring
.
So
it
is
vndoubtedly
of
the
nature
and
propertie
of
wittes
,
inclinations
,
and
sufficiencies
of
men
,
each
one
in
his
degrée
,
chéefly
to
be
vnderstoode
by
them
,
which
ought
to
make
choice
and
election
in
the
Common
weale
.
For
euen
as
there
is
no
member
or
part
of
man
,
be
the
same
neuer
so
small
or
secrete
,
which
hath
not
his
vertue
and
seuerall
propertie
,
greatly
seruing
to
the
conseruation
of
the
whole
body
:
So
is
there
no
one
witt
,
the
which
,
so
the
same
be
well
chosen
and
imployed
,
may
not
serue
,
and
bring
some
fruite
to
the
Common
vtilitie
.
But
to
speake
truely
,
such
care
and
knowledge
resteth
not
in
the
heade
of
one
alone
,
be
he
neuer
so
able
:
so
great
,
and
notorious
is
the
weaknesse
of
man
.
But
to
come
particularly
to
Ecclesiasticall
and
Ciuil
vocations
:
men
had
such
care
in
olde
time
,
And
the
Emperour
Alexander
Seuere
,
who
reigned
about
the
birthe
and
first
foundation
of
the
Christian
Church
,
So
that
there
neuer
entered
into
mens
heades
a
greater
errour
nor
fonder
opinion
,
Oh
,
I
would
to
God
that
we
had
hitherto
had
the
force
and
vertue
of
men
in
more
estimation
,
Iulius
Caesar
sayde
merrily
vnto
Sylla
,
vaunting
in
choler
,
that
he
would
vse
against
him
the
authoritie
and
power
that
his
office
gaue
him
:
Thou
hast
reason
(
saide
he
)
to
call
that
same
thine
owne
office
,
for
it
is
thine
in
déede
,
sith
that
thou
hast
bought
it
.
A
detestable
thing
,
and
by
the
which
the
studie
of
vertue
hath
bene
sore
decayed
,
euery
man
séeing
the
same
auayle
so
little
to
the
obteining
of
offices
,
and
aduauncing
to
degrées
of
honours
.
For
euen
as
(
saith
Marcus
Cato
.
Paule
Aemile
sayde
,
that
,
CHAPTER
.
XI
.
Of
their
dueties
which
seeke
to
enter
into
vocations
:
and
how
that
no
man
ought
to
intrude
him selfe
.
NOwe
to
come
to
them
,
which
intend
and
haue
desire
to
enter
into
publique
and
Ecclesiasticall
vocation
:
we
will
first
say
,
that
no
man
ought
to
enter
,
or
intrude
him selfe
into
any
vocation
:
that
is
to
say
,
vnlesse
he
enter
by
the
wayes
and
meanes
here
before
declared
,
being
therevnto
called
by
him
,
that
hath
power
and
authoritie
to
do
the
same
.
Furius
Camillus
in
like
manner
,
at
that
time
that
Rome
,
(
all
sauing
the
Capitole
,
wherein
certeine
of
the
inhabitants
were
retired
)
was
taken
by
the
gallies
,
being
chosen
by
common
consent
of
al
them
that
had
abandoned
the
citie
,
to
be
their
Capteine
:
sayd
,
the
he
might
not
accept
that
charge
,
vnlesse
he
were
first
lawfully
chosen
,
and
confirmed
by
the
voyce
and
suffrage
of
them
that
were
then
besieged
in
the
capitole
:
Bycause
(
saide
he
)
that
they
be
those
at
this
present
,
which
may
represent
the
body
of
the
citie
,
by
whose
commandement
&
consent
,
I
may
enter
into
the
charge
,
and
not
otherwise
.
Aratus
a
valiaunt
and
famous
personage
among
the
Grecians
,
And
truely
it
falleth
ordinarily
so
out
,
V.
Publicola
,
CHAPTER
.
XII
.
That
neither
the
good
intent
or
zele
,
or
yet
the
sufficiencie
of
him
that
intrudeth
him selfe
,
or
yet
the
verie
want
or
need
of
those
that
exercise
vocations
:
may
serue
for
excuse
to
them
,
that
enter
vncalled
:
And
howe
that
it
behoueth
to
attende
patiently
vntill
we
be
called
AND
a
man
may
not
stande
or
stay
vppon
a
good
intent
or
zeale
,
nor
yet
vppon
his
owne
sufficiencie
,
thinking
by
that
meanes
to
enter
of
his
owne
head
vncalled
:
Although
,
whiche
is
more
,
that
the
facte
enterprised
were
of
it selfe
greatly
to
be
estéemed
,
Iulius
Caesar
,
ouer
rashely
,
hauing
neuer
before
had
any
Publique
charge
,
when
he
,
of
his
owne
priuate
authoritie
,
caused
certein
Cilician
Rouers
and
Sea
Pirates
,
whiche
he
had
taken
,
to
be
hanged
and
set
on
the
Crosse
at
Pergamus
,
vnder
colour
,
that
Iunius
,
Praetor
(
or
Shirife
)
of
Asia
,
vnto
whome
he
went
to
craue
iustice
,
had
shewed
himselfe
colde
and
slacke
in
doing
of
punishment
:
which
coulde
not
giue
him
authoritie
io
doe
it
of
him selfe
.
Tiberius
Graccus
faction
raised
a
tumulte
in
Rome
,
that
he
woulde
succour
the
weale
Publique
:
and
hauing
receiued
this
wise
and
well
aduised
aunswere
of
the
Consul
,
that
he
would
not
beginne
by
force
,
and
laying
of
hands
,
before
condemnation
pronounced
:
For
all
that
,
rising
in
choler
,
vnder
pretexte
(
saide
he
)
that
the
souereigne
Magistrate
made
no
accompte
of
succoring
of
the
Republique
,
furiously
tooke
armes
,
&
by
force
,
seditiously
slue
Tiberius
.
Wherin
,
as
the
Consul
shewed
himselfe
a
verie
wise
man
,
so
did
the
follie
and
rashnesse
of
Nasica
,
appere
verie
great
,
vndertaking
that
,
whiche
by
no
meanes
was
permitted
him
.
And
it
behoueth
,
that
euerie
man
,
in
the
meane
while
kéepe
himselfe
patiently
and
constantly
in
the
place
and
estate
he
is
in
,
As
we
reade
of
Marcus
Curius
,
whome
he
founde
out
well
ynoughe
,
CHAPTER
.
XIII
.
That
the
suing
for
an
office
,
by
honest
meanes
,
is
not
to
be
reproued
.
BVt
in
thus
disuading
eche
one
from
entring
into
vocations
,
by
any
other
meane
or
way
,
It
is
written
,
He
that
desireth
the
charge
and
function
of
a
Pastour
and
Bishop
,
desireth
a
good
worke
.
And
Esaie
being
asked
of
God
,
Send
me
Lord
,
Loe
I
am
here
.
Iulius
Caesar
.
And
as
Themistocles
meaning
was
also
,
who
fearing
least
al
should
be
lost
,
if
Epicides
,
sonne
to
Euphanides
,
were
chosen
generall
,
to
conduct
the
warres
against
the
King
of
Persia
:
Lucius
Lucullus
in
this
point
,
Marcus
Lucullus
suing
for
an
office
in
Rome
,
he
would
neuer
demaund
or
accept
any
before
him
,
but
tarried
his
brothers
time
,
&
oportunitie
,
and
let
slip
his
own
:
by
which
his
courtesie
,
he
entered
so
muche
into
the
good
grace
of
the
people
,
that
being
absent
he
was
chosen
Aedile
,
&
his
brother
also
with
him
,
for
his
sake
,
both
at
one
time
.
CHAPTER
.
XIIII
.
That
we
ought
not
to
be
offended
,
if
we
cannot
atteine
vnto
the
vocation
sought
,
or
sued
for
:
and
whence
the
great
griefe
of
a
refuse
proceedeth
.
BVt
if
there
hap
a
repulse
or
refuse
of
the
vocation
laboured
for
,
I
am
of
opinion
also
,
that
he
that
hath
failed
of
his
purpose
,
ought
not
to
enter
into
any
sorrowe
or
trouble
of
minde
,
A
fonde
custome
.
Cassius
offended
with
Brutus
,
because
because
he
was
preferred
before
him
.
as
they
did
in
times
past
at
Rome
,
not
onely
the
refused
,
but
also
their
Parentes
,
Friendes
,
and
Alies
,
with
a
disgrace
whiche
continued
certeine
dayes
:
nor
yet
to
fall
at
debate
and
contention
with
his
competitor
,
as
Cassius
séeking
to
be
Praetor
Vrbane
of
Rome
,
did
with
his
brother
in
lawe
Brutus
,
because
that
Iulius
Caesar
,
preferred
Brutus
in
the
same
:
and
with
therewith
all
,
As
it
is
written
of
the
gatherers
of
Manna
from
heauen
,
that
he
that
had
the
moste
,
had
no
more
then
he
that
had
least
.
And
muche
lesse
ought
he
to
estéeme
himselfe
reiected
of
GOD
,
but
rather
to
thinke
that
he
is
in
singular
fauour
with
him
,
because
that
refuse
is
more
to
his
commoditie
,
then
if
it
had
happened
otherwise
,
sith
he
hath
declared
his
good
pleasure
to
be
suche
.
For
if
it
had
not
pleased
him
so
,
it
had
not
ben
in
the
power
of
man
that
it
shuld
haue
chanced
otherwise
.
At
the
least
he
ought
to
do
no
lesse
then
the
Painime
Grecian
Paedaretus
,
Romane
Cato
,
was
he
not
maruelously
commended
for
his
modestie
toward
his
competitor
Publius
Sulpicius
,
CHAPTER
.
XV.
Whether
a
man
being
disorderly
and
vnduely
entered
into
any
vocation
,
may
lawfully
brooke
and
abide
in
the
same
:
and
whether
the
administration
in
the
meane
while
,
done
by
him
that
is
vnduly
entered
,
ought
to
holde
or
be
of
force
.
AND
the
pursute
made
by
suche
honest
meanes
as
we
haue
spoken
of
,
is
so
farre
from
blame
,
as
that
althoughe
it
so
fel
out
,
that
a
man
were
entered
into
any
Publique
charge
and
administration
,
be
the
same
Ecclesiasticall
or
Publique
,
by
a
dishonest
meaning
,
yea
,
by
vnlawfull
meanes
,
(
although
that
suche
a
thing
be
an
euill
example
,
Cicero
resisted
.
Example
of
Clodius
.
going
about
to
haue
made
void
all
the
had
béen
done
by
Clodius
,
during
his
Tribuneship
:
not
for
that
,
that
Clodius
was
not
known
to
be
a
wicked
man
,
&
vnduly
admitted
to
the
Tribunship
,
as
a
Patrician
and
noble
man
:
but
for
the
consequence
and
inconuenience
only
that
might
haue
insued
.
CHAPTER
.
XVI
.
That
men
may
sometimes
intrude
themselues
into
offices
.
ALthough
this
rule
be
moste
true
and
certeine
,
that
no
man
ought
to
enter
of
his
owne
head
into
any
Publique
vocation
:
yet
for
all
that
,
such
necessitie
may
sometimes
happen
,
that
it
ought
to
haue
no
place
.
As
for
example
,
in
the
Common
gouernment
,
although
the
Publique
reuenge
&
defence
apperteine
onely
vnto
Magistrates
:
yet
,
if
in
place
,
out
of
the
presence
and
succour
of
Magistrates
,
any
man
be
assailed
by
robbers
or
théeues
,
so
that
power
and
resistance
be
required
,
he
may
,
and
ought
without
feare
,
to
helpe
and
defende
him selfe
,
&
vse
the
force
and
authoritie
of
the
sworde
,
whiche
otherwise
apperteineth
to
Magistrates
onely
.
As
the
Diuines
say
likewise
in
the
Ecclesiasticall
estate
,
if
it
so
happen
that
there
be
néede
and
want
of
Church
men
,
and
in
al
other
like
cases
,
led
by
the
necessitie
of
brotherly
charitie
,
that
then
the
same
is
permitted
to
euerie
one
,
whiche
belongeth
to
the
Ecclesiasticall
duetie
and
office
,
although
that
otherwise
it
be
prohibited
.
CHAPTER
.
XVII
.
Of
them
whiche
will
not
intrude
themselues
,
but
rather
drawe
backe
,
&
take
away
all
occasions
that
might
cause
them
to
be
called
,
or
being
called
refuse
the
same
.
THus
haue
we
hitherto
séene
,
howe
that
it
is
not
lawfull
for
vs
to
intrude
our selues
,
or
enter
into
vocation
,
vnles
we
be
therevnto
duly
called
.
But
there
be
some
that
be
so
far
off
from
presenting
,
or
intruding
of
themselues
,
that
thinking
to
doe
better
,
they
contrarily
flée
,
and
as
much
as
in
them
lieth
take
away
all
occasions
which
may
cause
them
to
be
called
:
of
the
which
this
is
a
méet
place
to
speake
.
Vocations
exposed
to
many
dangers
.
The
state
of
marriage
.
Menander
.
The
politique
estate
.
Because
there
be
many
,
whiche
séeing
vocations
to
be
things
of
great
charge
,
&
exposed
to
many
perils
,
dangers
,
&
aduentures
:
be
it
that
we
looke
on
the
domestical
state
of
marriage
,
whiche
the
Poet
Menander
likeneth
vnto
a
nauigation
amiddest
waues
and
tempests
:
or
else
on
the
politique
estate
,
exposed
to
so
many
ingratitudes
and
slaunders
,
wherewith
so
many
great
personages
haue
béene
oppressed
:
Graecians
,
Lycurgus
,
Solon
,
Aristides
,
Themistocles
:
among
the
Romanes
,
Camillus
,
Scipio
,
Lentulus
,
Cicero
,
&
infinite
others
,
Considering
then
so
many
inconueniences
,
suche
seruitude
and
subiection
in
vocations
full
of
sweate
&
trauel
,
Other
haue
forsaken
and
giuen
ouer
all
charge
,
and
administration
of
the
Weale
Publique
,
and
other
subiection
:
Athenian
Nicias
,
who
did
always
eschue
the
honors
&
charges
of
the
Commonweale
,
although
he
were
oftimes
chosen
therevnto
by
his
Citizens
,
as
the
honestest
and
worthiest
man
of
the
Towne
.
Other
because
they
be
called
to
meane
offices
,
thinking
them selues
worthie
of
greater
and
better
:
or
else
because
they
had
before
had
and
exercised
worthie
charges
:
following
not
therein
the
example
of
Quintus
Fabius
,
Conon
,
Gabrias
,
and
one
named
Timon
,
who
fléeing
the
frequentation
of
all
men
,
woulde
conuerse
with
no
one
,
but
with
Alcibiades
alone
,
and
that
because
(
said
he
)
that
he
alone
should
one
day
be
cause
of
the
total
ruine
and
distruction
of
the
Athenian
Common
weale
:
so
much
did
he
abhorre
the
companie
and
frequentation
of
men
.
Of
all
whiche
,
to
aunswer
truely
,
So
that
we
say
,
As
the
secret
and
assured
testimonie
,
Pompeius
Atticus
,
that
he
woulde
neuer
aske
or
sue
for
any
charge
or
office
,
because
the
manners
of
his
time
could
not
permitte
him
to
enter
therevnto
,
with
the
sinceritie
required
by
the
lawes
.
Mounsier
de
Moruillier
,
Neyther
do
I
meane
to
reproue
the
modestie
and
reuerence
,
Numa
Pompilius
king
of
Rome
,
who
beganne
his
answere
with
an
honest
refuse
:
and
so
in
likewise
infinite
other
.
But
for
al
that
,
without
approuing
or
allowing
of
their
saying
,
CHAPTER
.
XVIII
.
Whether
one
man
may
duely
be
called
to
two
vocations
:
and
first
,
of
sundrie
domesticall
,
and
other
priuate
vocations
at
once
.
AND
sith
it
is
so
,
that
we
diligently
search
out
all
that
apperteineth
vnto
vocation
,
meaning
to
leaue
no
one
thing
behinde
,
if
we
can
possibly
,
as
certeinly
we
desire
and
séeke
to
doe
to
our
power
:
It
is
not
out
of
purpose
to
aske
in
this
place
,
whether
one
man
may
be
duely
called
to
two
vocations
and
manners
of
liuing
,
and
consequently
intermeddle
him selfe
,
in
the
exercise
of
them
both
at
once
.
And
to
answere
the
same
,
it
is
very
cléere
,
CHAPTER
XIX
.
Of
domesticall
vocations
ioyned
with
the
Publique
.
Politique
,
and
Ecclesiasticall
:
and
of
the
domesticall
vocation
of
marriage
,
with
the
Ecclesiasticall
.
THe
difficultie
hath
ben
estéemed
great
,
for
the
domesticall
&
priuate
vocations
before
rehearsed
,
ronioyned
with
the
Publique
,
Ecclesiastical
,
or
Politique
.
And
to
speake
first
of
the
domesticall
by
marriage
,
The
vocation
of
marriage
with
the
politique
.
The
vocation
of
marriage
with
the
Ecclesiasticall
.
the
coniunction
thereof
with
the
politique
,
as
to
be
married
,
and
therewithall
placed
in
office
or
publique
charge
,
was
neuer
misliked
.
But
to
be
in
wedlocke
and
the
Ecclesiasticall
estate
both
at
once
,
the
Romane
and
Gréeke
Church
be
entred
in
dispute
and
discord
about
the
same
:
bycause
that
the
Grecian
Church
allowed
them
both
ioyned
together
,
affirming
the
same
to
be
founded
vpon
the
institution
of
marriage
,
for
procreations
sake
,
and
to
serue
for
a
remedy
against
incontinencie
.
Agreing
in
that
point
with
the
opinion
of
Crysippus
,
Iupiter
Gamelius
,
and
Genethlius
,
that
is
to
say
,
of
God
the
authour
of
marriage
and
generation
:
In
consideration
whereof
,
CHAPTER
.
XX.
Of
priuate
vocations
,
with
the
Publique
Ecclesiasticalll
.
AS
touching
priuate
vocations
,
that
is
to
say
,
not
established
in
publique
offices
:
there
is
an
other
doubt
,
whether
the
same
may
be
exercised
with
the
Publique
.
For
first
,
if
we
consider
the
olde
lawe
of
Moses
,
CHAPTER
.
XXI
.
Of
priuate
vocations
,
with
the
Publique
Politique
.
AS
for
the
Politique
vocation
,
to
knowe
whether
the
same
may
be
communicated
vnto
them
which
be
in
the
exercise
of
priuate
liues
:
the
ancient
which
haue
written
of
Politique
gouernment
,
Phileas
,
Hippodamus
,
Lycurgus
,
Plato
,
Xenophon
,
Aristotle
,
and
other
haue
vtterly
reiected
from
all
degrée
of
honour
and
dignitie
Publique
what
so
euer
,
of
a
common
weale
well
ordered
,
all
those
that
exercise
vile
and
base
arts
,
as
vnméete
and
incapable
of
the
Publique
estate
.
Which
(
as
I
haue
saide
)
is
vnderstoode
of
a
Politique
estate
well
consituted
.
CHAPTER
.
XXII
.
Of
many
Politique
vocations
together
.
IT
foloweth
nowe
to
speake
of
many
politique
callings
together
,
whether
they
may
be
exercised
by
one
alone
,
to
satisfie
the
same
also
:
if
it
so
be
,
that
in
priuate
charges
,
the
imbecilitie
of
man
be
such
,
the
one
alone
can
not
be
perfect
,
&
sufficient
for
two
,
there
is
farre
more
apparance
to
say
,
that
much
lesse
shal
he
be
found
capable
,
or
sufficient
to
take
on
him
the
handling
of
many
publique
charges
at
once
.
And
in
déed
,
Aristotle
treating
of
Magistrates
,
CHAPTER
.
XXIII
.
That
the
handling
of
many
vocations
together
is
a
daungerous
thing
,
and
that
wherevnto
a
Prince
ought
to
haue
an
especiall
good
eye
:
as
also
of
many
Ecclesiastical
vocations
together
,
and
of
the
Ecclesiasticall
and
Politique
vocation
and
administration
.
ARistotle
him selfe
imitating
the
same
,
numbreth
in
another
place
the
handling
of
many
offices
by
one
man
alone
,
among
the
chiefe
vices
of
a
well
ordeined
Common
weale
,
Marcus
Cato
said
)
is
either
to
make
small
accept
of
offices
,
We
would
treat
yet
further
of
the
Ecclesiasticall
vocation
,
ioyned
with
the
Politique
:
to
wit
,
if
one
person
might
exercise
them
both
:
were
it
not
that
,
by
that
which
we
haue
before
discoursed
,
it
appeareth
sufficiently
,
that
they
ought
not
in
any
case
to
be
ioyned
together
in
one
person
,
but
to
be
ruled
,
and
administred
by
seuerall
persons
.
As
it
was
wisely
declared
by
Fabius
Maximus
,
Aemilius
Regulus
,
a
Quirinall
Prieste
:
because
(
saide
he
,
)
we
may
not
withdrawe
him
from
his
sacrifices
,
and
chéefly
from
the
diligent
care
he
ought
to
haue
of
Gods
seruice
.
Agréeing
in
that
point
with
Aristotle
,
who
reiecteth
,
Philip
de
Vellois
his
time
,
that
no
Priest
,
or
Ecclesiasticall
person
,
should
be
deputed
to
assiste
at
the
parleament
,
where
the
affairs
of
state
were
then
treated
,
&
determined
of
.
And
the
cause
of
that
ordinaunce
is
thus
penned
:
Because
the
Kinge
maketh
conscience
to
disturbe
,
and
diuerte
Prelates
busied
about
their
spirituall
gouernement
,
and
will
haue
such
in
his
parleament
,
as
may
amply
and
continually
,
without
departing
,
attende
vppon
the
same
.
These
be
the
termes
of
the
statute
,
the
whiche
vntill
this
present
,
that
the
parleament
is
restrained
,
and
sith
king
Iohn
his
dayes
in
the
particular
affaires
of
iustice
,
hath
bene
diligently
obserued
.
(
:
)
¶
The
second
Booke
of
Politique
discourses
,
treating
of
the
manner
howe
a
man
should
behaue
and
gouerne
himselfe
,
in
the
offices
he
is
called
vnto
.
CHAPTER
.
I.
Diuision
of
the
vocation
in
generall
,
or
common
to
all
men
:
the
particular
vocation
concerning
euerie
man
seuerally
:
and
first
of
the
generall
.
NOwe
after
that
we
haue
defined
vocation
,
and
the
meane
to
enter
duly
into
the
same
:
it
behoueth
to
knowe
,
how
euerie
man
ought
to
behaue
himselfe
,
and
what
diligence
is
to
be
vsed
in
the
exercise
of
that
which
belongeth
to
his
vocation
.
That
there
be
two
sorts
of
vocations
:
Wherein
we
haue
greatly
to
consider
of
the
singular
bountie
of
God
toward
vs
:
who
,
CHAPTER
.
II.
Diuision
of
the
particular
vocation
into
a
calling
,
whiche
consisteth
in
the
priuate
office
,
or
else
in
the
Publique
charge
:
and
first
of
that
which
consisteth
in
a
priuate
office
,
as
the
Oeconomicall
vocation
,
and
Domestical
wedlock
.
AS
for
eache
mans
particular
vocation
,
ye
must
briefly
vnderstande
,
that
euerie
vocation
consisteth
either
in
a
priuate
office
,
that
is
exercised
by
priuate
persons
:
or
else
in
publique
offices
,
exercised
by
publique
persons
:
the
priuate
consisteth
partly
in
the
Oeconomical
charge
:
that
is
to
say
,
domesticall
:
as
in
the
rule
,
and
gouernment
of
wife
,
children
,
house
,
and
familie
:
partely
in
an
other
office
and
manner
of
liuing
in
generall
,
of
priuate
persons
,
and
no
whit
at
all
publique
:
as
in
the
exercise
of
Mechanical
artes
,
and
occupations
,
as
hereafter
shal
be
saide
.
The
Publique
office
,
consisteth
partely
in
the
well
ruling
of
the
interiour
,
partly
of
the
exteriour
:
to
wit
,
of
the
Ecclesiasticall
estate
,
to
rule
the
interiour
,
We
will
then
beginne
with
the
Oeconomicall
vocation
,
as
that
whiche
is
the
mother
,
Will
we
,
nill
we
,
needes
must
we
wiue
,
Against
nature
,
the
way
to
thriue
.
Aptly
encountring
these
verses
of
Euripides
:
Will
we
,
nill
we
,
we
must
obey
,
Against
nature
,
the
thriuing
way
.
Vocations
comprehended
vnder
the
Oeconomicall
vocation
.
The
husbands
and
wiues
dutie
.
Vnder
this
Oeconomical
,
&
domestical
calling
,
be
comprised
,
the
vocations
of
husbands
,
and
wiues
,
fathers
,
mothers
,
children
,
maisters
,
&
seruantes
The
office
of
all
whiche
consisteth
principally
,
to
wit
:
the
husbands
and
wiues
,
in
a
mutuall
&
reciproke
loue
and
amitie
,
and
the
common
care
of
housholde
affaires
,
howebeit
according
to
the
difference
of
nature
:
the
which
because
it
is
found
more
indued
with
strength
and
vertue
of
bodie
and
witte
in
man
,
then
in
the
woman
,
it
is
reasonable
that
vnto
the
man
also
,
as
the
more
excellent
,
and
for
the
commoditie
of
the
societie
of
them
both
,
the
superiour
authoritie
should
apperteine
,
and
remaine
recognised
of
the
wife
,
As
touching
Fathers
,
and
Mothers
,
their
office
lieth
principally
in
the
good
education
,
and
institution
of
their
children
.
For
,
euen
as
(
sayth
Plato
)
vnto
them
that
plante
in
the
earth
,
the
difficultie
consisteth
not
in
planting
,
but
in
the
well
husbanding
of
the
plante
hauing
once
taken
roote
,
and
life
in
the
earthe
,
and
beginning
to
take
nouriture
and
growth
:
Plato
,
Lycurgus
,
and
other
,
)
would
not
that
the
same
should
al
together
be
vnder
the
puissance
of
their
fathers
,
but
vnder
the
publique
power
,
and
authoritie
:
because
the
Publique
hath
therein
more
interest
then
the
fathers
.
Therefore
fathers
be
particularly
taught
,
to
bring
vppe
their
children
in
learning
,
correction
,
The
Fathers
office
.
The
Mothers
office
.
and
obedience
:
the
mothers
to
be
carefull
of
their
nouritour
,
and
interteinement
,
giuing
all
example
of
sobrietie
,
chastitie
,
and
modestie
in
manners
,
&
behauiour
:
and
diligence
in
that
,
which
concerneth
their
meanie
and
housholde
.
Children
also
must
be
aduised
on
their
behalfe
,
to
reuerence
,
Seneca
doeth
iustly
therefore
reproue
the
olde
Prouerbe
,
whiche
sayeth
,
As
many
enimies
,
as
seruauntes
:
For
they
be
no
enimies
(
sayeth
he
,
Romane
Marcus
Cato
,
Marcus
Cato
was
knowen
to
be
no
lesse
good
husband
,
then
wise
gouernour
of
the
Publique
:
whereas
Aristides
hath
in
this
point
ben
found
faultie
,
because
he
had
not
the
foresight
to
leaue
vnto
his
daughters
,
onely
wherewith
to
marrie
them
,
but
left
his
posteritie
in
extreame
pouertie
&
néed
:
rendering
iustice
by
that
meane
somewhat
odious
,
and
the
lesse
to
be
estéemed
,
as
if
it
impouerished
men
,
ruined
families
,
and
were
more
beneficiall
to
all
other
,
then
to
them
that
minister
,
and
haue
the
same
.
But
this
is
no
place
of
further
discourse
on
this
matter
:
let
vs
then
procéede
to
the
other
vocations
following
.
CHAPTER
.
III.
Of
an
other
priuat
vocation
beside
the
Oeconomical
,
and
of
the
diuision
thereof
,
into
diuers
kindes
.
And
of
this
imperfection
,
and
imbecillitie
of
men
,
be
the
Particular
and
Priuate
vocations
(
we
haue
nowe
treated
of
)
issued
:
parte
of
whiche
,
CHAPTER
.
IIII.
¶
Of
the
Politique
vocation
,
whiche
consisteth
in
Publique
office
:
of
the
diuision
thereof
into
spirituall
,
and
secular
:
and
firste
of
the
spirituall
or
ecclesiasticall
and
also
of
the
same
,
whiche
belongeth
to
Maisters
and
Rulers
.
THe
Publique
vocation
ensueth
nowe
,
whiche
we
call
so
,
because
it
consisteth
in
the
conduction
,
administration
,
and
gouernement
of
the
Publique
in
generall
:
and
is
as
the
head
of
a
mans
bodie
in
respecte
of
other
members
of
the
same
,
which
is
ordeined
partly
for
the
interiour
or
secret
gouernment
of
man
,
and
partly
for
the
exterior
or
apparant
:
The
one
called
Spirituall
,
and
the
other
Secular
.
The
Emperour
Valentinian
.
Saint
Ambrose
B.
of
Milen
.
That
whiche
me
thinketh
the
Emperour
Valentinian
giueth
sufficiently
to
vnderstand
,
speaking
of
the
promotion
of
S.
Ambrose
(
being
before
a
secular
Iudge
)
vnto
the
Bishop
sea
of
Milen
.
We
giue
thankes
vnto
GOD
,
for
that
(
saide
he
)
that
it
hath
pleased
him
to
giue
the
gouernment
,
and
charge
of
soules
vnto
him
,
into
whose
handes
it
had
before
vouchsafed
to
committe
the
gouernment
of
bodies
.
We
wil
then
speak
first
of
the
Ecclesiastical
vocation
,
and
then
come
to
the
Politique
.
The
Ecclesiasticall
vocation
,
The
order
of
Ecclesiasticall
vocation
,
not
appointed
to
rule
and
commaund
.
The
ecclesiasticall
vocation
ought
not
to
be
intangled
with
the
politique
.
Aristotle
.
The
Church
hath
her
iurisdiction
seuerall
from
the
politique
magistrates
.
The
ecclesiasticall
office
.
The
dutie
of
them
which
be
taught
.
The
vocation
of
Magistrates
.
Socrates
.
Preceptors
ought
to
be
reuerenced
as
Fathers
.
Alexander
.
whereof
we
will
speake
streight
,
but
for
the
conseruation
of
Ecclesiasticall
discipline
,
and
aboue
all
thinges
it
be
houeth
to
take
diligent
héede
,
least
those
two
vocations
he
confounded
,
or
intermedled
the
one
with
the
other
.
For
Aristotle
himselfe
saith
,
expressely
in
his
Politiques
,
that
the
order
of
people
instituted
for
the
religion
,
is
to
be
reiected
,
or
put
out
of
the
number
of
Magistrates
,
as
from
them
,
vnto
whome
power
and
authoritie
,
to
ordeine
,
iudge
,
&
command
,
is
reserued
.
And
yet
for
all
that
,
the
Church
hath
her
proper
iurisdiction
for
the
discipline
,
and
policie
of
manners
,
and
spirituall
thinges
,
though
altogether
distinct
,
and
other
then
that
of
Magistrates
,
but
howbeit
verie
auailable
for
the
succour
and
aide
of
the
same
:
whereof
here
is
no
place
to
speake
further
.
And
al
persons
called
to
this
vocation
,
be
admonished
to
instruct
the
people
well
,
&
to
liue
vertuously
without
reprehension
.
As
they
also
,
that
be
instituted
by
them
,
be
taught
to
beare
honour
vnto
their
Pastors
,
as
vnto
them
that
watch
for
their
flocke
.
The
vocation
of
Preceptors
,
Maisters
,
and
those
whiche
teache
sciences
,
and
manners
,
commeth
in
good
time
to
be
spoken
of
here
,
because
it
is
ioyned
with
the
Ecclesiasticall
,
and
discharged
by
the
selfe
meane
,
either
of
the
tending
to
the
institution
,
instruction
,
and
interiour
reformation
of
the
mind
:
Socrates
speaking
whereof
,
saide
:
that
he
that
would
institute
,
or
conforme
many
to
the
Publique
gouernement
,
was
to
be
preferred
before
them
whiche
gouerned
the
Common
weale
them selues
:
Preceptors
being
no
lesse
to
be
honoured
,
and
respected
,
then
our
owne
fathers
:
because
that
of
the
one
(
saide
Alexander
the
great
,
speaking
of
his
Schoolemaister
Aristotle
,
)
we
receiue
life
,
and
of
the
other
,
well
liuing
.
CHAPTER
.
V.
Of
the
Publique
vocation
,
and
of
the
diuision
thereof
:
and
first
of
the
Royall
vocation
and
dignitie
.
IT
resteth
to
speak
of
the
Politique
vocation
ordeined
for
them
,
vpon
whome
the
Ecclesiasticall
power
can
doe
no
good
,
by
doctrine
and
exhortation
:
to
the
end
that
by
the
Magistrats
sword
,
they
may
at
the
least
wise
,
be
reteined
&
withholden
from
euill
doing
,
as
the
wilde
beast
is
let
and
restreined
by
the
collar
and
mousel
.
This
vocation
is
no
lesse
necessarie
and
profitable
,
then
the
very
elements
by
the
which
we
breathe
and
liue
.
For
beside
that
,
that
by
this
vocation
we
be
mainteined
and
conserued
in
life
as
well
as
by
those
elements
,
religion
,
peace
,
amitie
,
and
the
common
societie
of
men
,
is
thereby
the
more
conserued
among
men
.
And
without
Magistrates
,
it
should
not
be
possible
that
men
could
indure
together
without
prompt
and
souden
dissipation
and
disorder
.
Wherefore
,
Lycurgus
,
Numa
Pompilius
,
The
royall
dignitie
comprehending
summarily
in
it selfe
,
the
authoritie
and
power
of
all
Magistrats
at
once
,
is
the
same
which
is
also
consecrated
with
greater
and
holier
ceremonies
,
as
that
which
approcheth
néerest
to
the
diuinitie
,
and
vnto
the
which
,
it
is
the
more
earnestly
and
in
particular
signified
to
do
iustice
:
for
there
is
nothing
so
séemely
and
decent
in
a
Prince
,
or
yet
that
maketh
his
life
so
celestiall
&
diuine
,
as
to
doe
and
exercise
iustice
:
as
contrarily
,
there
is
nothing
that
rendereth
the
same
so
beastly
and
brutish
,
With
th'
apparence
of
greatnes
,
thogh
we
passe
our
days
,
Yet
serue
we
the
people
,
for
the
most
part
always
.
To
the
which
purpose
the
Shepheardes
also
in
a
tragedie
of
Sophocles
,
We
serue
them
though
we
be
maisters
.
Men
in
olde
time
gaue
thrée
titles
to
Kings
,
CHAPTER
VI.
Of
the
vocation
of
Iustice
.
THe
vocation
of
Iustice
,
very
commodious
&
requisite
for
the
societie
of
men
,
consisteth
in
many
most
necessarie
degrées
,
prouided
that
the
number
of
them
be
not
excessiue
:
It
being
most
certeine
which
Plato
saith
:
Ecprepes
Ephore
the
Lacedaemonian
was
much
commended
,
bycause
he
cutte
a
sunder
with
an
axe
,
Thus
may
you
sée
,
Cornelius
Tacitus
)
haue
to
honour
things
past
,
Certeinly
,
superioritie
,
and
inferioritie
,
commandement
,
and
obedience
.
be
thinges
produced
,
Clyclops
Polyphemus
,
after
his
eye
was
out
:
As
likewise
may
be
saide
of
euerie
Citie
,
assemblie
,
or
societie
of
men
,
when
these
two
pointes
of
authoritie
,
and
obedience
,
be
not
correspondent
and
vnited
.
CHAPTER
.
VII.
Of
their
vocation
,
which
deale
with
the
Finances
or
princes
treasure
.
VNder
this
Politique
vocation
wée
speake
of
,
there
is
an
other
particular
,
whiche
beareth
no
small
wooke
,
especially
in
this
realme
:
That
is
,
the
calling
of
them
that
be
chosen
,
and
appointed
both
Finances
,
of
the
which
some
be
called
to
handle
and
receiue
,
other
to
ordeine
,
and
other
to
heare
the
accomptes
of
the
handling
and
administration
of
the
same
:
All
the
which
offices
concerning
the
maniment
of
Finances
,
(
that
is
to
say
of
the
Princes
reuenue
,
and
therefore
)
were
instituted
as
Plutarch
rehearseth
,
in
the
life
of
Valerius
Publicola
,
)
to
the
ende
that
the
souereigne
,
CHAPTER
.
VIII
.
¶
Of
the
warrelike
vocation
.
THe
warlike
vocation
(
that
is
to
say
)
of
men
of
warre
,
comprised
also
vnder
the
Politique
vocation
,
and
yet
differing
from
that
we
haue
hitherto
spoken
of
,
in
that
it
is
exercised
by
armes
,
and
the
other
without
armes
,
)
is
not
,
as
it
is
shewed
in
many
places
,
reproued
,
but
allowed
,
and
commended
:
prouided
there
be
no
iniurie
,
molestation
,
or
oppression
done
to
any
one
by
them
that
be
called
to
this
vocation
of
armes
:
but
that
they
content
themselues
with
their
pay
and
wages
:
so
that
,
béeing
called
by
the
King
,
Prince
,
or
Magistrat
,
hauing
authoritie
to
doe
the
same
,
to
goe
on
warrefare
,
to
mainteine
subiectes
in
peace
,
and
repulse
iniurie
,
outrage
,
and
sedition
,
we
may
not
thinke
that
the
simple
obedience
to
such
vocation
,
be
other
but
greatly
to
be
estéemed
,
and
necessarie
,
what
soeuer
may
happen
thereof
,
be
it
that
we
kill
,
or
be
killed
:
This
being
most
certeine
,
that
it
is
a
good
,
&
commendable
act
,
to
sley
an
enimie
disturber
of
the
peace
,
weale
,
and
publique
rest
:
be
it
either
in
open
warre
,
or
else
by
laying
in
waite
,
surprise
,
Iesus
Naue
to
prouide
himselfe
of
spialles
&
vse
ambushes
.
Lyons
at
home
,
and
Foxes
abroade
.
And
I
would
to
God
,
that
they
of
our
time
had
this
lesson
well
in
mind
,
CHAPTER
.
IX
.
Of
the
comparison
of
vocations
one
with
an
other
:
and
first
of
the
Contemplatiue
,
with
the
Actiue
.
WE
haue
séene
what
the
vocation
particular
and
generall
,
is
,
that
is
to
say
,
the
vocation
contemplatiue
,
&
actiue
,
and
the
actiue
vocation
aswell
Priuate
as
Publique
,
with
all
their
kindes
,
and
differences
:
without
omission
(
as
we
thinke
)
of
ought
that
may
belong
to
the
politique
,
ciuil
,
and
humane
declaration
.
Furthermore
,
the
highest
vertue
,
The
excellencie
of
vertue
resteth
in
vocation
.
Man
is
compounded
of
vnderstanding
and
bodie
to
contemplate
,
and
doe
.
neither
more
nor
lesse
,
then
the
actions
of
euerie
member
of
mans
bodie
be
referred
to
the
conseruation
,
and
interteinment
of
the
same
.
And
as
it
is
said
,
that
the
principall
praise
,
and
excellencie
of
all
vertue
lyeth
in
the
action
,
so
the
principall
blisse
,
profite
,
and
commoditie
of
this
humane
life
,
lieth
in
this
vocation
.
For
to
what
ende
should
man
be
compounded
of
a
bodie
,
and
members
to
the
same
,
aswell
as
of
reason
,
&
vnderstanding
,
but
to
serue
his
owne
turne
,
and
to
vse
his
action
,
&
consequently
to
do
that
which
belongeth
to
the
conseruation
of
the
vniuersall
bodie
of
man
,
by
meanes
of
sundrie
,
and
diuers
actions
,
according
to
the
varietie
,
and
diuersitie
of
euerie
mans
particular
vocation
?
Certeinly
,
euen
as
there
is
nothing
so
great
to
nature
(
as
we
haue
said
,
)
as
this
common
,
and
reciproke
exteriour
action
of
euerie
one
,
redounding
to
the
maintenance
of
a
bonde
,
and
vniuersall
coniunction
of
all
men
:
So
is
there
nothing
so
monstruous
,
and
against
nature
,
as
the
abandoning
of
this
commonaltie
,
If
we
will
yet
procéede
further
,
Wretched
must
we
call
him
,
and
eke
without
lawe
,
Who
from
mens
companie
,
himselfe
doth
withdrawe
.
As
if
he
would
say
,
him
to
be
a
rebell
,
and
disobedient
to
the
lawe
of
nature
,
So
that
in
the
ende
we
shall
of
necessitie
be
constrained
to
confesse
that
aswell
the
one
,
as
the
other
vocation
by
itselfe
,
and
seuered
,
is
manck
,
vnperfect
,
That
whiche
the
moste
holie
,
The
lawe
of
God
,
instructeth
man
in
both
vocations
ioyned
together
.
The
contemplatiue
vocation
is
preferred
before
the
actiue
,
contrarie
to
Cicero
his
opinion
.
and
moste
perfecte
lawe
of
God
teacheth
vs
sufficiently
,
made
no
lesse
for
the
actiue
,
then
for
the
contemplatiue
vocation
,
but
instructing
man
equally
in
them
bothe
,
&
yet
for
all
that
,
beginning
first
by
that
whiche
apperteineth
to
contemplation
,
and
then
descending
to
that
which
concerneth
the
action
,
sheweth
vs
sufficiently
,
that
it
is
vnto
the
vocation
contemplatiue
,
that
the
first
place
apperteineth
:
although
that
Cicero
in
his
treatise
of
offices
,
would
haue
mainteined
the
contrarie
.
CHAPTER
.
X.
The
comparison
of
actiue
vocations
one
with
another
:
&
first
of
the
publique
vocation
,
with
the
priuate
.
NOwe
to
come
to
the
comparison
of
actiue
vocations
,
one
with
another
,
and
to
beginne
with
the
Publique
,
and
the
Priuate
,
it
séemeth
at
the
first
entrie
,
that
there
is
no
proportion
at
all
betwéene
the
one
,
and
the
other
,
nor
therefore
any
apparance
why
to
enter
into
the
comparison
of
them
.
For
,
what
proportion
is
there
of
a
house
to
a
towne
,
citie
,
province
,
or
Realme
?
Or
what
comparison
may
be
made
〈◊〉
the
art
,
and
science
of
ruling
of
a
familie
:
and
the
arte
,
and
science
of
gouerning
a
great
number
,
and
infinite
together
,
no
more
then
to
exercises
Mechanicall
,
in
respect
of
exercising
of
liberall
artes
,
sciences
,
and
morall
,
and
Publique
doctrines
?
Certeinely
to
enter
into
the
comparison
of
those
two
vocations
,
séemeth
that
it
is
to
doe
neither
more
nor
lesse
,
then
who
so
woulde
make
comparison
of
the
head
to
the
féete
,
of
riuers
to
the
sea
,
or
else
of
the
state
,
health
,
and
disposition
of
the
whole
bodie
,
to
the
state
,
health
,
and
disposition
of
one
member
alone
.
But
yet
for
all
that
,
For
,
where
the
Kinge
,
or
other
souereigne
Magistrate
shall
gouerne
more
to
the
respecte
,
And
to
say
that
the
Publique
administration
is
the
health
,
The
vniuersal
health
is
the
soundenesse
of
euery
member
.
Publique
richesse
,
is
the
wealth
of
manie
.
and
vniuersall
disposition
of
all
the
bodie
,
in
respect
of
the
health
,
and
disposition
of
one
member
alone
,
represented
by
the
domesticall
gouernement
:
what
is
the
health
,
and
disposition
vniuersall
,
but
the
soundnesse
,
and
disposition
of
euerie
particular
member
?
No
more
then
Publique
richesse
,
is
any
other
thing
,
but
the
wealth
,
and
richesse
of
sundrie
particular
persons
.
So
will
we
alwayes
come
to
this
point
,
that
the
Publique
can
not
be
ought
without
the
Priuate
vocation
,
It
booteth
not
,
meaning
to
diminishe
the
dignitie
of
Priuate
vocation
of
so
much
,
to
say
,
that
the
fame
is
inioyned
to
obey
,
because
that
commaundement
belongeth
to
the
Publique
vocation
:
For
put
case
it
were
so
,
it
is
a
lesse
matter
,
or
lesse
apperteining
to
the
gouernement
,
and
the
administration
of
a
Common
weale
,
to
knowe
howe
to
obey
well
,
then
to
know
how
to
commaund
well
?
Certeinely
the
vertue
of
obeying
well
,
And
,
albeit
that
the
finall
ende
of
eche
one
in
particular
be
all
one
,
and
like
vnto
that
of
a
Citie
,
or
Common
weale
:
yet
for
all
that
,
the
same
of
a
Republique
is
so
muche
the
more
to
be
estéemed
,
This
Publique
vocation
hauing
besides
that
,
altogether
conformitie
to
the
reason
of
Architecture
,
in
respect
of
other
actiue
vocations
,
because
that
it
hath
authoritie
,
and
eye
ouer
them
all
,
ordeining
to
eche
one
of
them
what
it
ought
to
doe
:
neither
more
nor
losse
,
than
the
Architectures
,
or
Maister
workmen
ouer
all
the
workemen
which
be
néedefull
for
the
raising
and
construction
of
a
building
.
CHAPTER
.
XI
.
¶
Of
the
comparison
of
Priuate
vocations
together
.
THus
much
touching
the
first
comparison
of
actiue
vocations
,
that
is
to
say
,
of
the
Publique
with
the
Priuate
,
by
the
which
we
haue
begunne
.
It
followeth
nowe
to
enter
into
the
comparison
of
Priuate
vocations
together
:
and
afterwarde
,
to
come
also
to
the
comparison
of
Publique
vocations
one
with
an
other
.
As
for
the
Priuate
calling
,
that
is
to
say
,
the
domesticall
,
&
Oeconomical
,
with
the
Mechanicall
trade
of
merchandize
,
and
other
,
exercised
by
Priuate
,
and
not
Publique
persons
,
we
haue
alreadie
touched
the
most
parte
of
that
which
may
belong
to
the
conference
of
them
,
in
the
likening
we
right
nowe
made
of
the
Publique
vocation
,
with
the
Priuate
.
Wherefore
,
we
wil
not
stay
any
longer
about
the
same
,
hauing
sufficiently
giuen
to
vnderstand
(
as
we
suppose
)
that
although
that
the
Priuate
calling
,
which
is
not
domesticall
,
be
very
necessarie
,
and
peraduenture
as
much
as
the
domesticall
,
the
same
being
no
lesse
requisite
to
nourish
,
interteine
,
and
conserue
,
then
to
ingender
:
that
yet
for
all
that
,
the
domesticall
is
to
be
preferred
before
the
other
.
For
euen
as
some
partes
of
men
,
CHAPTER
.
XII
.
Of
the
comparison
of
Publique
vocations
together
:
And
first
of
the
conference
of
the
Ecclesiasticall
,
with
the
Politique
:
&
of
the
Politique
caling
with
out
armes
,
to
the
same
that
is
exercised
with
armes
.
WHerefore
comming
to
the
conference
of
Publique
callings
together
,
which
consist
in
the
Ecclesiasticall
and
Politique
calling
:
it
séemeth
also
,
that
in
conferring
here
before
the
contemplatiue
&
actiue
vocation
,
we
haue
treated
that
which
apperteineth
to
the
dignitie
and
excellencie
of
the
one
and
the
other
:
Comparison
of
the
Politique
vocation
exercised
by
armes
with
the
same
without
armes
.
The
vocation
exercised
by
armes
,
is
royall
and
excellent
.
which
consist
in
offices
,
&
estates
exercised
,
some
by
armes
,
and
other
some
without
armes
:
the
one
for
warre
,
and
the
other
for
peace
.
Of
the
which
also
to
speake
our
opinion
summarily
,
beginning
first
with
the
vocation
exercised
by
armes
:
without
al
doubt
,
the
vertue
militarie
hath
alwayes
bene
estéemed
more
excellent
and
royall
then
any
other
,
as
that
whereby
men
haue
purchased
more
reputation
and
glorie
,
more
ample
dominion
and
obeyfance
,
then
by
any
other
else
.
As
it
may
easily
be
proued
by
the
example
and
good
testimonie
of
the
mightiest
Empires
,
Realmes
,
Monarchies
,
and
Common
weales
,
inlarged
&
growen
to
their
high
renoume
&
glorie
,
onely
by
exploytes
of
armes
:
wherevnto
all
lawes
,
ordinances
,
Magistrates
,
and
affaires
of
state
and
iustice
,
submit
them selues
:
all
artes
and
sciences
also
:
yea
,
all
things
,
at
the
only
brute
of
warres
&
armes
,
retire
them selues
,
be
whist
,
and
kéepe
silence
.
To
be
short
,
by
armes
peace
is
purchased
and
mainteined
,
where
from
,
as
from
a
spring
,
all
wealth
,
all
blisse
and
felicitie
do
procéede
.
So
that
it
is
not
without
cause
,
if
the
warlike
calling
hath
in
all
ages
bene
estéemed
worthie
&
meriting
great
honour
&
praise
.
Howbeit
,
this
Politique
vocation
without
armes
hath
alwayes
bene
the
same
,
Marcus
Scaurus
,
then
the
armes
and
forces
of
Caius
Marius
:
nor
yet
Quintus
Catulus
his
Politique
skill
and
experience
,
lesse
then
Pompeius
the
great
his
prowesse
and
valiaunt
actes
,
saying
:
that
armes
serued
to
small
purpose
abroad
,
without
good
counsell
at
home
.
Yea
,
he
commeth
thus
farre
foorth
,
that
he
produceth
the
daungerous
coniuration
of
Catiline
,
suppressed
and
extinguished
by
him selfe
being
Consul
,
And
sith
we
must
néedes
come
to
our
particular
examples
of
this
realme
:
CHAPTER
.
XIII
.
That
all
vocations
be
so
commodious
and
necessarie
,
for
the
entertainment
of
life
and
humane
societie
,
that
which
so
euer
we
looke
on
,
or
consider
of
,
the
same
seemeth
still
the
most
necessarie
.
NOwe
hauing
spoken
of
all
vocations
,
and
manners
of
liuing
,
and
then
conferred
the
one
with
the
other
,
making
comparison
of
euery
of
them
,
there
is
no
man
(
as
I
thinke
)
who
séeth
not
clearely
,
how
necessarie
and
profitable
they
be
,
for
the
coniunction
and
vnion
of
humane
societie
:
yea
,
so
necessarie
,
that
one
can
not
stande
or
continue
without
the
other
.
And
which
is
more
,
such
is
the
vertue
and
efficacie
of
eyther
of
them
,
that
pondering
each
of
them
seuerally
,
one
after
an
other
,
it
séemeth
the
same
still
,
vpon
the
which
we
cast
our
eye
,
to
be
the
principal
,
&
more
necessarie
then
the
other
.
As
for
example
,
looking
vpon
the
contemplatiue
vocation
,
what
thinke
ye
,
I
pray
you
,
of
all
other
actions
wandering
here
&
there
,
in
the
ignorance
of
diuine
thinges
,
and
of
that
which
is
iust
and
reasonable
,
Cyclops
Polyphemus
?
Also
on
the
other
side
,
consider
of
the
actiue
vocation
only
,
what
would
ye
estéeme
of
al
contemplation
and
speculation
,
without
the
action
,
other
then
as
of
a
body
without
soule
and
life
?
And
comming
particularly
to
the
actiues
,
if
ye
happen
to
weigh
the
Ecclesiasticall
by
it selfe
,
what
would
ye
iudge
,
that
all
actions
could
serue
the
interior
of
the
man
,
motiue
of
the
exterior
,
being
neither
wel
instructed
nor
yet
reformed
?
Then
passing
to
the
Politique
,
what
may
ye
thinke
of
all
other
seuered
and
discording
,
without
the
vnion
,
accord
,
order
,
or
gouernment
of
the
Publique
?
Likewise
,
procéeding
to
the
warlike
,
what
contemplation
,
doctrine
,
preaching
,
policie
,
science
,
iustice
,
houshold
,
familie
,
merchandize
,
occupation
,
Physick
,
Cheirurgerie
,
Musicke
,
or
other
priuate
vocation
so
euer
is
it
,
which
retireth
not
,
and
giueth
place
at
the
onely
terrour
of
armes
,
and
which
standeth
not
in
néede
of
them
,
to
be
maintayned
in
peace
,
safetie
,
and
defence
against
the
enimie
,
and
hostilitie
?
Then
comming
to
Priuate
callings
,
&
first
to
the
domesticall
,
what
vocation
may
we
name
,
that
may
want
the
same
,
considering
that
all
take
their
beginning
and
originall
thereof
.
And
finally
,
descending
to
Priuate
,
which
be
not
domestical
,
what
vocation
hauing
taken
essence
,
may
liue
,
and
dure
in
this
world
without
the
same
?
And
thus
still
considering
of
each
of
them
a
part
,
and
by
them selues
,
ye
shal
not
fayle
to
finde
the
same
to
be
such
,
as
all
other
in
comparison
thereof
,
shall
séeme
nothing
vnto
you
.
So
admirable
,
artificial
,
diuine
,
and
pleasaunt
a
thing
it
is
,
to
marke
this
bond
of
humane
societie
,
by
meanes
of
those
vocations
,
most
necessarie
and
méete
ioynts
and
members
of
the
same
:
and
yet
for
all
that
,
very
rarely
or
not
at
all
considered
of
by
most
men
.
CHAPTER
.
XIIII
.
That
there
is
not
one
man
who
is
not
called
to
some
vocation
,
and
hath
not
sufficient
matter
in
the
same
,
to
keepe
him selfe
occupied
in
the
exercise
of
vertue
.
OF
the
which
treating
hitherto
,
I
shall
not
thinke
to
haue
wrought
a
small
feate
,
if
I
haue
atteined
vnto
the
point
whereat
I
haue
a
long
time
leueled
,
&
sought
to
come
vnto
,
which
is
,
that
euery
man
may
know
,
that
there
is
not
he
,
who
is
without
a
vocation
,
and
who
is
not
called
to
some
one
.
Then
that
there
is
no
calling
,
wherein
is
not
sufficient
adoe
,
for
a
man
honestly
to
imploy
him selfe
in
the
exercise
of
vertue
:
nothing
being
worse
,
then
to
think
the
contrarie
.
As
many
doe
,
bycause
they
be
not
placed
in
state
,
dignitie
,
office
,
or
else
some
other
occupation
,
or
Publique
and
apparent
charge
:
which
causeth
them
to
say
,
that
they
be
not
called
to
any
thing
in
this
world
,
and
that
they
haue
nothing
to
doe
:
or
else
,
if
it
so
happen
,
that
any
of
them
thinke
and
know
wel
,
that
it
can
not
otherwise
be
,
but
that
he
is
called
to
some
charge
,
yet
is
he
for
all
that
yrked
,
and
discontented
with
the
same
,
as
of
smal
value
in
respect
of
other
more
excellent
or
apparent
,
which
he
setteth
before
his
eyes
:
whereof
procéedeth
great
negligence
,
&
discontentment
to
each
one
in
his
manner
of
liuing
,
being
thus
induced
into
suche
an
opinion
which
is
méere
false
,
and
most
necessarie
to
be
cut
off
.
THE
THIRD
BOOKE
of
Politique
discourses
:
treating
of
the
constancie
,
and
perseuerance
a
man
ought
to
haue
,
being
duely
and
orderly
entred
and
called
to
offices
.
CHAPTER
.
I.
¶
That
inconstancie
,
especially
in
the
feate
of
vocation
,
is
common
and
naturall
vnto
men
:
And
that
therein
he
surpasseth
all
creatures
:
of
the
cause
of
this
inconstancie
:
and
the
opinion
of
diuerse
persons
vppon
the
same
.
IT
is
said
,
Vulteius
Mena
,
of
whome
Horace
writeth
in
his
Epistles
,
concluding
that
euerie
man
ought
to
holde
himselfe
to
the
condition
of
life
,
he
is
called
vnto
.
It
is
certeine
,
We
sée
by
experience
the
newfanglednesse
,
Being
fast
in
wedlockes
bandes
y linckte
,
the
single
life
we
then
best
thinke
.
The
widow
deems
them
best
some
say
,
whom
loues
links
kepe
fast
chaind
alway
:
Binde
fast
then
with
bonde
durable
,
how
shall
we
this
Protee
mutable
?
So
displeasant
(
as
Terence
saith
)
are
we
of
ourselues
,
&
discontented
with
our
present
estate
,
stil
aspiring
to
that
which
passeth
our
capacitie
.
The
Romane
people
yrked
with
the
Monarchal
estate
,
Caesar
,
Sylla
,
Pompeie
,
M.
Antonie
,
Brutus
,
Cassius
,
Cinna
,
&
their
companions
conspirers
,
&
murtherers
of
Iulius
Caesar
:
the
which
blinded
by
their
own
particular
,
&
arrogant
counsel
,
in
sted
of
restoring
the
Ro.
Republike
(
as
they
were
not
ashamed
to
promise
)
stirred
vp
parcialities
,
&
numberles
troubles
.
In
recompense
wherof
they
receiued
in
the
end
most
miserable
death
,
CHAPTER
II.
Of
the
three
chiefe
aduersaries
,
and
enimies
to
mans
cōtancie
in
the
exercise
of
his
vocation
:
&
first
of
ambition
of
glorie
and
honour
mixed
with
emulation
:
and
of
the
opinion
of
them
that
thinke
ambition
,
and
gealousie
necessarie
among
Citizens
.
THere
be
thrée
principall
plagues
,
enimies
,
Three
capitall
enimies
to
the
constancie
of
man
.
Example
of
C●imon
,
Pericles
&
other
.
Nicias
,
Alcibiades
,
Aristides
,
Themistocles
.
and
aduersaries
to
al
constancie
,
procéeding
from
one selfe
spring
:
to
wit
,
ambition
,
enuie
,
and
impatience
,
as
may
daily
be
séene
by
experience
:
and
from
the
which
they
that
haue
ben
greatest
,
and
the
moste
renowmed
among
men
,
haue
not
béene
able
to
warrant
themselues
.
As
he
may
easily
sée
that
will
take
some
paines
to
consider
aswell
of
Cimon
,
and
Pericles
,
of
Nicias
,
and
Alcibiades
,
their
behauiours
in
the
administration
of
their
publique
:
as
also
of
the
same
of
Aristides
surnamed
The
iust
,
who
was
so
transported
with
the
ambition
of
glorie
,
and
honour
intermedled
with
emulation
,
&
enuie
,
hauing
Themistocles
for
his
concurrent
,
and
competitor
,
that
he
feared
not
franckely
,
&
publiquely
to
propound
vnto
the
Atheniens
,
that
vnlesse
bothe
himselfe
and
Themistocles
were
by
them
chased
away
,
and
cast
into
the
Barather
,
(
which
was
a
déepe
dongeon
wherinto
malefactors
,
and
suche
as
were
condemned
to
death
were
cast
headlong
,
)
it
were
not
possible
that
the
affaires
of
their
common
weale
should
euer
prosper
,
or
yet
that
their
citie
should
be
but
in
greater
perill
,
and
daunger
.
As
Dion
in
like
manner
,
hauing
caused
Heraclides
his
concurrent
in
the
exercise
of
the
gouernemente
of
Syracuse
,
Thus
farre
were
they
sundred
from
the
loue
,
The
steppes
be
seene
both
all
and
some
,
The
fable
of
Ixion
against
the
ambitious
.
The
Centaurs
And
it
is
not
without
cause
,
that
men
take
the
fable
of
Ixion
to
haue
ben
made
against
the
ambitious
.
For
,
euen
as
the
Poets
feigne
that
he
had
to
doe
with
a
clowde
,
thinking
the
same
to
haue
ben
the
Goddesse
Iuno
:
and
that
of
this
imbracing
the
Centaures
were
ingendered
:
so
the
ambitious
imbracing
vaine
glorie
,
as
an
image
of
true
vertue
,
neuer
doeth
acte
whiche
is
iust
,
or
worthie
of
a
vertuous
man
,
but
produceth
effectes
,
wherewith
some
bastardises
is
alwayes
intermingled
,
according
to
the
diuersitie
of
the
windes
,
whiche
driue
and
tosse
them
:
now
stirred
by
enuie
and
gealousie
,
and
then
I
knowe
not
by
what
desire
to
complée
,
hauing
no
other
intent
:
but
to
accomodate
themselues
,
and
be
agréeable
vnto
the
appetites
,
and
affections
of
them
that
may
aduance
their
ambitious
attempts
:
no
other
thing
resting
them
,
by
this
meane
,
but
the
onely
title
,
and
apparance
,
of
Magistrates
,
gouernours
,
and
administratours
of
the
Common
weale
:
committing
(
vnder
the
cloke
,
and
shadowe
thereof
)
foule
faultes
,
and
manifestly
furious
,
as
if
they
were
folke
out
of
their
wittes
,
as
if
they
would
haue
honour
shoulde
not
procéede
of
vertue
,
but
the
same
to
bee
vertue
it selfe
.
Caius
Graccus
ought
to
suffice
vs
,
bothe
the
whiche
being
nobly
borne
,
verie
well
brought
vppe
,
and
with
a
good
and
vertuous
intent
entered
into
the
maniment
of
Publique
affaires
:
were
for
all
that
in
the
ende
loste
,
and
spoyled
by
the
gréedie
ambition
.
And
in
like
manner
Marcus
Crassus
hauing
the
second
time
by
practises
,
and
slightes
:
Wherein
a
man
may
clearely
sée
,
CHAPTER
.
III.
Of
ambition
,
and
vaine
glorie
mixed
with
auarice
,
and
of
impatience
in
sundrie
manners
.
TO
speake
of
the
ambition
of
glorie
,
&
honour
medled
with
the
ambition
of
goodes
,
and
auarice
:
beside
the
example
of
Marcus
Crassus
we
of
late
alledged
,
And
as
touching
impatience
,
Martius
Coriolanus
at
Rome
,
who
seised
,
and
prouoked
by
the
same
,
tooke
armes
against
his
own
countrie
,
béeing
vnable
vertuously
to
beare
,
as
it
became
him
to
haue
done
,
the
ingratitude
of
the
Romane
people
,
hauing
refused
him
the
instance
,
and
sute
he
made
for
the
Consulshippe
,
whereof
indéede
he
was
the
worthiest
of
all
them
,
that
coulde
haue
then
demaunded
the
same
.
But
the
honest
man
called
to
the
handling
of
a
Publike
charge
,
ought
rather
to
desire
(
as
Marcus
Cato
saide
)
to
be
depriued
,
CHAPTER
.
IIII.
¶
Of
remedies
against
inconstancie
:
and
of
the
two
pointes
cheefly
necessarie
for
him
,
that
wil
reteine
constancie
in
the
exercise
of
his
vocation
.
WHerfore
hauing
hitherto
treated
of
the
inconstancie
and
varietie
naturall
and
proper
to
man
,
specially
in
the
execution
of
his
vocation
,
and
the
chéefe
cause
therof
,
of
the
which
an
ignorant
blinded
:
yea
,
an
arrogant
,
and
presumptuous
opinion
,
&
confidence
of
himselfe
,
backt
with
ambition
,
enuie
,
&
impatience
,
is
ingendered
:
It
followeth
nowe
to
come
to
the
remedies
and
meanes
,
by
the
whiche
,
notwithstanding
so
many
impediments
,
and
aduersaries
,
we
may
still
constantly
perseuere
in
our
vocations
.
For
euen
as
(
saith
Plato
)
the
cloth
which
we
meane
to
die
good
Scarlet
,
Solon
(
to
this
purpose
)
being
by
reason
of
great
trouble
risen
in
Athens
,
betwéen
the
poore
,
&
the
rich
,
For
else
,
who
is
he
,
be
he
neuer
so
vertuous
,
the
bridle
béeing
once
loosed
to
arrogancie
,
contempt
,
and
irreuerence
to
the
weale
Publique
,
that
would
not
easily
haue
giuen
eare
to
such
persuasions
,
and
so
apparant
reasons
?
Indéede
it
is
written
of
Lycurgus
,
(
who
established
the
Lacedaemonian
lawes
,
)
that
he
in
like
manner
refused
to
be
Kinge
of
Sparte
,
the
kingdome
belonging
by
right
to
Polydectas
his
brothers
sonne
,
of
whome
his
widowe
remained
with
childe
,
bycause
that
,
although
he
were
in
very
déede
a
personage
most
sufficient
and
worthie
of
such
a
royal
dignitie
,
he
would
not
consent
to
marrie
her
,
who
,
to
that
end
,
would
haue
destroyed
the
fruite
she
had
in
her
wombe
.
We
will
adde
vnto
the
Gréeke
by
vs
here
alledged
,
an
other
Romane
example
,
CHAPTER
.
V.
That
the
wrong
persuasion
of
them
that
enter
into
offices
,
causeth
their
impatience
in
the
same
:
and
of
the
true
persuasion
and
admonition
that
they
ought
to
receiue
,
which
in
fleeing
impatience
,
enter
into
the
same
.
AS
concerning
impatience
,
whether
the
same
come
of
ingratitude
,
attendance
,
labour
,
reproch
,
aduersitie
,
or
any
suche
like
thing
,
commonly
receiued
,
(
as
we
haue
said
)
by
them
that
meddle
with
the
Publique
:
the
same
procéedeth
ordinarily
of
a
fond
and
blinde
persuasion
,
which
for
the
most
part
occupieth
their
heads
,
which
aspire
to
Publique
charges
,
purposing
with
them selues
an
other
end
and
issue
,
then
they
ought
to
doe
,
as
of
wealth
,
honours
,
pleasures
,
authoritie
,
and
greatnesse
:
for
if
the
contrarie
happen
,
as
of
necessitie
it
can
not
otherwise
doe
,
vnto
him
that
meaneth
to
acquite
him selfe
honestly
and
vprightly
:
And
therefore
(
sayde
the
Philosopher
Panetius
,
Vndoubtedly
,
this
impatience
we
speake
of
,
aboue
all
other
to
be
eschued
by
the
Publique
man
,
ordinarily
is
accompanied
with
,
I
knowe
not
what
kind
of
obstinate
selfwill
,
the
which
the
impatient
doth
fondly
estéeme
to
be
stoutnesse
of
courage
,
Neither
may
a
man
ceasse
to
perseuer
,
though
he
sée
many
complaints
&
lamentations
procéeding
,
CHAPTER
.
VI.
That
vocations
ought
to
be
esteemed
as
an
exercise
and
triall
of
vertues
:
and
howe
detestable
a
thing
inconstancie
is
,
and
contrarily
,
how
commendable
constancie
is
in
any
vocation
.
WHerefore
vocations
,
specially
the
Publique
shall
be
presented
to
all
persons
,
which
meane
constantly
to
perseuere
,
and
acquite
themselues
in
them
,
as
exercises
and
proofes
of
vertue
,
by
the
which
(
as
Bias
sayde
)
a
man
is
soone
discouered
what
he
is
:
Numa
Pompilius
,
Numa
Pompilius
,
Hoc
age
,
whiche
is
to
say
,
Doe
this
attentiuely
,
shoulde
by
some
man
be
cried
out
with
a
lowde
voyce
:
A
custome
in
déede
both
commendable
,
and
right
worthie
to
be
imitated
and
followed
in
a
better
thing
:
as
that
which
teacheth
a
man
to
gather
his
wittes
together
,
and
leaue
all
other
workes
and
thoughtes
to
be
attentiue
to
that
he
hath
to
do
.
For
vndoubtedly
mans
negligent
rechlessenes
in
the
exercise
of
his
vocation
is
so
great
,
that
euerie
day
,
morning
,
and
euening
,
the
same
selfe
voyce
,
and
wordes
ought
to
be
hearde
of
eache
one
,
and
cried
with
sounde
of
trumpet
,
to
stirre
man
to
be
diligent
,
and
attentiue
to
that
whervnto
he
is
called
,
and
to
doe
nothing
,
as
it
were
,
in
way
of
his
discharge
onely
.
Also
,
sithe
it
is
so
,
Thou
arte
king
,
be
attentiue
therevnto
:
And
to
the
Churcheman
,
Thou
art
Gods
Minister
,
and
disposer
of
his
worde
:
And
so
of
other
.
CHAPTER
.
VII.
¶
Of
them
that
say
that
there
is
a
certeine
reuolution
,
and
praefixion
of
time
,
or
place
,
in
the
whiche
a
wise
man
ought
to
leaue
off
the
dealing
in
affairs
.
MOreouer
,
I
cannot
be
of
their
opinion
,
that
say
that
there
is
a
certen
reuolution
,
and
prefixion
of
time
,
or
place
,
in
the
whiche
a
wise
man
ought
wholy
to
leaue
off
and
forsake
the
administration
of
Publique
affaires
,
neither
more
nor
lesse
,
then
when
the
flower
of
age
,
and
strength
of
bodie
,
be
once
passed
,
a
man
is
no
more
méete
to
iuste
,
or
yet
to
wrestle
,
or
doe
any
other
like
exercise
of
bodie
:
in
this
respect
praising
Lucullus
,
Marcus
Cato
hauing
continually
this
onely
ende
before
his
eyes
,
said
,
CHAPTER
.
VIII
.
¶
Of
diuerse
cases
,
in
the
whiche
it
is
permitted
,
yea
,
necessarie
for
a
man
to
leaue
his
vocation
:
and
of
the
authoritie
of
Reuocation
:
equall
with
the
same
of
vocation
:
and
incidently
of
the
honest
rest
of
age
,
and
of
the
wisedome
,
and
discretion
men
ought
to
vse
towarde
the
Prince
,
commaunding
euill
thinges
:
with
many
other
purposes
.
BVT
although
that
it
hath
bene
,
and
is
our
principall
drifte
,
and
intent
,
to
prouoke
,
and
exhort
men
constantly
to
folowe
,
&
applie
that
which
belongeth
to
their
calling
,
without
leauing
or
abandoning
the
same
in
any
wise
:
yet
for
all
that
,
there
may
sometime
such
occasion
be
presented
,
the
it
is
permitted
:
yea
,
requisite
&
expedient
for
a
man
to
leaue
the
same
:
whereof
it
behoueth
vs
also
to
speake
in
this
place
.
As
first
of
all
,
when
a
man
is
duely
,
and
in
such
manner
as
we
haue
before
debated
,
called
from
one
vocation
to
another
:
That
whiche
we
say
,
Quintus
Fabius
,
a
great
personage
,
Scipio
Nasica
,
and
Caius
Marius
,
Agis
.
Darius
King
of
Persia
.
The
authoritie
of
reuocation
nothing
inferiour
to
that
of
vocation
.
A
man
may
lawfully
disobey
the
reuocation
made
by
them
that
haue
no
authoritie
.
Henrie
the
fourth
.
Duke
Rodulphe
.
saying
,
that
it
séemed
vnto
him
,
(
hearing
those
newes
while
he
defeated
king
Darius
in
those
partes
,
)
that
they
tolde
him
of
a
battell
of
Rattes
,
and
Mice
.
In
doing
whereof
,
without
al
doubt
,
they
were
bothe
worthie
of
blame
.
For
the
authoritie
of
Reuocation
(
made
by
them
,
as
I
haue
saide
,
that
haue
lawfull
power
,
and
commission
to
doe
it
:
)
is
nothing
inferiour
to
the
same
of
vocation
.
I
say
,
especially
by
them
,
that
haue
lawfull
power
to
doe
it
:
for
if
they
were
other
,
then
should
there
be
iust
cause
not
to
obey
the
same
.
As
Henrie
the
fourth
Emperour
of
Almaine
of
the
name
,
béeing
duly
chosen
by
the
Electours
of
the
Empire
,
and
yet
for
al
that
reuoked
or
dismissed
by
Pope
Hildebrand
,
who
sent
the
Imperiall
crowne
,
wherein
these
verses
were
ingrauen
,
vnto
Rodulphe
:
Christ
Iesus
,
whome
Scriptures
the
rocke
doe
call
,
To
Saint
Peter
,
the
crowne
gaue
,
before
all
:
And
I
,
who
in
earth
his
place
represent
,
To
thee
Duke
Rodulphe
,
the
same
now
present
.
Meaning
,
to
say
that
the
Empire
was
by
our
Lorde
and
Sauiour
Iesus
Christe
,
conferred
vnto
the
Pope
,
The
reuocation
made
by
parte
,
and
no
sufficient
number
of
them
that
haue
authoritie
to
doe
the
same
,
is
insufficient
.
Example
of
Coriolanus
.
and
that
by
Popes
it
ought
to
be
giuen
to
Princes
:
of
whiche
enterprise
,
for
all
that
,
full
euill
befell
him
and
Rodulph
:
because
hée
accepted
the
same
,
as
the
historie
thereof
beareth
more
at
large
.
So
should
it
be
also
,
if
the
reuocation
were
made
by
some
,
and
no
sufficient
number
,
or
parte
of
them
that
had
authoritie
to
call
:
as
it
happened
vnto
Coriolanus
,
hauing
béene
chosen
Capiteine
generall
of
the
Volsques
,
by
consent
of
all
,
&
reuoked
by
Tullius
alone
,
hauing
as
then
in
déede
greater
authoritie
then
any
other
.
For
,
I
will
gladly
dismisse
my self
of
my
charge
,
(
said
he
)
and
remitte
the
same
into
the
hands
of
the
Lords
of
the
Volsques
,
if
they
all
commaunde
me
,
as
I
haue
by
commaundement
of
them
all
,
and
not
otherwise
accepted
the
same
.
If
a
man
were
called
to
some
authoritie
,
charge
,
The
time
of
charge
being
expired
,
the
same
ought
to
be
giuen
vp
.
Of
them
whiche
vsurped
their
vocations
.
Sylla
.
In
Caesar
,
M.
Antonie
,
Lepide
,
and
August
.
Timolion
lefte
his
charge
.
or
Publique
dignitie
,
for
a
certeine
time
limitted
,
or
else
by
occasion
of
some
souden
accident
onely
:
the
time
once
expired
,
or
the
occasion
ceassing
,
he
should
be
more
then
blame
worthie
,
who
that
notwithstanding
,
would
continue
and
perseuere
in
the
same
:
as
for
example
,
Sylla
,
Iulius
Caesar
,
Marke
Antonie
,
Lepide
,
and
August
,
the
whiche
contrarie
to
the
institution
,
and
Publique
ordinaunce
of
their
offices
,
ordeined
onely
for
a
time
,
did
forceably
,
and
by
violence
vsurpe
,
and
deteine
the
same
:
and
so
continued
in
their
souereigne
authoritie
,
or
to
say
better
,
in
their
tyrannie
.
Wherefore
Timolion
,
among
other
,
deserued
great
prayse
,
because
that
he
,
of
his
owne
frée
will
,
assoone
as
he
had
wrecked
,
and
defeated
them
that
would
haue
vsurped
the
gouernement
,
and
made
an
end
of
that
whiche
was
committed
to
his
charge
,
quited
the
state
,
and
charge
of
Capteine
generall
of
Siracuse
.
Pelopidas
,
and
Epimanondas
,
were
iustly
accused
,
and
blamed
,
because
they
kepte
their
office
,
and
gouernement
of
Boetia
longer
then
they
ought
,
although
it
was
but
foure
monethes
onely
.
If
he
also
that
is
entered
into
any
vocation
,
Appius
Clodius
a
notable
personage
,
who
partely
because
of
his
age
,
Beside
the
cases
before
spoken
of
,
there
is
yet
an
other
worthie
of
noting
,
which
is
,
that
whensoeuer
,
&
as
often
as
he
that
is
called
to
any
charge
,
cannot
exercise
the
same
as
he
is
bound
to
do
,
and
without
offending
of
his
conscience
.
As
we
will
shewe
for
example
,
And
therefore
if
a
King
,
Prince
,
or
superiour
did
commaunde
any
vniust
,
and
wicked
thing
,
it
were
better
for
a
man
to
abandon
his
office
,
and
vocation
,
There
be
also
whiche
passing
further
,
say
,
We
wil
here
for
the
last
,
adde
yet
one
other
cause
,
no
lesse
vertuous
,
then
rare
and
seldome
frequent
,
Fabius
Maximus
,
when
he
quited
vnto
him
the
Dictatorship
:
as
one
knowen
more
worthie
to
commande
alone
,
and
willingly
submitted
himselfe
vnder
his
charge
,
and
commaundement
.
CHAPTER
.
IX
.
¶
Finally
,
to
what
ende
eache
vocation
ought
to
be
referred
.
NOwe
to
conclude
,
there
néede
not
many
wordes
to
make
men
vnderstand
,
to
what
ende
euery
vocation
ought
to
be
referred
or
reported
,
as
a
thing
already
sufficiently
shewed
,
and
declared
.
For
euen
as
we
sée
in
Musicke
,
Harmonie
pleasaunt
,
and
agreable
vnto
the
eare
,
to
be
compounded
of
many
distinct
and
different
tunes
:
So
haue
we
also
séene
the
interteinement
,
and
common
accord
of
humane
societie
to
be
composed
of
many
,
and
diuerse
vocations
distincte
and
different
:
and
their
end
to
be
put
peace
and
vnion
,
neither
more
nor
lesse
vndoubtedly
,
then
the
end
of
trauell
of
euery
mans
members
tendeth
to
the
onely
conseruation
,
and
continuance
of
the
vniuersall
body
of
the
Communaltie
of
men
.
In
respect
whereof
Cicero
saide
most
wisely
,
that
to
take
away
ought
by
force
,
And
this
vnion
,
and
mutuall
commerce
of
men
,
saith
Plato
,
And
truely
this
societie
is
the
end
whervnto
each
vocation
ought
to
be
directed
:
but
yet
for
all
that
,
Wherefore
,
FINIS
.