False complaints. Or The censure of an vnthankfull mind, the labour of Carolus Pascalius translated into English by W.C. A worke very learned and fit for all estates in this age of vnnecessarie discontentments, shewing how all complaine, but all without cause

A Preface Containing the reasons of vndertaking this Treatise . CHAP. 1.

WHen I consider , why euery man thinks himself euill dealt withall , that hee is , that . which God would haue him to be ( Great & Right Honor. ) ( and that which is more worth and better then all titles ) ( right vertuous ) : I finde no other reason ; but that euery mans vnthankfull mind towards God , is the fountaine of this euill . For many are most sparing , but most , most vniust esteemers of his benefits : not so much accounting those things which they haue receiued to be benefits , as those things which they haue not receiued , to bee losses ; wee passe all moderation with our shamelesse wishes , whilst whatsoeuer ( foolishly ) we couet wickedly , we hope ; and whatsoeuer we so hope for , that with vnsatiable eyes , and greedy vnlimited thoughts wee feede vpon . From hence is our impatience , from hence are the perpetuall complaints of men , from hence are the frantik & wicked speeches of rauing impiety , from hence is that mutuall rancour that burneth inwardely ; In one word , there is no worde so common in our mouthes , as these cogitations are in our minds . O vnaequall and Vniust Lost , howe hast thou aduaunsed him without all merit vnto a hye place , whilst thou holdest mee who am ( many wayes ) more worthy , in lowe estate ; These and such like tearmes , wee repiningly vtter by reason of our rashnesse , and whilst in nothing we thinke humbly , in all things wee ouerweiningly flatter our selues ; accounting whatsoeuer wee receiue , not to be giuen , but payde . And although no man be so impudent , that hee dare openly accuse God ; yet that which they speake not , they either murmur or conceale in the secret of their thoughtes , and whilst euery man bitterly complaines of his lot that is not , he doth itreligiously thinke of God , who truly is ; and whose name hee concealeth his power and Maiesty he despiseth . This inborn impiety with mans nature , I pursue with this labour in this treatise , neither do I it so much to confute inconsiderat and wicked speeches , as to controule secret and impure thoughts ; for from wicked thoughts arise infected and poluted words , and therefore to suppresse those , is to represse these . Neither will I circumuent or treacherously vndermine this fault , but deale plainly , not deceitfully ; I will lay open the deformities of this sinne , I will pull vp the rootes of it , the boughes and branches I will cut off . Neither haue I proceeded more slougthfully in this taske , for that as soone as the title of this booke is seene , I know many either disdainfully will repine , or ( as the manners of most are ) proudly scorning will say , what can there be in this argument either witty , or learned ? Nay , what is there not here rather cold , frozen , worne , & common ? For this argument is vsually withall bitternesse handled of the Preachers at this day , and plentifully in those bookes , which euery vulgar eye may reade . And besides peraduenture they will say , these are but the fragments of some auntient wits , as the Tragedies of Aesculus were of Homer . I confesse , I am not ignorant , that the Argument of this treatise , must passe depriued of his chiefest commendation , and is vnfit to shew any exquisite learning , vnpleasant to the care , and too low & humble , to participate with same . And least any thing should happen newe or vnexpected ; besides all these , I haue considered with my selfe , the seuerity and distastes of Readers at this day ; the delicacies of mens eyes , and eares ; their whisperings and secret reproofes , that resolutely despising these , I might passe them ouer . With me the necessitie of this meditation hath only preuailed , and that alone hath imposed this labour vpon mee . Neither can the rumours of the common sort , or the darke cloudes of secret estimation , hinder mee from obseruing those things which are fit , or from bridling ( as far as I am able ) these impieties , vndoubtedly the best men , whose vertues ( though with farre distance it is honorable ( euen creepingly ) to follow ; haue bestowed most of their leasure to this end . Neither haue I from hence a confidence to ouertake them , but a loue to follow them . Neither is there in this , any ostentation of nouelty , to slirre vp or feede any mans curiositie . Scarse shall I say in this any thing , Famous , newe , or as yet vnspoken by others , there is little pleasant to the reader , or hearer ; because I affect nothing lesse then curious trimming ; I would please , I confesse if I could , but I know not to smooth ; I labour wholly to profit . I affect no name from hence . I do not ambitiously wooe the voices of the learned , nor couet the applause of the multitude ; I know these things are reserued for those wits that mount hier . For my selfe , who in humility scarce creepe , it is sufficient not to be blamed ; not to be prouoked ; whilst thus I labour to make some defence against those troopes of vices , that are euery where dispersed . To this I exhort all , against whome these monsters bark , cheefely vnthankfulnesse , which is the worst of all ; No sinne sooner doth estrange God from Man then this ; by no enemy , are we more cruelly and more treacherously undermined , then by this ; with this monster , man can haue no trust , but deceitful , no peace , but deadly . Our armour therefore must neuer be put off ; as euer being in the sight of an enemy , most watchfull to ouerthrow vs . No combate is of such importance , no conflict of more resolution , nor any that requireth more valour ? In this victory are al those things , that are propounded to bee the reward of piety . But there is no conquest that is harder , later , or more doubtfull . For this poyson of vnthankfulnesse ( being pluckt vp ) often groweth againe ; beeing subdued , often rebelleth , conquereth vs often , when we thinke , we haue ouercome it : to conclude , vnthankfulnesse is neuer extinguisht in vs , but by a pyety most perseuering and euerlasting . Wherefore it is fit , that all vertuous and religious minds do stirre vp , and arme themselues , in the vnderstanding and prouision of such danger ; and with continuall and earnest prayers obtaine of his deuine goodnesse , necessary defences against such an enemy ; He erreth , that in this , waiteth vpon others ; This businesse admitteth no delayes , here euery man must be a spurre , and a guide to himselfe . Euery man must stirre vp and awake himselfe with excellent examples . Heere euery man must be an example to others , and whatsoeuer helpe is necessary for his owne safety , that he must imploy , for a common good . There is no vertue if it be seasonably vsed , wherein there is not some helpe and aduantage for this victory ; Often times those , whose chardge is least , both in the Church and Common-wealth , if they labour that they may ouercome ; if with wishes , vowes , indeauours , if with all diligence they fauour this businesse , they are reckoned amongst Conquerours . Thinke ( Right Honorable ) thou that art the light of this age , that amongst these I account my selfe ; if I be not in this conflict a captaine of approued valour ( as I confesse I am not ) yet in my holy wishes , I am a faithfull souldier , who respect not my selfe onely , but seeke for a common good , to aduaunce that chardge , that is layd vpon me . Now I earnestly intreate your Honour to patronize these papers ( how meane soeuer they are ) if you thinke they haue any publique profit in them ; the thing is small , yet it attempteth a great worke ; and the matter at the first sight is easie , but if you looke nea●…er , of more weight and seuerity . Whatsoeuer it bee , it shall receiue no small authoritie , from your authority . For all men almost that know you , so admire your vnspotted , your humble and sincere behauiour , your graue and excellent wisedome , that they reuerence you wholly , as some sacred and sauing power . God hath bestowed so many great and excellent ornaments vpon you , compassed you about with so many rich , strong and Honorable defenses , of all which I might and would speake if it were not to your selfe . And howsoeuer I may seeme to haue erred in other things , yet in this all that knowe you ( and all almost that are vertuous knowe you ) will thinke that I was wise , who haue made choise of your Honour , as vertuously to admire and follow at other times , so to bee a patrone to this worke ; who haue beene euer a fauourer of al those means , which do leade to vertue .

Falsely he complayneth of his base parentage who by the helpe of vertue may obtaine honor and renowne . CHAP. 4 :

YEa , and is it so ? Darest thou call thy selfe base , whose kindred is with the Heauens , dost thou call that bloud obscure and vnworthie , from whence Kings may proceede ? Hast thou no auncestours , who mayst ( if thou tendest thither ) passe along in the steppe of euerie man , that is excellent ? I demaunde of thee , which is that ignoble and base multitude , wherein thou art borne ? What , of brute beasts ? Men are a Heauenly off-spring ; those are they ( say you ) which without controulement are troden downe : you speake of men , that are innocent , and accepted of God ▪ with what strength soeuer they might haue , chuse rather to suffer , then to doe iniurie . Oh , these are they , amongst whome , are the auncient , and vncorrupted manners . His condition and minde ( you say ) where both alike before wee were . What , do you say there was a time , when neither of you were ? yea rather , if you esteeme your selfe by that part , which truely is , you are not now born . Thou hast a soule deriued from that euerlastinge diuinitie , which hath more truely beautified thee , with this title to bee called man , then these sinewes , flesh and bones , taken out of the earth , which are truely earth . All of vs , are equally an off-spring of the Gods , and therefore in respect of this originall , ye are both equall . Thou art nothing I say , whosoeuer thou art , lesse , or inferiour to him , whosoeuer he is . If any thing make a difference betwixt you , it is that earth , wherewith you are both couered . And is it this that troubleth thee ? Doe you esteeme this a thing of that worth , that it should make you repent you of your condition ? or rather if there be any blemish in this earthly parentage ; why doe you not blotte it out with your vertuous arts ? If there be any darkenesse , disperce it with a better light ; if any basenes , aduance it with vertue . Surely euerie excellent thing is lowe borne ; and those , whome vertue first made eminent , she brought out of darkenesse . From hence they sent out most bright beames ( as the Sun out of a cloud or storme ) looke vppon those greate lights of Antiquitie ( those famous professours , I meane of wisedome , and eloquence ) and others excellent in all other Artes , Sciences , and learning ; few of these but were meanely borne , and yet haue ingrafted their names to fame ; that fame which wee see is the inseperable companion of immortalitie . To Aesop Athens did that monument erect , And plac'd the seruant on eternall ground : That vertue might to honor men direct , And not that greatnes which in birth is found .

Let me not remember other great & ( for deserts ) famous names , I meane the great performers of warres , and builders of large Empires , who wrastling out of obscure births , from lowe beginnings , haue attained the height of things ; compelling all things and men , to yeeld vnto them with vertue , glorie , and felicity . These are they who were the famous Autors of that , which afterward was called the auncient progeny , which haue made men beleeue that they are not borne of man , but of God : who after they had made the newnesse of their birth , great with vertue and admiration , they made themselues to be Imitated of all , and Imitable to few . These I account greater , then their posterities , and in the opinion of wise men , much more honorable , in that the giuer is greater then the receiuer , and the patterne then him that imitates , vainely we deriue our sluggishnesse to our kindred ; But he is noble enough , who hath that in him , whereby he may make himselfe noble : neyther is vertue , from our stocke , but contrarie . Vertue onely dooth adorne men . It is that onely , which maketh the euerflowing and lasting streame of Nobility , Honour , and Glory . Who can therefore deny , but that humilitie or basenesse , or whatsoeuer it bee , is much bound to vertue , who only inableth all men , to become Honorable and excellent , Hee that carieth himselfe worthy his auncestors , dooth that which doth become him , but he that giueth an honour to others , is to his posterity a sacred dyety . Ridiculously you obiect obscurity to those , who do draw after them an excellency , and whose late vprising dooth eminently shine , amongst those that are excellent , for not to bee degenerous , and the light we haue receiued from our auncestors , to conuey to our posterity ; although it be worthy prayse , yet it is common , this latter as it is more famous , so it is more difficult . This is that , which Honorable and vnusuall vertue dooth vndertake , at this it aimeth , to this it directeth it selfe ; that to persons places and things vnknowne and obscure it may giue Nobilitie . From hence we may conclude , not the lower a man is , but the worse he is , the more obscure hee is : and an obscure kindred is a●… an vncleane puddle , from whence none can pull a plant , but he to whom vertue doth reach her hand , and whom she vndertaketh to aduance and increase . If thou propoundest this , to ascribe thy greatnesse onely to vertue , nor anie other sinister meanes , by proceeding thou shalt bee inricht , honored , learned . And to conclude , then it shall bee manifest vnto thee , how vntruly thou hast complained of God , by whose commandement thou art borne in that condition , which with much disdaine thou callest basenesse . Furthermore he , whom thou esteemest noble , doth bring forth the old and wormeaten monuments of his auncestours , in this more vehement vpbraiders of the vnworthinesse of their posteritie . And thou , to whome , thy auncestors haue left no outwrad ornament , where of thou maist boast , draw forth out of the generous , vertuous , and noble heart ( the liuely image of the soule ) true vertue ; which thou maist deliuer to thy posterity to be imitated , subiect to no age , to no forgetfulnesse . By this meanes thou shalt rise to honour , and with infallible arguments , leaue thy true Nobility witnessed , and sealed to euerlasting posterities . From hence maist thou see how much thou art bound to GOD , who hath ingrafted that in thee , whereby thou indeauourest thy selfe , thou maist be excellent . And if thy affections bee not so erected , nor thy liuelinesse so awaked , if thou doost not affect the highest dignities , if thou dost not aspire to these large aduantages of praise , yet indeauour that thou maist be found in the second rank . At the least compose thy selfe to Innocency and Simplicity ; vertues no lesse acceptable to God , then the other that are more conspicuous . With these adorne thy selfe , and thy obscure family ; so shall it come to passe that in this humility , thou shall finde matter large and sufficient , to make thee thankefull ; which though they bee not exquisite , or curious , yet they shall not want their commendation , being priuate and sincere ; and by so much more acceptable to him , who will be worshipped sincerely and in truth . Thus by thy example and inuitation , the rest of the vnthankefull multitude , shall learne to acknowledge , and worship that diuine benignity ; neither art thou onely vnthankefull , for there is no mortall man that lyeth not sicke of this Infirmity .

The insolency of him is confuted who boasteth of his kindred , not of his Vertue . CHAP. 1.

I See thy disdainefull spirit , and heare thy words and the discouerers of thy folly ; & to conclude thy blindnesse , and vnthankfull mind ; which thou confidently opposeth against the benefits of God , least thou shouldest confesse them . So farre hath thy disdaine wholly besotted thee ; so farre hath thy sinister disposition spotted thy faire estate and honorable condition : thou saist thou wert a man and noble , both at once ; thou doost please mee in that at the first enterance , thou confessest thy selfe a man ; although I knowe this speach , rather foll from thee vnawares , then was spoken with any consideration . For in that worde , thou art putt in minde of thy beginning , which is common to thee with the lowest of the common sort ; And although thou contemne him in respect of thy selfe , as one growing out of the dunghill , yet he hath the same beginnings of humanitie , that thou hast ; His life is to bee run in the same race , and with the same course , must he finish the period of his mortalitie & to conclude , he flyeth aloft with the same wings of eternitie that thou doest . In one word thou art not more a man then hee ( or to say more plainely ) hee is as much a man as thou . But thou proceedest further , to set forth thy selfe , and him , that by comparing , thou maist grow insolent ; depressing him , whilst thou aduancest thy selfe ; esteeming him , as base , and of no reckoning .

Herein , if any man should aske thee , what Nobilitie is , I know thou wilt answere , it is the Honor and Antiquitie of Kindred ; But I will tell thee some-thing more plainely , and more soundly , that thou who dost admire nothing so much as thy kindred , by which thou growest insolent , yet mayst confesse , to be true : Nobilitie , I say is an honor due to a vertue eminent , & publikly profitable ; not only in his person , that first doth it , but also in his posterity , which are not adulterate , ingrafted , or degenerous : And therefore Note , is onething , and Nobilitie is an other . Many are of Note , of whom we are to take heed , as of monsters , but he that is truely Noble , it is a vertue , and a dutie , to knowe him . Thou , when thou wert first borne , broughtest no vertue into the worlde with thee , therefore thou mightest be of Note , as one richly borne , and of a great family , but thou couldest not be Noble ; but only in the suffrages , and wishes of those , who fauour the name , vertue and posteritie of the Auncestours , from whence thou art descended ; and from thence presupposing all these to be in thee . For men are naturally apt , to hope for those vertues in thee , which are promised in thy birth . For all good men ( saith Tullie ) fauour Nobilitie , both , because it is profitable to the Common-wealth , that Noble men be worthy their ancestours , and because the memorie of honorable men , who haue deserued well of the Commonwealth ( though dead ) doth and ought to preuaile , with vs . And therfore thy Nobilitie ; then when thou wert borne , was in hope , not in being , peraduenture in the roote , not yet in the braunches ; neither doth alwaies , The Sonne in equall line , The Fathers praise succeed .

Now when thou art growne vp , and stronge , I demand , wherin thou dost make men know , that the honorable , and happie vertues of thy famely , are not withered in thee . How shal we vnderstand that thou who art begotten , & borne of great hope dost grow to the glorie of thy auncestours , & that the fruite so much hoped for , doth grow out of thy braunches ? Where is thy auncient bloud ? Where is the Industrie of thy fore-fathers ? Where is the glorie of thy house ? I graunt the signes , and tokens of honor , may be receiued either from thy Auncestors , or from the Prince : but Nobilitie and honor it selfe , is the rewarde of thy owne vertue . That vertue , which in things acceptable to the people , doubtful , and full of profit , and hazard , at all times , and by all meanes , doth show it selfe ; which in the time of peace , and securitie , erecteth the ensignes of pietie , and iustice , wherein all both publike and priuate felicities are contained ; and then doth bringe foorth troppes of all those vertues , which are handmaids to both . And when the Common-wealth , is disquieted with warrs , either at home , or abroad , doth oppose against the enemie , Fortitude , and what vertue soeuer is a companion to it ; for what vertues , for what prayses art thou to be esteemed ? speake boldly . Instead of answere , I see thy doubting : for that which is not , neither can the tongue vtter , nor the minde conceiue . Seing therefore thou wilt say nothing , I will answere for thee . But canst thou here ? In one word , neither vertue , nor praise , that either I , or thou , or any man els knoweth , is in thee . But goe to , with what right or with what confidence , dost thou vsurpe this same honorable title of Nobilitie , which thou admirest in thy selfe , and for which thou thinkest thy selfe so excellent ? It is ( thou saist ) the gift of my ancestours , as are the other signes of Nobilitie , whereof I boast . I heare the name ; I see the signes ; but I desire the thing . I feare least the auncient honor of thy forefathers , in thy person , be darkened and growen out of vse . If not , as it was first gained by men , vertuous , and truely valiant , so it ought to be borne againe , in thee , this Nobilitie , which thou boastest to be born with thee : neither can any thinge bee more foolish , then to bee called , that which thou art not . Nothing hath more affinitie with slouth , then to be willing , to bee taken for another , then thou art . Nothing is more vniust , then to vsurpe another mans , for thine owne . Nothing is more shameles , then to desire to be esteemed Noble for kindred , not for vertue . Neither is vertue transferred with the same facilitie , that possessions , are to the heyers . Vertue is euerie mans proper , and peculiar good : and whosoeuer hath not this , doth not only carrie the Idle , but the odious name , and title of Nobilitie . But thou boastest of those , whose posteritie thou art , and desirest men to obserue thy petigree . Well if I should doe so much for thee , and by degrees go backe with thee , to him whose father first gaue honor to thy familie , peraduenture I should bring thee to a beginning , thou wouldest bee ashamed of : why art thou pase ? It is auncient , that Plato saith , Seruants doe come of Kings , and of seruants doe come Kinges . And what maruaile ? For vertue her selfe , doth giue bondslaues , oftentimes not only libertie , but Kingdomes . And vertue exposed to the iniurie of fortune , doth best show what euerie man is . And therefore if thou wilt know what thou art , who and how great thou art , defende not thy selfe with this glorious title , borrow not the vertues of others , but bring forth thy own ; thou foolishly boastest the benefit of thy stocke , if thou sufferest thy ancestours that are dead , to be better known then thy selfe , that art aliue : Show how much true nobilitie there is in thee , that is , how much vertue in thy minde , how much faith in thy words , and deeds . Show from what stocke thou art . By this meanes shall men esteeme thee in hope greater , for fame better , and for inward vprightnesse , more commendable , that thus honours , may be giuen thee , not thy kindred , thy person , not thy name , thy manners , notthy auncestours . And though thou hast thy auncient praise in store , Yet not content with glorie of their fame : Nor boast their vertues that did liue before , Seeke thou thy selfe , for to surpasse the same .

Kindred and our stocke is like a faire Table , which either may be made more beautifull by a picture , or polluted and defaced with staines . If those things be ioyned to thy birth which do make thy birth greate , them are the praises of thy auncestours renued ; if those things , which do blemish thy stocke , then there is little greatnes in thy kindred , & in those things that are annexed to it ; Infamie , & reproach ? These are those polluted staines , that deface the Images of our forefathers , which the more honorable , they showe our auncestours to be , the greater and more intollerable ; is the slouth of their sluggish and degenerous posteritie .

Now with the insolency of thy kindred , thou dost arrogantly remember thy supporters , thy Affinitie , & Riches ; which are good to those that vse them well , but to those that vse them otherwise , are euill ; Nay , carefully take heede least the aboundance and harmfull plentie of ouermuch riches , drowne thy narrow , and weake minde in many vices , and consume those seedes of vertue , that are planted in thee , for Minds of men much plentie ouerwhelme ,

If thou truely vndestoodest how little or nothing , riches do helpe to vertue , then thou wouldest thinke more mildly , and more honestly of pouertie , and of the poore multitude painefully , and profitably disposed into vertuous courses . For Cities do not sound with noyse of worke men , and artificers to no purpose . Let these seeme base to dilicat minds , whilest experience telleth vs , that they are only commodious , but of most knowne and absolute necessitie . esteeme not so disdainefully of those things , without which riches hath nothing , for which they are more to bee desired then pouertie : And to conclude , without which , no kinde of life can well be . Neither the Countrie , the Citie , the Court , nor the campe . For as in the bodie , the thighes , legges , and feete , though they be in inferiour , yet are not in worse and lesse needfull place , then the armes , and the shoulders ; so these kinde of men doe inioye that roome , and place in the Common-wealth , which if they for sake , it must needes fall . For whethersoeuer Necessity extends it selfe , thither reacheth art , which is natures follower . For as great and wise states-men gouerne our liues , so artificers and workemen serue our liues : whilst they furnish and adorn our liues with their necessarie vses . Woe vnto mans weakenes if it bee destitute of these helpes , for none of these but liueth according to Gods rule , because hee can show how he liueth ; which whosoeuer in old time could not doe , it was death vnto him ; which custome Augustus , that famous name , amongst the Roman Emperours , precisely obserued , when he obtained the Decemuirs of the Senat , that euerie Knight might giue an account how hee liued , And of those that were disalowed , some were punished , and some noted with infamie . Therefore if thy birth aduance thee , their industrie commended them ; and as thy condition of life is hyer , so theirs is much saffer , and more assured ; For whilst they are about good businesse , they auoyd Idlenesse , and serue the Common-wealth , whatsoeuer is necessary to the commonwealth to applie thy witte , and thy hand , to that , though it bee not glorious , yet it is honest . Furthermore in that thou reprehendest husbandrie , thou dealest frowardnes , and after the manner of the Thralians which prouokest thy nourisher , without which thou mayst neede , thou maist hunger : Besides it is a kinde of life , most sincere , and most innocent . In it , there is againe , vertuous , most stable , least enuious ; For the Diuine nature ( saith Varro ) gaue feilds , but humane arte built cyties . Surely of husbandmen ( saith Cato ) are borne the strongest , and best souldiers ; and men of least harmefull thoughts , are they that liue of husbandry . Next vnto these are Merchants , which seasonably prouide for mens necessities , whilst they so mingle the commodities of seuerall Countries , that whatsoeuer is afforded any where , may bee founde euerie where . It is a fauourable trade , and that which mingleth in trafficke , all the Kingedomes of the earth : But at this daye , with much losse to the Common-wealth neglected . For there are a kinde of vulgar and common people , who neclecting the honest course of auoyding pouertie , and inriching their families , doe ambitiously affect honors , which are euer sumptuous . From hence pouertie creepeth into their houses , & from their houses into the Common-wealth , which wanteth wealth to vphold it . Besids , that which is gotten by Marchandise , is not so much to be tearmed the praye of couetousnes , as the Instrument of bountie , cleanlines , honestie , and honor . Take away the spots of the mind , & with all you take away the staines of the thing ; & whereas you say that Merchantes wearie their time with oars , & passe the trobled seas , that in my opinion , is the chiefe praise of such resolute Industrey , which , that it may perfect that which it hath begun , strongly contendeth with all difficulties , and euer aduentureth vpon new dangers , whilst it passeth into farre places , in despight of all lets . Surely men trauailing from their natiue soyle , dismayd with no distance of place , affraid of no barbarisme , tamed with long & often patience , euer imployed , alwayes carefull of their affaires , must needes returne homefull of all knowledge . From hence rich aduantages are deriued to the commonwealth , because all , from that which is euery mans , dooth iustly receiue a benefit . Besids , the wits & capacities of many , by this means are made more exquisit & in the managing of afaires haue a riper knowledge , and more perfect wisedom , whilst euery man maketh a profit of an others experience . Now Iudge if there be any thing in this which either thou or any man can dispraise , and not rather commend , and admire . Besides , from great Merchandise , arise often great reuenewes , and from great reuenewes deriued innocently to their vertuous posterities , Nobility . And this I see to be and euer to haue been the iudgment and account of euery honest , and wise man , as right so by publike consent most approued . But whilst out of euery thing , you take that which is worst , that from the faults of men ( an vsuall fault ) you may take occasion to debase whatsoeuer you despise , as your manner is ) you also scoffe the Lawyer . Neither you doo consider , that euery mans doubtfull estate , destitute of this so profitable a defence , dooth easily run headlong , and the helpe which a man wanteth in himselfe , by this meanes he findeth in an other . For this cause there is nothing more excellent , then to exceed in faith , wisedome , and eloquence ; because there is nothing more full of humanity , and more deuine then to bestow so many and so great ornaments , and the whole course of our life in defending of other mens dangers . For whosoeuer amidst so many and so great tempests of this life , and in this vnbridled licentiousnesse of impiety , mildely doth helpe the afflicted , or bestoweth his labour in so troublesome an office ; hee is to all men as a fortunate and sauing Starre . For men are not more bound to any man for any thing , then to see part of their burden deriued vppon an other ; and by a substitute care with an vnited force , their owne weakenesse to bee supported . Of what reckoning the praise of this hath beene ( that I may call thee to auntient and famous exampels ) the Noble Romanes well vnderstood ; From hence they made their enterance to fame , and besids these , Consuls and men worthy to haue triumphed gained in the defence of causes before Iudges , no lesse opinion & matter of prayse , then when they before had triumphed ouer their conquered enemies .

For these men after things valiantly and fortunately performed , made knowne that the valiantest breasts are often accompanied with the happiest wittes ; and that the best wits haue often the greatest eloquence , and that the praise that riseth from hence , is equall with the campe , and deserueth as much , as to bee a valiant Leader . For the profits that arise from hence , are not lesse then those which proceede from the other . Therefore I beseech you what enuy is it , if at this day there be not a meanes of more honorable aduantage , both to attaine riches , and greatnesse then this is ? In that you say mercenarily , they set to saile , a thinge that is excellent , you note foorth the faults of men , and not diminish the dignity of their calling ; take from them extortiones , remooue wranglings , cut off indirect courses , abolish all base and vnworthy dealing , ( things seuerely punishable by lawe ) the honesty of the thing remaineth from which these fees and deserued allowances doo no whit detract , nor any other lawe doth giue iust imputation of basenesse , which forbid the corruption of a mercenary tongue . Neither is it fit , that this kinde of men , both priuately and publikely so profitable , should be depriued of the iust recompence , and fruite of their labour , seeing those auntient honours , due to this gowned warfare are taken from them , dignity and Office ; in place whereof haue succeeded these which properly and fitly are called Honorable fees ; both , because they are giuen for honour , to honest men , and for an honest cause . Besids , this is as a seminary , from whence princes doo take not onely men skilfull in law and iustice , but those who weare fit to sit at the helme of the common wealth , and to be of counsell to kings : And seeing their office is but a part of the Prince his charge , what hath the armour & the sheild , why it should despise as base , the gowne , and the pen . Let these imployments be accounted obscure shadowes , whilst we must needs confesse , that they are very great , and very profitable , and therefore very honorable . And whereas thou sayst , thou hast no base mind but high and generous ; I should prayse thee if this were truly spoken ; if in steade of high and great , thou didst not shew thy selfe a contemner of those things , which ought to be much esteemed . For the greatnesse of the minde , is not discerned by swelling wordes , but by the often and accustomable vse of vertue ; and things that are boasted of , are nothing but a disdaine of the eares ; and a loathing and hatred to the mind . And this appeareth in that thou saist those things wheare-with thou swellest , were first thine , before thou wert the worlds or inioyed this light . From hence thou gatherest , that thou wert not borne to serue them , but all these things to serue thee .

These speeches are the rules of pride , and the arguments of thy Ignorance : as though thou were borne to some other end , then all others are ; and not to worship and reuerence him , whose gift it is , that thou art , and who hath commaunded thee no lesse to procure other mens good , then thy owne . Which is not done , by idle thinking , and proude expecting , what honours men doo vnto thee , And wherein they doo worshippe thee but in a diligence of profitable duties , and in a vertuous ▪ and willing readinesse , to doo good . This will prooue those Honours that do come to meete thee , not rashely to bee caste and throwne vppon thee , as a liberty , not to bee as spoyles are , but to bee giuen with good aduise , as to one who placeth true honour , first in his owne conscience before the iudgments and opinions of men ; rather in the vprightnesse of behauiour , then in the glory of titles . For he that is any thing or little lesse then his honour , is not honoured by it at all , but ouer-loaden . Therefore thou must consider circumspectly vpon what confidence thou boastest thy honours ; which are so , to those whome they doo adorne , or thy great Ecclesiasticall dignities which thou esteemest best , that are most rich , not most holy ; and what holinesse is required of those , who aspyre vnto that honour . A Preest sayth the Arch-bishop of Rauennas ( who had his Name from his goulden speech ) is the forme of Vertue . Thou boastest also thy Dukedomes and thy Lordships , which to whomsoeuer they are committed , to those also is committed the common and publique safety . Take from a Generall the arts and true properties of a generall , hee is not a generall , but a trifler ; fatally erected as a destroier , and subuerter of the common good .

If thou vnderstoodest the greatnesse of this burden , thou wouldest constantly refuse it , seeing , whosoeuer gouerneth without iust furniture for such a chardge , doth not gouerne and command , but man doth commit this chardge to a vaine glorious , and improuident man , exercised in nothing , strengthened with no good counsell , relying only vpon his birth , not his owne firme vertue , what shall become of the commonwealth ? Doo you not see , and must you not confesse , that a sword is giuen to a mad man wherewith he woundeth himself and him that meets him ? Nay , wherewith he slaieth the common wealth ? Do you then call this praise , honour , fame , which is a staine , and infamy , a reproach ? Alas , I am sorry , least thou flatter thy selfe with a fauourable & plausable error , & that be happines to thee which is vnhappines in the opinion of others , whilst thou boastest of the goods of the body , and fortune , insteade of the goods of the mind , & things which are of low place , thou placest a lost and which are impediments , thou settest in the forefront of honour : Mans true goodnesse is in the minde , which if it be furnished with profitable arts , it neither admireth these as rewards , nor refuseth them as accessions , to his rewards , as things wherein there is neither praise nor honour , because they make no man better , they make no man worse . Hee is very idle that admireth these things ; seeing then that kindred without vertue is neither good , nor euill , and that possessions by many casualties may faile , and so the multitude of followers forsake a man , it must needes bee , that honour is no greater then you that haue it ; the strength of it then being in the hands of others , what is it that thou carriest thy selfe so proudley ? and as though thou hadst placed thy selfe and all that is thine in safety ? thou aimest only at this , that laying all care aside , thou maist cast thy selfe into the armes of pleasure , which will poyson the good bloud if there be any in thee ; if any vertue , it will weaken it , if any beauty , it will staine it . O strange error ! He that may haue true and permanent good things , to take pleasure in things of no continuance ; beleeue me , to liue a life ; idle , and full of pleasure , is not to liue , but he which bestoweth his time vpon vertue , all parts of his life , are beautifull and full of pleasure . This is that , which the seuerity of the schoole teacheth , & which is contained in the monuments of those , who labour to drawe men from vice , and commend vertue . Dost thou account these seuere admonitions , that are wholesome , and indeede nothing els but Gods own voice , which awaketh those which are drowsie , calleth backe those that do erre , confirmeth those that are weake , and blesseth all ? To these counsels thy fore-fathers obeyd , whose examples in like manner , I wish thou wouldest followe , in this respect that they are familiar , domesticall , and not farre sought . It was not their sluggish and voluptuous life , that gained those things to thee which puffe thee vppe . But first they were Conquerers of their owne faults , and of their enemies forces : With both these they gayned triumphant Garlands : which with thee I feare me will wither , waxe pale , and lose their greenenesse ; From these if thou hast receiued any motions to vertue , thou art very vnfortunat , if thou doost not perfect them , with all labour , and immitation . By this meanes thou shalt not bee loaden with the honorable Images , of Auncestours , but thou shalt increase thy Countrie with a greate Citizen , and an Honourable Autor , to thy posteritie . This one thinge , shall bee a meanes , to make thee like those , from whome thou art discended ; so that , they shall bee thought either borne againe , or to liue in thee , whose glorie by thy vertue , thou hast renewed . From hence maist thou bee thankefull to GOD , who hath placed thee in this watch-tower , that thou mayst neuer cast thy eyes , from the Commonwhealth ; but bee as profitable vnto it , as thy condition requireth ; which by this meanes only thou mayst make excellent . If thou art otherwise minded , the more insolently thou boastest of that prerogatiue , the violently doth thy arrogancie discouer it selfe ; thou shalt perceiue ( but too late ) thy great fault , and thy greater punishment .

In this I teach that God hath not giuen lesse to the poore man then to the rich . CHAP. 8.

O Man , I did thinke thee to bee poore , but not in this manner that I now see thee , namely with a pouertie much worse , and farre more dangerous . to thee as to the rest of the multitude , whether thou hast riches or no , it is in others mens power ; and thou dost not consider that nothing is more subiect to robber , theeues , fire , and other innumerable casualties then they are ; Oh , how rich wert thou , and consequently how happie , if thou knowest how these things are to bee valued at their iust price ; then thou shouldest vnderstande , true riches to bee placed in the minde , which if it bee equall to it selfe , not a couetous , not an admirer of anothers , not an enuier of any mans estate , not an ambitious affector of any mans greatnes , it may then contend in happines , with any mans felicitie . But from pouertie to vertue thou sayst the way is harde , full of difficulties , and almost beset : hard I graunt , but not beset , for a minde that is truely great , hauing vertue propounded as a reward , doth cast downe whatsoeuer is a let vnto it ; & the diligent and industrious mind , doth conquer those things which to slouth seeme impregnable . Nay , what if vertue be neerer in freindship to pouertie , then to enuious riches ? Surely , the waye to vertue seemeth more readie , by which pouertie creepeth , then that wherein riches boast . Learne thou from hence , the power of sober want . Carius was poore , when Kings he ouer came . Fabritius poore , that scorned Pirrhus gold , From sordid plough to rule Serranus came , And men controld , that late did till the mold .

For pouertie , and faith , a good minde and true valour , are often inseperable companions ; but to riches , there cleaueth oftentimes , the drosse of leaudnesse , insolencie , and slouth , many haue liued fortunatly , by induring pouerty patiently ; a weake minde ( and who allmost hath not a weake minde ) is easily corrupted with riches . Antiquitie made Plutus the God of riches , to bee the sonne of fortune .

To euill men , a friende , and with gaine a corrupter of all things : and as a man may bringe forth an infinit number of poore men , which with frugalitie , and sparing , as with sure , stayres , haue climed vp a loft . so there be millions of rich men headlonge cast downe , whether riotousnes , and pleasure , sweete ( but pesti'ent vices ) haue led them . From this wombe , haue proceeded so many troupes of sinnes , so many Idle slow bellies , as the Gretians call them : fatte and vnweildly . No sinne from thence , nor act of lust did want , Since pouertie did Rome forsake .

For it often happeneth that whosoeuer seeketh to enter into fame , beginneth with vertue , & endeth with sin , and iniuries : with vertue , whilst he is poore , with sinne , through the perswasion of increasing riches . Thou saist , rich men haue a plaine way to vertue : I graunt it plaine , but deceitfull ; and in it there are a thousande windings of vices , a thousande allurements of pleasures , a thousande by-pathes of errors : for to rich men , that desire to sinne , all wayes are open , but a poore man that declineth sometimes from the waye of vertue , necessitie ( as it were by the hande ) leadeth him to the right way : for whilest hee indeuoureth himselfe , to that which is harde , and full of difficultie , hee scarce euer turned his eyes , from vertue , which is his loade-starre . Then in suffering labor , hee inuiteth diligence , frugalite , modestie , and going vnto vertue , hee only treadeth the right pathes of vertue . The way peraduenture is hard , but direct , and sure ; for hee is much more nimble in this course , then hee that walketh loaden with burdens , whome many things call aside , many things do hinder , and howe much hee goeth on , so much hee soundly reioyceth that he hath profited .

Then hee is infinitely inflamed to the rest of his iourney that remaines , and hee is so ioyfull in his proceeding , that hee is scarce content with a mediocritie ; and to conclude , hee thinketh nothing done , if hee haue not perfected what hee hath begunne , and by so much more hee imbraceth his owne pouertie , by howe much hee seeth , more occasions hereby offered to lay a side , and to putte off his basenesse , and to conquer lettes , and also to obtaine honor .

Surely , if a man wash away those staynes , that cleaue to euerie man from his birth , if then hee bee beautifull , and like the Champion of vertue , if hee then be reckoned amongst those , that be honorable , if with the guiding of vertue , hee come for to gouerne the Commonwealth , if from the plough ( as the prouerbe is ) hee bee aduanced to the scepter , if hee bee in his owne knowledge a performer of honorable attemptes ; then shall hee perceiue what it is to serue vnder such a captaine , when he seeth so great allowance made vnto those that follow him ; besides oftentimes to a man in danger , there is no hauen safer then pouertie . O safe condition of the poorest life , O gift Of God , as yet not rightly vnderstood .

Therefore yet reuerence thy pouertie , O thou poore man , that the rich man may vnderstand , that he hath not more safetie in his riches , then thou hast in the prouident dispensation of thy want , and as one , that now standeth in the entrance , and doore to happinesse , lay aside that malitious and vnthankefull minde , which doth more pollute thee by much , then thy owne pouerty ; cast away deformed slouth , and the complaints annexed to it ; frame due thanks vnto God not borne in the mouth , but in the heart ; know that hee can deuide better , then thou canst choose ; Giue more largely then thou canst ake ; and prouide farre better then thou canst wish . If at any time thy thoughts licentiously doo wander , perswaded by a leuity , and obliuion , that is by an vngratefull minde , then bridle them with the raines of feare , and of modesty ; if they be shut vp and narrowe , stirre them vp and inlarge them to receiue GODS benefits bestowed vpon thee ; for GODS goodnesse oftentimes , offering it selfe to thy minde , with oft handling , will make thee of a quarrelous and vngratefull complainer , a secret admirer ; and a diligent worshipper of that goodnesse , which hath made thee poore for so rich a reward .

Him that is worne with griefe , in that he is vnthankefull , I neither pardon him , nor speake him faire . CHAP , 13

I should confesse my selfe verie voyd of humanitie , if I should not pittie thee , whosoeuer thou art , who art plunged into this bottome of greefe ; I am not ignorant that their is scarce any strength of minde , to bee found , which greefe doth not weare and cast downe , to triumph ouer greefe , is not the parts of a man , but of some deuine power ; it is a cruell tyrant , and seildome leaueth a man before it haue brought the bodie lowe , and afflicted the minde , for the affinitie with it ; but if thou dost remember thy selfe , that thou wert a man before thou weart miserable , before thou weart loaden with that miserie and those diseases , consider a little , remember with mee thy condition : Thou art a man ▪ Therefore thou art not only a bodie , but a soule , The soule ought to haue rule ouer the bodie , not the bodie ouer the soule , why art thou no●… therfore erected and listed vp , O thou soule , that thou maist behould that place which belongs vnto thee : & preserue that dignitie and worthinesse , which is thine safe and vntoucht ? what , wilt thou suffer the bodie to haue greater preheminence then thy selfe ? shall those foolish , & irreligious voyces of this earthly frame , detracting from thy commandements , following which waye soeuer sence leads them , and shall not thy commandement bee heard ? Go to , say vnto thy bodie it is my dutie to rule , and then to obey , is it not my part to affect the bodie , and to impose vpon it whatsoeuer I please ? say , I will lead thee , and thou shalt followe me , and as I feell , and am affected , so speake thou , I am , and haue a being without thee ; but thou ( vnlesse thou art quickened by me ) art but a lumpe of flesh , meere claye , or if any thing can be more filthie then clay , thy dignitie is nothing but as I haue aduanced thee to a deuine knowledge ; and as all things with me are excellent and admirable , so with thee they are contemptible and base ; & to say truth what hast thou in thy selfe ; that is not common with the brute beasts ? would not thy weight depresse thee into the deepest bottomes , if I did not lift thee vp and ingraft thee to a diuinitie ?

Therefore ( O body ) whatsoeuer it is that offendeth thee , I reckon it as those things that are vnder mee , which neither ad nor detract from me ▪

These griefes to thee peraduenture are bitter , & to me also ( I do not say vnprofitable ) but for the a●… ▪ f●…ty that I haue with thee , vnsweet and vnpleasant . But that they should haue power ouer me , that they should compell me to dispaire ; that they should rob mee of my felicity ; that they should couns●… ▪ and I ●…e perswaded ; that they should command ▪ & I obey ▪ that they should compell ▪ and I be inforst ; this were to make me ( whose essence is more deuine ) sub●…ct to corrupt●… 〈◊〉 all ▪ these things which com●…se 〈◊〉〈◊〉 ▪ which haue their affinity with thee , and where of th●… a●… made , are true assurances and direct pathes to mortality . But I am immortall . I am without the danger & reach of these darts ; and therfore with mortall things I can neither bee touched nor aff●…ed ; ●…ay with these shadows of feare ▪ and aff●…le me O grifes at your pleasure ; bee madde and feare as you thinke good , m●… ( that is the inward and better part of a man ) yee cannot ●…rt : I will keepe my 〈◊〉 , no●… only unconquered , but vntoucht ; 〈◊〉 nothing from hence , wherof to glory ▪ I will 〈◊〉 yee with my strength , and are solute h●…t , 〈◊〉 i●… bearing , I will ouercome you ; I that 〈◊〉〈◊〉〈◊〉 not to ●…e wounded , that am 〈◊〉 ▪ that am not to 〈◊〉〈◊〉 with these 〈◊〉 . N●…y I am th●… most fr●…de , most at mine owne command , then doe I most triumph , when I see thee ( O body ) affected with griefe ; as if a strong tower and holde of dangerous affections weare beseedg●… and taken by me ; Thus will a wise and a valiant man thinke ; Thus will hee compasse himselfe , thus firmely and resolutely will hee stand ; and the more hee vnderstandeth his misery , and feeleth his griefe , the more wisely will hee deale , the more valiantly will hee suffer that , which hee must needes suffer ▪ 〈◊〉 more generously will hee speake , the more gloriously will hee triumphe ; to conclude , hee will perswade himselfe , that those remedies , which bring griefe , are best and most ●…fectuall ; and then as griefes hinder the o●…ces of the ●…ody , so they stirre vppe the strength of the minde , and cure the incurable diseases of it ; that is , they cut off these luxurious hopes ▪ they bridle those wandring thoughtes , they represse that admiration of our selues , which deceitfully stealeth into our familiarity . For wee must confesse , no man hath more modesty , more appetite , more honesty , then when hee is wrapt vppe in diseases ▪ then dooth hee truly knowe of what value all humane thinges are . Then dooth hee learne to detest the hurtfull plagues of all mankind , Ambition , and Couetousnesse ; then the tempestes , those vyolent tempestes of luste are cal●… ; then all try●…es , pleasures , cares , are of no reckoning ; hee is conuersant so amongst men , that hee seemeth rather to bee with GOD ; then he is altogether out of him selfe , that hee neither thinketh nor speaketh of these inferiour and humane thinges , but as is needefull for ●…ne ready to depart , and to aduise his owne . These things doo sicknesses , diseases and griefes performe ; in this respect ( I had almost sayd they are to be embraced of vs , ) that they giue euery man occasion , to take experiment of himselfe , and with a faithfull though harde exercise to obtaine a strength not onely to suffer , but to challenge , the vttermost and ex●…emities of all euill ; And therefore wee are often indebted to diseases , for Innocency ; Innocency that is the path-way to saluation . But these are ( say you ) sharpe and cruell strypes : Let them bee cruell , and sharpe , so they bee wholesome . For what if thou peraduenture bee such a one as cannot bee cured , but by this meanes ; Doost thou thinke it fit that GOD shoulde leade thee , warne thee , correct thee , at thy appointment and direction ? To some men their owne conscience is a sufficient motiue to vertue , some other stand in neede of one to admonishe them , one to correct them , some others are dull and drowsie , and euer dooing that they shoulde not , whome thou canst not mooue and awake , but with spurres dull and vncapable wits are not to be taught , but with stripes ; and what if thou art one of those ? What if almost lost thou can no otherwise be saued but by this meanes ? Dost thou take it grieuously , and repiningly , murmurest , that God doth burne thee , doth cut thee , and and launce thee , that hee may cure thee ? that vnwilling and striuing against him , he saueth thee by that meanes which he knoweth fittest ? for Woundes that enter deepe , with danger to the life , Are seldome cured with case , but fire , and knife . Take heede therefore least whilst thou fauourest thy selfe too much , and with wicked complaints prouokest him , who carefull prouideth for thy good , thou also beesovnd amongst the vnthankefull , and so ( as the rewarde of thy vnthankefulnesse ) these bodily griefes be not diminished , but increased with adition of those euerliuing ( and yet deadly ) griefes of the soule .

Heare the Prince goeth about to extenuat the opinion which the common people haue of his Soueraintie ; for he proueth that hee is compassed with miseries , that men may see in comparison of others , how little hee is bound to God . CHAP , 13

BBut Oh men ouermuch deceiued , in whose opinions I am ( if not euerie way happie ) yet of farre more excellent estate then others : For With false names great things do please ,

This outward brightnesse is a guide to this great error ; this affecteth and dazeleth the eyes of the false esteemers , of my condition : and of those , who are altogether ignorant , what this is , which they call Soueraignetie ; wilt thou know what principalitie is : It is a Tower seated in a place narrow , slipperie , headlong ; In this standing am I set ; that I may perpetually watch ; from hence ( if I chaunce to sleepe ) I shall fall dangerously . No man lyeth more open to assaults ; no man more violently is cast down ; none hath lesse aduantage to rise againe . They say my least signification is a law to men . Oh I would to God , I did not finde it dayly otherwise , who am drawne thither , and against my will , whether occasions of others leade me , not whether I my selfe had purposed . My pleasure you say is a necessitie to others : nay , that necessitie is imposen vpon me , which arriseth out of things themselues : neither can I will any thing otherwise , then of necessitie must bee , vnlesse I will that , which I connot obtaine . For as we command men , so things command vs , and no man hath things in his power , but he that obeyeth the necessitie of them . They say , whatsoeuer pleaseth me is a Law ; these are trifles . For it is much truer that the law often ouerturneth what I like . For the lawe to mee is harde and inexorable : and as it restrayneth the multitude , so to my words and deedes it is a most seuere censor . My words ( they say ) with no contrarietie nor no consent of men can be deluded . There is nothing so false as this , seeing I am compelled , often to speak one thing , and thinke another . It is often my greatest aduantage , that I am not vnderstood . Surely , whosoeuer with a reaching head vnderstandeth mee , sometimes doth vnderstand a little more then is fitte . Therefore to my wordes ( but when they are solemne and conceiued with deliberation ) men must not euer giue credit . And although often I do speake truely , yet those that doe catch my wordes , either with a peruersnesse of their owne , or an ingrafted sinister disposition , turne them to what they please : they say it is in my power , in what state and condition euery man shall liue . If I should grant that this were so , yet I must confesse that euen in this respect , I scarce euer haue true quiet .

For I am euer doubtfull , and in suspence , least I offend any man vnwillingly , least I discountenance him that is worthie , aduance him that is vnthankefull , or vnawares ouerthrow my selfe , and my owne state : For euen this verie Soueraintie it selfe , exposeth me ( both publikely and priuatly ) to the enuies , hatreds , and iealousies of men : all which easily ouerthrow this state .

And to conclude , the longer they lurke , the more fatally and more dangerously they breake out . Besids you say ( as I please ) I doe giue to my subiects peace , and warre . Yea euen this , is amongst the ils of princes , that great distructions , and publike calamities , are referred vnto them onely , as to the cheefe authors : when indeede the true causes of them are hidde secretly , in the deepe , and sticke fast in more hidden rootes , then the counsels of men . This is that vniust ignoraunce of the common people , from whence so much enuie is deriued to the prince . Of things well don , euery man drawes the honor to himselfe , but the prince alone , must beare the burden of others madnes . They say , I haue that preheminence , that whatsoeuer I wil , or wil not , is in my owne power . It were indeede an excellent thing , if it were . If thus a man might satisfie all ; if all men were of one minde . But whosoeuer thinketh thus , doth not consider , that I only neuer sayle in a calme , but am perpetually tost in the waues of opinion ; and lie only open to the differinge censures of good and ill , and to euerie light ignorant and idle fable . Therefore in this respect , that so much is lawfull vnto mee , I haue reason greatly for to feare , least I should do any thing to ouerthrowe this libertie . If any man consider well , hee shall see , that in this great libertie there is least . Neither doe men take vnto themselues more harde iudgement , or secret speeches then against the pince ; Of whome to speake euill , and to dislike his doinges ( whether they bee good or badde ) it is not a corruption of a fewe , but of longe time , a popular vertue , you say , those whome I doe admitte into Counsell , they doe first gather out my meaning , before they expresse their owne , least they should thinke something differing from me .

Let it be so , may not my crueltie and that feare , which men haue of mee , bee gathered from hence , as also their owne sluggish and iniurious distrust of mee . For if they be admitted , to this end to guide me with their counsell ; why doe they dissemble it ? If they thinke well , profitably , and for the good of the common wealth ; why doe they first gather what is my meaning ? Why doe they so carefully and warely deliuer their owne opinion to trye mine ? why doe they so slauishly submit their voices vnto me ? doubt lesse , they doe it to that end that they may seeme to thinke the same that I doe ; that thus by the likenes of councell , they may make themselues easily more neere vnto me . Doe they not thus withdraw their faith and fidelity from me ? Am I not by this means forsaken of those I ought not , in things that are most weighty ? Namely , those who ought to call mee backe when I erre , to hold me vp when I slyde , to raise mee vp when I fall , craftily doe cast me headlong into destruction . So farre doe they proceede in the contention of flattery , in the impudency of lying , and in the study of deceit . Then in what state am I , if these be true as they are most true ? Do not these deuouring gulphes euer gape after my fortunes ? what ? if I bestowe so much vpon them as they wickedly couet or impudently beg ? If in those things which falsely and fraudelently they steale , they see our winking at it , are we not streight made a pray vnto pouerty , then which , no enemy can bee greater to a kingdome ? If I do giue with moderation , and according to mens deserts , presently they account mee base and nigardly . So whether I giue , or not giue , I must either want or bee enuied ; but you say all men striue to insinnuate themselues into my fauour , to bee neerer and more powerfull with mee , seeing to bee inwarde with princes and to execute their commaundements is nothing else but to part and deuide soueraignety with them ; this may teach all men , in what slippery estate were stand , and how little wee are at our owne pleasure , who must be subiect to other mens vyces , to obey other mens wits , and to be led whether they will haue vs . If vices would shew themselues as they are , there is no man but would be affraid and tremble at them ; but to Princes they offer themselues disguisde , they carrie a shape of vertue with them , and so easily insinnuate themselues . From hence is that , which they call our facility , liberall to the worst sort & more fauourable often to vices , then to vertue , when wee are most officiously obserued of our attendants , then audatious spirits in our gates doe worke tragedies ; modesty being banisht , for which there is scarce any parts in princes courts , there scarce it retaineth the name of vertue when it hath loste all the ornamentes and graces of it ; It is often couered with a base garment , and then it is not so much called modesty , and feare , sluggishnesse , and basenesse ; therfore if any man thinkerightly , we are rather troubled with other mens faults then our owne , whilst we liue in this ignorance of things , and looking with other mens eyes , scarce euer see any thing truly , from hence proceede so many errours , so many complaints , which on euery side are stirred vp to our enuy ; who are saide to know all things , to gouerne all things , to be able to doe all things , when indeed we know all thinges laste of all , neither doe men tell vs things as they are , but as it pleaseth them to deuise , so that euerie mans particular faulte is laide vppon the PRINCE , bee hee neuer so innocent , But they say , I euer walke , being guarded with a traine of Maiesty and State . Indeede thus I am safe , as a Cittie , all whose gates are diligently kept , except one , which is open to the enemies ; neither can the Prince ( though with his authoritie he command euery man ) eschew the trecheries of all ; for there wil neuer some be wanting , which ( moued with vniust hatred ) conspire his ouerthrow ; there be euery where examples of this , by which we may see how the liues of Princes , are open to euery mans wicked conspiracie ; yea and oftentimes such furious assaults are ioyfully accepted amongst the multitude , So that those are thought to haue deferued best of the common wealth , who haue compast vs about with such treacherous factions , and amongst the vulgar multitude , there is no newes receiued with greater applause ; nothing more acceptable to the ignorant people , then this ; that the yoke of a tyrant is taken from their neckes , and rewards are bestowed vpon the murderers . Thus vndefended , vnheard , and often the innocent is punished ; no law nor maiesty can be a protection to him , in whose only safety the safety of all consisteth , besids it is not in the providence and wisedome of any , but of him that is the great defendour of kingdomes , to escape those stormes , which a man shall see thence to arise often , from whence in all reason they are least expected ; for the nearest and most inward friends , do often become the most dangerous traytors . This is that guarde which so defendeth our bodies , that it dooth often wound them ; which we nourish at our owne expences , not so much to defend vs as ouerthrow vs .

The Prince proceedeth to reckon vp those things which may diminish other mens opinions of this felilicitie . CHAP. 9.

ANd fame , which all mortall men expect aboue all things , what dooth it profit mee , if it dooth dishonour and blemish my name ? Should I therefore esteeme it because it is great ? Yea , the greater it is , the more dangerous ; and the more it doth staine me ; what am I greater that I am more famous ? All men point and say that this is he what earth to fewe that life hath giuen to me And am I by this more famous ? more excellent ? and not rather more stained , more vexed ? whatsoeuer belongeth to mee , that they say it is fit to bee knowne publikly . This also is to bee reckoned , amongest the infelicitie of Princes ; that priuate mens faults oftentimes humility , conscience , and charity dooth hide , and the least blemishes in vs , are publikely shewed as great deformities ; from hence it commeth , that whatsoeuer sinne , or filthinesse is any where , all that almost , is thought either to proceede from the PRINCE , or to rest vppon him ; neither doe priuate men sinne more sparingly , but more secretly ; men easily doe pardon their owne faultes , but neuer the PRINCES , nay the more equall euery man is to himselfe , the more vniuste hee is to the PRINCE ; and as concerning pleasures , from the plenty whereof , commeth a difficulty of choice , I would to GOD those could see the end of them , who from these do measure our felicitie , with grieuous ( yet deserued punishments . )

They should well vnderstand , how light , how flitting , how fearefull , they are and full of repentance ; for the very aboundance of these thinges , which you so much esteeme dooth take from euery thing , the sweete and the pleasure of them ; neither dooth that euer delight vs , which truth commendeth to vs , but which nouelty ; what is exquisite , speciall , and not common ; Euery common thing be it neuer so excellent , groweth base ; and assone as there be many of them , they are cheape ; It is scarse any pleasure at all ; that is a pleasure to all ; but these which in the opinion of the multitude are so much to be desired , doe compasse the princes young yeares about , before he learne to know them , hate them , or eschewe them ; hee first tasteth euill things , before hee knoweth them to be euill , he first vnderstandeth himselfe to bee taken , before hee hath any power to take heede of these ineuitable deceits ; neither can hee with any force he hath , repell the violence of those pleasures , that doe assaulte him . Away with that felicitie , ( which if it bee any ) yet is not of that value , that thereby the minde should bee besotted ; the body weakened ; and the fame darkened ; and to follow pleasures , what is it but to hunt sickenesse , griefe and shame ? True pleasures , and which indeede deserue the name of pleasures , are fewe , and do happen to priuate men oftener , then to Princes ; our pleasures are counterfeit , masked , and full of danger , and to conclude , they are not that they seeme , and that which truly is in them ( if there bee any thing truly in them ) is lesse then that which is not , or worse , or more daungerous . My wishes they say are not onely performed , but sweetned . Those wishes must needes bee lowe , and beneath the dignity of this place , which a man may so easily obtaine ; they ayme at nothing that is great , at noning worthy of this fortune ; surely as soone as it is vnderstoode , that any thing is attempted by mee , whereby my riches , my dignity , my dominion is to bee inlarged ; all men by all meanes doe seeke to hinder it ; so obstinately and of set purpose doe men rise to subuert mee , to keep mee vnder , to oppresse mee ; No man is sooner frustrate of his hope , no man hath more dangerous attempts against him , then the PRINCE ; Those sluggishe and base wittes , borne to seruitude , by how much they increase in slouthfull secret practises , by so much more dangerously , they assault our safeties and fortune ; that I may not speake of other Princes , and great persons , which with Iealousy enuie our states and calling , who , by how much our fortunes are aduanced , by so much they suppose their owne to be cast downe ; because there is no inlarging of the boundes of Empyre but into the limittes of an other ; which must bee to him that inuades troublesome , and full of danger ; besides doubtfull , and vnhappy euents do often crosse indeauours that are excellent , and worthy of this place ; that it may seeme to bee better to sitte and rest , like sluggish beastes , then to aduenture themselues , into so many headlong downefalles , which ruinate their states and their whole Kingdomes . These are those felicities , where-with our fortunes are measured .

From hence there springeth so much enuie to vs , as we nan scarce endure ; as though wee had gotten the vttermost happinesse vpon earth , So that our kinde of life is scarce knowne to bee vnsafe , miserable , full of daunger , of any other , then of those that are borne to bee Princes . All things with vs are full of suspitions , cares , and feare . O men thrice fortunate , to whome a life is granted , not tossed with the tempests of enuie , subiect to no stormes of hatred , and conspiracie ; whoe haue a condition , and estate beneath the enuie of this place , and yet aboue the common equalitie .

These are they that liue in securitie , who haue in safetie whatsoeuer they possesse , these haue tranquilitie , pleasure , ioy , and happinesse .

Seldome doth enuie or malice , lye in wayte for them . To conclude , these haue all those commodities and pleasures ; which falsly are sayd to bee proper vnto princes , who cannot vse them , but with great daunger ; neither were it straunge , if Princes ( the greatest of mortall men ) layinge aside this publike care , and freed from this heauie burden , did betake themselues into this safe and quiet harbour .

Next vnto these , are the multitude , who are safe ( if not in the greatnesse of their riches ) yet in their condition and multitude of their like .

Last of all ( if in no other respect ) yet for their contempt , which to the lowest is as a stronge wall . When heauie newes the people doth oppresse , The princes greatnes is in daunger much , Where lower states are safe , and feare no such .

Here I showe by how many benefits the prince is bound to God , and in all these , that hee showeth himselfe vnthankefull . CHAP , 13

WEll I see what the matter is ; hee that is almost ouer loaden and opprest with the benefites of God , doth scarce perceiue them ; he that hath more lent him , doth more impudently denie the debt .

He that ought to be altogether in giuing of thanks , is ashamed to be seene thankefull : he whose condition is aboue all , placeth himselfe lower then all ; not in want of vnderstanding ; but in that ( though his place be excellent ) yet he dare boldly vpbraid the bestower of it , with what termes shall I censure this corrupt and sinister disposion : Shall I call him blinde , that cannot see those thinges , whose brightnes shine in euerie mans eyes ? Or rather madde , which proudly treadeth vnder foote , which all men admire , that they are bestowed vpon him ? or dull and earth ly , which perceiueth not those things , in the midst whereof hee is placed ? or to say more truely wicked , which with a strang confidence acknowledgeth none of those things that appertaine to his calling ? Well I will deliuer my selfe , and thee whosoeuer thou art that readest this , out of this doubt I will call him vnthankfull ; and in this one word containe all his sham . And first in the verie entrance thou bewrayest thy friuoulous boasting , who saist that they know nothing which esteeme thy condition better then the condition of other men ; As though thou only in respect of all other men ( who thinkest thus ) thought truely , and other men were deceiued , who see thee in the midst of the Sonne to complaine of light . But indeed it is much truer , that thou only hast weak eyes , which together with thy minde are both blinded , with that light that doth shine about theee ; This first dazeleth thee , then others ; whose minds are infected with thelike error . Thou sayst that principalitie and Soueraintie are like a Tower seated in a straite , and slipperie place , where a man must perpetually watch : this hitherto is well spoken , If thou speakest it with that minde that it ought ; but I see thou showest not the excellency of that place , but the danger . Thou dost not acknowledge , that thou art seated in a glorious , and high place , but complainest that it is slipperie , & full of downefalles ; Neither dost thou speake as one warie , but as one quarrelous , and complaining ; not as one remembring , and magnifying thy condition , but detracting from it . Art thou in that minde that thou thinkest it is lawfull for any man to bee Idle , and secure ? Suppose thy selfe not to be in that place , set thy selfe with the common people , make not thy selfe singular , yet thou canst not denie , but thou art committed to thy owne charge ; if no other , yet this charitie ( I am sure ) is ingrafted in thee ; For to this ende thou art borne , that thou shouldest neuer leaue thy selfe , but toward thy selfe keepe a continuall guard , goe whether thou wilt , bee as dissolute and as negligent as thou canst ; yet thou mayst not flye nor escape thy selfe ; from thy selfe without any teacher , thou art warnd , that thou must nourish , frame , and till thy selfe ; Surely no hard prouince , no laborious worke , whereunto willingly thou commest and by the light of nature ; But as it is easie to bee caried to this , so it is as hard and difficult to performe it : For all other things are to be left , or rather al other thinges are to bee done , that this one thinge may be perfected .

There is no mortall man , that hath not this person , this charge , put vpon him : and therfore what care , or labour soeuer is bestowed in this , it is not Labor , but Nature . And if thou bestowe this care and paines vpon others , it is Gouernement , that is a dutie to rule others . But whether it be a dutie , or a burden , vpon whomsoeuer it is imposed , with all it is commanded him to beare it valiantly ; and firmely to obey him , whose only benefit it is , that euerie man is . Therefore rightly thou maist call Gouernement or rule , a care of an other mans wellfare : seeing the great weight of it , can neither be ballanst , nor stand without a gouernour . Therefore whosoeuer is aduanced to this dignitie , to him is the publike profit propounded and he is giuen ( as it were from heauen ) as a remedy and safegard for all . This if thou more carefully considerest , what and how great it is , then shalt thou vnderstand the excellencie and maiestie of this place : wherein whosoeuer standes , he so farre exceedeth all other men , as farre as euerie man exceedeth all those thinges which admire man as their Lord , their gouernor , and their ruler . Therfore it is true that thou ( who art a Prince ) sustainest the person of God : and performest his office , in Authoritie , example , gouernment . And dost thou thinke that any thing can be spoken , or wisht for , higher and more honorable then this ? But if this dignitie doe not erect thee , but ouerwhelme thee , take heede that thou accuse not the bountie of God , but secretly acknowledge the narrownes of thine owne breast , and the weakenes of thy minde , vnfit for so great an honor , and vncapable of such a Maiestie . But because Soueraintie ( as thou callest it ) is a Tower , know that therein thou art a continuall watch man , a searcher out of mens manners , a continuall obseruer of all that is done , least a passage bee made through sinnes and faults , and other pestilent infections , to ouerthrow those things which are committed to thy faith , and credit . If thou excludest these things , if thou layest Iustice as a foundation of concorde : If this concorde of thy subiects thou increasest with faith ; If thou sharpenest the loue of the Common-wealth with vertue ; If all thy subiects perceiue thee to bee a Prince , not by Impositions , but benefits ; If with these benefites thou preuentest their desires ; to conclude , if thy goodnesse bee equall to thy power ; if the higher thou art , thou art so much the better ; thou shalt assure men that Maiestie is well bestowed vpon thy person : thou shalt possesse their hearts , and euerie mans vowes and wishes shall be , that God the great King , and gouernour of all thinges , will be as gratious to thee , as thou art to those that liue vnder thee . Last of all , this Maiestie shall supplie vnto thee , those sweete pleasures which are layd aside , for those only whom God aduanceth to so high an honor . Further , he that careth for the good of the Common-wealth , the whole Common-wealth watcheth for his good , and the guard , that he is attended with all , are not so much a defence as an ornament : hee that establisheth this concord of all , this concord is to him an inuincible defence , he that imbraceth al with a true loue , him al men imbrace with a true and happie loue . This therefore is to bee a Prince , in the most highest place ; that is , for the safetie , of all to bestow his care , his labour , his study , to be the president of lawes : to plant a loue of that which is iust and honest , and to ingraft a hatred of vice , diligently to care that none perish , no not those that are willing , he that thus disposeth himselfe , shall haue the helpes of vertue , whereunto if hee leane , hee shall not fall , as from a slipperie and daungerous Tower , but shall remaine firme in that state of Maiestie : there his busied care in the busines of all shall keepe him safe .

And if at any time ( as humane things are vncertaine ) sleepe stealing vpon him , he chaunce to fall , he is carefully supported in their hands , which with their good will , defence , and safetie , are desirous to preserue his life ; Neither shall his fall bruise him , but admonish him : For the swordes of enemies shall haue their edges rebated in the loue of his people ; in this shall deceits bee disclosed , and trecheries bee discouered . For there is scarce any other Prince oppressed with faction , but hee that first oppresseth the people with so many iniuries : Neither is it strange that hee lyeth open to the iniuries of all , that hee is torne in pieces with their opinions , wishes , and reproaches , who laboreth himselfe , to procure the destruction of all .

Therefore how safe thou art ; how deare and desired thou art , how great & honorable , how quietly obedient thou hast thy subiects , it is in thy power , whosoeuer thou art that art a Prince . And as thy safty , so are thy dangers ascribed vnto thy selfe ; if thou indeauourest still that thou maist stand , thou shalt neuer neede to labour that thou maist rise . If thou liuest for the good of all , all will bestowe their liues for thy good .

I do here admonish the Prince that intending those things which appertaine his calling , he shew himselfe thankefull and mindefull of Gods benefits . CHAP. 18

DOubtlesse it is truly saide , that thou art the Lord of times , and moments of time , and that thou so commandest necessity , that thou art not drawn with the violence of it ; if principally , thou takest heed , that thou dost not with thy own inconsideratures inuite it . If thou admittest into councel , these two companions Wisedome , & Prouidence : For with the direction of these two , thou shalt easily escape those almost ineuitable snares of this Monster necessitie ; yea & occasions will be ready ; occasions , good and lawfull , safely and profitably to meet thee . For seldome , are any other driuen into the straights of time ; then the slouthfull , inconsiderate , and improuident . But if thy mind be hedged about with a daily and diligent care , that it slide not , I dare promise thee , no vnfortunate thing , shall happen vnto thee ; nothing vnlookt for . But all things happely , and forward before hand . If banishing this rashnes thou looke unto things that are to come , with the eyes of wisedome , then as thou shalt wisely beare , whatsoeuer happeneth , so thou shalt easily anoyde errour . And if all things come not to passe which thou wouldest ; yet those things shall happen which thou hast before thought of : And if things succeed not as thou hast determined , yet thou shalt quietly entertaine those things whereunto occasions shall leade thee . There shall scarce any thing be , which shall impose a necessitie vpon thee ; Nay , it shal be in thy owne power , what shal be of necessity , and what not . For so imperious are circumspection ; and watchfulnesse , that wheresoeuer they are , from thence they exclude all necessity . So farre do diligent men exceed the slouthfull , the inconsiderate , the desolute , which that great Poet well vnderstood , when elegantly he song thus :

Iapetus Sonnes the authors of our being , With vnlike hand , a race of men did frame , Prometheus Sonnes the power had of foreseeing When th' other race more dull , saw not the same Ayre in the one a spirite deuine infused , When heauy Earth the other down did cast : One things to come , the one in wisdome mus'd Whilst these did sigh for things were fondly past

Surely thus the Prince may do euery thing , if whatso euer he thinketh , he applyeth to this rule ; Thus whatsoeuer pleaseth the Prince shall be a lawe ; neither is a law any thing else but the rule of right . Commaund the beste thinges , and whatsoeuer at any time or in any place thou commaundest , shall obtaine force and strength of a lawe . If there bee not to subuert these at any time a difference betwixt the PRINCE and the lawe . For the PRINCE must bee a helpe to the law , and the law a safegard to the PRINCE . Thus shall there bee much worthinesse in thy deedes , much reuerence and authority in thy words ; neither shalt thou at any time be compelled to vse dissembling or deceit ; the weake and vnfaithfull supporters of a kingdome ; which indeede are rather the forerunners of craft , then the companions and witnesses of true wisedome . Euer goe the right way , fly all bypathes , let no false opinions touch either thee , or thy subiects . Let no suspitions staine the chaste minde of either . Let both liue truely , and sincerely , speake ingeniously and feare not to be vnderstood ; and whatsoeuer is sincerely spoken , let it be accepted and construed with a sincere and vertuous ●…ction . For truth the PRINCE Hath taught to shun deceit , Nor false to speake nor secretly to hate , Nor kinde in shewes , to harme to ly in wait , With open truth to guide and rule his state . Thus obedidence , shall euer confirme what is vttered from a mouth so ingenious and voide of deceipt . Thus shall the successe euer bee answerable to all that thou intendest ; in the choyse of any whom thou aduauncest to any place . For if laying aside fauour and affectation , laying aside al base & sinister respects , thou only aymest to preferre and honour those that are most worthy , thou shalt deriue vnto thy selfe no hatreds , neither publike nor priuate , but loue ingenious , and sincere , and the religious vowes and wishes of all men for thy safety . For al men wil vnderstand how neerely it concernes them to obtaine of God by their prayers a long and a happy life , for so good and gratious a Prince . For by this meanes euery man prayeth , that himselfe may liue wel . For the state and condition of euery man , is happy vnder a good and a gratious Prince . But you say the publike calamities ( whose causes are hid in secret ) are referred to the Prince , as to the chief author ; as though it could be denied , that warre and peace were not in the hands of the Prince ; shall I tell thee how truely this is spoken ? Intreate thus much of thy selfe , that thou maist be able to quench those sparks of desiring and coueting Ambition , which euer seeke to inlarge themselues , and doe inwardly burne thee , that they grow not to a flame ; and then shalt thou cut off all causes of warre . Looke not how narrowly , or how largely thou rulest , but how iustly ; then thou shalt perceiue thy selfe placed in a large fielde , were thou maiest muster an army of vertues , which do al fight vnder these two ensignes Piety and Iustice . From whence I beseech thee ( doost thou thinke ) arise the greatest part of the publique calamities ? Doubtlesse , seldome from forraine iniuries , but most often and vsually from the vnquiet mind of those , who thinke they possesse nothing , vnlesse they inuade that which is an others . Doubtlesse , I thinke him to bee the most mighty Prince , whose mind and wishes are at vnity with themselues . O thou Prince , ( whosoeuer thou art ) quiet and calme thine owne heart ; erect thy selfe hyer and aboue all those things which inflame the minde ; holde the desires vnder a bridle ; so shalt thou preuent warres , seditions , tumults ; if any thing turbulently fall out , thou shalt not buy thy peace of straungers , with great summes of money , or with deminishing or dishououring of thy Empyre ; but thou shalt make the Articles and Couenants of peace thy selfe ; If anie man shall propounde thee , and thy kingdome as a pray : if any foolishly cruell , and placing right in violence , commeth to oppresse thee , doubtlesse all men wil arise in armes to defend thee ; because whilst they establish the authoritie in thee , they do likewise fortifie their owne . Last of all , he will defend thee himselfe , who as hee is Iustice it selfe , so hee euer firmely standeth and fighteth for that vertue . Thus , whatsoeuerthou wilt , shall bee lawfull for thee ; that is , if thou euer embrace , that which is iuste and honest ; andremooue from thee , whatsoeuer is vnlawfull .

Thus , no mans wishes shall differ from thine , no mans wishes shall hurt thee ; no tales shall trouble thee ; nothing so popularly shall come to the eares of the common people , as thy praises ; neither shall any man compare thy faults ( which are none ) with thy good deeds as doubtfull , which in the ballance do weigh the heauiest ; thy vertues shal be hurt with no affinitie with vice ; the multitude of thy vertues and the greatnesse of them shall take iudgement from men , and place insteed thereof Admiration . This shall ingraft thy name to posterity ; but thou complainest , that those who are intimate & of counsell with thee do not deale faithfully , and sincerely , when as first they gather out the meaning , before they expresse their owne . This ( thou sayst ) is an argument of a minde corrupt , and vnfaithful . Indeed I doe thinke so with thee : there can bee nothing more wicked , more corrupt then these . But mee thinkes thou seemest not to knowe that the greatest parte of this vnfaithfulnesse altogether proceedeth from thy selfe ; consider what these are to whom thou hast committed thy selfe , thy name ; thy dignity ; and in one worde the Souereignty of state . They are either chosen of thee to that place , and esteemed for their vertue , and worth ; or rashely admitted into councell . What ornaments haue they brought to thy friendship ? with what pyety ? with what manners , with what guifts of the minde are they aduaunced ? Or rather haue they not possest that place with boldnesse ? Are they not seruants vnprofitable , seruaunts of their owne and thy vnlawfull desires ? Are they not staines to thy friendshippe ? Blemishes of thy Empyre rather then instrumentes and seruants of a good gouernement ? If thou acknowledgest any of these , thou must first accuse thy selfe before thou accuse them ; neither ca●…st thou maruaile that this sorte of menne should shewe any other thinge then those they are furnisht with . To conclude , it is no argument of a Great PRINCE to haue such friendes , and surely what Mortall Man can expect either truth or sinceritie from those , who neuersomuch as heard of vertue , beeing the bondslaues of vice ; who with boldenesse haue rusht into the councell of PRINCES , who scarse where euer knowne vnto him , but by daungerous fawnings ; which onely compasse him about , that they may robbe him ; thus they begin .

First they blinde the PRINCE with flatterie ; they not onely powre oyle into his eares ( as the prouerbe is ) but with their filthie mouthes dangerous and deadly poyson , thus they proceede to deceiue him ; first by soothing , then by scraping : if any aduersirie be at hand , these stand neuer sure to the Prince ; nor to the better cause , but to the stronger , & the greater faction . They incline especially thither , whether gaine , leuitie , & falshood lead them ; they rest not in their watch-Towers , to yeelde themselues to their cheefe and lawfull Prince , but to him that shall conquere . These neuer seeke what is honest , but what is safe and profitable . But if thou desirest , neuer to be deceiued , neuer to haue the faith of subiects , to shrinke from thee : If thou wilt be stronge in Counsell ; to conclude , if thou wilt haue firme rule of gouernment ; diligently inquire into the liues , the conditions , the fame of those , whome thou admittest either into Counsell to thy selfe , or to the gouernement of the Common wealth , choose , & carefully choose not the most popular & most in fauour ; but the best . These will counsell thee & perswade good ; but those will suggest ill . Thus shall the state of things be verie good , whilst thou thus gouernest ; thou shalt ingraft into thy contrie the true notes of happinesse . For when men shall vnderstand , how hard it is to counsell such a Prince , wholesome and profitable things : verie few will thinke it belonges vnto them , to be admitted to this honor , to bee of thy secret counsell ; when men shall obserue that men only conspicuous , in wisedome and honestie are admitted of the Prince and to the Prince , they will not floc●…e vnto thee in such swarmes . There is no man can so farre forget himselfe , but that in his owne minde , hee will thinke thus ; who am I that should goe about to be of counsell with the Prince ? What vertues am I furnished with-all answerable to so high a place ? Haue I giuen any testimonie of my life , of so profitable and honorable a paines ; that I should deserue that place , that I should bee called into counsell with him , who hath the principall & cheefe gouernment of things ? How often shall there be consultations of doubtfull and vncertaine things : when in Courts , feares and terrors are thicke dangers barking on euerie side , then what is there in all my store of wisedome , learning , and experience , wherewith I may ease either the Prince , or the Common-wealth . The more learned that euerie man is , the more experienced , the wiser ; the more earnest hee is in such a cause , in such a place at such a time . What part shall I play here of a wise man , or of a foole ? Or shall I not lay open my owne ignorance and folly , shall not this honor bestowed vpon me , be like a wonder ▪ these and such like true thoughts will driue a man into a conscience of himselfe : therefore to aspire to such a place , to such an honor , men must haue feare , respect , modesty , things not euer seene in the affectation of these places . Euerie man first must feare himselfe , his owne iudgement , then the iudgement of his most graue , & most wise prince : then the iudgement of all . Therefore there is no cause , why a Prince should feare men of ill disposition , when his Court is not open to any such monsters , when honors are not stayde either by selling them , or casting them vpon vnworthie persons : but rather to marke and obserue , men excellent in vertue , although priuate and obscure , and to compell such ( how vnwilling soeuer ) to take the charge of gouernment of things , & to be of his own Counsell .

Surely such a Prince , shall neuer be in daunger of euill Counsels , and vntruthes ; for such will euer speake to him as it is . Thus excluding the dregges , hee shall make choyse of the most sincere , and with a sharpe eye , hee shall wound masked and counterfeit vices . For they shall not dare to mingle themselues with vertues ; which he shall euer haue true ; eminent and conspicuous about him , with the helpe of these , he shall sustaine the heauie troublesome weight of gouernment . Thus from the Court shal be banisht continuall boldnes , and Impudencie . Nowe thou saist ( O Prince ) that it is in thy owne power ; that there be no bottomlesse gulphes in thy kingdome , which to fil vp , thou shalt be brought to a dangerous pouerty . Be bountifull , but not a waster : set vnto thy selfe Limittes for thy libertie : nor releeue not others , with thy bountie , but such , as with true prayses , may celebrate thy vertue . These will not secretly breake thy treasurie , but silently deserue thy liberalitie . Then such a Courte shall vomit out no plague to infect the ayre ; from whence are heapt together pestilent clowdes that do threaten stormes and tempests . But there shall bee a perpetuall and euerlasting Seminarie of most firme and sownd tranquilitie . From hence shall euerie man take example of life ; there thou that art the Prince shall shine as the sunne amongst the other starres ; the nobilitie shall looke into thy wisedome as into a bright and true glasse ; thy wisedome shall be stronger then the craft of any ; so farre shalt thou be from hauing the sinnes and the vices of others imputed to thee . To conclude , all the darts of enuie ( dartes that are often-times dangerous ) shall be rebaited and dull in the sheeld of a publike loue , which shall make thee not to be wounded . Goe to ( O Prince ) giue an assurance in thy whole life , that thou hast cast an ' account with thy Kingdome , as one ready to render an account to God , & men , & that thou art not only , not a tyrant , but a defender of the publike state , and so consequently , that thou art the soule of the Empire , and that life that the people breath . In one word , that thou art in the place of God , whome the good loue , and reuerence as a father , the wicked feare as a seueire Iudge . If thou art indued with this vnderstanding , with these vertues , no danger shall assault thee , no treasons , no poysons , no murthers . Valiant and most faithfull guards shall defend thee . Thy subiects loue , and that which is thy vnseperable companion , a celestiall grace . For what Prince soeuer is chast , holy , and like vnto God , as he shall seeme to bee aduanced to that place by God him selfe , so euidently it will appeare , that hee is vnder the defence of the most high . This is that strong and safest guard , which can neuer bee mooued against the life of the Prince ; which can neuer be corrupted with any reward , nor forced with any violence , against the Prince his safetie .

To These former I annex more arguments , that the Prince may learne by them to acknowledge Gods goodnesse , and his great fauours toward him . CHAP 19 ,

NOw to all these the last thing I can ad , is Fame ; not a deceitfull , & trifling benefit , but that which alone taketh the defence of euerie mans good name against all the iniuries of time : I confesse it is a late recompence , and the last reward , but with all , the greatest and the most pretious , to this a Prince ought to direct his cheefe care of gouernment : for I see not what a Prince should greatly desire besides this one thinge ; neither euerie kinde of fame , but that which is good . For any fame is great enough , if it be good enough . This is that which to man prepareth the way to immortalitie : nay , it selfe is an Image , a beginning , and not the least part of eternitie , with this touch-stone in the ende euerie mans life and manners are tryed : For seildome is fame vntrue , if it be Constant , and continuall : Neither , do I call that fame , which is but the indiscret rumors or the rash speech of the common people , or the voyces which are extorted from feare or violence ; neither euerie estimation of those that are present do I call fame : but the iudgements of strangers , and of late posteritie : then both which nothing is more vncorrupted . whatsoeuer thou art ( O Prince ) know that all that is placed in thy fame : This is to thee a treasure much more pretious then any mettall : From hence dost thou drawe a name , and honor , a memorie of thee , not only continuall , but continually glorious . There is nothing which thou canst carrie from hence sauing this .

If thou shouldest bee such a one , as all men doe promise themselues of thee : as all men would haue thee to be , & to be accounted : such a one shal fame report thee . A glasse doth not more truely represent the face , then the fame doth the man , especially thee , who canst escape the iudgements of none , because thy brightnes hath set thee in the eyes , the speeches , the opinions of all , thy life shall bee lookt into , thy wisedome shal be examined , thy manners shal be sifted , and against thy will , thou shalt be pictured in an open table , where euerie eye ( though not curious ) may reade thee , that is in the Chronicles , and in those monuments which amongst posterities , must out-liue all memorie : to what ende thinkest thou ? that euerie man may propound thee as an example , if of vertue to be followed , if of vice to bee eschewed ; for as good fame followeth the name of a good Prince , so of a wicked , vnfortunate , and neuer resting staines , attend vpon their ghosts , from the courses of posteritie . Now choose which thou wilt , whether those things which are written of thee , shall be reade to thy honor & prayse , or to thy euerlasting infamie , weigh and ballance both these , thou canst not choose or eschew both ; the one thou mayst auoide . I do not thinke that thou art such an enemie to thy selfe , but that thou hadst rather fauour thy honor , then procure thy shame ; that thou hadst rather bee esteemed vertuous , then dishonest . Therefore exercise this seuere gouernment vpon thy sences , vpon thy affections , that there may be nothing , wherin thou needest to bee behoulding to any : pardon thy selfe nothing , let there bee nothing , which any man may forgiue thee . So excell amongst men , as thy honor , thy dignitie , thy power doth , that thy honor may be aboue mortalitie , propound vnto men thy life , as a perpetuall censure , build this commendation to thy selfe , that thou ( which deuidest honor to all ) maist worthily sit in that high seate of honour thy selfe . As thy originall shewes thee to bee Lord of many countries , so let thy vertues assure men , that thou art a preferrer of them . Neuer place more in thy wil , then in equitie ; neuer more in force , then in iustice ; gaine vnto thy selfe a good Name , which often flattery will not affoorde vnto thee , nor these riches which thou obtainest by intreaty , nor the strength of thy mightie Kingdome , nor so many thousands of men warring for thy safety ; thy fame must bee thy owne gift . Vices will gaine vnto thee a fame odious , and hatefull , but vertues , honourable , and euerlasting . Intreate this fame of thy selfe ; show in this , how fauourable thou art to thy selfe , to thy country . For the fame of the PRINCE is oftentimes the fame of his countrey : and though fame ( as I saide ) be the name of a future and late-lasting good , yet notwithstanding thou in deseruing wel of the common wealth , inwardly shall perceiue those ioyes , which aduance the best men , aboue the common delights of the ignorant and base multitude . All Earthes shall speake of thee , And sundry coastes shall register thy Name , When times to come shall Chronicle the same . Thus thou vnderstandest , how little acquaintance , thou oughtest to haue with sordide and infectious pleasures , which most of all do hurt him , whome most of all they flatter , which effeminate any man , bee hee neuer so strong ; wheresoeuer thy are , from thence , strength both of the body and mind are speedily banisht ; whosoeuer he is ( be hee neuer so valiant ) after that pleasures haue laide hold vpon him , hee is nothing else , but the relikes and shadowe of that he was .

To conclude , pleasures do drowne the minde in that gulph from whence it cannot easily be freede . ●…ye , what can be more vnworthy , him that is beautified with that honour to be called a man ? what can be a greater enemy to him , who is a Prince ? Neither the armed troupes , nor the enemy that hath possessed the field , or shaken the walles , is so much to bee feared by a Prince , as this sorrow making monster pleasure : These doe not besiege the wals , but deceiue the sences ; they come not a farre off , but are at hande and within our selues ; they assault vs not with foote , and horse , but they stirre vppe our whole body and all partes of it against the soule ; I say they distract man and are authors of a ciuill warre within himselfe . In mans inward parts they fight so fiercely and so treacherously , that the better , and more noble part of man is brought into subiection to the worse ; so that whilst man particularly dissenteth in himselfe , hee is wholy conquered ; all brought vnder the rule of an other ; wholly compelled to yeelde altogether from himselfe ; and plainely transformed into a brute beast .

Therefore ( O Prince ) if thou desirest that thy Name may bee gratefull , and honourable to posterity , and from hence obtaine ioyes , that are sound and continuall ; if thou wilt haue this dignity , to be a steppe to those happie and euerlasting rewards , that are reserued for good Princes ; blowe away and disperse these darke cloudes of vulgar and base pleasure which interposed before thy eyes , eclipse from thee the sight of those heauenly ioyes : If thou at any time bee brought into a true contemplation of these , then thou wouldest not knowe what those impure pleasures are , which are alotted to sordide and base persons . Let them keepe vnto themselues that which is fit for them , vndergoe thou that difficult labour , in the ende whereof there is true felicity . It is euery mans worke to looke at that which is before his feete , But it is thy office , to looke further and to aime higher , and those thinges which are either behinde or beneath thee ( as beeing ouer base ) not once to regard them .

Surely whosoeuer is drawne throughly with the loue of heauenly things , can be no more intangled in these base and vile desires , then an Aeagle in the small threades of a spyders webbe . Therefore resolue thy selfe , that no base thing is to bee thought of by thee ; that nothing is to bee desired of thee , which is not great and excellent . And last of all , that nothing is to bee esteemed great by thee , which is not indeede such in the iudgments of all . Thus shalt thou obtaine , that thy wishes shal be worthy thy selfe , and that place which thou sustainest ; and in the highest place , thou shalt obtaine the highest honour .

Thus , if thou neuer seuer thy wishes from the common wishes ; if thou intendest nothing , that is of a priuate and vnlawfull hope , if thou equalest thy hopes to the rule of right ; al men wil striue , who shal most further them : hee will thinke to haue gained much vnto himselfe , who shall approue himselfe most to thee : who shall performe to thee most labour , most studie , most seruice . Thus walking this way , thou shalt neuer be thrust into those headlong and dangerous downfalles ; thou shalt couet nothing that is anothers ; thou shalt neuer take armes for glory , and only to boast thy greatnesse and power : Couer not thy ill ambition with false names ; thinke it not a Kingly thing to striue for that which is an others , and inglorious onely to defend thine owne : but proceede vnwillingly ( and as it weare compelled with the malice of those with whome thou hast to deale ) to reuenge publike iniuries , and recouer the right of thy kingdome from vniust possessours , with a vertuous and religious warre . Admit for thy companions not headlong Couetousnesse , and blinde desire , but duty , and fortitude ; and then doubt not , but thou shalt breake open those passages that are shut ; thou shalt goe through those pathes that are beset ; thou shalt make playne those places that are vneuen ; and easily escape all difficulties whatsoeuer ; in one word , what course soeuer thou take , it is sure to bee ballanst and certaine . The reason is manifest , because all things are easie , obuious , and open to these two vertues , Iustice and Fortitude . And as infelicity , repentance , and sorrow are vsually the end of wicked and vnwise designes , so victory , successe , and felicity , are the recompence of those actions that are well begun . If these and such like thoughts , be firmely rooted in thy inward soule , thou ( whosoeuer thou art that sittest in the throne of Maiesty ) if thou professest the feare of GOD , if thou crauest his holy spirit , to be the author of thy councell , and the directour of thy life , thy mind ( doubtlesse ) shal be purified , and all blemishes of an vnthankefull minde being remooued , and thy eyes cleered , thou shalt then perceiue those heauenly and happy giftes wherewith thou art compased , and aduaunced to that honour . Thus banishing all inward blindnesse , thou shalt not measure this place with his watchfull cares , with his vngratefull labours ; not with the liberties of vices not in the opertunities of pleasure , but in the occasions of iuste aduantages of well deseruing of mankinde , which is the onely and chiefe end of Souereignity , and by this meanes thou shalt giue iust , and deserued thankes with due honour , and a gratefull full minde , to the KING of all kinges , who is only most great , and most wise .

Here I shew how this sinne of vnthankefulnes , is ingrafted in mans nature , in that Children are not lesse vnthankefull then others . CHAP. 20.

I Did thinke that I had finished this labour of rehearsing , of admonishing , of chastising vngratefull persons ; and I was ready to lay aside my pen ; when behold sudainely I saw a great troup of vnthankfull creatures , and indeed such a one , as that those whom I haue reckoned already , are but few in comparison of these . If I should goe about to rehearse them , all the day woulde hide it selfe , before I had fully acomplisht halfe : And indeede as many men as I see , so many men likewise doe I see vnthankefull , wicked , & iniurious esteemers of those benefits that they haue receiued ; Nay I do not except him , who although he can scarce speake , yet euen the words of his infancy are but lamentations of that misery which he faineth to himselfe , and being so little , yet he carrieth a heart swelling , and full of anger . He scarce is , and yet he is altogether vnthankefull . Oh happy ( saith he ) are men which do liue at their owne disposition , and are not kept in this hard gouernment of Parents ; or of those to whom their parents haue committed the chardge . Oh what ill lucke haue I , who , if I desire any thing , be it neuer so small , and such a thing as without losse to any may be giuen vn to me , yet it is either denied me proudly , or by force taken or secretly conuaied from me , only of purpose to crosse mee . There is no man that is elder then I , which dooth not as it were of right , with a kinde of boldnesse , challenge authority ouer me ; the basest slaue in the house is made more account of then I , that am appointed to be the heyre : All men abuse my weakenesse , my tendernes , my simplicity ; There is scarce any man that thinketh it fit to please , or obey me ; I must euer heare sharpe words , hard , bitter , and cruel speeches , as peace , heare , come hither , goe , do this , do not that , take heed sirrah : and such like . I see nothing but teachers and correctours euery where ( that is vexers and tormenters of this yong age ) : and if I doe any thing childishly , or speake or doe any thinge merily , O bolde boy ( they say ) They threaten , & indeed beate me ; my nurse when I was a child did wrappe vp my body straitly in my swadling clothes ; but now is all that libertie more straitly shut vp , which I ought to haue had from my mothers wombe ; I must now liue at others mens direction , at other mens pleasures ; if this bee to liue , thus to liue vnder so vniust and cruell gouernment . And thus am I vsed , although I see and know well enough , what is fit to be donne , and for any thinge that I see , me thinkes I haue more witte and vnderstanding then these auncient folke , which seeme to be so wise , which speake nothing but these ould doting sayings , euer imposing hardnes vpon me , labor , studie , watching , manners , respect of my elders , and all sad and hard things . And all these things ( say they ) belong to vertue : When indeede they knowe not what vertue is .

This I am sure of , that by this meanes they take vniustly from me my pleasures , my play , my delight ; thus obstinatly they deale , to take me from my pleasure , whilst they seeke not only to keepe me from being merrie , but hardly and straitly keepe me in , imposing vpon me at these yeares auncient and graue behauiour : Neither do they consider that by this meanes , they do weaken that liberall , and ingenious disposition , which I knowe no comparison of others , to bee in mee : Shall I neuer come out of this bondage and gouernment ? Shall I neuer liue at my owne pleasure ? Must I euer be ruld by others ? They call also in derision the scoole a play ; were we scarce play , but I am put thither , that they may play Ludus . vpon my skinne ; and such as I am . A playe indeede , nay a most vnpleasant place where still I am either beaten , or afrayd ; There I must euer liue vnder a tyrant , who if hee inflict any punishment , I cannot appeale from him , hee himselfe accuseth , subscribeth , inquireth , knoweth , and punisheth .

Thus doe their ieastinges prooue earnest to vs , and in their confidence they rule in this play as if they were in earnest . Thou shalt neuer see them , but frowning to terrifie vs . But alas , what learne wee there , and against our willes to ? what rewarde haue wee of this dayly and continuall labor ? and of such vexation ? vnlesse peraduenture they thinke it concernes the Commonwealth , to haue our tender wittes wrapped vp in these trifles , & to sticke fast in these rough thornie quidities of Grammer : For what else shall I call these letters , sillable , nownes , verbes , inflections , coniugations , terminations , cases , tenses , Syntaxis , exceptions , and to conclude whatsoeuer els is contained in those harse rules of Grammer ? Which ( notwithstanding ) they vrge and boast of , as a thing serious , and the hight of all learning . Must our wits be thus miserablie tormenmed , as though there were nothing , which could more pleasantly bee learned , or more profitablie bee knowne ? Is this that aduantage that I haue to bee borne noblie , or honestly as I am ? I would to God I had beene borne in some poore cottage , in no reckoning , or account , there might I haue liued more at libertie : there euerie man is wife enough without a teacher : there is no such word , as a more liberall education , which I thinke to bee harde seruitude : there no man is kept in so straitly : neither are manners there so carefully and exactly squared by the rules of this scrupelous and odious ciuilitie , which destroyeth the manners , which men haue by nature , and changeth them into feined counterfeite and composed manners , which you may better call a counterfaiting of an ingenious disposition .

There those that are my equalles liue with little respect , or reuerence to their parents and elders : there euerie man followeth his naturall libertie : at least they are freed from this feare , which continually makes me sweate , and no maruaile , if I bring out my wordes slowly , and stumblingly : if ( neuer at my owne gouernment ) I liue a life vnpleasant , and vnsweete . But ( they say ) this is the way to honestie , to honor , to dignitie , whatsoeuer in mans life is rare , to bee wished for , to bee admired , it is propounded , and allotted to no other , then those who haue their childhood and youth trayned in those learnings .

These or such like euery vnskilfull fellow vrgeth , warranted by authority , rather then reason ; because they make a faire show , which I can neuer be perswaded are truely spoken : so farre doe my sences not only abhorre from these things , but from the memorie of them . Well , howsoeuer it is , I thinke they are not of that value to be bought at so deire a price .

Heare I do teach the childe how he may lay aside this infection , and show himselfe thankefull vnto God , CHAP. 21

SVrely I maruaile , how these ill thoughts so soone creepe into so young a mind ; which being corrupted : I do lesse maruaile , such speeches to come into a mouth so pratling , and full of talke . Heare my sonne : if yet , thou art not full of goodnesse ( for from whence shouldest thou haue it ) ? yet thou oughtest to be voyd of euill . But thou ( in the very entrance ) showest how readie thou art to euill , whilst thou professest those things , from which , if modestie could not , yet the knowledge of thy owne ignorance , ought to restraine thee . But as in a fruitfull soyle , poysoned weeds doe grow of their owne accord , when as wholesome hearbs scarce grow with out tilling , so in the minde of man , if discipline and wholesome precepts do not first possesse him , there may be easily reaped a haruest of much ill , which I do obserue in thee at this time ; Thou disdaynest that thou liuest at an other mans gouernment . Here let me aske of thee , if thou knowest what it is to liue . I know , thou wilt answere me that to liue is nothing els but to be : For those that are dead are not : Consider in this speech how much ignorance thou bewrayest , thus things without life do liue , because they are , why dost thou blush ? I know thou wishest it vnspoken , this witte of thine , doth in this discouer his ignorance ; take heed therefore that thou do not say ; that thou liuest because thou art : I confesse nothing hath life , but that which is , but to man there must something more be added to make him liue , not the life of plants , hearbes , and such like , nor the life of beastes , but of men , the life of man is the societie , and vnion both of bodie and soule . The soule is a deuine breath , which infused into the body doth mooue it with his owne and proper motion .

Therefore thou mayst cal man a body animated , or rather a reasonable soule composed with a bodie , giuen vnto it for his gouernour . Therefore when weesay man liues , wee doe not say man only vseth the offices of the body , but of the soule , which possesseth the bodie as an instrument , or a se●…uant , or a slaue : If then thou vnderstandest what are the offices of the soule , thou shalt obserue that the same are the offices of the whole man : this doth the soule , at this it aymeth , to make it selfe , and the bodie ( that is the whole man ) like vnto God . So that , humanitie is nothing els , but a certaine diuinitie , exprest in this mortall flesh : now with what steppes dost thou think do wee ascend into this high dignitie ? Surely , with pietie and good manners , pietie we haue sayd to be a true knowledge and worship of God : manners are the fruites and effects of pietie , or rather a pietie , which seasons the affections , from whence it is dispersed into the sences ; then seeing to liue , is nothing else but dayly to be purgd , to waxe pure , to be lifted vp , and more vnited to God ; man ( in his life ) ought to propound no other thing but pietie and reformation of his manners : to bee indued with these not of any sorte , but with the least , the most chast , the most seuere , the most holy .

Thus thou seest , that thou art not borne by chance , but of purpose and to a great ende , namely that thou mayst bee come religious , and holy , and a renued Image of that Diety , that framed thee .

Now I demand of thee , if thou of thy selfe knowest what these are , which I haue named piety & maners . I think thou wilt answere , that thou knowest not those things , which thou canst not know , vnles thou learne them ; and now thou confessest that thou art ignorant of vertue , which is nothing else but a Pietie working in the inward man , and showinge it selfe foorth in his life , in one word , vertue is nothing else , but actiue pietie . Now thou must needes confesse that thou knowest not what it is to liue , be not afraide to confesse it , It is an excellent thing ( saith Columella ) and hee is a wise and a skilfull writer , who vnderstandeth that hee is ignorant of that hee knoweth not , and desireth to learne that , whereof he is ignorant , If thou art ignorant , thou art to bee taught , and to bee instructed .

Dislike not this speech as too hard . For in the increase of yeares , and when thou hast more experience , thou shalt finde thy selfe full of rashnes and ouermuch loue ; what art thou to be taught ? to know to loue , to follow God , and consequently to auoyde those things which God hateth & abhorreth . These are the true effects of that Pietie , which I haue spoken off ; and vntill thou commest to this degree of knowledge and vertue ( beleeue me ) thou art not a man , but halfe a wilde beast ; that is a mans body in shape , but inwardly full of sauadge , and wild behauiour . Therfore if thou wilt be wholy a man , not halfe a man , and halfe a beast , yeeld thy selfe wholy into the gouerment of thy soule ; let thy soule with the bridle of reason , rule thy affections ; let thy affections commaund thy sences , then shall thy sences bee contained within the lymittes and boundes of chastitie , holinesse , Innocency ; they shal be such as is fit , for those that are seruants to the soule , Thus thou shalt frame Pyety vnto thy selfe , that most holy good , and the fountaine of all good things . From Pyety , Holinesse is disperst into the manners ; both these waies directly lead vs to that most happy estate which I haue spoken of before , which is a likenesse of God . Thus according to that towardnesse that is in thee , thou art wholly to be stirred vp , wholly to be inflamed , with an honest desire , to lay aside whatsoeuer sauadge disposition is in thee ; that thou maist bee wholly a man , and from being a man be translated into God . I doe see thy mind which out goes thy age , I see thy sparkes of gentility , which if thou follow rightly , doubtlesse thou shall attaine this honor . I see those branches of vertue in thee , swelling full readie to burst foorth . I do see the blossomes forerunners of thy shining vertue ; therefore proceede to lend thy mind and thy eares to my councell , thither , whither thou must goe , nothing can bring thee but seuerity of education . The ground ( though it be fruitful ) yet it is tamed with the plough ; the clods must be broken , harrowed , and the whole field duly husbanded ; in this maner there must be a violence done to thee ; thy wit must be manured , which thogh it bee good , yet till then it is vntilled and full of thornes , from thence must bee weeded whatsoeuer is hurtfull ; oftentimes must it be turned ouer , and brought vnder , that it may be ciuill , soft and tender ; that it may bee bettered and fit for to receiue good seede ; this is the digging and pruning of it , to c●… off that which is superfluous , luxuriant , and hurtfull ; in the country this is done in the earth ; in the vine , in the braunches , in the trees ; with thee , in the mind , in the affections , in the sences , in the words , in the manners . This is neuer done , without much wearinesse of the husbandmen , and not without some vexation vnto thee ; whilst the person is cured , they set farre from him the touch of those meates which are not only apparently hurtfull , but of those which are somewhat vnwholesome ; the one ouerthrow the strength of medecines , the other hinder it ; so , when the witte is tamed with the force of education , with all , thou art to bee drawne from thy desires , thy delightes , thy pleasures , thy insolent spirits are to bee supprest , and kept vnder , thy insulting and quicke wit is to bee contained within the bonds of frugality and modesty ; amongst all vertues there are none fitter for that age , none fitter to receiue learning ; thy opinion beeing at that yeares ( if thou hast any ) is to be directed by the sentence and will of an other ; thou must of necessity wholly depende vppon the iudgment of those , to whome thou art committed ; these are those carefull workemen , of so great a taske ; who vndertake to perfect , and finish what nature hath begunne ; Doubtlesse thou art thrice happy , if timely thou gainest this discipline , and indeede more seuere and more sincere , by the helpe whereof thou shalt passe those shallowes of sinne , and wickednesse wherein so manie men ( although well instructed ) vnfortunately sinke ; whose maisters haue not so much instructed their toward dispositions , as haue armed their vices ; I will vse the examples of great men , Alcibiades and Crycias ( the daily auditors of Zocrates ) were principally instructed , who can deny it ? Yet neither of them was honest , Nay both rather the reproach and staine , not onely of their families , but of the Common-wealth . For the one assaulted his countrey , and with the others riches was the liberty of it shaken . What shall I say of Nero ? was there euer any man better taught ? Did euer any man liue more monstrously ? I could easily remember many such out of auntient and late stories , and I would do it , if it were not needelesse to teache a thinge so well knowne , that many haue prooued very farre vnlike to their beginninges and their first education .

Now what doe you thinke shall happen to them , which are left to themselues ? Who are left neglected , and vntaught ? In how daungerous , how slippery , how headelong a place are they ? Are they not withall laide open to a Worlde of vices , to the froth of infecting pleasures , to the dangerous tempests of sinne ? Must not these expect in the end , an ineuitable shiep-wracke ? not to detaine thee longe , it must bee confest , that without discipline , men are not made men , but forged the vnhappy & deformed brood of villany , and so the hatefull procurers of Gods wrath . Moreouer thou complainest , that thy maners are seuerely corrected , and thy wits informed into wisedome with auntient rigour & strict discipline , least they should be weakned & deformed with vices . Surely if it be not done at this time ( & with all speed ) it will neuer be done . It is once done , that it neede not euer bee done ; and it is done now , that it may not bee done too late , For it is much to be accustomed to any thing , when one is yong , I do not deny but amidst the cares of manners , and the study of learning , remission of labour , play and recreation are to be granted to thee ; so that , that whatsoeuer be , be done warily , moderatly , and tempred with holinesse , and modesty . Therefore the first and most laboursome work of thy education , is in sweeping , purging and preparing of thee : Next vnto this , is another care not much lesse , sowing , planting , ingrafting in thee , and such like ; for it is to little purpose to plough , vnlesse thou sowe ; to pull vp , vnlesse thou plant : to prune , vnlesse thou ingraft ; these offices as far forth as they belong to thy education , are earnest and seasonable admonitions , wholesome precepts , which are an effectuall meanes of perswading , and of instilling into the minde that feare and reuerence of God , which is the possessour of a pure heart , and a chast mind , the worker of all holinesse , & to conclude the reconciler of God and man .

From hence it followeth , that that which wee call learning , leadeth him directly vnto this . Now learning no man throughly obtaineth , without the help of seuere discipline , which thou lately blamedst ; one part of learning is the knowledge of things created , and of all those things which are without vs ; but there is an other part , which is more inward , true , and better , which is the true knowledge of God , and of himselfe , so farre as the minde of man is capable of them , this knowledge we call true wisedome : which then truly is so , when there cleaueth to it a true strength of the minde , gathered and collected from true precepts , and worthy & honourable examples . This is that which good learning promiseth , and performeth , not to euery learner , but onely to him , whose good and fortunate wi●… hath admitted learning , that it may be as a help to a good mind . Now when I say learning , I meane no such thing as the vulgar thinke , that is , a vaine ostentation of learned schollership , that which furthereth a man nothing to the feare of God ; that learning for which so many insolent and triuiall Saterists knit their browes , as men busied in most weighty affaires , when indeede all that great noise they make , is nothing els , but swelling & importunity : and no thing more vnlearned then such learning . Neither doe I meane that learning , which hath buried those auntient manners ; the forerunners of lust ( which these effeminate halfe learned men , that haue an itch of Poetizing ) long since , haue made a band of it . Let this learning pack hence which is nothing but a corrupter to wantonnesse . Neither doe I meane that learning which he vseth , who at this day is a great man : Who with all care great riches doth obtaine Before learn'd labour , still preferring gaine

Nor to conclude that drosse and scum of learning , or whatsoeuer in learning , profitable may bee vnknowne . That I account learning , which so beautifieth a man outwardly , that inwardly it dooth arme him , and instruct him , whether he speake or hold his peace : silent in manners , and innocency : speaking in wisedome and eloquence . Now to learning , there is no entrance , but by Grammer ; I confesse the entrance to Grammer is so hard , so thorny , that it seemes to bee without any path , there is nothing can delight him that commeth to it , but meerely Hope . Hope sure and neare . And as amongst thorns oftentimes are gathered sweet roses , so by the knotty and vnpleasant pathes of Grammer , we come to the sweetenesse of pure , and reformed speech : From hence to the knowledge of those arts , which doe carry a man to that knowledge of God , whereof mortality is capable .

Therefore , that which now thou fearest as hard , hereafter thou wilt imbrace as pleasant ; that which is now horrid and ill sauoured ; after , thou shalt see the same beautifull , that which thou callest drie , and barren , thou wilt maruaile for the plenty of it to bee so fruitfull , and for the profit to bee so sweete , Doubt not but hony followeth this gall ; the time will come , and it is not farre of , when hauing power ouer thy selfe , thou shalt vnderstand these things to bee truely and holesomely spoken . Neither then wilt thou complaine to bee called to an account , for that which thou doost childishly and ignorantly ; thou wilt not then wish thy selfe borne in that estate and condition , where childishnesse and all thy other time may bee spent without shame of offending , without feare , and reuerence of thy betters ; without teaching , without hope of any after-reward ; thou wilt then confesse that feare to bee a profitable affection , and an ornament ; not a signe of thy nobilitie , or a title of thy kindred , but a great and a verie honou●…able token of that ingenious docility , and vertuous capacity , that is ingrafted in thee . This respect and reuerence a pledge of thy future modesty , the imbracing of these liberall arts , to bee the approaching haruest of much vertue ; the hope of rewarde and the sure guide ; that leads to rewarde , what shall I vse many words ? That which nowe seemes vnto thee a hard seruitude , is a sweete condition ; This is the hie waie to true liberty . This feare begetteth true ioye ; learne my sonne hereafter to bee as thankefull ; as thou hast now shewed thy selfe vnthankefull , laye quite aside this wantonnesse in time ; take to thy selfe thoughts , simple , pure , honest and vpright . Humbly worship God , to whom thou art so deere and intimate , who that thou maist be perpetually his , will haue thee ( being young ) framed like vnto himselfe , and by that meanes ( vnwillingly , & striuing against ) yet of wit docible and capable to bring thee vnto him . Next vnto God , reuerence thy parents , and all those , who are placed ouer thee , as domestical magistrates , who in care and good-wil succeed in the place of parents , and bring thee vp liberally & ingeniously , that thou maist one day giue ful assurance , that thou weart profitably borne to thy selfe and the common wealth . Of these thou must confesse , that thou art beloued , & beloued againe ; when they do load thee ( who art but halfe a man ) with those guifts of the mind ; that thou maist be a whole man , in euery respect absolute ; & so wholly dedicate thy self to God , that thou maist whol ly be pyety , and holines , which is the full perfection of all Humane felicitie .

Heare I do teach that weomen are not lesse vnthankefull then those , whom I haue remembred . CHAP 22

IN this cause , and in this kinde , a woman is next vnto a childe . Few do containe their hopes , few their speeches , in the bounds of womanly modestie , & the shamefastnesse of their sex , whilst they complaine , that they are vnworthely vsed ; whilst they are vnmeasurably angry at their sex , as being weake & vnequall to their great minds . In one word , whilst they ( from mindes not to bee comforted ) complaine that they are weomen , they accuse openly and greatly God , that did thus make them . There is scarce any , who haue not these and the like thoughts in them . Oh , woe is me , why was I not borne a man , who haue a minde not vnfit for any thing . Must I be tyed to this sex which is a bondslaue to idlenes , and slouth ? What do I ( wretch that I am ) follow vertue , to whom nature hath giuen no generous spirits ? And which least they should show themselues , they must against my will bee choakt and supprest ? Why foole that I am do I aspire to any honour , to any renowne , or a reward of vertue , to whom all the passages of vertue are shut vp ? O vaine instinct , O noble spirits , ingrafted in me idly , which are confinde in that short roome of this obeying sex , whereof I am greeued , ashamed , and repent .

There is great in aequallitie in a minde that is not weake , and a condition so much to bee repented of : Thus haue wee a perpetuall conflict with our selues , and a cruell torment wherewith we are afflicted . If I may say it , to what ende haue wee so much acutenesse , sharpenesse , vnderstanding and quickenesse graunted to vs ? To what purpose haue we such a nimble witte , such a swift minde ? But that these thinges may be a torment to vs , by whose meanes wee vnderstand those thinges which wee are kept from ? Is it not that wee may bee vnprofitably angry at other mens ignorance and slouth , that we seriously may greeue to see dull and slouthfull heades possesse those roomes , that belong vnto vs . For what profit is it to know , that which it is in vaine to know ? to be able to vse that which wee must not touch ? to striue to goe thither , from whence we are kept backe ? wee are forbidden the knowledge and profession of liberall arts : we●… are comm●…nded to abstaine from publike offices : wee cannot attaine to the honor due to warres , nor those valiant actes ; because forsooth in these things , there is most vertue which they say is deriued from hence , in that it belonges vnto men .

Is it not plaine that wee are excluded from all hope of honor , and from all those thinges which are greatest and most to bee desired ? which things being taken from vs ; what is there left vs for which our condition may seeme ( I doe not say to bee wisht for ) but to bee tollerable . Wee are set to trifles , wherewith in the meane time wee are delighted as children with faire speeches and flatterie ; with which wee are loaden , whilest wee are robbed of true praise , and that which is mos●… to bee lamented , wee are partners in those thinges , wherein men gaine their most prayse , and yet they ascribe it only to themselues : where wee haue any thing to doe , there is nothing of any moment .

And it is no maruayle , if wee bee admitted into no societie of name and honor with men ,

The prayse of whole Countryes belonges vnto men , only Tryumphes , victories , all honors they are mens : and we ( as all other thinges ) are but the aditions of those prayses that are giuen to men . But this indignitie ( marke their craft ) they mitigate with the len●…tie of wordes , whilst they call vs wiues , fellowes , and their co●…iōs in al things ; when indeede ( if a man esteeme it rightly ) there is no equality betwixt vs & them , no communion of dignitie and authoritie , but that which is trifling and in name only . Whereas indeede wee are reckoned vp amongst other ordinarie houshold-stuffe , little better then bondslaues , and yet for the burden and labour , we haue more then the greater part ; And as we are kept from all good things , so we beare almost alone all the burden of their ill . If men haue begun any thing that they canot goe through , we must finish it : If they offend abroad , we must smart for it at home : the sorrowe of their madde pleasures lights vpon vs ; Men , they haue the pleasurs , the delights ; but we haue the sorrow , wee haue the teares ; men , they haue the reward of their labours , wee only haue the necessitie of it : Our frugalitie must maintaine their riot , our obedience must increase their licentiousnes , our modestie their fear●…enes : whilst euerie one of them pleaseth himselfe , and taketh delight in whatsoeuer pleaseth him , we ( in the meane time ) si●…te like lambs , cripples within our doores , not Idle , but commanded to take care of the house , and set vnto those businesses , wherein there is nothing but plaine bondage . This is that , which increaseth our greefe : for in the house , what tedious seruitude are wee tide vnto ? First of all , the education of our children is referd vnto vs , which is some ease of the intollerable labours of child birth ; In this , our husbands do notably abuse our affections , for because wee are mothers , they say this burthen belonges to the mother only , which indeede were fit aequally to be borne of both ? and as we are daughters , we are immediatly as an vnprofitable burthen put out of our fathers house , & sent to liue with strangers ; thus we goe from the gouernment of our parents into the hands of our husbands , new Lords , whose dispositions ( how crosse soeuer ) we must suffer euen against our willes ; & without any hope of a more tollerable condition : If wee bee widowes , then are wee subiect to wrongs , and layd open without defence to all iniuries , & reproaches , forsaken of all , yea , oftentimes of those , of whom it is little fit wee should : I grant , there are some things granted vnto as great fauours , which indeede may be reckoned amongst those scoffes , & derisions that are vsed towards vs ; that is our cleanelines , and ornaments , and all those furnitures which they call the womans world ; thus are wee deckt like painted birdes , only to please others . And as children haue toyes giuen to please them , so are we thus painted only to content our husbands : May not any man see these scoffinges ? Is it not enough that we are contemned , but we must be thus made a scorne and derision ? We are forbidden to meddle with any thing ; wee are kept from publicke offices , wee are neuer suffered to come abroad , but as some solemne pomp which is caried to be seene ; wee are forbidden to obtaine those commendations which are true prayses , wee are shut vp in our houses as perpetual prisoners , wee are by the name of wiues subiect to other pleasures , brought vnder an vniust gouernment . Thus doe they abuse our simplicitie . In one word , if you respect either beautie , or witte , we must confesse wee are placed high enough , but from thence wee are cast downe , to that lowe estate , that wee haue lost all that is excellent .

Here the woman is diligently admonished that omitting all vniust complaints against God , shee acknowledgeth that the benefits bestowed vpon her , are not lesse ; then those bestowed vpon men . CHAP. 23.

Idoe heare this old complaint , not therfore iust because it is old , but in this the more vniust , in that it is more common , and more vsuall : Thou oughtest longe since ( O woman ) to haue vnderstoode the dignitie of thy condition ; and this knowledge long since ought to haue ben a bridle to thy vntamed minde , to thy foolishnes , licentiousnes , and to thy intemperate tongue .

Thou oughtest long since to haue knowne , that thou art a man , them whom ( in that he is the second from god ) there is no creature vpon earth more high , more exlent ; this very name ( man ) ought to haue taken away al emulation ; seeing to man there can bee none with himselfe : Neither art thou only the sister of man , but mans twinn , or rather ( if thou wilt so haue it ) another man ; not lesse in dignitie then that first , but only in the order of birth later , in sex distinguisht from him , but proceding from the same high power , wrought by the same hand of that great workeman , made of the same beginning , both linckt to one another , in that , neither goeth contrarie waies , neither ayming at himselfe , but both ( nature being their guide ) lincked to his mate , both agree in this neerenes , or rather vnitie , in wishes , intent , in loue , that this Common wealth of man-kinde may not bee rent in factions , but in many kindes , preseruing an vnitie : and that , that Image of God may remaine one , and the same , not in one man , but ( which is more excellent ) in all .

Seeing then , from the same beginninges thou art brought by the same meanes , to the same end , wherunto all mortalitie tendeth , see how far thou di●…entest , not only from man , but from humanitie , when thou dost so malipertly complaine that thou art indued with a soule degenerous & fit for nothing . Consider here ( if thou art not much deceiued ; ) thou shalt not degenerate , if thou d●…st neither depart nor dissent from the author , if in humilitie thou submittest thy necke to that yoake thou art appointed , if constantly , thou beare this without complayning ▪ not to bee degenerous ( bee not deceiued ) is not to meddle aboue thy reach ; but to containe thy selfe within the limits of thy dutie , not to wander from thy first beginnings , not to be vnlike thy selfe , but firmely and continually , to apply that , to which thou ar●… alotted . Now consider with mee what is that taske that GOD hath set thee vnto ; thou art made to this ende , that thou maist bee an other man , if thou art another , thou canst not bee the first , therefore constantly keepe that place , that is alotted to thee ; that which is anothers , belonges nothing to thee . For there is nothing more acceptable to God , then for all men to act those parts , that are committed to them : This thy sex is that great and large theator , wherein all this must bee done : Out of this , thou art out of thy parte , thou art nothing , thou canst not please God : To this sex is appointed to watch ; to this watch , dilligence ; to both feare . What mooueth thee ( O thou wretch ) that thou art to be a r●…agate from this so profitable an affection ? what loosenesse is this of thy weake minde , that thou which art borne to care , and watchfulnesse , shouldest serue boldnesse , and ●…ircenesse ? Instead of a mind firme and constant , to take vnto thy selfe a minde degenerous ? that departing from it selfe , taking care of other things and forgetting her owne , that thou art placed in safety goest into a place slippery , and so headlong and full of rockes . Surely one that is so borne , nothing doth so well beseeme them , as a disposition quiet & modest ; wherof thou art well admonisht by thy habit , in that thou art maskt & hooded . As soone as thou art desirous of rule , and seekest to deale with those things that are aboue thy strength & capacity ; and as soone as by incountring daungers thou wilt shew how valiant and strong thou art ; thou dost put off that woman , that God made thee , & putst vpon thee , I know not what shape of a monster , thou canst not lay aside thy womanish disposition , but thou stainest it with manlike vices ; neither is it strange , if all men abhorre that kinde of women as vnlikely , which laying aside their modest garments and behauiour , put themselues in armour , commanding their troopes of souldiers , challenging the enemy ; which haue such foreheads that they dare make long orations to the people , to giue lawes ; and to conclude : handle all publique and ciuill duties ; this sex ought to bee acquainted with none of these actions ; these motions , nature hath denied vnto them : If any Woman ouer impudently affect these , ouer-uiolently be carried to this course , shee is no more a Woman , but an vntamed creature , which treadeth vnder foote all Womanish ornaments . But thou saist all these praises men haue . Indeede it is so , and rightly by order , for the good of the common wealth , And as becommeth men : it belongs vnto a man with valiant acts to make waie to those honours , without which , their vertues are nothing els but slouth , for euery power of the minde that hath not his ende propounded doth wax faint , and if no man dooth affect praise , if no man desire to bee made Noble by dangers , If vertue haue nothing to awake it , straight all society of life is troubled and confused , the Common wealth is left to bee torne in peeces , by euery base fellow . There is nothing sacred or holy , no man shall haue any substance : outrages shall possesse all places : boldnesse shall challenge all things to it selfe : to conclude , we shall neuer liue a life safe , and secure ; but wandring and full of scarcity . Therefore God hath prouidently ingrafted in men this desire of performing hard things , and so of obtaining praise : the worker of those things which in this mortalitie are greatest . I doe not thinke in this there is an enuie that dooth trouble thee ; for so thou enuiest thy selfe , so thou shouldest looke asquint at thy owne good , there is nothing with thee seuered from thy husband . No not thy beeing ; nor any of these things which belong vnto thee , or wherein thy safety and welfare consisteth . Beeing thus admitted to bee his companion of his goods , thou art admitted into fellowship of his goodnesse , and of his praise , and art honoured with that glory which thy husband doth cast vpon thee : neither is it strange , if both your wishes be contained in either , If thou pertakest with his prosperity and aduersity . For thou canst not if thou wouldest putte off this minde , nor abrogate this lawe of Nature ; nay nor breake this same league ; these same tauntes and disdainefull gaulings of the mind , which so much trouble thee , account them no more to be the effects of true gentility then mushroomes , burres , thistels , and such like are to be tearmed fruites . Take heed that thou dost not forget that modesty , which is more gratious then any fauour , and fairer then any beautie . Thou canst not ascribe too much to thy selfe , but with all thou must despise thy husband ; and how farre thou departest from feare , shame and respect ; so farre thou departest from those vertues , which may truly be called iewels , of that sex , pretious without cost , and so pretious , that they ought to be esteemed as life , and ransomed with death . Therefore this violence of minde , vnprofitable and vnseemely , containe within the bovndes and limits of modesty ; bee not ouer wittie to abuse those good-gifts that nature hath lent thee , make not vnto thy selfe a needelesse businesse : but wholly addict thy self to his loue and obedience , to whome this sex of thine hath tyed thee ; especially to that diuine will , wherein it is fit , all humane desires be extinguisht : if thy care be any , let it bee this , to cut off all womanish complaint , and foolish wrangling , neuer bee puft vp with inconsiderate violence , neuer trouble thy selfe with an needelesse labour : whatsoeuer liketh thy husband let it please thee : wherin he placeth thy name , dignity & honor in that rest . To conclude , so resolue , that as he is born to the common-wealth , so thou art borne to him . For God will haue our whole life contained in these limittes , Commandement and Obedience . These are those two firme bondes , wherewith all humane societie is tyed . God commandeth and man obeieth . But that , due obedience may be giuen to that wise Creator of all things , hee hath giuen and disposed to euery man his speciall chardge ; to men , to be Gods vicegerents ; to women , to be mens helpers ; thou canst not inuert this order , but thou must bee equall to thy husband . For when thou ceasest to obey , thou beginnest to be his equal ; if equal , to be his superiour , if his superior , surely to bee his worse , because thou wilt bee wise otherwise then GOD hath appointed ; who would haue both you to liue in obedience to him , and betwixt your selues in that order which hee hath set downe , and to those that do this , hee hath submitted all this ( how great soeuer ) frame of his creatures ; and hath alotted to you wisedome , & vnderstanding fit for it ; to him , what is fit for commanding , to thee , what is for obeying ; hence it is that thou oughtest to permit vnto thy husband all the gouernment of thy minde , and the strength of it ; neither think that thy husband doth ad more to your common good , by this knowledge and power of commanding , but thou dost as much by thy diligence of obeying ; and in that thou art not hazarded in publique dangers , know that this is for thy honor , who as a more pretious vessel , art kept safer . To what end then are so many complaints ? what meane this foolish quarreling with God ? How art thou becom so talkeatiue ? so ingenious ? so subtill , in reproach and dishonour of that sacred power ? Dost thou diligently obserue those vertues , which are the ornaments of thy sex ? Doost thou thinke those small which are reckoned amongst the greatest honours , because the greatest cannot bee without them ? Doe not herein shine those neuer enough esteemed ornaments , which haue aduanced some women to the highest honour ? amongst these I must account those Women who excell in this , that they respect the bringing vppe of their children ; whereof that thou art made an ouerseer , belieue mee the greatest businesse of all is committed to thee ; for Education is nothing else but the information of the whole life , which way this leaneth , doubtlesse that way doth a man bende . A diligent and innocent education vsually maketh men good ; but a negligent and wicked , maketh them euill . Education is contained in the motherly affection , diligence , looking to , admonitions , chastenings : all these things ( in the tendernesse of age ) doe drawe the first lines of vertue or vice , those staines or honours that after rest vpon our liues , here do first take roote . Now consider how much is committed to thee , to whom the whole man is committed . Doost thou then complaine that thou art euill dealt with all , and that thy vertues are shutte vppe in a narrow roome ? Doubtlesse this is a place large and conspitious , where thou maist shew them as thou doost vse thy care ; this is no seruile office , all things in this are not only ingenious , but ful of honour , surely man of both kindes , when he considereth his birth ; riseth to thee , dooth reuerence and doth worship thee , as his parent , and a parent in a two fold respect , both by the office of nature and the dignity of bringing vp . For it were little that hope committed to thee in thy wombe , by thy husband with a happy successe to bring into the World , if this latter care also were not added , which formeth and frameth the minde to all humanitie . Oh honorable name of a parent , O excellent prerogatiue of that mother of the family , with whose vertues the whole house dooth shine : Oh happy family , wherein the sayings of a choyce and wise Woman , are so many instructions , and her deeds so many vertuous examples of religion , chastitie , and holinesse , to this may bee added the care of looking to the house , which thou maist performe with frugalitie and sparing . These are those vertues , whereunto if thou apply thy whole minde , thou shalt gaine vnto thy selfe nobility , and honour ; these are those thinges which nature , manners , lawes , impose vpon women & these businesses & cares oftentimes exclude those vices , which are vsually incident to that sex ; wilfull leuity , motions variable and inconstant , pratling , preposterous ambition , by themselues , by their husbands , by their children , in their power much weakenesse , impatiency of delay , sickenesse of hope , wantonnes ; ready anger , ryot , boldnesse , confidence an immoderate mind , and all those other monsters that doe rise from these ; wherewith too many laying aside all modesty , doubt not to staine their womanish ornaments . Besides , oftentimes this sex is lifted vp , to the noblest vertues ; yea , many times the most honorable vertues are more conspicuous and eminent in women , then in men The Greekes did feare Pentheseleas hand , The wals of Carthage did a Woman build : And Babilon her hundred gates that proud do stand Weare by a woman with that honour fild Besides , as the examples of women are more rare , then of men ; so they are more glorious and more powerfull in respect of valour . Haue not those times often fallen out , wherein the common wealth by the hand of women , from a headlong danger , hath been set in safety ? peruse the antient histories , there is nothing so common as the great mindes of women ; by whome decaying armies haue been strengthened , and the warres ended ; sometimes by opposing their brests , & sometimes by interposing their praiers , examples of valiant actes made vnto posterity , not onely of modesty , and chastity , but also of an vndaunted spirit , and that which is farre more admirable and of a certaine rare and deuine prouidence ; and of those admirable answers whereunto the euents haue giuen credit and authoritie : These we must confesse a●…e not only worthy of prayse but admiration , if these thinges be required by the vertue of a present necessitie . For although it be true that this sex is not framed for these things , yet it is not altogether abhorred from them , neither is vertue forbidden to chuse out seuerall persons ; and indeede it doth so , for laying hand vpon some weoman , and arresting them to obey her , thus shee blameth men : What haue I to doe with you sluggards ? I will hence forth animate the hearts of these ; I will inflame their mindes , arme their hands , and I will wholly fit them to deserue well of the common-wealth , that ye being sluggish , may be twise ashamed , and these awaked to honorable actions , may be more glorious . From hence wee may gather , that there are not fewer seedes of vertue and valour ingrafted in women , than in men , and both of them ( vnder the same yoake ) must draw to the common good . Although to men vsually belong publicke affairs , & to women priuat , & as those require strength so these require diligence . And besids , the time will often fall out , when both these are to be mixt together , as publickly and priuately it shall be needefull : Neither thus are the duties of both sexes confounded , but the hand that is readier and better furnisht for the businesse in hand , whether it be of the man or the woman , ought seasonably to vndertake it : Then the strength and courage of the minde shall not be hindred either by sex or weakenesse of bodie . And although these thinges thus happen extraordinarily , yet they are done in order , because they haue God for their author : who then stirreth vp manlike minds , when there is neede of manlike vertues ; without this warrant , it is not lawfull for a woman to out passe the limits of her sex , and to vsurpe the dutie of man ; no more then for a man to put of all humanitie and to be wise aboue God . But to returne from whence I began , I say ( O Woman ) thou art to haue fetters put on thy seete ; not those wherewith that Venus Morpho was bownd amongst the Lacedemonianes ; but those which keepe in the lasciuiousnes of thy minde ; which restraine the immodestie both of thy words and deedes , and thy too licentious habits ; then thou art to haue a ring vpon thy lippes , not of brasse , as was the custome of the Egyptian women , but a bond to keepe thee in silence ; for nothing is fittter for thee then humble spirits : a meane in speaking , and the wisedome in being silent . To conclude , thou art to be guirded with the girdle of holines , that which way soeuer thou goest , there may breath those sweet and deuine smelles of thy vertues , and whosoeuer seeth thee , may not see so much a woman , as acknowledge an excellent patterne of all vertue . Then when thou art such a one , there remaines ( for thee ) honourable and great rewardes of fame , honor , dignitie ; all which are not laide a side for men , as for the more worthie , but are communicated with you as equall .

In the meane time , whatsoeuer may be giuen vnto thee , are aboundantly heapt vpon thee , those are those ensignes of honor , wherewith the auncient and present wisedome doth crowne thee . From hence ariseth much reuerence of thee , then which no sex to sex , or humanitie to humanitie can perform a greater and more honorable dignitie . I neede not remember examples of the present time , because they proceede from those auncient ; what is more knowne then those Romane laws , and lawes like the Romans ? We know the Matrons were not to rise vp to the Magistrate , least they should chaunce to hurt them , or to vse them euill being with child ; nor that their husbands going in Coaches with them should come downe : others not lesse then these , that men should giue way to weomen that they might weare eare-rings , and other differences of head-tires , that they may vse purple and golde cloathes , that they may bee carried through the streetes : all which things are giuen to women , either for a rewarde or a benefitte : as GOD himselfe teacheth in the 16 , Chapter of Ezechiell . I clothed thee also with fine broydered worke , and shodd thee with badgers skinnes , and girded thee about with fine linnen , and couered thee with silke ; I decked thee also with ornamens ; and I put bracelettes vpon thy hands : and a chaine vpon thy necke : and I put a frontlet vpon thy face , and eare-rings in thy eares , and a beautifull crowne vpon thy head : Thus weart thou decked with golde and siluer , and thy raiment was of fine linnen and silke : for these and greater then these , men bestow vpon women , arguments of their loue , and speciall affection , that it may be vnderstood , that no sexe is either better or worse then other , but modestly and louingly to agree betwixt themselues ; nor that women is not the second , but another ornament of humanitie : both must striue in this , which may be more worthie of reuerence , which loue one another better : Therefore ( O women ) represse thy vnsatisfied and ambitious desires , and as one furnisht with all excellent ornaments , at length learne to worshippe God , and acknowledge his benefites , lay aside all complaints , suppresse thy foolish speeches , put vppon thee a thankfull minde , if thou wilt needs complaine , complaine of thy selfe , that being betrothed ( as it were ) with so many benefites of God , yet thou withdrawest thy selfe as vnthankfull and vnmindefull of thy duty : remooue this infamie , blot out this staine , and place in steede thereof , an ingenious and thankefull minde liked of him , whom to please , is eternall happinesse .

The number of vnthankefull persons , none more increaseth then he that is of mans estate , as appeareth by his vnthankefull , and complaining speech in complayning of the world . CHAP. 24.

I do not maruaile that a childe , and a woman , should be found vnthankefull ; when men that are of ripe yeares are infected with this poyson , who is there that modestlie beareth the benefits bestowed vpon him ? who is there that vnderstandeth , what and how great that is which he hath receiued ? who is there that by this meanes is brought to the knowledge of that deuine goodnes ? Or rather doth not the greatnes and plentie of this bring a loathing , and from a loathing doe we not goe directly to a forgetfullnes , and from forgetfulnesse to contempt , and then hauing sayled thus farre , wee are dasht against the rocke of vnthankefulnesse : what canst thou almost see here but a deformed and a disfigured shape of things ? I see this man ouerloaden with his riches : that man with his followers , with his authoritie , with his power ; another to abuse the gifts , the excellent gifts of his witte ; another to growe insolent by reason of fauour ; another to become intollerable with the fortunate course of honor , and the happie successe of his fauours , and how great any man is in these things , so much he swelleth , hopeth , dareth , and how much he wanteth of these , so much hee is dismayd , cast down , deprest , scarce any man acknowledgeth that his increase and grouth is from the deuine shower , and heauenly deawe .

There is scarse any man who ( in the midst of Gods benefits ) doth not carefully vex himselfe , or desirously inflame himselfe , or foolishly and idlely doth not blinde , and besotte himselfe ? All of vs are carried which way blinde desire , or a croked disposition , or vnthankefull minde leads vs , nay , we think it not sufficient to madd in this manner , but further we seek to warrant it with reason ; & whilst we professe the study & desire of goodnes , we show how much ill & vnthankfulnes proceedeth from vs . And in the boasting of vertues , it is apparent with how many and how great vices , wee are compassed : Oh saith euery man I would to God I had beene borne in that golden world voyd of sins , & fruitfull in all vertues : Oh , what ioy it had bin to haue liued then , when men willingly , & of their own accord imbrace honesty . That faire age our fathers sawe , When craft remoou'd , vertue did showe : But now , The streame of sinne on vs their seed doth fall , We liue opprest with pride , and vice his thrall .

Whatsoeuer was good either in things , or time , it is vanisht long since , the dregs only and that which is left in the bottome , are reserued for these dayes : for it plainely appeareth : That all things wast and on that rocke do perish Which time thus wearied can no longer cherish .

We now loue our vices , no lesse then they did then reuerence their vertues : Now it is scarce lawfull for any man to be good : wickednesse possesseth all roomes : honesty is euerie where dispised , and vertue scornd , and the better any man is , the more basely & worse he is esteemed .

This showeth that there is nothing more corrupt then the manners of these times : yet with these are wee compelled to liue ; wee that desire all thinges might bee well , and who ( against our willes ) are drawne to allowe those thinges which we dislike . From hence , from those auncient times proceede the precepts of wisedome , and profitable examples , and from these dayes , these present corrupt manners , which differ farre from them : thus are we carried as it were with a streame or a whirlewinde . Oh that I might liue in some obscure corner , and there passe my time , with such as are like my selfe , with our owne mannners , and at our own pleasure . Oh , what pietie then , how much holine●… and honestie would I then show ? How would I followe all other vertues ? How should I wholly then bee inflamed to allowe those thinges which my teachers ( when I was a child ) did put into me , and which I red out of graue authors ? Oh , happie antiquitie which knew the best things and followeth them . But in these dayes and in these places who can ? If I be vnlike to other men what a sport & derision they make of it ? How presently do all men say , what an incurable brayne hath he ? For wisedome is nothing but to thinke as the most thinke . If I had beene borne in a free state , these things should not goe thus . I would wholly haue indeuoured my selfe to reforme publick manners ; I would haue beene to all others a forcible extorter to these thinges , and as it becommeth a free and valiant man , being author of a free and a true opinion , I feare not to find assistance , thus , more of vs would apply our selues vnto it , & I doubt not , but we should bring to passe that the best thinges should preuaile : amongst free men , we would deale with liberty and expresse our mindes with free tearmes . For where a free state is , there is true vertue and ingenious manners . But here where men are gouerned , some one or other prescribe conditions to al the rest : The multitude follow in heapes which way any goe before them , without choyce , without care of any goodnes , Without any difference or respect of true or false . Thus by degrees we become such ( as wee when it is too late ) wonder at our selues to see how we haue lost all freedome and ingenious simplicity . But although these thinges might in some sort bee borne with , yet , what way shall I say commeth it to passe , that as many countries as there bee , so many differences there are , not only of language , and manners , but of rites , and religions ? So that a man may dispaire that in our time there shall euer be an agreement ; For what cause of euil shall I say men are set thus at discord ? In this difference there is no man that taketh not himselfe to bee very godly , There is no man that dooth not either pitty , deride , or hate any other that treadeth a course contrary to his owne ; thou canst scarce goe out of dores , but thou shalt light vppon some one which shunneth thy speech and company as a thing most odious ; why , thinkest thou ? because thou followest those rites which hee abhorreth : For what thou accountest holy , that hee esteemeth prophane and wicked , Euery man thinketh what hee liste of GOD of his Worshippe , of all things that belong vnto it . Euery man wandreth what way he pleaseth ; scarce any man pittying him , warning him , or staying him .

And this is the generall disposition of men at this day ; what wilt thou choose ? which way wilt thou goe ? what part wilt thou take in these distractions ? some beeing violent , others being drowsie , all disagreeing : My wish is religious , but silent : and of no force . For where should I cast anchour in these stormes ? which way should I goe to seeke the truth ? which amongst all these is but one . I desire to haue all these cloudes disperst , and directly to goe to that deuine brightnesse , but I cannot doe it . I finde al waies so beset with darknes , thornes , and infinit lets . Therefore I must lye secret and speake low , and fold vp my hands and looke vp and expect what good , time will bring with it . In the meane time , I must represse my time which is no way fauoured ; I must cherish my slouth and sluggishnes ; and this is indeede to bee wise , and to know the time . Neither is it too safe to know what is to be followed as what is to bee eschewed . To conclude , in this my condition is the harder , that I vnderstand those things from which I am kept , and beeing borne to excellent things , yet I must follow the worst : Besids , I haue chosen that course of life , then which there could if not more honest , yet none be more vnpleasant ; or more vnprofitable . It is an excellent thing to be brought vp in learning , to be instructed in arts and sciences ; to know the ciuill lawes , to be chosen amongst those that haue authority and iudges , to be euer conuersant amongst the best . But none of al these can bee praised but with much exception : For if they bee compared with other courses of life , they make faire showes ; but there is little substance in them . Who seeth not that all these courses of learning are full of care , labour , and that a kinde of life ariseth from hence , illiberally , vnpleasant , vnsecure ? In one word , we are subiect to the authority of our superiours , and likewise to the speeches of the vulgar .

These will call thee a subtile and a crafty fellow , & one that what way soeuer thou goest wil deceiue ; of the multitude thou are rather feared then reuerenced or loued , these will take heede of thy courses , these care not what thou thinkest . But how much thou canst and art able , so much onely they feare . I omitte that the times doe often fall out , wherein we liue dispised whilst gowns must , and doe suffer the disgrace and the wrongs of armes , what ? in these tumultes we indure wronges of those , who in peace durst not come into our presence without blushing , feare , and danger , well it is much better to be one of the common sort , then to suffer those indignities , that are incident to this calling , neither am I ignorant that wee seeme happy in the eyes of many as they seeme to vs . I knowe no man is content with his lotte , this is the infelicitie of men . But what wouldest thou doe ? Wee must beare our euill fortune and euery man his owne . Well , all thinges considered , there is nothing more miserable , then this life , which either amongst thankefull or vnthankefull must bee spent .

All the former reasons which concerne mans estate are confuted and he is seriously admonisht , to be thankefull ; and to acknowledge Gods benefits , CHAP. 26.

IN the very entrance to this speech : I do obserue thee to bee a glorious boaster of thy vertue , and withall a disdainefull esteemer of those things , which God hath wisely done ; which things ( thou beeing more wise and more prouident then God ) desirest might bee otherwise . Thus it is manifest how light thou art ; how disdainefull and how proude ; in one word , thou art vnthankfull , because those thinges are not builte vpon any foundation of truth , which are the ground of these words , of these words which are nothing but wicked thoughts , forged complaints against God , for thou that speakest these thinges , wouldst seeme exceedingly honest and religious ; and thy whole labour is in this , that thou maist rather seeme then be so . Neither art thou ashamed to sorrowe that thou wert borne in this age and not long since : and in some other place . Thus the common souldier speaketh euill of the Centurion , the Centurion of the Tribune ; the Tribune of the Lieftenant ; or the Emperour ; that he is placed in this station and not in that , as though it were in thy power to determine and dispose of thy selfe , and not in his , vnder whose subiection thou art ; who notwithstanding dost not consider ( being hindred with an inward blindnesse ) how irreligious thou art , for thou canst not desire an other country , nor repent thee of thine owne estate , and condition , but thou must first loath and hate thy owne marke then from the beginning what assurance thou hast giuen of a preposterous and alienated minde .

I would to God thou couldst learne that all vertues of a Souldier consist onely in obedience . Obedience is to dare to do nothing but at his command at whose cost thou fightest .

This is the lawe , the religion , the reuerence of of the oath ; this is the whole ornament of military discipline ; the strength and maiesty of the whole gouernment is built vpon this vertue ; the souldier hauing put off obedience is hurtfull and rebellious , not to hee corrected with the rod of this Captaine , but to be beaten with his truncheon or put to death , as a staine and blemish to the whole army . Take thou heede that thou be not of this infamous marke , whilst thou complainest that thou wert not sent vnto thy standing , in the first , or second , but in the third or fourth watch , thou wishest ( thou sayest ) that thou hadst beene borne in that ( which they call ) the golden World barren of vice and fruitfull in all vertue : thus ( as thou speakest ) thou wishest thy selfe that thou hadst neuer been borne , because no monuments of antiquity to be credited that euer I read in , taught what time there was such an age . Poets and such idle heades might deuise these things , faire in shewe , and pleasant to bee heard , and feine that vertue was taken out of sight that men might be lesse ashamed , and acquit themselues if they followed not those vertues , whereof this age is saide to be vnfruitfull : But for my own part ( as I do remember ) ( when I haue runne ouer al that euer I either read or heard ) I cannot determin the space of that excellent world , when it was , wherein vertues reigned not mingled with any vice , the Poet abuseth mens credulity , when he saith . The Latins The World of Saturne ruled with vniust lawes Vnlike the antient God and times before the same in other words First was that golden age , when men without all law Did iust and right vnfeard and vnkept in awe , Punishment and feare were banisht both , All liues were free from danger , Men lawlesse were , and yet were safe , None fear'd the Iudges anger . This I am sure of , that in man are ingrafted the seeds of vertue and vice ; and that vices do their grow luxuriously , where vertue is vntilled ; and contrariwise , where vertue is seriously and painfully tilled , there vices are kept vnder , worne away , and extinguisht . Therefore all ages haue been laide open to vertue and vice ; there was neuer any which brought not forth good men , neuer any that brought not forth badd ; nay at all times and in all places there was euer greater plentie of euill , then of vertuous and good men . Let vs not idlely therefore please our eares , with false and emptie things ; for those times which we call the old World , that is furthest remoued from this present , euen in those times the hatred of brethren extended vnto death ; the father was driuen out of his kingdome by his sonne ; the Gyants foolishly made warre with the gods .

To conclude , many other things were committed of those auntient and first men , which faine themselues to be born of heauen & earth ; by which it appeareth how far this opinion of the amiable simplicity , and reuerend innocency of those times differeth from truth , for surely what prayses soeuer mortall things had , these were not proper to those or to these times , but to those or to these men ; neither was there euer any time which in some fort euill men haue not staind , and which good men haue not honored . For the prayses & reproach of the times are from hence , that vertue or vice are more followed . For it delighteth men eminent in vertue to liue so longe , as they may be either priuatly or publikely profitable . Therfore that time , wherein they chance to liue , they imbrace as that station appointed to them , wherin they must stand & watch , from whence they must incounter those enemies to this mortalitie ; where likewise they must show their vertue , from whence they must neuer depart , vntill this battaile bee fought , and the victorie obtained ; therefore the world is an indifferent place , wherein all things are indifferent to him that placeth his strength in vertue , therefore thou dost ridiculously laye that fault vpon the time , which is thy owne : Awake thy selfe , whosoeuer thou art that outwardly art so fine and in showe so pure ; straight way thou wilt bee ashamed of thy inwarde deformitie , Thou shalt see how that in thy manners , there is nothing pure and sincere ; how all thinges are counterfeite , staine , and polluted , and withall thou shalt vnderstand , what a trister thou art , in that thou extollest with praise and admiration that auncient sinceritie , and innocency , from which thou art far●…e distant and it is no maruaile , seeing thou dost not labour to attaine vnto it : thinking it only vertue enough to professe it with thy tongue , and not to expresse it in thy manners , surely seeing there are not stronger motiues to vertue then examples , if wee might wish , wee ought rather to wish to bee borne late , then in these first times , and rather to looke at all those times that haue beene before vs , then to be looked at by those that come after : it is much safer to be taught by the examples of others , then to haue none whom thou mayst imitate and followe . Doubtlesse that learning is more true and certaine , which experience hath brought forth , and collected out of many examples : Doest thou admitte and allowe my counsell ? Then take away all those curtaines drawne before the truth , accuse not the world and the time , that is all men besides thy selfe , rather looke into the thing , and diligently examine thy own vices , and if thou obserue thy selfe throughly , thou wilt confesse that thou art one of the multitude better then none of the rest , and perhaps ( which is like ) worse then a great number , and to say plainly thou that art so great a talker of vertue , that is so great a trifler , what hast thou yet furthered the common good , whereby either the staines of this age may bee wiped out , or the prayse of it increast . I see thou art but a mans shadowe , one of a quicke tongue , but of a slowe minde , disputing many thinges , but doing nothing , for the common good ; vnlesse peraduenture thou thinkest this same vnquiet and talkatiue idlenes , in which thou makest a showe of vertue , to be something . If all men thus should thinke it sufficient to commend the times past , and no way to further the aduancement of the present , should not the commendation of this age lye buried and forgotten ? Thou sayst , thou art compeld to allow things not to bee allowed . What wicked humor doth thus possesse thee , that so foulely thou dissemblest ? that if thou seest any thinge to bee done otherwise then well , thou must needes bee a furtherer of that , a commender of it either in deed , word , gesture , allowance consent or silence ? Why doest thou not rather make known to the commonwealth , that there is so much honestie in thee , that no dishonestie whatsoeuer can overthrow it ? It is not vertue that which will bend so soone , and yeeld to vice ; or lurk neare it . Vertue it is either not at al , or wheresoeuer it is , it is in a high place , if in those places where thou art there be none , showe thy own vertue : If there be any , striue that thy owne may bee more eminent and conspicious . To conclude , laying aside this same sluggish and vnprofitable wisedom , which thou professest , be a powerful example of true vertue ; if not to many , to a few , to thy selfe alone , least that any man seeing thee exclayme : O smith thou forgest armes for one that is full of slouth : as those that were before , gaue much light vnto thee , so hold thou out some light of this diuinitie to those that come after . In this , neuer regarde what the vulgar sort either alloweth or disalloweth , but only what becommeth thy selfe ; what any graue and wise man may worthely thinke of thee . Imitate not publike and vsuall manners ( no not the auncient in this respect only as they are auncient ) but out of both choose that which is best , thus the age wherein thou liuest shall be to thee auncient , or if any thing can bee thought more holy and more pure , then those times that are more auncient , neuer stand vpon other men , other times , or countries .

So make accounte that wheresoeuer thou art , there vertue may make her seate . What place soeuer the Sunne looketh vpon , is fit for this Lady , Soueraine of things : who is so farre from being tyed vnto any place , that she chooseth out sometimes a hollow age eaten rocke as Lucretius calleth it , to bee her natiue Countrie : shee often preferreth cottages and lowe shelters before marble walles , and sumptuous buildinges , and corse garments before purple ; wheresoeuer vertueis , it is falsely termed to be a corner , it is a place eminent , and of much celebrity : and if thou hast giuen thy name to vertue , thinke not that thou canst lurke in an obscure corner . He can neuer be●… hidde whom vertue bewrayeth : For wheresoeuer thou art , there vertue shall accompanie thee : Thou shalt giue honor and nobilitie to that place : there thou shalt liue in the eyes and the mouthes of all : neither doe I reproue thee that thou art a commender and an admirour of auncient honest sinceritie ; this only I reprooue in thee , that thou art a commenderonly , and not a follower , whereas by this meanes alone thou mayst gaine that commendation which thou expectest , which were a thinge much better , then thus as thou dost with auncient and glorious names , to couer thy owne staines , and with those euils whereof thou thy selfe art guiltie , to accuse and burthen the time ( a thing most innocent ) : thou wilt also be known how careful & circumspect thou art , whilst thou diligently takest heede , least men should follow thee with stones like one distracted , if thou shouldest be seene diuers from others : Indeed I require nothing lesse of thee then that thou shouldest be diuers from the multitude : But I require that thou shouldest be better ; not that thou shouldest be obserued in an vnvsuall habitte , and a singularitie of life , as a contemnor of others , but that in holinesse and vnaffected maners ; thou shouldest exceede others .

Thus be as an auncient example to bee looked at ; by this euerie man shall esteeme what and howe great thou art , by thee euerie man shall bee stirred vp to chastitie and innocency : and as it is a proud and intollerable thing so to deale , as though thou only , or aboue the rest wouldest bee accounted wise ; so there is nothing so foolish , as that vnderstanding that exceedeth not the capacitie of the Common multitude ; but doubtlesse , that wisedome hath all the perfections of wisedome in it , which vnderstandeth & followeth nothing , but that which is right ; whether they be allowed or disallowed of the common people . Furthermore not content to detract from those times , thou also complaynest that thou art borne in a monarchie vnder gouernment , as though any man hath libertie , or bondage from any other but from his owne minde : be thou thy owne , not a slaue of thy affections : stande firme amongst all the darkenesse of vice : moderate thy sences : take thy minde into thy owne power : then thou perfectly shalt see thy selfe in the bosome of libertie : though borne vnder the Persian seruitude . Besides , thou wouldest haue it knowne what a great man , thou wouldest haue bin , if thou haddest binne borne vnder a free state . I knowe there thou wouldest haue set vp a shoppe of vertue ; thou wouldest haue corrected thinges that are amisse : that people should haue had thee an excellent reformer of manners : this indeede were credible ; if in that place where thou art , thou hadst giuen any token of it : if thou hadest made cleane thy owne manners : if thou hadest excelled and gone before others in true and vertuous examples , not in a glorious speech , but thou ( whilst thou admonishest others ) differrest all to other times , and other places , as though time and place had rule ouer vertue .

What ? darest thou say , that thou wouldest prescribe manners to others , which hast either none thy selfe or vncertaine , vnordered or verie euill ? Wilt thou showe the waye to others which knowest it not thy selfe ? Doest thou thinke that thou art priuatly discharged , because thou promisest that thou wilt publikely doe it ? But I am afraide that amongst thy familiars , with whome thou mayst do much , thou art scarse a powerfull example of vertue , if thy inwarde life do not first aunswere to these glorious admonitions : this ( beleeue mee ) is the most compendious waye of informinge thy owne manners to honestie , and reforming the vices of others .

Here , if thou beginnest , there from thee vertue shall bee deriued vnto thy neighbours ; from thence into thy whole kingedome : and so into forraigne and straunge Countries . Why doest thou suffer a thinge so profitable , and of euerie good man so much wished and desired , and looked for : so longe to bee expected and desired of thee ? Goe no further , expect not any solitarie , or priuatte place , there were thou art , giue vnto thy selfe , giue vnto those , that are about thee , giue vnto all , an vndoubted experminent what thou wouldest doe if thou haddest beene borne there , where thou mightest haue had authoritie , and beene a great man , and had much power ouer the mindes of other , giue assurance , that if thou haddest place , nothing els were wanting to thee , it is in thy power to performe that : and what there , would bee authoritie , here shal be example , and yet it is true that in good examples their is much authoritie .

Do not thinke that any place giueth libertie to manners . I do not see if thou weart one of the great states in a free Commonwealth , howe thou couldest more profitte thy Countrie then now , when thou art borne vnder gouernment : and in no great fauour , vnlesse peraduenture thou art of that opinion , that there is more vertue and generous honestie , ingrafted in those that are borne in a free state , then vnder a Prince like gouernement . If thou thinke thus , thou thinkest euill ; and with all accountest nature to bee a stepmother , not a mother , nor indued with a kinde of motherly affection . For surely , Necessity inuented all formes of Common-wealthes ; being inuented , Reason hath disposed them ; and Time and Experience hath confirmed them : there are places , where publike consent require lawes ; other places , where they stande in neede of Kinges and soueraintie : and amongst these the excellencie of a King-like authoritie is no lesse glorious , then amongst those the sweetnes of libertie . Doubtles , to both there is no other thinge propounded then publike security , which consisteth in this that euery man haue his owne , and that cheefly in all plases there be a rule of aequalitie .

For the establishing of this security there is need euery way of much concord of the Citizens ; to this concord , men that are willing are driuen by themselues , and by a naturall instinct of goodnesse ; those that are vnwilling are compeld by the lawes , and all the guarde and strength that lawes haue ; he whom the condition of birth hath brought vnder a free state is a debter to his vertue , and a subiect to that . He that is borne vnder a King , it is fit for him whatsoeuer he hath , he imploy it to the obedience of his Prince ; from both ariseth the commendation of a good Citizen , to enquire which place is neerer and more open to vertue , it is rather a matter of curiosity then profit , and not for this purpose .

And all this I haue saide to this end that it may appeare , that in euery forme of a Common wealth , there is some one marke of vertue , whereunto men must runne in all courses . It is ready and easie to euery man , euery where to learne manners ; If from those that are vertuous , he shall be furnisht with vertuous qualities , if from the multitude , he shall be furnisht with manners variable , and impure . This also dooth much trouble thee , that thou saiest that in these dayes there is no where any certainety of religion and holy worship , that wheresoeuer thou lookest , men go astray and er : nor that the waies & true paths of religion are so much opened as the entrances to all impiety . From hence all

Right and wrong are turnd , and warres do still increase And face of sinnes in many shapes .

For at this day there is nothing which is so fruitfull a ground of all publique calamities as this variety of religion . From hence are the ruines and falles of whole kingdomes ; the workers and contriuers wherof appeareth to bee a number of vncertaine , vnconstant men , which swarme in all places , desirous not onely of nouelty , but of the ouerthrow of states ; by whose disputations and subtilty , the truth long since hath been spoken , not perfected ; For these do rend the common wealth in sunder with an itch of contention , and a desire of ouercomming without care of learning . With much impudency and slouth in their euill contentions of the greatest things ; to whom as it plainely appeareth their most wicked fruite is , to speake great things of God , and yet neuer to reuerence him nor to thinke there is any ; much lesse to feare him as the iust punisher of such offences . From hence it commeth that they scarce forbeare from impyety , No not in those things which ought to be sacred and most solemne . For what else meane these contentions , from disputations , tumults ; from tumults , warres growing from warres , one trouble and vprore from another . I doe not onely sorrow for these but mourne them . For I confesse in these kinds there haue more errours sprunge vp within this hundred yeeres then can bee cured either with Admonition , Authority , or Reason . But what are all these to thee ? If thou hast learned in thy child-hood ; if in thy youth thou hast beene nourished ; if in thy mans estate those thinges were confirmed in thee , wherein thy safetie and the vertuous duties of thy life are contained ? Can any stormes drawe thee to a contrarie course ? Can the leuitie of others or their craft mingled with fury , be strong enough , to shake thy constancy and to trouble thy quiet resolution ? Nay , rather the more the vulgar with the inconstant motions of their mind and euery tempest floate vp and downe , the more show thou , that thou canst not be mooued . What ? Doost thou turne about at euery noise ? Is it not a shame that in a matter of such moment , strength and constancy should bee wanting in thee . Therefore stand and remaine immoueable : Euen as the Rocke in midst of sea doth stand Vnmou'd , when waues most furiously do tosse : And like those stones fast fixed as the land , Whil'st silly reedes are shaken to the lesse : Why doost thou desire to see how here euery man delighteth to doubt , to float , to perish ? either thou art rightly entred into this true way & in good time , or from thy infancy thou art of no valewe ? If this bee so , doe not I loose my labour , which do thus reason with thee ? If otherwise , from whence is this inconstancie of thy disposition ? Why doost thou not goe on as thou hast begunne ? Those precepts of pyety that are ingrafted in thee , take heed that thou be not a forsaker of them . Do not so much as doubt . For whosoeuer so doubteth that he neuer compose and stay his wauering mind , he is wholly drawne in peeces , with variety of opinions . Surely such a one either erreth or is next vnto one that erreth , and thus erring , next vnto him that perisheth . Therefore with this foule inconstancy ouerturne not thy bringing vp , Be not willing to bee esteemed for thy idle wishe , but heape thy holy wishes with study and true Piety , which to man as the Poet speaketh is safest vertue . I say true piety , because I doe warne thee to take heede of the counterfeit pyety of these dayes , which professeth a solitary wandring knowledge of God , without any fruite at all , whilst it seeketh to know all things lawfull and vnlawfull of God , Open or secret , and with a subtile mouth skilfully argueth those things which their euill minds deride and scorne .

Thus farre are these sorts of men from worshiping of God : sincerely & rightly ordering of humane duties , for it becommeth men neuer to be more modest , then when they haue to deale with God ; to be most holy , and most reuerent in those things that belong to religon , rather to professe an humble simpli city of beleeuing , then to boast of a sharpenesse of piercing into his secrets , and knowing of his glory .

In other things I commend thy confidence , but in this thy feare . Surely in the very entrance of that sacred power & vnsearchable maiesty , there is a brightnesse and glory that opposeth it selfe against euery curious searcher , and blindeth both the eyes and the mind of him that pryeth with ouer much boldnesse , against this vsuall rashnesse at this day , or any such that is like vnto it , set lockes vpon thy eares ; for it is not pyety but a counterfait impyety , which leadeth men into errors ; to which that olde saying may bee truely spoken Which way thou please runne slily , playe the Foxe , Exact that true and seuere pyety of thy selfe , which is scarce found in conference and concourse of multitudes ; seldome is cloathed in pretious garments , seldome walketh into the streets , scarce is seene in publique , but dwelleth in a true and honest brest and from thence is dispersed into his mouth and hands ; thus beeing affected , thou shalt neuer bee drowned in the waues of false opinions ; no tempest of errour shall cast thee downe ; The Sea shall smile And mildest Heauens shall calmely smile on thee : From these thinges , which thou mislikest in the common wealth , thou commest to thy owne priuate condition , and art angry with that . Canst thou indure to heare the truth ? Thou art full of disdaine , this maketh thee so nyce and froward ; what wouldest thou say if thou wert sent into the Countrey , where thou must holde the plough and harden thy selfe with toyling labour ; to get that thou mightest eate ? What if thou wert set to some handy-craft , where thou mightest possesse no more then thou couldest earne with thy daily labour ? What if professing the life of a souldier , thou shouldest have thy body hurt and mained that thou couldest scarce mooue it ? What if thou shouldest enter anie course of life harder and more vnprofitable then these ? What monsters of words couldest thou then vtter ? with how many complaintes wouldest thou fill the skies ? with how many wicked speeches , wouldest thou then prouoke that deuine goodnesse ? who being so well dealt with all , yet darest complaine of God , who hath compased thee about with so many honest fauours . But as it seemes , thou art wise , thou art learned , thou art circumspect , yet for all this thou art not ashamed to sticke in those shallowes of ignorance , where euery vnskilfull man perisheth .

Why doost thou not rather vse that learned oa●…e to saile ouer these daungerous places ? from whence if thou doost not speedely escape , thou shalt bee like vnto one that hath suffered shipwracke . If thou professest thy selfe a lawyer , and an obseruer of equity , if thou wilt bee esteemed as the defence of the people and the Oracle of the Citty ●…ye ( light and inconstant man that thou art ) why hast thou not first before others supported and strengthened thy selfe with holesome Councell ? If thou wouldest at least consulte with thy selfe , and from thy selfe euill affected , appeale to thy selfe without perturbation or passion , thou wouldest bee indifferent to thy Noble and excellent condition , and that which is the chiefe of all take in good part , what thou art ; wipe away those staines familiar and vsually to this kinde of men ; giue faithfull councell to him that asketh ; cut off stryfes , abstaine from oppression and exhortation : If thou art a Iudge , Iudge religiovsly , and feare GOD the great Iudge , and then be assured thou shalt not bee subiect to the suspitions of the good nor to any euill speeches , vnlesse peraduenture of those that are most euill . Thus assure thy selfe thou shalt bee worshipful to the best , to the meanest , to al , in al places thou shalt be esteemed honest , amongst men , and acceptable to God .

Besides if the Common-wealth be troubled , if men betake themselues to their armour , then thou complainest that ciuill professions are dispised , that learning is contemned , and also that thou lyest open and vnhidden to the outrages and disorders of all men , as though thus euery honest and innocent disposition is not best seene in his aduersities : If thou art wicked , this is a scourge to beate thee : If thou art good think that a hand is reacht out to thee that thou bee not idle , or forgetfull , but watchfull , least thou catch a grieuous and a deadly fall . Well howsoeuer it is , consider whether thou haste not in the time of peace , abused thy skill and knowledge to the hurte of men and not to defende them . Dooth not worthely ( then which nothing can bee more iust ) thy owne example fall vpon thy owne head ? These cogitations will driue out of thy minde all that vniust complaint which thou makest against God : Surely displeased with thy owne vices thou shouldest first seuerely blame thy selfe before thou accusest anie other .

Last of all , whosoeuer thou art learned or vnlearned , whether one of the states or a common person , whether thou art a leader , or an ordinary souldier , whether thou art rich or poore , of what sort soeuer thou art ( for it were infinit to reckon vp all ) therefore I speake vnto all that euery man may take it spoken to himselfe . Thou that hast passed the flower of thy age ; thou art he with whom my speech is at this time ; if thou vsest not thy strength & health to some good purpose ; if before the powers of thy body and mind faile thee , thou vse them not for the true defences of thy soule , and doe not inrich thy selfe with true riches , thou in the olde age wilt in vaine desire those things wherein thou oughtest to be instructed . Now it were fitte to arme thy selfe with wisedome , and true valour : sad and loathsome olde age ouertaketh men that are inconsiderat and vnprepard : In time to come thou wilt bee able to do nothing but trifles , the mind will wax olde in a decayed bodie . Thou shalt be vnfitte for any thing ; and death at last vnawares shall ouertake thee , subiect to many scoffes and dangers , and in vaine looking about for helpe , which ( when thou mightest ) thou didst not prouide vnto thy selfe . Therefore free thy selfe from these delayes , least thy sluggishnes bring thee into those daungers , from whence thou canst not deliuer thy selfe , without much perill . Repentance at the last yeares is late . Wee looke for meanes of life then late , when wee are in the last part of it ; when our burdens are to be packt vp : nay , to bee layd aside . O lamentable condition of that man , who by his inconsideratnes is brought to that , which is the beginning of eternall miserie ; and hee that commeth to that , I confesse his life so much the more hatefull in that it is ended most vnfortunatly . Thou whosoeuer thou art ascribe thy owne euill to thy selfe , who abusest thy owne good ; thy life vnknowing is lent vnto thee , not short but longe , and heaped with many , and great benefits of God ; and thou man the vngratfullest of all men , spendest the same in error , and vanitie ; thou consumest all thy time in frosen and foolish trifles . Dost thou suffer this so great a benefitte by thy negligence to passe from thee without profit , and art not ashamed to vpbraide God with the smalenes of the benefit , beleeue me , thou wholly dependest vpon a small threed : thou mayst immediatly be cast headlong down into a perpetuall 〈◊〉 of misery : if thou dost not speedily lay hand vpon those meanes with which being supported , thou mayst attaine to that felicitie , to which thou weart created , thou oughtest to contemne all other things , and to desire this one thing and not to desire it as one Ill , slouthfull , and weake , but as one strong diligent , & intent to to his greatest happinesse .

Amongst vnthankefull persons I account the old man , whom neither the plentie nor the greatnes of Gods benefites , nor any wisedome gathered out of long experience can reclayme from this vnthankefulnes . CHAP. 26.

C Considering the dispositions of men & vewing the corruptnes of them ( as it lyeth open ) as also their cunning ( as they foolishly thinke ) wherewith all mortalitie seeketh to couer it selfe , that it may not as it is so appeare vnto God ; to conclude , thinking with my selfe , howe many wayes euerie man delighteth to wronge that sacred power , which hee shoulde reuerence , maddinge against his wisedome and rising with complaints against that great power : I begin to tremble , I say a horror possesseth mee , when I take but a vewe of the sharpe of this fowle & deformed vice ; I see nothing but a heape of vnthankfull persons , amongst whome most notable is hee whom it least becommeth .

The olde man ; I am mooued at none more then at him , who ought to haue learned by that great benefit of longe age , howe hee only more then all other men of all ages , is not only loaden with benefits , but almost opprest , whome the satiety of liuing ought to haue clensed from this drosse : whome the longe vse of the goodnes of God should haue brought to that aequitie of mind which is requisit for one , that is readie to leaue the earth ; yet , I see him more froward and more afflicted with this humor of discontent , then any other . Thus the shaken age out-goeth the most part of mortall men , and hauing liued a long time , is not for all this , more skilfull in this iournie , nay , oftentimes is more vnprepared and more stained . In one worde , these seeme to haue gathered vp out of euerie corner , and carefully to haue heaped together the seuerall vice●… of all ages , and to haue layd open the blemishes and spottes that are in all ; and from all this to haue framed this monster , whose name is an vnthankefull minde . For hee doth not complaine of this , or that euill , as those whom I haue reckoned before , but of all things , as altogether . There is none so weak , none so shamlesly furnished to this offence , none thinketh more impurely , none speaketh euill of GOD more proudly , none turneth his head more boldly against his maker ; there is no where , where all the faces of this monster are discouered better , then here ; which are as many as the corruptions that lye hidde in man , wherewith he with long liuing is most infected , which way soeuer this old man layth open himselfe , he is weake ; forgetfull , arrogant , vnthankful ; he sinneth not as others of ignorance , of folly , of infirmitie ; inwardly and outwardly he sinneth : hee , is wholly wicked , in word , in deede , in thought : to conclude , what can you thinke of him , who for this dare not complaine that he is , and that his life is giuen vnto him . For what ( sayth he ) is my life giuen vnto this end that in my life there may be nothing which is worthie to be called a life ? For what should I remember the miseries which I had from my infancy , where of I cannot tell whether the sence or the memorie be more greeuous vnto mee , had I euer in all my life any honnie , but it was mixed with much gall ? Had I euer any ioy that was not ended with sorrow ? Any happinesse that was not recounted with some euill successe ? Any hope whereto dispaire was not a companion ? in one word , what is all that I haue spoken , that I haue done ; that I haue hoped , that I haue gotten , but the matter of sorrow , and repentance ? To conclude , what shall I say , that I either am or haue beene , but a perpetuall motion ? But a liuing creature , layd open to euerie violence ? My life was spent in learning of these miseries , & liuing long with these , I am hardened . In what great darke and daunger haue I liu'd Where day and night did witnes how I greeud .

Oh how truely is it spoken , by a man of much experience , whose minde in the constancy of death confirmed many & verie wise precepts , none would accept of life if it were not giuen them without their knowledge : what is our Infancie but a dullnes & an vncertaine state , betwixt life and death ? more truely the likenes of death or rather indeede a death begun and a funeral mixed to our swadling cloathes ? What is our childish estate but the showe and the beginning of miserie , or rather a glasse wherein a man may see all the miseries which are to come ? What our youth but a vading flower , growing to a better fruite ? For then wee are greene that wee may nowe wyther , then we flowrish that we may now wax old ; what is our lusty years sōething riper than our youth , but a foolish fearcenes trouble-some to others and hurtfull to it selfe ? What is our mans estate , but an authorised imperious madnes , Whilst , it is reasons ape ? What is this last age , the wearines whereof I feele to bee layd vpon mee , but an ouerflowing of all paines , greefes , miseries ? What is this which we call to liue , but a fearefull and a continuall expectation of death ? yet I know these thinges are hardly perswaded to yong men : I knowe that the mindes of most are holden in this common error , and bownd as it were fast with this chaine ( which is a loue of life ) as of that good which containeth all good things in it .

Surely let the childe see before him the merrie & pleasant flower of youth ; youth the strong , couragious and manly age : this also let it haue some confort left in the approaching old age : but then to this last what else is propounded but death ? For man that is full of yeares as I am , what is hee but as they say a picture painted on the wall , or the name of a shadowe of that he was ? And to conclude , the pray of death ? What further can hee doe or hope whose soule is euer going out of his mouth ? What am I fitte for , who am vnmeete for the lightest cares ? whose strength of bodie is weake ? The age of abilitie and power past ? Sences dull , and the liuelines of the minde weakened ? In one worde , to whome all thinges with my bodie are withered ?

Life then deserueth that name , when it bringeth to a man some ioye or pleasure : but if it bring nothing with it which is not vnsweete , vnpleasant , bitter , if it be euer driuen against the rockes of all euill , away with this name of life , which is more glorious then true ; I know not others , but for my selfe , I am sure , of all that euer I did heare , or see , there is nothing likes me ; and as hope doth more and more freese in me , so all pleasure decayeth ; whereof this worne and decayed bodie of mine is vncapable . I haue no healpe in my kindred , for all slippe from me by little and little , and sh●…nne my companie , as an odious and troublesome old man ; vnles peraduenture deceitfully they hange vpon me to be made the richer by my death : My frendes haue little hope in mee , to whome I seeme not a man but a ghost . Like as the Iuie killes the folded tree , So with the imbrace of yeares death killeth me . Like to the earth from whence I came Of man I hould only the name :

My familiaritie is pleasant to none ; I walke as the hate of the earth ; neither am I more almost esteemed of any then a thing worne and of no value , as many men , and many thinges doe not please mee , no more doe I please any . I am forbidden to meddle with any thing vnder a colour of honour ; to which they giue the name rest , and ceasinge from labour , that with the mildnes of the name , they may mittigate the asperity of the thing , and the grief that I take from it . In my sayings there is no authority , for all men say I am now past , and brought to a doting age ; the very memory of my life past wherin there was some pleasure , daily weareth away . Of one thing I haue more vnderstanding then euer I had , namely , of this miserable estate to which I am appointed , and as it were reserued ; to this age , and to this experience rising out of these miseries I am beholding for this one thing , that it hath opened my eyes and laide before mee the whole army of those euilles wherewith this mortalitie is guarded , and can neither finde remedy nor meanes to escape them . Neither can learning ( that deuine inuention as they call it ) mitigate this griefe ; I haue no comfort out of my learning how great soeuer it is ; nay the more plentifull that is , the more plainely doe I see rather what is not true then what is ; yea , it rather brings mee into the large sadde fieldes of errour , and there placeth me , from whence I may see with a large prospect , ignorance that is of kindred to our mortalitie ; So farre am I from beeing brought to any delightes or pleasures of knowledge .

Last of all , there remaineth pyety , whereof I was euer a diligent worshipper , wherein I finde no refuge . If for all this being worne with yeares , my last houre must come , and that fatall necessity whereunto against my : will I must obey and follow , not whether it leades mee , but whether it draweth mee . For in that my heape of miseries giueth mee a minde to speake freely .

From hence am I grieuiously tormented in that I see my selfe brought vnto that peryod of life , which is set so fast that it cannot bee remooued . There is nothing that dooth more trouble my rest and quiet then the often thinking of the approach of death , which the more I labour to cast from me , the more and more violently it commeth to my minde , and this is that same inward and perpetuall corrasiue : This dimmes my life which no delite can cure , And leaues no ioy that pleasant is or pure . If I beginne to talke with any ; If I doe any thing ; If I walke ; If I rise from sleepe ; continually I am encountred with the euer present memory of my neare aproaching death , I haue euer ( as that Romane king ) those two gods present with mee ( dread and palenesse ) .

Now at the last , the conscience of my former life , which is full of trouble , and a torment to me , gathereth his forces and doth shew it selfe . Sometimes a little hope doth comfort mee , sometimes dispaire dooth trouble and afflict me . Now I float as it were betwixt life and eternall death : whether is nearer I cannot easily tell : so am I an old and decayed man deluded by both . Farewell all , let it goe , And that humane wisedome , which is meere madnes let it blinde and deceiue it selfe , let it be insolent in this same show of perswasion , for which it would be esteemed ; let it delude it selfe in thinges accutely thought , eloquently spoken , in these famous monuments erected for posterity ; I confesse there is none of all these that I delight in , this same space that I haue runne of so many yeares , so many experiments , so many precepts of things , so many well taught learnings , they all renew the same scarre of my miseries that are not yet well cured . Whatsoeuer the state is wherein I am , it is nothing els but a fit place to renew my euils . Amongst which I reckon this , that my minde doth wauer : I know nothing but that I am ignorant of all things : Shall I speake it or holde my peace . To a traueller it is a hope , and an ease to thinke of the place wherevnto he goeth , I , why I am , or what shall become of mee , whether I shall goe , what is all this wherein I am , but as a droppe in the sea , or a stone vpon the shore , or a sparke in the fire ? I am more vncertaine then euer I was , happy is he that thinketh hee knoweth this . Doubtlesse , at least hee inioyeth a sweete error , and perisheth pleasingly . Let humane curiositie arrogate vnto himselfe , applaude himselfe , giue vnto himselfe this honour , that hee may thinke that hee hath obtained the knowledge of that which is denied to mortality . I doe not thinke that it is true , that hee that knoweth not those things , which are before his eyes , can reach to the knowledge of those things which are hidden in the bottomelesse greatnesse of time , and the Maiesty of nature .

For if anie man doe consider rightly , he shall well vnderstand that our knowledge is nothing else but to bee ignorant , to erre , to bee deceiued . To what end should I dissemble this , what should I wretch that I am flatter my selfe ; For then true voice shall say how it was When things shall stay , and men shall passe .

The olde man is blamed for his complaint , and admonisht to acknowledge Gods benefits , euen in that respect , that he is olde and neare vnto his graue . CHAP 27

DOubtlesse it is true , that that disease is hardly cured , which imitateth health ; for because it is manifold , it can scarce beknown ; because it is firmely rooted , it cannot be pulled out ; because it is rebellious , it can neither bee ruled nor put to silence . Of this kinde ( O olde man ) I feare me is thy disease ; who inso long a life hast learned nothing but to play the foole ; For there is nothing more foolish then he , who will be wise aboue that he is commanded ; and more then is fit for one who is about to dye . But thou if thou louest thy selfe , suffer a few things , truly and simply , to be spoken to thee ; It belongeth chiefly vnto thee , that thou be awaked with this my admonition ; howsoeuer it is : Let mee leade thee a long not through all the benefits of God ( which thou corruptly doost interpret , for that were infinit ) but through the best and cheefest . For amongst all the complaints of men whereby they show how they are infected , with this fault of vnthankefulnesse towards God ; there is none more delicate , there is none worse , and more wicked , then that which is in thy minde , and in thy mouth . This most is from hence , that thou darest obiect thy reason ; reason , that is the bounds betwixt God and man , the onely light of the minde increased and confirmed with vse of things , that thou darest ( I say ) oppose and obiect this reason against that deuine prouidence ; and after the manner of the Gyants with a bolde attempt , prouoke thy Creator to a single combate .

Neither dost thou consider that thou art most friendly , and as it were by the hand , ledde euen to that place where is the end of this Iourney ( thorny and full of brambles ) which wee call life ; who in this chiefely repinest that it is giuen vnto thee . To witte , the first in order , and in his bounds containing the rest of Gods benefits . Heere thou art to consider first of all how thou art not agreeable to thy selfe , who complainest that thy life is giuen thee , the which impatiently thou lamentest to bee taken from thee . Thou repinest that thou liuest , that thou must dye , that thou art borne , to waxe olde ; that thou art in this state , that either perpetually ( as thou saist ) thou must not bee at all , or perpetually be miserable .

From hence thou gatherest , that it had beene better for thee , not to haue been at all , then in that thou art , to knowe so much that thou maist vnderstand how much vnhappinesse it is , not to bee after thou hast beene . Thou fearest death not as the last destruction , calamity and extinguishing , but peraduenture as the beginning of some new , and vnknown euill ; To conclude , so frowardly , so staggeringly , so prophanely , thou thinkest of the greatest thing of all , that is of thy owne saluation , that when thou art dead to thinke of thy selfe thou thinkest it belongeth not to thee . Oh how am I afraide least . Thy wits do hault , thy tongue , thy soule , thy minde , And all these fayle , and at one time be blinde

First let me deale with thee by way of excursion & skirmishing , then nearer , not a far off with the speare , but at hand with the sword ; last of all more strongly and with all my force : Thou saist thou wouldest not haue had life giuen vnto thee .

Now in the beginning , and in one word thou showest that thou knowest not what life is . For if thou didst know it , doubtlesse thou wouldest more considerately esteeme the greatnesse of this benefit . Doost thou ( who art so olde ) not vnderstand that life is the beeing of man , and the seat of all those benefits which that deuine goodnesse bestoweth vppon mankinde ? Surely , there is the same reason of euery thing that is dead , as of that which is not ; for that onely is saide to bee which liueth in that manner as the giuer of life hath prescribed vnto it ; therefore by the helpe of this only benefit , thou art all that thou art : And when God hath giuen thee life , he hath giuen thee wholly as a guifte vnto thy selfe . Thou art his debter for thy whole selfe , which gifte by so much is greater , and more to bee esteemed , in that hee gaue it , who was not bound vnto thee , which then wert not at all . Surely it is such a benefit as thou wouldest wish it to bee ; that is ( if it be not long of thy selfe ) very great . From so great a giuer there can come nothing but what is great ; especially this , which being taken away , al the other gifts of God are not only voide and frustrate , but none at all . For that thou art , it is the first of all those steps , whereby thou ascendest into the likenes of him who truely is . For surely there is nothing so vnlike vnto God , as not to be at all . But doubtlesse it is a small thing for thee to be ( for that is common to thee with the rest of the creatures ) vnlesse thou bee that which thou oughtest to be .

Therefore this thy being , thy life ( I say ) which God hath giuen thee , must be imployed vpon some thing , espicially vpon that without which i●… deserueth not to be called by the name of life . Thou saist , upon what ? Vpon that one thing which may giue assurance ; that thou art obedient , and thankefull to him that gaue it : and that thou who art taken out of that immortall and deuine essence , and desirestro returne thither , from whence at the first thou b●…st thy being . This is of two kindes either placed in Contemplacion or in Action : Contemplation respecteth God , to whom we must goe . Action respecteth men , amongst whome we 〈◊〉 , and with whom we goe thither , that is called pietie , this du●…e both conspire in one , and the selfe same end is propounded to both ; and both are so acceptable to God that he wil not be approacht vnto by any other way . Whatsoeuer belongeth not to this ( that is all other occasions where with men are drawne aside ) are nothing else but lette●… and delayes . If thou hast bestowed the time which is past ( which thou thy selfe confessest to haue beene longe ) vpon both , or at least vpon one of these , now thou suruiuest thy glorie , no●…e thou beginnest to inioy that felicitie , whereunto thou hast trauailde with so great and so earnest a studie : If to neither , thy age ought to make thee ashamed , that in all that time thou hast at●…ained ●…o nothinge ; whereby thou mayst be much merrie●… , and more firmely grounded .

For how dost thou show that thou art olde ; by thy yeares and white haire ? But these are common to thee with euerie vnhappie and vnwise man . There is nothing swifter nor more violent , then the course of time . One yeare goeth before another ; & ages spedely do passe away . There is nothing sooner heaped together , then the number of dayes , monthes , and yeares .

Therefore there must be something more , wherby thou mayst proue thy selfe to be olde , and from thence obtaine the authoritie and reuerence , which is due to olde age .

Surely as the first age of man is , such commonly is the middest , and such is the last . The middle age doth agree with the first , and the last with the middle .

For commonly what foundation of olde age is layd in our childehoode ; and our youth ; such is euery mans olde age , that is built vpon it . For to be olde , is not to liue without sence , and to growe sluggish with Idlenes , but in liuing to bee formed to that likenesse of God , which I mentioned before . From hence is gained the honor , authoritie , and Maiestie of a man : These and no other are the cheefe ornaments of old age .

There is nothing left vnto an olde man which he may call his owne , but only this one thing , which he obtaineth by spending of his life purely , religiously , fitly .

These are the richest , and the best fruites which a man last tasteth , in the last part of his life well spent . Con●…rariwise an olde age , credulous , foolish , forgetfull , dissolute ; to conclude , sad , dispised and vexed , must needes follow a former age spent carelesly , riotously , lasciuiously , intemperatly , couetously , and wickedly . Then surely it is not so much a name of age , as a showe of extreame leuitie , doating madnesse , and the beginning , and tast of eternall miserie : whosoeuer desireth to haue this age furnisht with his owne vertues , and to bee eminent in these ornaments ; doth so frame his life , that he feareth God , and reuerenceth man ; doth so compose himselfe wholly , that when he must growe olde , or die , men may accuse fewe things in his life , and he can excuse himselfe .

If thou hast liued thus , though thy body goe away with thy years , yet thy manners shall not wax old . Surely the minde shall be young with his vertues , and flourish with true praise . The memorie of time shall not vnpleasant Bee , Nor dayes well spent shall euer trouble thee .

Thy age shall be sweete vnto thee , pleasant , honorable , and contemptible to none , that truely esteemeth of this benefit , but verie full of worship : but this thou takest greeuously , that vnder showe of honour ( as thou sayest ) thou art exempted from businesse : that , which when thou sayst , thou vnderstandest not , that this whereof thou complainest , is a benefitte of that age not to be contemned . What can be more wisht for of an old man , then after so many stormes and tempests of this life , to enter into a safe hauen of rest ? to giue himselfe to quietnesse and to decke and furnish himsefe ? to prepare himselfe to that iourney , which as all men must vndertake , so it is to bee wisht that it may bee fortunate and happi●… to him ? to see others floating , and himselfe almost at the shore of safetie ? There to thinke of nothing which is not acceptable and pleasant : to waxe olde in bodie and stronge in wisedome : yet to flourish in a sounde Iudgement and to be eminent in all vertues : to abstaine from humane affaires , and to be busied in deuine : to be amongst men , more then a man , or rather to haue put of man , and to haue put on God : these are the proper and particular happinesse of an age quiet , calme , wise , & purified ; which as it ought to be slowe to take paines in his owne affaires : So this wisedome and authoritie are necessarie for the publike good , for although all things quiet and without trouble , are seemely and conuenient for that age , yet in the minde of old men , there resteth a care of the publike Maiesty .

Therefore none lesse are exempted from the gouernment of the common-wealth : nay , that age doth challenge as proper and peculiar vnto it selfe this care of gouerning of others : For verie often those times do happen , wherein olde men with their wisedome , and vertue haue established and strengthened the common wealth , which the rashnesse of young men hath almost ouerthrowne , For they thinke ( indeede truely ) that it doth no lesse belonge vnto them to take care what manner of Common-wealth they haue receiued from their auncestors , then what they haue left vnto their posterities ; the names and memorie of some olde men shall bee receiued of all posteritie as a thing ( I know not how ) verie honorable , sacred , and deuine . Camellus was foure score yeare olde , when hee tryumphed ouer the Gaulles , and Quintus Fabius was not much lesse , when with his patience he weakened Hanniball . Neither was the minde of Massinissa feeble when he was eightie and eight years old , at what time befriending the Romans he gaue an ouerthrow in a prosperous battaile to the men of Carthage ; Plato ( that same piller of wisedome ) in writing attained to the age of fourescore & one yeares ; Isocrates wanted not schollers , no not when he had liued ninety & eight yeares ; but what doe I goe about the examples of such ? olde men ( as are of numbersome and vertuous yeares ) are infinit . Whose wites haue beene fresh , their mindes sound , the strength of their sences perfect , their bodies able , themselues honorable , and their graye hayres crowned with many ornamentes ; and their whole bodies carrying a reuerent showe to increase a dignitie and a maiestie in them . To conclude , such as from whome age hath taken nothing but euill desires ; delightes of sinning and the abuse of strength and sence , whose giftes of their minde grow and increase : whome vertue hath set for all ages to looke at , as certaine lightes , or rather sacred powers .

Therefore , when the lawes gaue rest to those , which were aboue threescore yeares olde , they exempted them from those actions , which could not bee sustayned , but with bodily strength : they imposed vpon them , that care which is performed only with the strength of wisedome , for which scarse any other man is sufficient , but only hee who hath his immortalitie almost in his sight . For whatsoeuer a man ( so pure , so refinde ) speaketh or doth , he is conuersant in it , as one alreadie receiued into those heauenly seates , the power of iudgement is not only not dulled in him , but rather sharpened : hee ceaseth with his hand , not with his counsell ; hee seldome doth any thing , but euer commandeth . Therefore hee erreth , and greatly erreth , whosoeuer thinketh that olde age is a name of a fainte , sluggish , broken , slouthfull , and a weakened age , and so that it is exempted from all publike offices , when indeed it is rather most busie of all : most generous , most glorious : as a most excellent worker of those things , which longe , which publikely , and to all , and which shall profit an infinit posteritie . For thou shalt see that the rest of olde men not onely prescribes what ought to be the businesses of others : but also goeth before others , both in quickenesse of minde , and in valiant and famous acts , as the Captaines and leaders of publike Counsell . These properly are the exercises of that happie maturitie : in these courses , cheefe valiant and couragious olde men excell : in these they delighte , and in these the mind that is nearest vnto his eternitie , doth runne swifly : goe to then , at length giue this thankes vnto God , who hath brought thee to this olde age , giue this thanks to olde age it selfe : which hath freede thee from those euill affections ; taken thee out of that sinke of pleasures : deliuered thee from so many toyes , so vaine and importunat : and hath reserued thee to his owne glorie , that thou mayst will and do that only , which only thou oughtest to wil , which to be able to doe is honorable , and to performe , admirable : other ages must goe through many difficulties : watch amidst things hurtfull , and with a doubtfull hazard stande amongst things that are most slipperie : this age only hath power ouer it selfe : that which either ages desire to obtaine , this hath gotten : to this age only are almost all the wishes of humanitie applied , this alone standeth in the highest place : and doest thou sorrow that so profitably and so commendably thou art growne olde , that is that thou hast acted thy age as a commedy .

Doest thou take it euill that thou drawest neare to that which is the last part of thy life ? so may the traueller be sorrie that hee is come to his iourneyes ende ; and the husbandman to see his fields cloathed with ripe Corne , and his trees loaden with ripe fruite : or lastly his vintage to be in Autum , or the time for Oliues in Winter . I demaund what can be more agreeable to nature , then that that which only spronge vp should whither ? that is , that it should rest in his due season , when it can bee no longer . Though death in other ages of mans life may seeme vntimely and vnripe , yet in olde age it is seasonable .

Neither is it violence , but an ende and a perfection , and finishing of our age : therefore to moderate olde men , there is a sacietie of this mortalitie ( which wee call life ) no lesse ingrafted in them then in yong men a desire to liue ; and this satietie doth draw with it a contempt of all those things , which belonge not to the true , and sound felicitie of man , what a man would that happie people the Hyperborians haue accounted thee to be , where the old men hauing a full satieti●… of life after they had feasted and banquetted with their frends cast themselues from the toppe of a rocke and so ended their dayes . Thou that hast liued so longe , hast thou not founde by good experience , that death is not to bee reckoned amongst those things that are fearefull , but rather amongest those things that are to bee contemned ? yea to bee desired ; For what is it to dye ? Surely , nothing else but to be releast out of this earthly building . O happie thou ( not as those whom the world admireth for riches and honor ) but as one whome the wisest account fortunate ; as now hauing attained to the verie enterance of thy happines . Oh laie aside at length these most foolish complaints and compose thy selfe wholly to esteeme thy felicitie ; admire the goodnes of God , who hath brought thee to him selfe by these steppes .

I proceede to show vnto the old man all those seuerall benefits which God hath heaped vpon him . CHAP 27

NOw at the length , after thou hast well looked about thee , and seene all those thinges , wherewith mans life is compased , doth it come into thy minde a little more neerely & carefully to suruay thy selfe ? Wholly from those thinges which are about thee to enter into thy selfe ? to bee affected and amazed ? and then to fall low vpon thy knees ; to humble thy lookes , to bee holden carefully with a diligent meditation , to bee erected in thy minde , wholly to rise vp in a reuerence and worship of that bounty , from which thou hast receiued so many , so great , so excellent thinges ? of all which thou art a very famous example . This properly is piety ; whereof lately thou madest thy selfe a professour ; which if it were true and sincere , it might well bee assaulted , but it could not bee ouerthrowne ; nor cast downe : by that thou shouldest bee taught that thou art hee whom God ( though he be inuisible ) hath vouchsafed part of himselfe ; neither doe I thinke that hee erreth , which calleth thee halfe a God ; in that thou art made according to his similitude , and admitted into the fellowship of his diuinity . For as thy beginning and originall is from Heauen , so immortality is common to thee with thy Creator . A mind truly sincere and vertuous hopeth this ; this is the confidence of those great and holy wishes ; whereof beeing made partakers , we are ingrafted into the family of God and are of his house . Man hauing obtained this one thing , in this excelleth all other creatures , and destitute of this , hee is beneath them all . If it be an errour and a madnesse ( as some thinke ) it is to those who are wicked , and desperate , who from hence are to goe into eternall darkenesse . But to those that are honest , and religious , this immortality is their sure hope , this the comfort of their hope , this their onely defence . Therefore they wishe nothing more then that being taken speedely out of these troubles , out of the multitude , out of this filth , and darkenesse , and being brought into those holy dwellings , they may enioy that euerlasting life , purely cleare , and perfectly bright ; to which is added a sound rest and perpetuall security .

To conclude : that inaccessable , and vnexpugna - ' ble possession of that great good , with whose vnshaken confidence , they haue assuredly defended their hearts in this life . The man that constantly endeauoureth to this , layeth vnder his feet all those things which either doe not leade hither , or leade from hence . All this sinke of other things , hee leaueth to those that are euill , and to wits that are in admiration with base and vile things ; Of this kinde , are riches , pleasures ( the nourishments of ambition ) that which dazeleth euery ignorant eye , inlargeth their desires and woundeth the mind . He knoweth that with these things he is neither beautified nor inriched , but holden backe and hindred . He knoweth that with these things he is deluded and led into errour , and deceipt . He knoweth that of these things , there is not onely a satiety but a hatred , at the onely mention of this perpetuall felicity , he is awaked ; this onely holdeth him , hath him , possesseth him ; he delighteth to heare , and speake of this ; this hee often repeateth , and imprinteth in himselfe ; all this time he bestoweth in the meditation of this ; in this he doth diligently labour , heere he doth more satisfie himselfe : and what maruaile ? For where els almost doth he meet with himselfe , heere he seeth his beginnings , and his nobility ; from hence he esteemeth himselfe ; and would haue himselfe esteemed ; from hence he beginneth to bee nourished with an etheriall and deuine breath , now he beginneth to liue with his glory , which is to come , and last of all ( as now already receiued into those hye and Heauenly places ) hee returneth in his height and perfection , and becommeth an admirer and worshipper of his owne diuinity .

I beseech thee , why doost thou oppose against this wholesome and sauing light those mournefull and sadde darkenesses of impyety ? Why doost thou with this daungerous accutenesse of witte foolishly faine vnto thy selfe , and falsely obiect those thinges which are not , rather then truly and faithfully bee instructed in those things that are ? Why doost thou not free thy selfe out of this torment ? Why doe these thinges swimme in thy minde , which if they bee not certaine , sound , and stable , thou shalt bee drowned in the waues of Impyety ? What doost thou more trouble , teare , and consume thy selfe ( wretch that thou art ) ? Wilt thou neuer pull vppe couragiously these too much growne branches of Impyety ? Why doost thou delay to plucke out these doubts out of thy minde ? Doost thou delight to bee miserable and to sollicit and trouble thy olde age with this blinde and vnfortunate vnderstanding ? why hadst thou rather dangerously floate then staye in a sure place of sayle with wind and oares ouer those rockes ? And striue for that quiet and calme harbour , where thou thy selfe wholly maist bee quiet ? where thou maist without all doubt bee receiued into that wished hauen ? Out of which whosoeuer is long , must needes suffer shipwracke .

Thinke that thy life was giuen thee for this meditation ; without this ( as thou sayest it is not life but death ; whosoeuer is not assured of the goodnesse of GOD toward him , of his Immortality , of eternall and euerlasting felicitie , hee is past remedy . If thou art such a one , why do I talke to thee ? Why doe I striue with a shadowe ? Why doost thou lend thy eares to those thinges , whose minde is a derider and contemner of them ? But consider how frendly I will deale with thee ; how I haue not cast away all care of thy saluation ; how much I doe giue vnto thee ; whatsoeuer I haue before spoken of the dignity of Man I knowe that thou dost beleeue it .

Whatsoeuer thou hast heard concerning that ; whatsoeuer more subtelly , more learnedly , more largely , may bee spoken of it , deliuered by the auntient or late Writers , what more truely and more fruitefully Christian pyety doth promise , all that ( howsoeuer thou seekest to auoid it ) I will haue thee grant it as most certaine and most knowne .

With these and such like , I knowe thou hast fully beene instructed . These once thou hast let sinke into thy brest ; of these thinges once thou hast thought religiously ; namely when thy minde was purer and not stained with so much frowardnesse . In one worde , I know thou knowest these thinges : How shall I conuince thee ? Namely , if I drawe thee into the lawe ; thou sayest before what Iudge ? Before that which thou little ( esteeming , how truly and sharpely it confuteth all errour and euery false and truthelesse speaker ) calledst the Conscience .

Thither doe I call thee ; that thou maist not goe farre from thy selfe . Dooth not thy conscience tell thee that the presages & diuinations , not of a drunksicke minde , but of a certaine inward instinct , that those predictions the inward and proper motions of the soule show the deuinity and immortality of it ? I say inwarde and propper , because the chiefest beginning of those motions is in it selfe alone .

And therefore all things must first perish before it forsake it selfe , and cease to mooue , it selfe being immortall : that which is immortall and being of a simple & vncompounded substance cannot be deuided ; and if it bee not deuided , it cannot dye ; For deuision is the death of that which is deuided . Death is nothing else , but the deuision and dissolution of one particular into two or many ; not content with these , thy conscience proceedeth and sayth , That the minde is the glasse of the soule , the seate of councell , and the gouernment of life .

From hence proceede those gifts of the soule , which testifie the deuinity of it ; as quicknesse , prouidence , prudence , and wisedome . Vpon these attend memory , vnderstanding , knowledge , and all the rest of the faculties , that area kinne to these , and vnseparable from them . To these wee may ad those , which from the euerlastingnesse of it are deriued into the affections ; from the affections to the sences ; In this ranke first is the swiftnesse of our thoughts ; Next our desires , ioyes , hopes , feares . From hence it certainely appeareth that the better part of man , is the reasonable soule , & the praises that man hath , belong not to the body , but to the soule . Likewise that dispraise , and Infamy are not so much of the body as of the soule corrupted , & a runnaway from his own nobility to those tents of euill affections .

It is most absurde to thinke that the soule which euer thinketh of his posterite , and is so carefull of the long continuance of the memory of it selfe should dye together with the body . Nay , rather it is carefull what , and how great it may be , in the opions of men after it is freed from the body ; as though then it thought it had gotten life , when the bodie had liued many yeares : For there is nothing can be spoken so falsely , so foolishly , so lyingly , and so impudently ; as that the body ( a thing earthly ) should giue life to the soule , a thing heauenly and deuine , which of necessitie must be graunted : if the soule liueth no longer then whilst it is in this vessell of flesh , and that it dieth as soone as it is let loose from thence .

But there is nothing which either is or can bee more certaine , then the mortalitie of the bodie , because it consisteth of those things which haue their motion from others , namely things vncertaine , fading , inconstant , waxing olde , withering , perishing , and readie to perish , whereupon it is that there is nothing in the bodie , which can be said to bee liuely . For to liue is to be mooued of it selfe : but the body hath his motions , and agitations from the soule : wherfore this , whether it be called mortalitie , or finishing of life , or extinguishing , seeing it is a sending out , and a freeing of the soule , it is not only not euill , but the beginning of good , and of that good which a-lone is the cheefe , and perfect , and eternall good .

By which things , that may bee gathered which I sayd before , that the dissolution of the bodie which we call death , is not only not to be feared , but ( I had almost sayd ) to be desired ; doubtles meerly , constantly , readily to be desired . For this is that by which alone there is a passage made for the soules of good men , to a true life , his owne , and euerlasting : the same ende of life expecteth all ; but the effect that followeth of it , is distinguisht : For some dye once , that they may dye eternally ; others , that they may liue for euer .

Now , thou seest how foolishly this bodily mortalitie is either feared , or lamented : after which immediatly followeth that heauenly immortalitie . These and farre greater then these , and by many degrees much stronger , which neither the weakenes of my minde , nor the slendernesse of my witte can attaine , nor my selfe expresse , which it is fitte should be taken out of the writinges of holy men , thou canst not deny but they are confirmed by thy owne conscience ; the sence whereof ( although thy body bee olde ) cannot bee dulled . For the conscience is the beame of Cods eye , sent to euery man into the secret of his breast , and the most inwarde part of his heart , this euerie man beareth about him ; this no man can auoyde , no more then himselfe : It is fixed in his heart rootes ; It is giuen vnto man , as an arbitrator , and ouerlooker . It can neuer be shund , neuer extinguished , neuer deceiued . Why , thinkest thou ? because it is that deuine force , which is present in all thy thoughts , actions , vertues , vices ; to those a fauourer and a commender , to these euer present though as a secret , yet as most seuere accuser .

This thou mayst vndestand to bee not one of the least arguments of Diuinitie . Therefore ( O thou olde man ) if thou leanest that way , thy soule is ; if that way thou standest firme ; thou wilt also be more equall and indifferent , to that which thou callest death , and wise men call the ende of miserie ? Thou wilt ( to conclud ) so perswade thy selfe , that when thou shalt be sent from hence , thou shalt bee receiued there : so that thou goest that way , where thou shalt be knowen as a Citizen , and a heauenly inhabitant .

From hence also thou mayst vnderstand that mortall things doe little pertaine vnto thee seeing all the vse of them belongeth to thy body : The body serueth the mind ; which vseth these no further than is fit to keepe her dwelling vndesolued , vntill she be commanded to forsake it ; For surely this which wee call life , is nothing els , but the way of the trauelling soule that goeth to his own Country . And all these which incounter him in this life , are but as prouision for this great iourney , and foode to nourish the body , whilst it is the chariot of the soule . But to couet these things too vehemently ; to stay gazing and admiring these thinges by the way and so to forget that place whervnto we goe , it is not the work of the soule , but of the body not of a man , but of a beast , for it is certain that man in respect of his soule , is a God , & in respect of his bodie is a wilde beast . And therefore the longer the soule dwelleth in the bodie , his worke is so much the harder . And his praise the greater , if it suffer not it selfe to bee infected with the contagion of it . Yet I do not say that any man vncommanded must goe out of his standing , but when he hath leaue and is called for .

And when he is cited and sent for to appeare , then if hee be slowe , then if hee bee vnwilling to goe , if hee complaine , if hee striue against it , if hee suffer himselfe to bee drawne , surely hee is ignorant of himselfe , what hee is and of his owne good .

What ? Hee betrayeth himselfe by his owne ill confession , hee maketh fetters to tye himselfe , and for euer hee is excluded from that felicitie , without which a man is nothing but a receptacle of miseries .

Now see what is thy iudgement of thy selfe , who so much fearest death : thou canst not plainely show that there is more earthly matter in thee , that is claye , filth , impuritie , then there is man : that is then soule , then celestiall substance . The soule in the bodie is as a stranger in an Inne : it is the part of an inconsiderat and vnwise man to goe vnwillingly out of his Inne , in respect of some obiect of the throat or the belly : To conclude , it is the point of an vnskilfull man , and of one that thinkes little of his owne safetie , with the behoulding of earthly things to forgoe heauenly : seeing then that in death there is so much good , doest thou blame thy olde age which hath brought thee to so great a good .

Why doest thou not rather lay aside this voluntary blindnes , and this so carefull a frowardnes , & looke at the light ? why dost thou not acknowledg this same excellent gift , or rather seruice of this old age , which bringeth thee so neare so excellent a good ? Oh sticke no longer in these sands , pull out thy selfe as speedely as thou canst ; shake of these lettes , breake in sunder these hinderances : call the assistance of thy ancient and former minde : stirre vp thy learning : bend the force of thy witte , call vpon the holy spirit , bee carried aboue thy sences , awake thy selfe , to giue God heartie and immortall thankes : esteeme his so many benefits in thy mind ; expresse them all in thy words , in thy countenance , in thy gesture , in imitation , in example , then thou shall learne by little and little , that thou oughtest seriously to reioyce , that the time of thy human mortality is come to an end : that the time of thy earthly aboad is expired ; that the ende of thy sinning is at hande , that mortall hopes are cut of , and that heauenly hopes are augmented , and increased : surely when thou cammest from thy childhoode to bee a youth , thou begannest to scorne all those things which did please thy childhoode : then being a man I thinke thy wishes were much wiser then in thy youth : to conclude , in thy olde age , thou seest all the desires of the former ages to be quenched , as hotte burning yron in cold water , what doest thou learne from hence ? Doubtles that there is nothing of such value , in any part of this life , wherewith thou oughtest so to bee delighted , that thou shouldest wish to tarrie in it ; but that there is an other life , which who so entereth truely may say My wishes ende , I haue attaind All good enough , my life hath gaynd A Citizen of heauen , I am decreed , Thus all my wishes I exceede .

For there shalt thou be a possesser of thy selfe in securitie ; there shalt thou be an euerlasting fountaine of thy owne good : to thee , vnto thy selfe , there shall be from thy selfe , an ouerflowing greatnes of ioy ( yet whereof thou art capable ) there what thou shalt bee , thou shalt euer be , and be willing to bee ; thou shalt not desire the prayses of men , as hauing exceeded human mediocritie , and who art nowe heaped with heauenly felicities : for as the shadow here followeth the body , so there glorie shall followe thee , there thou shalt swell with no desires , there thou shalt be leane with no thoughts , there thou shalt wast & pine with no affections , thou shalt not be sollicited with hope or feare ; thou shalt not bee disquieted with any rumors ; no gaines can make thee more happie , no losses can make thee lesse ; thy immortalitie shall continue in the same state ; thy life shall bee a perpetuall tranquilitie , and that ( which is the perfection of all felicitie ) it shall be a continuall sight , and contemplation of thy maker .

Of those that are vnthankefull vnto men . CHAP. 29.

HItherto haue I proceeded with all the diligence and care I could , to repell those darts which the vnthankefull mind throweth against God : to these of ours , let any man adde whatsoeuer , he is guiltie of himselfe , neither can I or any man els expresse those things , for they are placed in the lowest bottome of the mind , where lyeth secret all that poyson which mans impudencie , vttereth against God , euery man as he inwardly searcheth himselfe , shall finde it , hee only who is the seer of hearts , and also the measurer of times , and the vmpire of thoughts : and to whome all secretes are open ; apprehendeth the impurities of an others brest , these which we haue set downe which either may be learned by reading , or touched and knowne by experience ; it is fit the Readers should take in good part .

Those that are more speciall , and more secret are left to euery man himselfe ; it is sufficient for me , to haue shewed those thinges , wherein men in this kinde most vsually offend ; furthermore least I should permit by negligence any thing that appertaineth to this subiect ; I will in one word set downe those , which by this worst vice delude the society of man , the fault of an vngratefull mind , although it sticke fast by the rootes of every vice , yet as I thinke it taketh chiefely his increase , and nourishment , from folly , couetousnesse , and pride . For the vnthankefull person , neither acknowledgeth the benefits receiued ; neither regardeth him that gaue them ; but him that is ready to giue , wheresoeuer hee is , hee findeth him out and hangeth vpon him . He gapeth after things , soone heard , desired , hoped . Hee accounteth him of whom he hath receiued a benefit , as a creditor , whose name hee blotteth out as not being minded to pay him . Surely in that he thinketh , that he ought him a benefit , which gaue him one and was not in his debt , hee is a foole , hee that neither repayeth nor thinketh of repaying that which hee hath receiued , is the robber of an other , and the sordide miser of his owne , and in that hee doth not acknowledge them , he is proudely malitious and malitiously forgetfull . Therefore an vnthankefull person ( howsoeuer hee wickedly dissembles ) dooth know that hee hath receiued a benefit , but hee taketh the thankes from it that is due vnto it , and either passeth it all ouer with silence , and dawbeth ouer the memory of it , or impudently denyeth the fact . I say , denyeth either by dissembling by wordes or in deede ; neither dooth the memory of an vngratefull person so much faile him , as his vnluckinesse , malitiousnesse , and dissembling ouerruleth him , which he himself denies not , by often saying , many sacrifice , but fewe are hearde from hence there spring many kindes of vnthankfull persons , some requite a benefit as they thinke but secretly , and as fearing least it should appeare , so carefull they are , least any man should see it , neither are they so much ashamed to requite it , as to confesse that good turne , which to confesse they ought not to bee ashamed ; of this kinde are those for the most part who are bound to their inferiours ; to these I may ioyne those who are bound for those giftes , whereby they are more wise , and more learned , yet either they returne some small thing , for so great a benefit ( and with much a doe ) or looke a squint or not at all , at those by whom they are inriched with those benefits which cannot be requited either with gold or siluer , and if peraduenture they do acknowledge the benefit , they so frame themselues , that they seeme not to repay it : But to bestow as it were some benefit vpon their inferiours : like to these are those which either contemne , or hate their Schoole Masters , and those whom they haue had as instructers and informers of their young yeares ; by all these for the most part a benefit is so requited , that a man had rather not haue it requited at all . In this kinde often and very greatly Princes offend towards men painefull and industrious ; such as are most obsequious vnto them ; thus often , Generalles , and Captaines offend towards souldiers of excellent vertue ; and the lesse and inferiour persons are not in this kinde lesse froward , then those great and mighty , whilst they often swell , and are puft vp more then either they know or can performe ; and whilst they doe admire their owne and odiously extoll them , the bounty of others dooth grow vile and base with them ; surely though they be wittie and learned , yet they are swelling and arrogant , and indeed unthankfull ; and euill interpreters of an other mans liberality . Of this kind was Lentulus , he whom Augustus had drawne from the Courts and pleading , to great riches and honour ; yet found him vnthankefull , for hee was not afraide to say , that the Emperour had not bestowed so much vpon him , as he lost by pleading , & the vse of his eloquence . Amongst vnthankful persons I reckon him who is thankful for feare , for he feareth that in his doubtful estate , he shall be forsaken if he be not esteemed for some recompence , and the signification of a gratefull minde . Others require a benefit in some part , but it is of an other mans , whilst in the meane time they spare their owne .

These vnderstand not that there is scarse any requittall of thankes , but with some coste , nay not without the helpe first of vertue , then of our wealth , and our increasing happinesse ( others and these are men of an euill disposition ) wish euill to those , of whom they haue receiued a benefit , that in the misery of an other they may haue occasion to be found thankefull . Neither doe they this so much to helpe him that needeth his helpe , as laying aside all conscience , for a vaine rumour of glory . Others ( whilst they are ouer desirous to seeme thankfull ) they fall into that vice which they shun ; and which exceedingly they hate in others : they are sory ( they say ) for the least thing to be bound either to this man or to that ; they are so impatient for the receiuing of a benefit , that as ouerloaden with some great burden , they are presently desirous to lay it off , these whilst they cannot indure to sustaine the benefits of others show plainely that they will no way haue other be beholding to them : others presently return the thing they haue receiued or the like value , as a debtor doth gold or siluer , they dare bestowe nothing besides the principall . These in giuing backe againe that , which they haue receiued , or some thing of the same value , doe not requite a benefit ; for seeing euery requitall of a benefit , is rather the thanks of the minde , then of the thing , hee that requiteth not a thing giuen , with the same thankefull minde that it is giuen , doth not requite a benefit .

From hence it followeth , that hee which dooth not requite a benefit , because when he would , hee cannot , is often thankefull ; whereas he that requiteth it not with thy minde , is euer vnthankefull . Others slowly and sluggishly requiting a benefit , requite it not at all ; for with these a benefit dooth so wither , that by degrees it vanisheth away ; these Saint Ambrose pronounceth to bee vnthankefull , as all those who expect to be called vpon to requite a benefit receiued ; others in requiting an old benefit , expect a newe , neither doe they know how to giue any thanks , but such as haue hookes in them ; which what way soeuer they are applyed , they euer eatch something . This is the Courtiers manner to insnare the liberality of others , in this deceitfull kinde of thankes ; and with this minde , speake of the old benefits , to gaine new and much greater by it . Thus they banish benefits out of the society of men , and instead of benefits , bring in a deceitfull gaining kind of trafficke , and plaine filthie basenesse , wherwith the honesty of all benefits is blemisht . Hee also is vnthankefull whome thou hast not tyed vnto thee with thy benefits , nor giueth thee no thanks for them , but requiteth them with euill wordes , and to these addeth also euill deeds .

Thus he hateth him to whome hee oweth mo of a debtor , and one that is bound , he becommeth an enemy , euer quarreling , iniurious , full of brawling , threatning , and reuenging . This worst kind of men ( from whom there is nothing to be reaped but a haruest of much euill ) one resembleth to a ramme which often butteth with his hornes at him that is higher ; I should rather thinke such a one to be that Woulse , of which was made the Greeke Epigram , which I haue assayled to translate word for word : Ifeede the wolfe , with milke ( against my will ) But so my shepheard needs will me commaunde , Fed with my milke , he fearcely doth me kill : For kinde no kindnes is able to withstand .

This kinde of vnthankfull persons , the wise man noteth in these words ; he that rewardeth euill for good , euill shall not depart from his house . Like vnto these are they to whom we must giue thankes ( and against our wils ) for miuries and reproches that are done vnto vs ; Of this kind are these cruell heades , tyrants , diffemblers , framed to arrogancy , cruelty , and impyety , who in the midst of sacreledge and flaughter , according to their clemency and good nature bestow wicked and cruell fanours ; at the enuy whereof they blush not , but amongst their sighes & grones , are content to suffer flattering thankes to be bestowed vpon them , & find praise in hainous offences . To conclude they thinke it meete not onely to haue thankes but to receiue giftes from those whom they haue spoyled . Neither haue Princes only this great and heauie hand , but others also , such a one did Marcus Caelius describe Appius Claudius to bee , writing to Marcus Tullius , in these words . I am ashamed to confesse vnto thee , and to complaine of the iniuries of the most vngratefull man Appius , who beganne to hate me because he ought me many good turnes , and when that miserable man could not command himselfe to pay them , he made open warre with mee : wisely and after his manner ( sayth Tacitus ) benefits are so long acceptable , as that there is hope they may berequited ; but when they beginne to exceede for thankes , they reape hatred ; These are the wayes so farre as I knowe whereby men are for the most part vnthankefull ; that is euill deceiuers of benefits receiued ; In which vyce ( as Cicero sayth ) there is no vyce wanting ; Doubtlesse there is none a greater enemy to humane societie . By this meanes mutuall charitie is extinguished , the hope of mutuall helpe is cut off , and all the traffick of humanitie and kindnesse is stopt . For the going and comming of thankes being taken away , those whom thou seest , are no more men , but wilde beasts in the shape of men , euer rauening that which is neerest vnto them . The vnthankfull person is an enemy of all men ; nay of all humanity it selfe : hee is a gulfe that draweth all thinges vnto him , without respect of any but of himselfe , It may wholly bee dispaired that there should be any intercourse of humanity with him , who admitteth no interchange either of thinges , or wordes : For as their is no greater argument of loue and courtesie then ingeniously to receiue , and to giue thankes : so there is no surer signe of a very crooked nature , then to bee vnthankfull : those that haue called an vnthankfull person , a tunne that is bored through , because it holdeth nothing , but all is lost that is put into it , In my opinion they haue saide little what he is : He is I know not what worse thing , a plague , a poyson , those are more significant in my opinion which haue giuen to the vnthankefull person , the ewe tree for his badge , a tree sad and vnluckie , full of hurtfull fruite ( if those poysoned berries may be called fruite ) and a deadly shadowe , nay antiquity did account this vice so odious that the Latins did not thinke it worthy to haue a name , besides what maruaile is it , if as there is no man so hurtfull to all , so there bee no man so hated of all as hee that is infected with this vice .

There is nothing sayth Plautus more burdensome then an vnthankefull person . It is much better that thou shouldest bee euer bountfiull , then vnthankefull ; For the good will commende him , but this euen the badde themselues will dispraise . Wee haue that same excellent speech of ENNIVS to AVGVSTVS , taking it impatiently that it was not in his owne power , not to be vnthankefull .

This one iniurie ( saith he ) O Caesar thou hast done vnto mee , that I liue and die vnthankefull . All which things though they be verie true , and that it is certaine that there is nothing a greater enemie or more odious then an vnthankefull person , yet wee must not hate them , but blame them , and amend them , least peraduenture we hate our selues . For who is there if hee looke more truely , and more seuerely into himselfe , that is not prone vnto this vice ? who is there that loueth not himselfe , so much that almost he despiseth all others ? Who is there so vpright , that leaneth not this way ? The greatest men oftentimes , and such as were the conquerors of other vices ( if this were not wanting vnto them ) are triumphed ouer , of this fault only ; neither is this the staine and blemish of particular persons , and men vnlearned , but of the most and most skilfull : yea ( which is more strange ) of all , and often of those who are much esteemed for their excellent wisedome . The Senat of Rome is said vnthankefully to haue requited the first builder of their City : nay , Rome it selfe was held most vnthankefull to Camillus and Scipio Africanus , the two greatest and worthyest pillers of that Empire . Surely these are said to be the words of Africanus : O vngratfull Countrie , thou shalt not inioye so much as my bones . Hee might truely exclame : Punishment is all that tryumph gaines , And doth our Conquests merit only staines ?

The Carthagians were not free from this fault , when as they gaue Zantippus the Lacedemonian captaine , for taking of Regulus , an honorable reward , but secretly to the ma●…riners to bee drowned . An vngratfull minde in the men of Carthage , could not indure that the Lacedemonians should gaine the honor of this taken enemie . The Prophet Esay that seuere rooter vp of impietie , in the verie beginning of his Prophesie , in plaine termes vpbraydeth the Iewes with their great vnthankefulnes ; the oxe knoweth his owner , and the Asse his maisters cribbe , but Israell hath not knowne , my people hath not vnderstood . Thus God by Ezechiell reprooueth the great vnthankfulnes of Hierusalem , Ezech. 16. Wisely saith Si●…maclius , it is neuer fittenor safe for a Common-wealth to be vnthankefull . It is truely also saide of Marcus Aurelius ( that wise and most experienced Prince ) that two things especially are to bee obserued of a Prince , not to reuenge his enemies , nor to bee vnthankefull toward his frendes . As it is true in priuate persons , so that common saying is most true in Princes : The earth yeeldeth not any thing worse , then an vnthankefull person . Here it is fit to admonish all not to detract from their bountie , by reason of the ingratitude of any , nay rather let him desire to bee esteemed a man beneficiall , because this vertue lieth contemned ; especially in this age which hath scarse left any place either for benefits or thankes . Let him thinke that the greatest reward of this vertue , is in the vertue it selfe . Therefore let him not require thanks for a pleasure done : For thankes perish as soone as they are required ; nay the only remembrance of a benefitte , is an vpbrayding , no lesse hatefull in the giuer , then forget fulnesse in the receiuer . It is a ridiculous leuitie to suffer the occeasions , and matters of well doing to perish ; because the benefitte with some one man hath perished : Nay , if any where , then here we must be constant ; For the first vertue continueth not vnlesse thou adde a second to it : For thou canst scarce defende former benefits ; but with following benefits , In giuing and receiuing of benefits , we must not euer follow which way thinges leade vs , but what way reason counselleth . It is of so much value saith ( Seneca ) to finde one thankefull , that thou must prooue euen those that are vnthankefull . Therfore let euerie one do this , whilst he giueth former benefits , to thinke of those which must be giuen after ;

Euerie benefit receiued ought to be requited , and how it may bee . CHAP , 31 ,

HItherto we haue laboured to make plaine what impietie against God , what wickednes against man , and how much inhumanitie is in an vnthankful minde : I haue also taught that those acceptable and fruitefull thankes which only God accepteth of vs , is a sincere and a religious minde , namely that mortalitie should ( at least ) reuerently worship that sacred power which it cannot recompence with any benefit , and whose benefittes hee cannot value how great they are , that him he should reuerence with all dutie and honour : not in vnlike manner are men to bee requited . First I say , that whatsoeuer the state is wherein wee are , in that we are neuer depriued of the abilitie of thankefulnes ; if with all our vnderstanding bee not taken from vs : for the first steppe of a thankefull minde , is no such thing as there neede much labour to performe it , for it is nothing else , but presently to acknowledge the benefit , presently to be bound by it , to professe the thing not dissemblingly , but as it is indeede , to confesse how much thou hast receiued , of what kinde , and of what kinde of giuer , by what occasion , how fit for thy affaires ; in how fit a time and place , how bountifully , with what facilitie in the giuer , and with what profit to the receiuer , neither otherwise can they be both made alike . To conclude , so to thinke , and thus or in the like manner to speake to him , of whom we haue receiued a benefit : as longe as I liue , I shall neuer thinke that I haue returned thankes : no not though I trie all meanes , neither I beseech you doe you thinkeso : Your benefitte shall euer remaine firme in my minde : that which you haue giuen , you account a small thinge , but I finde that to be great which I haue receiued : besides how great must I needs thinke it bestowed , without my desert ; to obtaine which , I vsed no begging , no cost , no labour , no flattery , no boldnesse : besides you vsed no art , to make mee intreate more earnestly , you●… cutte of all those thinges which might hinder or weaken my hope : of your owne accorde you haue euer bestowed that excellent benefit vpon me ; you turned the modesty of my wishes into confidence , my confidence into effect ; and hauing yet receiued nothing , yet you expect nothing ; so that I cannot tell whether your bounty were greter in giuing , or your modesty in expecting : surely if I can perform nothing else , yet I will do this , that the benefit which exceedeth my ability to requite , by my thankfulnesse you shall euer haue cause to remember : although I know that I am more bound vnto you then I can speake ; and because I haue nothing wherewith to giue thankes , I will onely wish and desire God to performe it for me . Doubtlesse hee that speaketh thus , although he hath not giuen any thing , yet he hath requited the benefit , when as often times hee that hath giuen much , yet hath done nothing , and is vnthankefull . For all the estimation of a benefit ( as we haue spoken before ) is referred vnto the minde : not vnto that which is either giuen or receiued , not to the vulgar estimation of men , which often-times misconstrueth things , nor to the profit either reaped or hoped for from the benefit : and as we haue said that a benefit is one thing , and a debt an other , so here wee must distinguish the matter of thankes and reward , benefit and debt : of him who is a debter for a good turne , and of him who is debter for money lent , hereupon it followeth , that it is in euery mans owne power , how vnthankefull hee is , for as soone as thou shewest that thou hast gratefully receiued a benefit , thou hast requited it ; study to be thankefull and thou art thankfull . For as soone as sincerely thou hast but thought of requiting a benefit , thou hast requited it . Look at that which he looked at that gaue it , he that hath giuen a benefit hath filled both the sides of the lease ; both of the layings out , and the receits . If thou returnest a benefit with the same mind that thou hast receiued it , thou art thankful , if thou needest none to put thee in mind , if thou be admonisht of thy owne conscience ; thou hast obtained the praise of a thankful person ; thou hast adorned thy thanks with all the ornaments of beauty ; last of all , thou shewest that thou art brought vp in the company of those most thankful graces ; whose Trinity wise antiquity made to be the badge of a thankfull mind . The next step of a thankfull mind , is , that he which is so affected perform indeed that which he thus thinketh : to this purpose , that he ad al the means & the indeuours that he can , and the greater & more acceptable that the benefit is which thou hast receiued , so much the more soone and more cheerefully seeke occasion , and being offered take occasion to requite it ; leaue nothing vnattempted to shew thy selfe thankfull , so let euery man perswade himselfe , that as it was needfull to receiue the benefit , so it is no lesse needfull to requite it . In one word , whosoeuer thou art , feare God , reuerence the iudgments of men , free thy self from those punishments which remain for vnthankfull persons , know that humanity is contained in the intercourse of benefits , this being taken away , al right & honesty is vtterly ouerthrown , as much as in thee lieth ( whosoeuer thou art ) defend and maintaine this whereof God , nature , and necessity is an author to thee .

These paines Right Honorable I will inlarge no further , although I am not ignorant that much more might be spoken of it , which I know is performed of most learned & most eloquent men , who before me haue trauailed with commendations in this argument , but as euery man followeth his own spirit , so I doubt not but I shall obtaine pardon of you , & of all those into whose hands this labour shall come , if being content with these few things I cut of all other superfluous , intricate and by wayes ; I know that those delight more , but in these which I haue vsed , there is more strength ; peraduenture more authority and credit , and if any thing in this bee pretermitted by mee , it is fit that hee that obserueth so much , should supply himselfe , out of those euerlasting fountaines both old and new , whilst we in the meane time doe meditate something of more worth .

Laus Deo FINIS .