doeth him good whiche he easily forgetteth contrarily prompt to that which by apperance séemeth to doe good to another man without consideration of the euill he séeth not And we sée wel inough when a shooe sitteth well vppon an other mans foote but we féele not where it pincheth him Wherehence this light and mutable inconstancie procéedeth in the minde of man whereby he forsaketh his owne vocation straight to runne to an other whereas if he regarded as he ought to doe the commoditie is giuen him in this manner of liuing he is in and considered well of other mens euils he should liue in greater contentation and constancie exempt from ingratitude and affliction We sée by experience the newfanglednesse Man is soone annoyed with his own trade of life and varietie of man to be such in the mamment of his vocation that almoste assoone as he is placed in any state or fashion of liuing he is by by yrked therw t disliking of the same streight desireth an other as by example we sée him that is married think him happie that is not contrarily him that is frée praise his life that is wedded euen as they whiche leade a priuate life couet nothing more then to haue some Publique charge they that be in the same Horace praise nothing more then to be priuate Horace saying in his Epistles to this purpose Being fast in wedlockes bandes y linckte the single life we then best thinke The widow deems them best some say whoÌ„ loues links kepe fast chaind alway Binde fast then with bonde durable how shall we this Protee mutable So displeasant as Terence saith are we of ourselues discontented with our present estate stil aspiring to that which passeth our capacitie The Romane people yrked with the Monarchal estate Terence Example of the Romanes gouernment of one alone would néeds be coÌ„manded by many first by Consuls then by Tribunes in diuers mutations changes as the Israelits before them annoied to be gouerned by many asked a king where they found worse then before thus hath it always ben shal be of the inconstancie instabilitie of man most manifest apparent in the exercise of his vocatioÌ„ The famous wise Philosophers espying this varietie The opinion of diuerse which haue searched out the cause of this inconstancie inconstancie of man prompt inclined to all disorder yet for all that séeing in naturall things so permanent measured an order be it in the mouing of heauen of starres planets be it in the so well according discorde of the Elements so equall counterpoise of the earth flowing reflowing of flouds riuers be it in al other creatures great smal all keping their naturall order haue béene maruelously and not without cause amased whence it shold come that such disorder confusion should be in mankind the most excellent noble of all other creatures And in the end haue imputed al the fault cause therof partly to the matter wherof men be compounded as fraile caduke partly to mans will so light variable of it selfe ascending higher be come to euerie ones fatall destinie saying the there is a certeine connexion coniunction of the first cause with the second naturall of the will of man so constreined that it is not possible to be able to auoid them And in the end there were a sort maner of people The Manicheis opinion whiche were named Manicheis ingendred of a depraued corrupt Philosophie which passing further dreamed imagined that there were two Gods the one good the other euil to whom they imputed the cause of all this confusion disorder But we must confesse that al this fault coÌ„meth no whence else but of the corruption The corruption of man causeth his newefanglednesse and deprauation of mans wil iudgment a point not sufficiently known by the ancient Philosophers from the which there procéedeth a blind confidence presumptioÌ„ of himself which is the spring of al errour Euerie man coueting to be a God to himselfe that is to say to vndertake wheÌ„ so him listeth the gouernment administratioÌ„ of men CoÌ„mon weales wtout attending vntil they be otherwise called So sore be they infected peruerted by this malign false persuasion You shal be as gods Witnes Caesar Sylla Pompeie M. Antonie Gene. 2. Example of Sylla Pompeius Caesar and others Brutus Cassius Cinna infinite other which led by this arrogancie leauing their vocations haue procured raised infinite seditions disorders As also Brutus Cassius Cinna their companions conspirers murtherers of Iulius Caesar the which blinded by their own particular arrogant counsel in sted of restoring the Ro. Republike as they were not ashamed to promise stirred vp parcialities nuÌ„berles troubles In recompense wherof they receiued in the end most miserable death A good lesson for rebelles no one of them remaining within thrée yeres after vnslain by the sword either by others or by their own hands which is the ordinarie fruite of their rashnes which passing out of limits The rewarde of them whiche aduaunce themselues vncalled is to be reiected of God bounds of their owne vocation ouer vnaduisedly and audaciously take vpon theÌ„ the which perteineth to God onely whose will pleasure is that euerie one should kéep contein him selfe within that whervnto he is called without straying elsewhere CHAPTER II. Of the three chiefe aduersaries and enimies to mans coÌ„tancie in the exercise of his vocation first of ambition of glorie and honour mixed with emulation and of the opinion of them that thinke ambition and gealousie necessarie among Citizens THere be thrée principall plagues enimies Three capitall enimies to the constancie of man Example of Câ—imon Pericles other Nicias Alcibiades Aristides Themistocles and aduersaries to al constancie procéeding from one selfe spring to wit ambition enuie and impatience as may daily be séene by experience and from the which they that haue ben greatest and the moste renowmed among men haue not béene able to warrant themselues As he may easily sée that will take some paines to consider aswell of Cimon and Pericles of Nicias and Alcibiades their behauiours in the administration of their publique as also of the same of Aristides surnamed The iust who was so transported with the ambition of glorie and honour intermedled with emulation enuie hauing Themistocles for his concurrent and competitor that he feared not franckely publiquely to propound vnto the Atheniens that vnlesse bothe himselfe and Themistocles were by them chased away and cast into the Barather which was a déepe dongeon wherinto malefactors and suche as were condemned to death were cast headlong it were not possible that the affaires of their common weale should euer prosper or yet that their citie should be but in greater perill and daunger As Dion in like manner
the whole world What should I say Would not the Lawyer thinke ye agreeably accept the title of a Lord And thus of other No one almoste liuing not infected witnesse experience with this pestiferous canker of fonde selfe loue impatient ambition or yrkesome discontentment of his estate but for the moste parte all corrupted with the delight of daungerous change and innouation And what should be the cause of this disorder Forsooth in my opinion either the ignoring of vocation I meane that men doe not knowe or consider themselues to be but particular members of an vniuersall bodie and that they in that respect be by the incomprehensible ordinaunce of God called appointed eche one in his degree to some assured particular estate honest maner of liuing by his secrete prouidence and not by happe or fortune as Philosophers of olde time helde opinion allotted vnto him to keepe him selfe sufficiently occupied without needing to seeke any other if he list as he ought constantly to perseuere and applie the same in this life in all vertue to the common releefe as is before saide of the vniuersall Politique bodie and societie of all men in generall Or if they knewe this because the natures and manners of men be so depraued and corrupted as that they neither force to obserue this vocation or feare to violate the same but fare as if euerie one were ordeined to liue as a GOD vnto him selfe without respecte of the Publique not caring so their turnes be serued what become of the rest Wherfore considering how necessarie the remembraunce of this vocation is and wishing therewithall the impression thereof in all mens heartes as that whiche is not onely the originall and cheefe parte of humane societie but also the guide sure directer of all actions and affaires be they Publique or Priuate Politique or Domesticall I haue taken vpon me to translate out of the French into our vulgare tongue a Booke intituled Politique discourses treating of vocation and the diuersitie thereof in sundrie kindes By the which as we be assured of the interiour or secrete vocation or manner of liuing each one is called vnto as is before said so we be also taught how and whiche way eache one ought orderly and duely to enter into exteriour or apparent Publike vocatiōs or trades of liuing and haue also laide before our eyes aswell the dueties of them that haue power authoritie to cal men to Publique vocations as of them also whiche seeke or sue to be called therevnto and likewise how eache one ought to behaue himselfe and constantly proceed in that he is called vnto with diuers other points worthie of knowing touching that subiect as I can learne not yet treated of by any other haue made bold to cause the same to be published vnder your Honors protection hoping though I haue in this my translation as a young beginner rather imitated mine Author verbatim in his right sense and meaning then sought by polished style to beautifie the same that yet for all that you will accompte no whit the lesse thereof but accept it in good parte as presented for a testimonie of a hartie desire to gratifie your Honor with any other agreeable seruice whensoeuer it shall please you to commaunde Thus committing your Honour to the tuition of Almightie God I take my leaue praying him to preserue continue your Honour in health long life and all honour Your Honours duetifully at commaund Aegremont Ratcliffe ¶ To the most mightie and most Christian King of Fraunce Charles the ninth of that name SIth it is so that eache thing naturally coueteth and desireth that which is good and that there is nothing that may so muche auaile to the conseruation of humane life and societie as that whiche is necessarie and profitable for him it is most certeine Syr that among all thinges created good and beneficiall for the auaile of this life there be none that be to be compared with the commoditie and profite that commeth from man For what is it that hath mainteined caused Common weales Realmes Alexander Iu. Caesar and Empires to flourishe but men Alexander Iulius Caesar and other excellent and greate personages by what other meane haue they done so great and renowmed thinges So that it is moste cleare without need of greater testimonie in so apparent a thing that there is no one thing after God so commodious and profitable for the weale of life and humane societie as man himselfe euen as contrarily it is a thing no lesse certeine and euident that there is no euil be the same neuer so great and detestable which chaunceth not vnto men by them selues by their own default Wherfore he that tooke vpon him to search out the causes of mans death and destruction after he had gathered together an infinite as sicknesses pestilences flouds Dicearchus Cicero lib. 2. of his Offices and other concluded in the end that there haue a farre greater number without comparison bene destroyed and putte to deathe by mans meane as by warres seditions murders poysonings and otherlike then by any other mischiefe or mishap Which hath moued the auncient to say in cōmon prouerb Men like wolues towarde men that men were like vnto wolues toward men And contrarily that man was God to man meaning thereby that euen as there is nothing more beneficiall to man then man him selfe so there is nothing more contrarie and damageable to man then himselfe But to what end will you say Syr tendeth this discourse It is that therby I will inferre that among all politike things and which may apperteine to the gouernment administration of the Publike there is nothing so recōmendable as to vnderstand what belongeth to vocation that is to say which is the way maner to liue whervnto euery one is duly called what is the duetie and office of them that haue authoritie to cal men For without doubt the first part of a Cōmon weale wel instituted consisteth in wel choosing picking out ordeining of men apt and meete for the Publike choice eche one according to the manner of liuing he is called vnto Neither more nor lesse then as we see in the gouernment of a shippe the first and most requisite part to be that the Pilotes Patrons and Gouernors be wel chosen and ordeined in the same And euen as the good husbandman reaping most commoditie of his tilth and labour is he not that hath most land but that can best choose and discerne the propertie and nature of ech plotte of his grounde So the best gouernour and administratour of the Publike is he not that hath a greate extent and most subiectes but that can best handle men in well choosing them apt meete ech one for his office This beeing most certeine that some say that The prince and lorde ought to husband his landes lordships and reuenues by men but that he must husbande men by himselfe And if so be that
despaire to do as Laches who tooke the Isle of Lesbos Laches and being called in iustice to render accompt of his charge which consisted in the two maniments drew out his sword and slue himselfe openly before the world To al those aboue said fidelitie loialtie ought chéefly to be recōmended to them so much the more because that this treasure more thē any other Aristides Princes treasures subiect to thefte Plato as Aristides said speaking of medling with the Finance of Athens wherof he had ben Tresurer is willingly subiect to theft euill demeanor Wherfore Plato said that in the feat of election approbation of Tresurers there néeded no lesse circumspection and diligence then in the choyce and approbation of a head or generall of an armie Because that the Sinewes of warre that is to say the principall force is deposed and put into their handes CHAPTER VIII ¶ Of the warrelike vocation THe warlike vocation that is to say of men of warre comprised also vnder the Politique vocation and yet differing from that we haue hitherto spoken of in that it is exercised by armes and the other without armes is not as it is shewed in many places reproued but allowed and commended prouided there be no iniurie molestation or oppression done to any one by them that be called to this vocation of armes but that they content themselues with their pay and wages so that béeing called by the King Prince or Magistrat hauing authoritie to doe the same to goe on warrefare to mainteine subiectes in peace and repulse iniurie outrage and sedition we may not thinke that the simple obedience to such vocation be other but greatly to be estéemed and necessarie what soeuer may happen thereof be it that we kill or be killed This being most certeine that it is a good commendable act to sley an enimie disturber of the peace weale and publique rest be it either in open warre or else by laying in waite surprise Iesus Naue or ambushe God himselfe willing Iesus Naue to prouide himselfe of spialles vse ambushes A man of warr ought not to aske or inquire after the cause why he is employed And although it so fell out that the warres were euill vniustly and for trifling cause enterprised yet for all that he that is called to that vocation ought not to inquire the reason thereof ne yet vnder that pretext to refuse the obedience due vnto his Prince vnlesse the cause were notoriously knowen to be vniust and vnreasonable as to mainteine or sette vppe a false religion or other wise For the naturall and due order to conserue peace among men requireth that the authoritie aduice enterprise of warre should apperteine to kinges and Princes and not to particular persons The authoritie and aduice of warre be longeth to the Prince The Prince also vndoubtedly ought consideredly by good aduice and not throughe ambition glorie and gréedines reuenge or other passion of minde entring into the highe path of kinges as the Oratour Cineas saide to Pyrrhus named insatiable desire to reigne and without great occasion Cineas to come vnto this extreame meane and remedie of warre To be short men of warre ought to be suche Pyrrhus What kinde of men souldiers ought to be Plato as Plato in fewe wordes aduertiseth them to wit like vnto good watching dogges whiche be curst and daungerous vnto such as come from without to doe hurt and courteous gentle and tractable to them whiche be within and not as the Gréeke prouerbe saith Lyons at home and Foxes abroade And I would to God that they of our time had this lesson well in mind Themistocles and would shew themselues such that men might not iustly vpraid them as Themistocles did some of his time That they were like vnto Casserons because saith he that ye haue a knife in déede but ye haue no heart CHAPTER IX Of the comparison of vocations one with an other and first of the Contemplatiue with the Actiue WE haue séene what the vocation particular and generall is that is to say the vocation contemplatiue actiue and the actiue vocation aswell Priuate as Publique with all their kindes and differences without omission as we thinke of ought that may belong to the politique ciuil and humane declaration The authour meaneth not to speake but of humane vocation For as touching the highest secrete and especiall vocation of God and chéefly that which ought not to be drawn to example as of many called to diuers actions whiche be not to be brought in consequence here is no place méete to speake of them Now to make the excellencie vtilitie of all the vocations aboue rehearsed the more cleare euident we must next come to the comparison of ech of them aswell of the contemplatiue with the actiue as of euerie of the actiues also together one with an other The case standing so that aswell of the one parte as of the other there be verie great and apparant reasons also that oftentimes suche comparisons come in question We will then beginne by the comparison of the contemplatiue vocation The contemplatiue vocation resteth in the noblest parte of man with the actiue calling and speaking first of the contemplatiue it is without al doubt that the same lieth in the noblest and most excellent parte of man which is the minde whereby also as by the noblest instrument of all other the highest and greatest actions yea the nearest approching vnto God be exercised For there is nothing wherein a man may approche so nighe and which is more to conforme himself wholy vnto him then by this contemplatiue and speculatiue vocation because that the action of this contemplation is no other thing but a familiar conuersation with God accompanied with the fruition and continuall inioying of a pure and firme delight in all tranquillitie contentation and accomplishment of al felicitie Contemplation consisteth chiefly in the vertue of wisedome And because that sapience is of all other the chiefe vertue as that which resteth in the knowledge of diuine thinges so muche also is this contemplatiue vocation which consisteth in this vertue more excellent then the actiue which resteth onely in prudence and other inferiour and baser vertues Furthermore the highest vertue The greatest vertue is that which causeth a man to haue leaste neede of other helpe and action of man is that whiche procureth him the lesse néede of other aide and meane and in the whiche the point of felicitie consisteth whiche is séene in the contemplatiue vocation the whiche hauing as it were no néede of worldly thinges is contented and satisfied in it selfe whereas the actiue vocation standeth but in humane actions exercised by the lesser and inferiour parte of man mortall and transitorie no wayes sufficient of it selfe but hauing néede of al things treated being therewithal in continuall care toyle and desire to atteine the point and butte of felicitie
in that point that apperteineth to the vocation of men nor yet giuen any certeine lawe or rule méete to ordeine and appoint a conuenient number of persons in charges and offices occupations conditions and manners of liuing according to the necessitie of eache Towne Citie or Assemblie of men great or small to the common reliefe and seruice of all men The cause why auncient Philosophers haue not treated of vocation And that because as it séemeth most probable that they knew the same to be néedlesse because that in that be halfe as euerie man may sée daily experience giueth vs sufficiently to vnderstande that in the vniuersall Publike estate there is no one thing beter ruled and guided for the ease and commoditie of men then the vocation of euerie one distincte and different accordingly as the necessity and common want requireth And that this is true marke any Towne or place of assemblie you list great or smal and you shal not faile there to finde a sufficient number of artificers men of occupation officers or of other manner and condition of life for the interteinement common seruice of the people there assembled But if you aske after the lawes ordinaunces or other reasons of this policie doubtlesse you shall finde the same to be done without care labour diligence of man or other politique foresight The singular prouidence of God in the feate of vocation Wherein we haue greate cause to maruel at the singular prouidence of God who euen as he hath by admirable Arte framed man with sundrie members seruing one another eache one in his office hath in likewise so preserued and conduced the assemblie and societie of men as that the same is by a secrete vocation of eache one to his office and manner of liuing mainteined and conserued by common succour and mutuall ayde a thing no lesse excellent and admirable then smally considered of and lesse estéemed of all men That the knowledge of the feate of vocation is more necessarie then the knowledge of the course of the Heauens And sith that men haue ben so diligent in séeking and discouering the order of the Heauens the course of the Sunne and Moone the mouings of the starres and all other celestiall dispositions béeing by the knowlege thereof allured to the high speculation of God what should be the cause why they haue béene lesse diligent in séeking of this politique order passing it vnder silence although the same be no lesse excellent and miraculously mainteined by meane of this vocation which concerneth men ech one in his calling Especially seing that the knowlege of the heauens course therof although it be much estéemed is a great deale further off from vs more difficult and lesse néedfull whereas this is at hand familiar with vs bringing with it a meruellous commoditie for the enterteinment of the conuinction of men The Prince of Philosophers Plato and after him Aristotle and other The opinion of Plato Aristotle and other touching vocation treating of the administration and gouernment of a Common weale knowing our infirmitie and indigence to be such as that it hath néede of common aide and succour say that the same indigence or necessitie hath caused the assemblie of men and the building of townes and cities but they reach not vnto the point of knowing and celebrating of the effect from aboue miraculous in the feate of the vocation or calling of all men wherof we meane to speake But confusedly attributing all to Nature say that we be borne thus vnlike one another and be naturally inclined to sundrie manners of liuing The Astronomers opinion As the iudiciall Astronomers would haue the cause attributed to the planets and celestiall bodies The opinion of Phisicians according to the difference of their positions and aspectes and the Physicians according to the mixtion of humours and difference of temperatures euery one in his profession Cicero his opinion assuring him selfe to haue found the cause And Cicero going about to teach and instruct man in his office and dutie speaking of the deliberation euery man hath in choosing of his manner of liuing saith in the end that the same dependeth on the force of mans spirite his naturall inclination and chaunce of fortune No one of them all knowing ought that concerneth vocation So that the auncient with one consent haue in the ende called mens seuerall manner and fashion of liuing by this word represented in Latine Sors Vocation in old time called Fortune or Hazard signifying of it selfe as much as Hazard or Fortune sithence by them appropriated to the state and condition of man as subiect to the gouernment and vncerteine guiding of Fortune to whome they referre the ruling and issue of all thinges But we knowing all things to be ruled by the only diuine prouidence Why vocatiō is so called reducing all therevnto call the manner of liuing we be nowe in Vocation as holding for a thing most certeine that it is by the ordinaunce and prouidence of God Difference of giftes that we be therevnto called not by Fortune Acknowledging that there is difference of giftes administrations operations diuided to each one according to his good pleasure one only spirit working all in vs all Wherein we wishe that they which desire that an other beginning and néerer then God who is the first generall cause of all God is the generall beginning the most certein of humane actions and the furthest distant should be sought out should first well consider the little certeintie that hath bene in al that whiche hath bene disputed by men in time past and then we suppose that they will not mislike if in the prolixitie and confusion of the causes by them alledged we not following the direct way required in such a matter haue at the first entrie stayed our selues at a most certeine and true cause and from the which be the same neuer so farre off more assurance and direction shall be had then following the pathe other haue shewed This worde Fortune takē by some for God the most of all which for all that to wit they that haue committed all to Fortune shall be founde all to be of one side hauing by this worde Fortune meant God in things they vnderstoode not the causes and reason of It is then vocation we meane to treat of most requisite profitable and necessarie to be knowen For there is no one place and part of humane life be it in publique or priuate affaires be it in the politique or domesticall estate be it that a man determine or deliberate alone by him selfe or for an other man where this vocation ought not to marche formost as a rule of life a guide and assured direction in all actions and thoughtes But our intention is not to stay at the particular institution of each one in his maner of liuing for beside that that the same is a thing amply ynough treated of by
eightéene yeares of his life from al charge and publique administration It is a robbeie of the common weale to frustrate the same of the seruice due by all men it being for all that most certeine and assured that it is no lesse iniurie to a Common weale to frustrate and disappoint the same of the common seruice due by nature according vnto the gifte grace and abilitie that euerie man hath receiued to be employed to the Publique commoditie and profite of all men then to robbe and spoyle other men of their goods So that we say It is a wicked parte to refuse the gouernement of a common weale that euen as it is not lawfull for a man to intrude himselfe into any vocation before he be therevnto duly called so to refuse the same or else to take away such occasiōs as might cause him to be called therevnto is a wicked cowardlie lewde and peruerse thing The girde Saturninus gaue vnto Marius Wherefore Saturninus spake vnto Marius like a vertuous man calling him Traitor because he refused the Consulshippe in time of trouble and necessitie saying The reproche the Athenians gaue to Aratus that to refuse such a charge in time of perill and néede was nothing else but to betray the Common weale As the Athenians did in likewise reproche Aratus refusing to be their Capteine generall in the most distresse of their troubles that he did as the Mariner who abandoned and forsooke the helme of his shippe euen when the tempest was most vehement and outragious As also may be saide of euery Publique charge vnlesse there be a verie iust cause and consideration which dissuadeth him that he is called For it is not saide that it is alwayes necessarie for a man to accept the vocation he is called vnto because he may sometimes haue iust and reasonable occasion to refuse the same As the secret and assured testimonie Iust causes why to refuse publique charges The time of his owne vnabilitie or infirmitie be it of the bodie witte or age causing insufficiencie or else some other occasion grounded on the time which peraduenture wold not suffer him that should receiue the office to exercise the same with such diligence and libertie as he ought to doe Example of Cato Whiche was the cause why Cato whome we haue so oft remembred béeing carefull of the Cōmon weale dissuaded his son to intermingle or intangle himselfe with the gouernement of the Republique in time of tyrannie Because saide he that to doe as it shoulde behooue the dignite of Cato his sonne the qualitie of the time and affaires would not permitte Pompeius Atticus would neuer sue for any publique charge and the cause why and to doe otherwise was neither decent nor honest As it is likewise written of Pompeius Atticus that he woulde neuer aske or sue for any charge or office because the manners of his time could not permitte him to enter therevnto with the sinceritie required by the lawes An honest man in a corrupt time resembleth vnseasonable fruite And to speake truely an honest and sounde man in a corrupted time is verie like vnto fruites comming out of season For euen as men sée them gladly and praise them with admiration without vsing them So the auncient innocencie béeing once growen out of vre and after long distance of time comming to shew it selfe againe amiddest the corrupte liues and depraued manners of men purchaseth assuredly great glorie renowme But otherwise the same is not founde sortable to be sette aboute any woorke méete to be employed in affaires because that the grauitie and perfection of vertue is disproportioned to the corruption of the time The knoweledge of a more sufficient man is a reasonable cause of refuse Further if he that is called to any vocation known in his conscience any one sufficienter or méeter for the aduauncement of the Common seruice then himselfe he ought to be déemed to haue iust cause of refusalls as it shall more amply be declared hereafter when we shall speake of the constancie that is to be reteined in vocations There be many circumstances to be well considered of by him that is chosen to beare any office before he refuse the same Which for al that come al to one point which is that his refusall ought to be more founded vpon the consideration of the common profite then vpon his owne particular wherein vndoubtedly a man may easily erre And if we wil narrowly examine the foolish and vndiscréete ambitious and extreme auarice of our time we shal finde that the example of late hapned in the person of Mounsier de Moruillier Mounsier de Moruillier bishop of Orleans is both monstruous miraculous and also worthy of memorie Bicause that after that he had bene called to be of the kings priuie counsell as one who had handled the affaires of Fraunce both abroade and at home in great reputation knowne of all men to be of no lesse experience then learning good life and conuersation being chosen to be Chancellour of France which is the souereigne dignitie yea if a man might so cal it the Solstice of the honour of iustice he would not accept the same Wherein truly his great wisedome and integritie may not suffer him to be taxed as hauing more respect to his owne particular then to the publique or else that any one should say that by so doing he loued him selfe better then the publique or yet reproch him of pusillanimitie for he hath giuen sufficient proofs of his magnanimitie always accompanied with zeale and labour employed for the Common weale So that I can not impute the cause of the same his refusal but to one of these two points or else peraduenture to them both at once that is to the time which I dare boldly affirme to be such as the like whereof hath not bene many yeres sithence or else to the charge of his Ecclesiasticall vocation estéeming him selfe vnable to beare two so great burdens at once But such considerations worthie in déede of a most honest man fall not commonly into euery mans braine Neyther do I meane to reproue the modestie and reuerence The humble and modest refusall of publique charges is not to be reprehended Moses Saule Examples Numa Pompilius procéeding of the humble acknowledging of him selfe whereby offices haue oftentimes bene and may with some honest excuse be refused As Moses called of God to retire his people out of Egypt aunswered Lord who am I And Saule séeing him selfe chosen king of Israel moued with a commendable shamefastnesse hid him selfe and retired out of the companie of them that had chosen him And Numa Pompilius king of Rome who beganne his answere with an honest refuse and so in likewise infinite other But for al that without approuing or allowing of their saying Of them that say that we ought to accept any publique charge vncompelled Plato Conclusion vpon thē whiche desire or refuse publique
for the Common weale that this reuerence and obedience which we so diligently recommaund should be kept then to vanquishe their enimies in battell Scipio Nasica and Caius Marius Scipio Nasion and Caius Marius commended for obeying vnto vocations Agesilaus being towarde the Prouinces allotted vnto them and reuoked for like cause were the better estéemed because that they incontinently quited their Prouinces and streight returned to Rome where they voluntarily deposed thēselues of their estates And Agesilaus king of Lacedaemon was neuer so muche honoured for any acte he did as because that he abandoned his great and prosperous conquestes in Asia assoone as he had receiued a little billet sent him out of his owne countrie by the whiche he was aduised to returne home Leauing by that meanes with Asia a faire and worthie example of obedience Haniball disobeyeth his dismission due to them that haue power to reuoke far other then Hanibals was who beginning to haue euill successe in Italie neuer ment for al that vnlesse of mere force to obey his citizens which reuoked him to defend them frō the wars they had on hand in their own countrie Alexander the great And Alexander the great being for the self cause called backe into his own kingdom of Macedon refused not only to return but also scorned when he heard of the great battel his Lieuetenant had had against Agis Agis Darius King of Persia The authoritie of reuocation nothing inferiour to that of vocation A man may lawfully disobey the reuocation made by them that haue no authoritie Henrie the fourth Duke Rodulphe saying that it séemed vnto him hearing those newes while he defeated king Darius in those partes that they tolde him of a battell of Rattes and Mice In doing whereof without al doubt they were bothe worthie of blame For the authoritie of Reuocation made by them as I haue saide that haue lawfull power and commission to doe it is nothing inferiour to the same of vocation I say especially by them that haue lawfull power to doe it for if they were other then should there be iust cause not to obey the same As Henrie the fourth Emperour of Almaine of the name béeing duly chosen by the Electours of the Empire and yet for al that reuoked or dismissed by Pope Hildebrand who sent the Imperiall crowne wherein these verses were ingrauen vnto Rodulphe Christ Iesus whome Scriptures the rocke doe call To Saint Peter the crowne gaue before all And I who in earth his place represent To thee Duke Rodulphe the same now present Meaning to say that the Empire was by our Lorde and Sauiour Iesus Christe conferred vnto the Pope The reuocation made by parte and no sufficient number of them that haue authoritie to doe the same is insufficient Example of Coriolanus and that by Popes it ought to be giuen to Princes of whiche enterprise for all that full euill befell him and Rodulph because hée accepted the same as the historie thereof beareth more at large So should it be also if the reuocation were made by some and no sufficient number or parte of them that had authoritie to call as it happened vnto Coriolanus hauing béene chosen Capiteine generall of the Volsques by consent of all reuoked by Tullius alone hauing as then in déede greater authoritie then any other For I will gladly dismisse my self of my charge said he and remitte the same into the hands of the Lords of the Volsques if they all commaunde me as I haue by commaundement of them all and not otherwise accepted the same If a man were called to some authoritie charge The time of charge being expired the same ought to be giuen vp Of them whiche vsurped their vocations Sylla In Caesar M. Antonie Lepide and August Timolion lefte his charge or Publique dignitie for a certeine time limitted or else by occasion of some souden accident onely the time once expired or the occasion ceassing he should be more then blame worthie who that notwithstanding would continue and perseuere in the same as for example Sylla Iulius Caesar Marke Antonie Lepide and August the whiche contrarie to the institution and Publique ordinaunce of their offices ordeined onely for a time did forceably and by violence vsurpe and deteine the same and so continued in their souereigne authoritie or to say better in their tyrannie Wherefore Timolion among other deserued great prayse because that he of his owne frée will assoone as he had wrecked and defeated them that would haue vsurped the gouernement and made an end of that whiche was committed to his charge quited the state and charge of Capteine generall of Siracuse Pelopidas and Epaminondas kept their offices by force And contrarily Pelopidas and Epimanondas were iustly accused and blamed because they kepte their office and gouernement of Boetia longer then they ought although it was but foure monethes onely If he also that is entered into any vocation Infirmitie of bodie or witte is a sufficient cause for a man to giue ouer his vocation cannot any longer satisfie the Common weale wherein he hath béene receiued by reason of his infirmitie of bodie imbecillitie of witte féeblenesse of age or else through some other impediment what so euer it be happened vnto him it shall be best for him to departe or forbeare and dismisse himselfe because that Publique vocations be ordeined vnto men to be vsed to the publique seruice and not to be inioyed in respect of any interest or particular profite As among other Appius Clodius a notable personage who partely because of his age Example of Appius Clodius partely because he had lost his sight surceassed gaue ouer his charge and neither went any more to the Senate or yet intermedled himselfe with any Publique affaires And we haue in our dayes séene the Emperour Charles The Emperour Charles the fifte 5. vpon the like consideration of age and imbecillitie or vnabilitie longer to susteine accustomed trauels retire himselfe wholy from affaires and Publique administration Honest retraite and consolation for age And in verie déede a man féebled with age and whome crooked yeares compell to withdrawe himselfe from the maniment of affaires aswell of warre as of peace is not onely excusable but muche to be commended when he retireth himself vnto some honest consolation to passe the rest of his dayes quietly and especially when he hath the meane to retire him selfe to the moste happie and moste honest contentation of learning full of rest and tranquillitie of mind in the delectation thereof conioyned with honest contemplation happily to ende his vertuous actions all reported or referred to the onely butte of vertue proposed to euerie good seruitour of the Publique and profitable member of humane societie And verily it is a séemelie and honest thing for age to repose and refreshe him selfe after a number of toyles and troubles in the studie of Philosophie in reuiuing of the parte contemplatiue and
mortifying at the least wise brideling in good time the parte ambitious and actiue Hauing done his dutie in any charge without preuailing or profiting in the same a man may retire him selfe Example of Solon and Pisistratus We say the like as before if that after a man hath done his full indeuour in any office or charge he sée that he cannot auaile or profite therein As Solon who hauing done his vttermoste to resiste and suppresse Pisistratus tyrannie at Athens and séeing that no man would giue him eare withdrewe himselfe to his house where he tooke and sette his armie in the streate before his doore saying As for me I haue done what I haue béen able to doe to succoure and defend the lawes and libertie of my countrie and thence forth kept himselfe quiet without any more medling with the gouernement of the Publique weale For in the like case I durst boldely say that it should be lawfull for a man to abandon his vocation Example of Cicero As we read likewise of Cicero that during the seditious and ciuil warres and when that the gouernement of the Common weale ceassed forced first by the tyrannie of Marius then of Caesar and other he in the meane while hauing no meane to attend on affairs as he was wonted retired himselfe to the studie of Philosophie séeking to profite the Publique otherways by teaching of young folke or else busying himselfe in compounding of sundrie moste vtile and profitable discourses of Philosophie vntill suche time as the troubles beginning to ceasse A charge may be forsaken when a man man may not exercise the-same with a safe conscience and the Common weale to recouer it selfe he returned againe to the administration of affaires as before Beside the cases before spoken of there is yet an other worthie of noting which is that whensoeuer as often as he that is called to any charge cānot exercise the same as he is bound to do and without offending of his conscience As we will shewe for example Example of Papinian of Papinian a most eloquent renowmed lawyer who being requested by the Emperour Caracalla The Emperour Caracalla to excuse him by his learned eloquence of the murther moste vnnaturally committed on his owne brother Geta Get a brother to Caracalla stoutly aunsweared that he could not doe it and that it was not as easie a matter to defende a murther as it was to committe it Wherevppon he suffered moste cruell death choosing rather to abandon and incurre the daunger of his life then to approue a dishonest facte And therefore if a King Prince or superiour did commaunde any vniust and wicked thing it were better for a man to abandon his office and vocation Wisedome discretion is to be vsed toward a prince commanding a wicked thing then to be in them a minister of iniquitie But for all that I meane after he hath prudently and discréetely behaued himselfe toward his Prince and superiour that is to say after he hath made some honest excuses or else giuen some better aduice according vnto the matter presented by all meane possible to dissuade him or at the least to qualifie his commaundement doing euen as the Sunne which neither followeth the course of the firmament directly ne yet hath his mouing altogether opposite and contrarie but going somewhat byasse and by an oblique way maketh a disturned or crooked line whiche is not too extreamely swifte but goeth turning softly and by his obliquitie or crooked course causeth the conseruation of all thinges mainteining the worlde in good temperature As men affirme it to be the manner of the GOD of nature in the guiding and gouernement of this worlde not to force any thing but mollifying the same by gentle demonstrations A man ought not to be precise and persuasions of reason to constreine it to obey for else a man may not soudenly and rashly forsake or leaue his charge as some which be too precise and scrupulous thinke they may because they cannot abide nor indure diuers faultes and wicked thinges whiche be daily discouered and séene in the maniment of Publique affaires and thereby oftentimes take soudeine occasion to make many alterations and chaunges and in the end to leaue and forsake their vocations which procéedeth no whence else but of lacke of knowledge or rather of want of experience There be also whiche passing further say When a countrie is vtterly depraued a man may leaue his office that if the state and Publique gouernement of a countrie were so depraued and corrupted as that vice were publiquely approued in them for vertue or a lye for trueth iniustice for iustice that then it should be best for a man not onely to abandon his Publike vocation but also to depart altogether out of the countrie it selfe alledging to this purpose an example writen among other Grecian histories of one call Amyris Example of Amytis who because he had séene a maister pursuing his seruaunt bare more reuerence to his fathers tumbe thē to the temple and image of the Goddesse whither he was fledde for refuge and the facte to be approued of all men did abandon the Towne whiche soone after was burnt and vtterly destroyed We wil here for the last adde yet one other cause no lesse vertuous then rare and seldome frequent When a man knoweth any one more sufficient then himselfe he may wel giue him place when it is also lawefull yea necessarie for a man of himselfe and without offence to giue ouer and abandon his vocation It is when that he that is placed in dignitie and Publique charge knoweth that there is an other man that canne better and more to the aduauncement of the Common weale execute the charge laide on him For in this case it is a point worthie of singular prayse and commendation to giue his place to him that shold be found knowen by the opinion of men better to deserue the same preferring the Publique vtilitie and profite Example of Minutius and Fabius Maximus before particular affection As Minutius did moste vertuously behaue himselfe towarde Fabius Maximus when he quited vnto him the Dictatorship as one knowen more worthie to commande alone and willingly submitted himselfe vnder his charge and commaundement The Satrapes successours to Alexander Antigonus Eumenes Example of And lesse did not the greate Satrapes or Princes successours to Alexander hauing warre with kinge Antigonus when they all voluntarily yéelded the authoritie of commaundement vnto Eumenes and submitted themselues vnto him as one knowen to be the most worthie and sufficient to be sole Capteime generall of the armie Pope Coelestine Pope Coelestine did also in this pointe righte well shewe his greate modestie when that being admonished of his insufficiencie to beare charge of so great a Bishoppricke he renounced voluntarily hauing bene but sixe monethes Pope shewing by his so doing more respect to the Publique weale then regard to any