and excellencie of the one and the other The ecclesiasticall calling preferred before the politique and by the selfe reasons that we haue placed the contemplatiue in the first ranke we wil adiudge the same also to the Ecclesiasticall vocation For though we respect the Ecclesiasticall as an actiue vndoubtedly there is no action so excellent as that which instructeth and informeth the interior which is the principall part of man where hence all the good or euill of the exterior procéedeth Or else if we account therof as participant of the contemplatiue as it behooueth of necessitie that al actiue vocations be so as we haue before said in the case it is also most certein that there is no vocation wherevnto contemplation is more proper necessary ne yet which is more composed of the same also therfore to the which the first place degrée of all other actiues doth better apperteine There resteth then only the last comparison of politique vocations Comparison of the Politique vocation exercised by armes with the same without armes The vocation exercised by armes is royall and excellent which consist in offices estates exercised some by armes and other some without armes the one for warre and the other for peace Of the which also to speake our opinion summarily beginning first with the vocation exercised by armes without al doubt the vertue militarie hath alwayes bene estéemed more excellent and royall then any other as that whereby men haue purchased more reputation and glorie more ample dominion and obeyfance then by any other else As it may easily be proued by the example and good testimonie of the mightiest Empires Realmes Monarchies and Common weales inlarged growen to their high renoume glorie onely by exploytes of armes wherevnto all lawes ordinances Magistrates and affaires of state and iustice submit them selues all artes and sciences also yea all things at the only brute of warres armes retire them selues be whist and kéepe silence To be short by armes peace is purchased and mainteined where from as from a spring all wealth all blisse and felicitie do procéede So that it is not without cause if the warlike calling hath in all ages bene estéemed worthie meriting great honour praise Howbeit this Politique vocation without armes hath alwayes bene the same The politike vocation exercised without armes thought better then the other and good cause why that hath ben iudged the chéefe as the most profitable and necessarie and by the which greater things haue ben atchieued then by that which hath bene exercised by armes For proofe whereof we néede but to come to the néerest and most particular comparison of certein of the greatest and most excellent personages Politique and Militarie that haue ben and thereby we shal more perfectly vnderstand whether of the two vocations is preferred and more renoumed then the other Among other it is writen of two notable personages in the Athenien Common weale which were very famous the one professing armes Comparison betweene Themistocles and Solon and the other Politique gouernment to wit Themistocles and Solon the first renoumed aboue all other Atheniens for exploits and feates of armes the other for good lawes ordinances other institution of the Common weal the one vndoubtedly extolled and approued to be very valiant The Isle Salamine Xerxes Areopagites by the famous so much spoken of victory he got in the Isle of Salamine against the great king Xerxes and the other no lesse renoumed by the establishing of the Senate of Areopagites so beneficiall to the Publique and the one of the which did once stoutly succour the Atheniens by force of armes but the other by good lawes and wise and well established counsell hath not onely in his life time but also many dayes sithence profited them Themistocles Themistocles can not shewe wherein he hath ayded Solon and Solon may proue he ayded Themistocles with a good and wise counsell and a Senate he instituted in his Common weale Comparison betwene Pausanias Lysander and Lycurgus by the aduice whereof the warre was enterprised and conducted As much may be said of Pausanias and Lysander also greatly renoumed and by whose warlike vertue the Lacaedemonian Empire was greatly inlarged the which for all that may not in any case be compared or approche any thing néere vnto the lawes discipline and institution of the Republique made by Lycurgus And if they will alledge for them selues their force valiantnesse good and wise conduction it will be tolde them that they had nothing but that which Lycurgus had left and put into their handes And not to be tedious as much may we say of euery other Common weale well and wisely instituted Comparison betweene Marcus Scaurus and Caius Marius Comparison betweene Quintus Catulus Pompeius It is therefore that Cicero speaking to this purpose doth no lesse in his time prayse the eloquence and learning of Marcus Scaurus then the armes and forces of Caius Marius nor yet Quintus Catulus his Politique skill and experience lesse then Pompeius the great his prowesse and valiaunt actes saying that armes serued to small purpose abroad without good counsell at home Yea he cōmeth thus farre foorth that he produceth the daungerous coniuration of Catiline suppressed and extinguished by him selfe being Consul Catiline his coniuration suppressed without armes without armes or other meane and ayde but only good counsell and diligence Wherfore he was afterward had in such reputation with Pompeie hauing wonne so many and so great victories that he said vnto him openly that the glory of his victories had serued him to small purpose if Rome wherein he might haue triumphed had not bene conserued by the wisedome of Cicero And sith we must néedes come to our particular examples of this realme Comparison betweene the Court of Parleament and the glorie of Armes the court of Parleament hath it in any respect giuen place to the glory of armes the reputation therof hauing ben such through out all Europe and Christendome that the greatest Lordes Earles Dukes and Princes thereof haue voluntarily come to submit themselues their controuersies and armes vnto the iustice of the same yea to auoyde prolixitie Popes and Emperours Frederick the seconde as we haue read of Frederick the second of that name being fallen at debate and deadly contention with Pope Innocent the fourth Innocent the fourth bicause he had depriued him of his Empire in the Counsell of Lyons Suche reuerence hath ben borne to this sacred and honourable iustice neyther more nor lesse then in times past vnto the Oracle of God yea such as that of late in the yeare of our saluation 402. 402 certeine Spanish Knightes brought thither a treatie made and passed betwéene the Kinges of Castile and Portugal A treaty made betweene the Kings of Castile and Portugal broght to the Court of Parleamēt concerning the state of their realmes to cause the
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
howe that it is not lawfull for vs to intrude our selues or enter into vocation vnles we be therevnto duly called But there be some that be so far off from presenting or intruding of themselues that thinking to doe better they contrarily flée and as much as in them lieth take away all occasions which may cause them to be called of the which this is a méet place to speake Vocations exposed to many dangers The state of marriage Menander The politique estate Because there be many whiche séeing vocations to be things of great charge exposed to many perils dangers aduentures be it that we looke on the domestical state of marriage whiche the Poet Menander likeneth vnto a nauigation amiddest waues and tempests or else on the politique estate exposed to so many ingratitudes and slaunders wherewith so many great personages haue béene oppressed Notable examples as among the Graecians Lycurgus Solon Aristides Themistocles among the Romanes Camillus Scipio Lentulus Cicero infinite others Themistocles dissuaded his sonne from medling with gouernment which haue ben constrained to say that honours dignities and publike administrations were no other thing but funerall pompes Wherefore Themistocles father séeking to dissuade his sonne frō intermedling himself with the gouernment of the Cōmon weale The ecclesiasticall estate went along the sea coaste shewing vnto him the bodies or hulles of olde gallies cast here and there without any count made of them telling him that men did the like of gouernours when they were able to serue no longer Or be it also that we consider the Ecclesiasticall estate wherein through al ages there haue béen so many disturbers wicked ministers vessels of wrath sowers of heresies and dissentions Considering then so many inconueniences suche seruitude and subiection in vocations full of sweate trauel The cause why sundry haue forsaken their vocations Thales to Solon some haue kept them selues from marriage as among other Thales who séeing Solon sore troubled with the newes that were brought him of his sonnes death saide thus vnto him Thou must vnderstand Solon that the feare of the selfe fortune that is happened vnto thée disturneth kéepeth me from marriage and desire to haue children Other haue forsaken and giuen ouer all charge and administration of the Weale Publique and other subiection Diocletian Maximian Metellus and Lucullus Crates and Diogenes and in stead thereof haue giuen themselues to the following of their pleasures delightes preferring their particular ease before the publike profite as it is written of Diocletian Maximian Emperours before them of Metellus Lucullus Other as Crates and Diogenes laughed and scorned all worldly thinges yea all order gouernement also as thinges not onely vncerteine subiect to the whéele of Fortune but also accompanied with infinite care and trauell hindering the fruition of the true felicitie Other haue through feare and want of courage fled the medling in affaires Nicias as the Athenian Nicias who did always eschue the honors charges of the Commonweale although he were oftimes chosen therevnto by his Citizens as the honestest and worthiest man of the Towne Other because they be called to meane offices thinking them selues worthie of greater and better or else because they had before had and exercised worthie charges following not therein the example of Quintus Fabius Quintus Fabius who after he had bene Consul and aboue all other disdained not to march in the wars vnder other Consuls The contemplatiue life Other preferring the contemplatiue before the actiue life haue retired themselues out of Common weales and companie of men founding themselues vpon this sentence that there is no better thing for a man then to liue to himselfe and in such sorte as it be not knowen that he hath liued and therefore haue forsaken and refused their vocations they were called vnto as it is written among other Amonius in the Ecclesiasticall historie of a Monke named Amonius who séeing himselfe called to the function and dignitie of a Bishop cut off his owne eares threatening also to cut out his tongue if they pressed him any néerer to accept such a charge And other moued I knowe not with what kinde of contempt hatred and disdaine of the conuersation of men Conon Gabrias Timon Alcibiades haue lefte and abandoned their societie as among other Conon Gabrias and one named Timon who fléeing the frequentation of all men woulde conuerse with no one but with Alcibiades alone and that because said he that he alone should one day be cause of the total ruine and distruction of the Athenian Common weale so much did he abhorre the companie and frequentation of men Of all whiche to aunswer truely They that flee vocatiō shoot at the selfe same marke that kinges doe me thinketh néedelesse to say ought else but that whiche Cicero speaking of this manner saide that it is greatly to be feared least that those kinde of people shoote at the selfe same Butte and ende that Kinges Princes and great Lordes doe that is to say to liue at their pleasure without paine care and trouble out of all subiection and seruitude not béeing able to endure and supporte the molestations necessities iniuries reproches and slaunders ingratitudes and persecutions accustomed and whiche the parties called to vocations and Publique charges receiued ordinarily but béeing ouercome with impatience and indignation to sée before their eyes so many euils confusions disorders and wickednesses in the assemblies of men Contemplation is lame without the action And as for speculations and the contemplatiue life knowledge and contemplation onely as we will shewe hereafter is a lame and vnperfecte thing vnlesse the same be so accompanied with the action vse and handling of affaires to the Common profite and seruice of men And yet will I not denie but that in some vocations and professions Contemplation more necessarie in some professions then in other some contemplation is more néedfull and necessarie then in other some and therewithall the restrainte of the action verie commendable in them which by excellencie of witte and vnderstanding haue wholy giuen themselues to lerning and writing for the instruction and erudition of others or otherwise to doe some thing beneficiall to the societie of men As Plato and his Scholemaister Socrates Plato and Socrates who béeing on a time asked as Xenophon writeth why it was that he hauing trauelled so much to make good gouernours and administratours of Common weales did himselfe notwithstanding so earnestly flée the administration and gouernement of the same without euer hauing vouchsafed to vndertake the rule of any asked for aunswere whether of the two were the better and most beneficiall to a Common weale to gouerne the weale Publique himselfe or to teache and learne to doe the same well And yet was Isocrates in the like case Isocrates greatly commended because he abstained by the space of the foure score and
as we haue saide at the leaste if he will acquite himselfe well And for proofe hereof is it to haue nothing on hande to be in marriage to haue the charge and gouernement of wife children and familie Marriage The sonne or daughter be they bound to no charge being called to obedience temperance chastitie Sonne or Daughter Seruant or subiect and good manners The seruant or subiect shall they say that they haue cause to be idle diligence fidelitie seruice and obedience béeing commaunded them And may Magistrates and superiours say they haue no great charge To be shorte is there any one liuing vnlesse he be either wholy impotent of witte or of bodie especially if he purpose to be a commodious and beneficial member to the Cōmonaltie of men that can say that he wanteth occasion meane to employ him selfe in doing of some good thing auaylable to the same in what estate fashion and manner of liuing so euer he may be be it in the publique or Priuate life For as Aristotle hath in his Ethickes there is no lesse meane to doe well in the Priuate life then in the Publique It followeth then for conclusion that there is not one whiche is not called to some vocation and whiche hath not meanes ynough honestly to employ himselfe in the same There is no lesse meane to doe well in the priuate then in the Publique vocation to the common profite And without all doubt iustly ought he to be reputed accurssed ingendered against nature who seruing but as a burden vnprofitable charge here on earth should say that he knoweth or féeleth not himselfe called to any one thing and woulde not employ himselfe in this life about some honest He is accursed that knoweth not himselfe to be called to some good and profitable vocation and profitable office It resteth then onely to haue alwayes before our eyes this societie of men whiche we so oftentimes repete and to purpose ech man in his vocation constantly to obey the same Of the which constancie to be obserued by such as being therevnto orderly called doe vertuously practise their vocation it is now both time and place to beginne to speake THE THIRD BOOKE of Politique discourses treating of the constancie and perseuerance a man ought to haue being duely and orderly entred and called to offices CHAPTER I. ¶ That inconstancie especially in the feate of vocation is common and naturall vnto men And that therein he surpasseth all creatures of the cause of this inconstancie and the opinion of diuerse persons vppon the same IT is said Three things requisite for the accomplishment perfection of any thing that there be thrée thinges chéefly necessarie for the perfect accomplishement of mans intention ioyned with the worke and action which ensueth thereof to wit The way and meane as the first in order and before all other required and necessarie how to be able to atteine vnto his intention and his action also The seconde the knowledge of the thing wherevnto man séekes to come The third and last the constancie and perseuerance that ech man ought to haue after he hath compassed the same We haue hitherto spoken of the two first declaring as the chéefe and principall pointe by vs propounded which is the way to enter and orderly to come vnto offices and vocations afterward the meane to vnderstande and knowe them that he may the better gouerne and mainteine himselfe in the same Now resteth the thirde last without the which all that hath hitherto bene by vs said of the other two shoulde be to small purpose For what canne knowing of a thing be the same neuer so great and excellent or yet the obteining thereof profite if a man streight wayes will leaue and rashely forsake the same againe Constancie aboue all other things necessarie in mans actions So shoulde it assuredly be a thing of small effect and lesse auaile to haue vnderstoode by vs what the vocation of man is and the meane to obteine the same vnlesse a man would after he is placed constantly behaue himselfe and resist impechement lettes or occasions to the contrarie The misliking of the condition of a mans owne life is a naturall thing And so muche the more necessarie is this latter parte for ech one as it is an assured thing that there is no disease more frequent and common to man then easily to discontent himselfe and mislike of his owne condition and gladly to delight in that which apperteineth to an other Shewing him selfe therein farre more ingrate and worse of condition and nature then all other creatures For as the Ecclesiasticke saith we sée the Sunne rise and fall in his place by his course and accustomed mouing floudes runne to the sea and yet the sea not ouerflowe but still kéeping it selfe within his bondes and limites and then the floudes take their course and returning to their first springes afterward to reflowe againe into the sea The mouing of the Sunne Starres and Planetes and to be short all creatures kéeping their order and conteining themselues within their limites of nature Man excedeth all other creatures in inconstancie and in that whiche God hath ordeined vnto them But man alone contrarily always to be inconstant looking an other way not content with the condition of the life he is established in wherof procéedeth all cursse and affliction of mind yea and whiche is more great ingratitude towards him who placeth and appointeth each one in the vocation he is in A man is neuer the better for changing his calling And yet is it so that if it were permitted man to change his calling condition of life with any other we should vndoutedly sée that he would find euen asmuch annoyance discontentmēt therin he found not more as in the former that he had forsaken Example of Vulteius Mena Horace and in the ende desire to returne therevnto againe As it béefell Vulteius Mena of whome Horace writeth in his Epistles concluding that euerie man ought to holde himselfe to the condition of life he is called vnto Example of the fable speaking of an Asse Whiche is also represented vnto vs by the fable of the Asse whiche complained of his estate and condition desiring now to be a horse now a dogge and still finding worse then before Whiche hath caused some to say that if all euils and troubles were on an heape together to be distributed equally vnto all men that there is not he which shoulde not take his owne euill againe because he hath no parte with any other Euill recompensed with the good the worlde being gouerned in suche sorte the euill is recompensed with the good and diuided to eache one according to his vocation by iust and equall proportion It is certeine Man naturally regardeth his euil rather then his good that mans nature is alwayes inclined sooner to haue regard to that which harmeth him then to that whiche
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
hauing caused Heraclides his concurrent in the exercise of the gouernemente of Syracuse Of Dion and Heraclides in the end excusing himselfe shewed vnto the people that otherwise it should not haue béene possible to haue giuen order to the seditions troubles whiche incessantly sprang vppe among them as long as they two had béene ioyntly in authoritie Thus farre were they sundred from the loue Pelopidas Epaminondas vertuous companions in gouernement of the publique honour and amitie that Pelopidas and Epaminondas whiche were in déede right brethren in armes and companions in publique charges bare still continually one to another Neither of them séeking either glorie or riches for themselues vnto the gréedinesse whereof quarelling and seditious enuie is alwayes lincked but referring eache other others actes and prosperous exploites vnto the publique honour and seruice Plato his saying being moste true Plato of them that striue for the souereigntie that they that fought and contended to haue souereigntie in the gouernement and the administration of Common weales put the Publique estate in no lesse perill and daunger then Mariners doe their shippe striuing among themselues who shal gouerne and stirre the same Marius and Sylla bothe sore tached with the selfe vices Marius and Sylla hauing taken a light and friuolous foundation of capitall enimitie because of the victorie of Iugurtha the which either of them attributed vnto him selfe by their so doing so intangled the Common weale with ciuil warres parcialities and irremediable dissentions that finally the same ended it selfe in a violent tyrannie and confusion of the whole state and Empire of Rome whiche doeth right well declare The Poet Euripides touching ambition and approue that the Poet Euripides was a wise man and well acquainted with the mischéefes that fall vpon Common weales when he counselleth gouernours to flée ambition as the most intollerable passion wherewith mennes mindes be chiefely vexed and as a moste present and mortall furie to them that acquainte themselues with the same and whereof we may say that whiche is feigned the Foxe saide vnto the sicke Lion mentioned in Horace Epistles The steppes be seene both all and some Many cast themselues into ambition but fewe returne Of them that towardes thee be come But of suche as from thee retire I see n'apparent signe appeare The fable of Ixion against the ambitious The Centaurs And it is not without cause that men take the fable of Ixion to haue ben made against the ambitious For euen as the Poets feigne that he had to doe with a clowde thinking the same to haue ben the Goddesse Iuno and that of this imbracing the Centaures were ingendered so the ambitious imbracing vaine glorie as an image of true vertue neuer doeth acte whiche is iust or worthie of a vertuous man but produceth effectes wherewith some bastardises is alwayes intermingled according to the diuersitie of the windes whiche driue and tosse them now stirred by enuie and gealousie and then I knowe not by what desire to complée hauing no other intent but to accomodate themselues and be agréeable vnto the appetites and affections of them that may aduance their ambitious attempts no other thing resting them by this meane but the onely title and apparance of Magistrates gouernours and administratours of the Common weale committing vnder the cloke and shadowe thereof foule faultes and manifestly furious as if they were folke out of their wittes as if they would haue honour shoulde not procéede of vertue but the same to bee vertue it selfe Example of Tiberius Caius Graccus As thereof among infinite other examples the same of the two Romane brethren Tiberius and Caius Graccus ought to suffice vs bothe the whiche being nobly borne verie well brought vppe and with a good and vertuous intent entered into the maniment of Publique affaires were for all that in the ende loste and spoyled by the gréedie ambition And in like manner Marcus Crassus hauing the second time by practises and slightes Marcus Crassus forceably atteined the Consulshippe with the gouernement of Syria burning with a miserable flame of ambition because that among many millians of men he was not as a man would say estéemed the chéefe or most worthie but rather by common opinion déemed to be inferiour and not comparable with Caesar and Pompeie as if all had failed him committed so many foule incongruities throughout his gouernment and chéefely in the voyage he made against the Parthies that in the ende throughe his greate defaulte his honour and almoste all the huge armie he ledde thither was miserably not without greate damage of the Common weale ouerthrowen and cutte in péeces Wherein a man may clearely sée Of them that allowe of ambition and gealousie among citizens Lycurgus how farre they be from the trueth whiche be of opinion that ambition and gealousie in the gouernement of a Common weale ought to be sowen among Citizens as a sting of vertue As it séemeth to be the opinion of him that established the Lacedaemonian lawes willing that honest men should always haue some thing to cleare and debate one with another Homere Agamemnon Vlysses Achilles And the opinion of Homere also hauing made Agamemnon reioyce to sée Vlysses and Achilles at fowle wordes together whiche he would not haue done vnlesse he had thought that debate enuie amōg principal personages did serue to cause one to haue an eye ouer an other to the aduauncement of the Common weale as there be naturall Philosophers also Discorde causeth the life and harmony of this worlde whiche holde opinion that if a man depriued this worlde of discorde and debate the course of the Celestiall bodies would stay that the generation of the worlde should ceasse for that as they say that is the cause whiche mainteineth all the harmonie of this worlde Vicious dissentions betwene wicked Magistrates But certeinely the same ought not to extend to vicious and excessiue bralles and dissentions betwéene Magistrates passing the bounds of contention of vertue whereof we speake moste daungerous and damageable to Common weals Neither more nor lesse then as we sée in Elementes and contrarie humors of the whiche mans bodie is composed that the distemperature and vnequall power of the one ouer the other is the cause of daungerous sickenesses and accidentes chauncing to mans bodie CHAPTER III. Of ambition and vaine glorie mixed with auarice and of impatience in sundrie manners TO speake of the ambition of glorie honour medled with the ambition of goodes and auarice beside the example of Marcus Crassus we of late alledged Example of our time the excesse of examples of our time ought to be more then sufficient without néeding to haue recourse to other Because that euerie man euidently séeth what varietie and inconstancie the same hath ingendered vnto vs in all estates aswell Ecclesiasticall as Politique whether we list to discourse by it selfe the change that is made in
in his charge wherevnto he was duely chosen and called without euer consenting in any cause to vsurpe the charge which he thought not to be in all respectes iustly offered vnto him whiche vndoubtedly he woulde not haue done if he had not ben reteined by these two bridles whiche be the humble and the modest opinion of himselfe with obedience and reuerence to Politique ordinaunces For else who is he be he neuer so vertuous the bridle béeing once loosed to arrogancie contempt and irreuerence to the weale Publique that would not easily haue giuen eare to such persuasions and so apparant reasons Indéede it is written of Lycurgus who established the Lacedaemonian lawes that he in like manner refused to be Kinge of Sparte the kingdome belonging by right to Polydectas his brothers sonne of whome his widowe remained with childe bycause that although he were in very déede a personage most sufficient and worthie of such a royal dignitie he would not consent to marrie her who to that end would haue destroyed the fruite she had in her wombe Difference betweene Solon and Lycurgus case But this differeth much from Solon his doing bicause that it séemeth that that which the one could not accept without iniquitie euident crime the other contrarily might not refuse without reprehension and manifest blame We will adde vnto the Gréeke by vs here alledged an other Romane example Example of the Romane Virginius which is neither lesse excellent or lesse worthie of memorie It is of Virginius the most renoumed Capteine who had done as much or more seruice to his Common weale then any other of his time he being exhorted Nero. when Nero was chased out of his Empire and slaine to take the Empire to him selfe as the most estéemed and best worthie of the same being as then chéefe of the strongest legions and hauing vnder his power a good part of the Empire which was all Gaul for all that notwithstanding the necessitie and extremitie he was then put to by his souldiers whiche earnestly requested him to accept the same yea so solicited and pressed him that a Colonel of a thousand footemen presented a naked sworde and tolde him that he should eyther deliberate with him selfe to accept the Empire or else to receiue the naked sword through his body would not giue eare thereto but persisted in his resolution to abide in the state and charge he was in saying that he was neyther determined to accept the same him selfe ne yet to suffer it to be giuen to any other but to him that should be duely chosen and called therevnto by the Senate vnto whome onely the authoritie of election apperteined Sith it is so then that Pagans haue borne such reuerence to this Politique order The Christian hath more occasion to be constant in his vocatiō then the Pagan what sufficiencie so euer hath ben in thē and what néede or necessitie so euer hath happened we that haue an other manner and more cleare light and knowledge of the effect vertue and authoritie of vocation howe can we inconstantly and through arrogancie and vnreuerentnesse forsake or leaue the vocations wherevnto we be called to intrude our selues into any other CHAPTER V. That the wrong persuasion of them that enter into offices causeth their impatience in the same and of the true persuasion and admonition that they ought to receiue which in fleeing impatience enter into the same AS concerning impatience whether the same come of ingratitude attendance labour reproch aduersitie or any suche like thing commonly receiued as we haue said by them that meddle with the Publique the same procéedeth ordinarily of a fond and blinde persuasion which for the most part occupieth their heads which aspire to Publique charges purposing with them selues an other end and issue then they ought to doe as of wealth honours pleasures authoritie and greatnesse for if the contrarie happen as of necessitie it can not otherwise doe vnto him that meaneth to acquite him selfe honestly and vprightly Symonides No more said Symonides then Larks can lacke and want creastes vpon their heades streight in steade of resisting by vertue and patience they enter into choler and impatience wherby they streight abandon and forsake their charges or else abide in them with annoyaunce and gréefe And it befalleth them as Plutarch saith in his Politiques Plutarch as vnto those which for plesure and recreation sake when the weather is faire and cleare and the sea calme be entered into a ship hoping to haue an easie and pleasant nauigation for afterwarde being driuen by souden tempest into the maine sea looking stil vpon the firme lande whence they parted they abide forced compelled in the ship but not without great displeasure It is not therefore with this persuasion that it behoueth to enter into vocations in expectation or hope of particular ease and gaine but contrarily The true persuasion a man ought to haue entring into Publike charges with assurance to be exposed as it were in the maine sea to infinite daungers waues and tempestes For otherwise vnlesse that mans wit and vnderstanding be confirmed and fortified by reason and the knowledge especially of the reuerence due to vocation it is impossible but that he must easily wauer and stray through the infinitie of occasions that be presented though oftentimes but very slight whereas it behooueth that the resolution be not only good and honest in it selfe but also firme not subiect to change lest it happen vnto vs as it doth to likerish deintie mouthes which oftentimes with most feruent appetite desire a meate and when they once haue their fill thereof be streight glutted therewith For so hapneth it to many which after they haue instantly sued and laboured for an office and trade of liuing be incontinently anoyed with the same by reason of the weaknesse of their imagination apprehension of the publique respect transported for the most part with their owne particular And therefore sayde the Philosopher Panetius Panetius they that be called to dealing in affaires being exposed to many dangers very difficult to preuent ought to do as wrestlers which being called to the combate and vpon the point of wrestling do plant them selues strongly vppon the ground with both their armes raysed alofte and set right vppe before them for a rampire readie and prouided to defend and assayle For euen so sayde he the man constituted in a Publique charge ought to be prudent and fortified with constancie against all assaultes wherevnto he is continually exposed lest that by chaunce he be taken vnprouided and forced by impatience in the end to say that which Demosthenes saide Demosthenes ouercome with impatience hauing experimented the troubles men receiue in gouernment and administration Publique that if two wayes were layde before him the one to the gouernement of Publique affaires and the other to hell that he woulde sooner choose that which led to hell then the other
of armes the whiche he had atchieued to his great honour hauing thereby atteined the accomplishement of perfect felicitie without béeing able for all that to prefixe or set an end of the course of his prosperitie Saying also the like of Cicero Cicero that he shoulde haue growen aged more happily if after he had suppressed Catiline his coniuration he had retired him selfe to his house without further giuing himselfe to the Publique And thus of many other For suche an opinion is rather founded vpon a particular respect then vpon the publike according to the which we meane still that the intent of all persons entring into or going out of vocations Marcus Cato his saying should alwayes be ruled And therefore Marcus Cato hauing continually this onely ende before his eyes said Dionysius of Siracuse that eueÌ„ as Dionysius the tyrant of Siracuse was told aduised that he could not be better buried then in tyrannie that euen so he also could not better nor with more honour growe aged then in still intermedling himselfe euen to the verie ende in affaires of the Common weale CHAPTER VIII ¶ Of diuerse cases in the whiche it is permitted yea necessarie for a man to leaue his vocation and of the authoritie of Reuocation equall with the same of vocation and incidently of the honest rest of age and of the wisedome and discretion men ought to vse towarde the Prince commaunding euill thinges with many other purposes BVT although that it hath bene and is our principall drifte and intent to prouoke and exhort men constantly to folowe applie that which belongeth to their calling without leauing or abandoning the same in any wise yet for all that there may sometime such occasion be presented the it is permitted yea requisite expedient for a man to leaue the same whereof it behoueth vs also to speake in this place As first of all when a man is duely and in such manner as we haue before debated called from one vocation to another Whether being called from one vocation to an other we may lawfully refuse the same For in this case euery man is bounde streight to followe the voyce of God who calleth him by their meanes to whome he hath giuen that power vnlesse he haue some verie iust cause in himself to disturne or disuade him therefroÌ„ as some secrete testimonie of his vnabilitie and weakenesse be it of bodie or wit or else some other insufficiencie consideration whiche may be in sundrie manners according to the time and occasion presented Prouided alwayes that the consideration be as we haue still saide rather founded vppon zeale towarde the Common weale then vpon the loue of his owne particular That whiche we say Whether being called from a higher to a lower place we may make any iust refuse that being called from one vocation to an other we must streight obey leauing our former receiueth no greate difficultie being called from a meaner to a greater vocation but béeing called from a greater to a lesser the question woulde séeme more doubtfull and difficulte to wit whether there ought to be the like obedience in streight leauing the first to receiue the last and lesser or baser For vndoubtedly there be but fewe whiche raised in highe degrée of honour would willingly come lower yet for all that reteining the end we haue alwayes proposed which is the consideration of the Common profite without any particular respecte there should séeme to be no difference whether we be called from a meane vocation to a higher or from a higher to a lower why there ought not to be equal obedience aswell in the one kinde as in the other As we read in the Romane histories of many and among other of Quintus Fabius a great personage Example of Quintus Fabius that hauing béene Consul of Rome in souereigne authoritie he refused not for all that his Consulship being ended although he came from being the chiefe There is moâ—â— trust to be giuen to him that coÌ„meth from a higher state to a lower then to the contrarie and principall conductour to goe to the warres vnder other Consuls And verily there is farre greater trust without comparison in a man comming from a greate to a lesse then vnto him who from a base is aduaunced to a higher and the conduction of affaires should also be farre surer when the principall gouernour shall haue about him a number of excellent and vertuous personages alreadie experimented whiche by their wisedome and good counsell might supplie the vnexperte rawnesse of him that shold be aduanced from a base to a higher He meaneth France howbeit as we liue in this Realme offices being perpetual I cannot say but there should be iust reason to refuse the lesse office and charge comming from the exercise of a greater Reuocation is a sufficient cause for a man to forsake his charge It is also lawfull yea expedient to leaue his vocation if there happen any reuocation be it for any criminall cause forfaiture infamie or other iust occasion happened so that the reuocation be made by him that hath authoritie For as it is reasonable that he should be constituted in office whiche is thought worthie so is there nothing more reasonable then that he should be depriued that is declared vnworthie Example of Tarquinius king of the Romanes as King Tarquine for his iniustice and violent authoritie when he was not onely reuoked but also the royall dignitie wholy abolished and disanulled by the people whiche had called his predecessours to that preeminence and authoritie although the same were the moste auncient of all other and by the which Rome it selfe had béene founded And Adulphe Emperour of Alomaine orderly chosen to the Imperiall dignitie Of the Emperour Adulphe was for his insufficiencie afterward reuoked by the selfe Electours and depriued of the souereigne power such is the authoritie of ReuocatioÌ„ So that it was not without verie iust cause that Aristides Of Aristides so muche renowmed in Gréece being reuoked and dismissed of all charge publique administration by the banishment of Ostracisme or popular authoritie was driuen out of the Atheniens campe against the Lacedaemonians whither he was come to render himselfe with intention to haue fought on his citizens side because that it was during the time of his exile and whiles his reuocation yet lasted and also without being otherwise called thither then of himselfe Flaminius chosen Consul Flaminius blamed for disobeying his reuocation and dispatched to make warrs against the Milanois being reuoked by reason of sinister presages happened was iustly blamed and reproued because that he being then readie to giue the shocke notwithstanding his reuocation gaue battell although that he defeated ouerthrew his enimies and returned to Rome laden with riche spoyles so seuere obseruers were the Romanes of this vocation what felicitie or prosperitie so euer might haue insued thinking it to be more expedient
particular appetite That which I repeate oftentimes because that this consideration faâ—â—ing his intention that giueth his place to an other man cannot be but altogether lewde and peruerse As the same of Nicias the Athenien Example of Nicias the Athenien a personage for all that of great value was who iustly receiued reproch and blame at all mens hands because that he of a desire to saue his owne person in time of daunger resigned the honour and charge of Capteine to one named Cleon a rashe man of no reputation hauing in so doing respect but to his owne without caring at all for the Publique doing as a Mariner who abandoneth the gouernement of the helme to an other man euen when the tempest is moste furious and violent CHAPTER IX ¶ Finally to what ende eache vocation ought to be referred NOwe to conclude there néede not many wordes to make men vnderstand to what ende euery vocation ought to be referred or reported as a thing already sufficiently shewed and declared For euen as we sée in Musicke Harmonie pleasaunt and agreable vnto the eare to be compounded of many distinct and different tunes So haue we also séene the interteinement and common accord of humane societie to be composed of many and diuerse vocations distincte and different and their end to be put peace and vnion neither more nor lesse vndoubtedly then the end of trauell of euery mans members tendeth to the onely conseruation and continuance of the vniuersall body of the Communaltie of men In respect whereof Cicero saide most wisely that to take away ought by force To do against the societie of man is a thing repugnant to nature Cicero and vniustly to make his profite and gaine of the hinderance and damage of an other man is a thing more repugnant to Nature then death pouertie gréefe exile or any other thing be the same neuer so gréeuous that may happen vnto man either in his person or goods Adding further that if it so were that eache member of the bodie had the vnderstanding to thinke that it were best for him to draw to himselfe the health and life of his companion that it coulde not otherwise be but that in short time we should sée the whole bodie decay and die that euen so among men if eache one woulde rauish to himselfe the goods and commodities of other it should not be possible but that earelong the coÌ„mon societie should be dissipated broken And this vnion and mutuall commerce of men saith Plato The happie coÌ„mon weale as Plato writeth is so allowed of as that it is impossible to deuise or imagine a more assured Common weale and néerer approching to the immortalitie of the Gods then the same wherein there is a Commonaltie and vnion not onely of all goodes but also of each thing that nature hath appropriated to ech one as of the eyes eares handes to the ende that whosoeuer shoulde heare or doe any thing shoulde employ the whole to the Common vse and profite And in the which Common weale in the end there should be such a participation of ioye and sorrowe as that for one verie cause and occasion all shoulde by one common affection of mind be touched at once al merrie or al sad Following therin the saying of Solon who being asked which was the Citie of all other Solons opinion that séemed vnto him the best gouerned answered The same where they that be not outraged pursue as egerly the redresse of an iniurie as they them selues that haue receiued the same And Plato sticketh not to say Plato his opinion touching the commonaltie of women and children that the verie Commonaltie of women and children was necessarie in a Common weale and Citie well instituted not in respect of any other communication or societie as it is most likely then of mutuall loue and well ordeined charitie minding to shewe that there is nothing that ought to be so deare and precious whiche by common affection shoulde not be common among vs. For euen as in the bodies of beastes the partes of them liue be nourished and take the spirite of life by the bonde they haue one with an other So likewise the societie of men ioyned and fast linked together with the chaine of this common affection and respecte to the common weale is by common foresight conserued and increased And truely this societie is the end whervnto each vocation ought to be directed but yet for all that The end of all vocations is fellowshippe and societie not grounded vpon I knowe not what peace tranquillitie and humane glorie wherein the wisest and most renoumed among the Philosophers be falen on sléep but referred to the place whence the same procéedeth that is to say to heauen the honour and glorie of the Almightie For as long as particular affection of glorie dwelleth and abideth in vs it is impossible that the true vnion which we séeke should be in the societie of men This being a most certeine and assured thing that all glorie is accompanied by a particularitie chéefe enimie and aduersarie to Commonaltie the daughter of Charitie who is méeke humble curteous and patient not séeking her owne commoditie which is so high a point that vndoubtedly it forceth and streineth our nature yea all humane Philosophie For there is nothing harder and more gréeuous to mans eares inclined naturally to his owne profite then to heare that he must renounce the loue and good will he beareth to him selfe A man to renounce himselfe to serue other is a troblesomething to heare wholy to abandon him selfe to procure an other mans profite yea to quite his owne right to leaue the same to his neighbour But therein do we not also with the Philosophers followe nature as our guide but the spirite of God who warneth vs in the scriptures that the giftes and graces receiued of him be by him fréely imparted vnto vs to be againe by vs liberally imployed to common profite and that therefore the right vse of the good liberalitie bestowed vppon vs consisteth in a liberall communication to other That which the members of our owne body teache vs sufficiently no one of them being which doth not imploy him selfe more to the commoditie of the whole body in generall then to his owne particular Wherefore Epiloge and recapitulation of all the booke hauing nowe shewed what vocation is and treated of the manner to come orderly therevnto and of the office and duetie as well of him that hath authoritie and power to call therevnto as also of him that is called in generall and particular in sundrie maners and hauing also spoken of the multiplicitie and varietie thereof so that it cannot be but that a man must néedes knowe that he is called to some one of them then hauing done you to vnderstand the naturall inconstancie of man in that which belongeth to his vocation and the cause thereof with the meane howe to mainteine him selfe constantly therein and the end wherevnto each vocation ought to tend Making an end of this worke there where we haue begunne we thinke to haue sufficiently shewed that the vocation of man is a certeine manner of liuing distinct and different in sundrie kindes according to the necessitie of mans imbecillitie and néede procéeding from the diuine prouidence and not by chaunce of Fortune to serue for mutuall succour and reciproke ayde one to an other wherevnto euery man ought to be called duely and constantly mainteine him selfe in the same to the conseruation of the order policie gouernment and vnion of the life societie of man FINIS