wherewith he woundeth himself and him that meets him Nay wherewith he slaieth the commō wealth Do you then call this praise honour fame which is a staine and infamy a reproach Alas I am sorry least thou flatter thy selfe with a fauourable plausable error that be happines to thee which is vnhappines in the opiniō of others whilst thou boastest of the goods of the body and fortune insteade of the goods of the mind things which are of low place thou placest a lost and which are impediments thou settest in the forefront of honour Mans true goodnesse is in the minde which if it be furnished with profitable arts it neither admireth these as rewards nor refuseth them as accessions to his rewards as things wherein there is neither praise nor honour because they make no man better they make no man worse Hee is very idle that admireth these things seeing then that kindred without vertue is neither good nor euill and that possessions by many casualties may faile and so the multitude of followers forsake a man it must needes bee that honour is no greater then you that haue it the strength of it then being in the hands of others what is it that thou carriest thy selfe so proudley and as though thou hadst placed thy selfe and all that is thine in safety thou aimest only at this that laying all care aside thou maist cast thy selfe into the armes of pleasure which will poyson the good bloud if there be any in thee if any vertue it will weaken it if any beauty it will staine it O strange error He that may haue true and permanent good things to take pleasure in things of no continuance beleeue me to liue a life idle and full of pleasure is not to liue but he which bestoweth his time vpon vertue all parts of his life are beautifull and full of pleasure This is that which the seuerity of the schoole teacheth which is contained in the monuments of those who labour to drawe men from vice and commend vertue Dost thou account these seuere admonitions that are wholesome and indeede nothing els but Gods own voice which awaketh those which are drowsie calleth backe those that do erre confirmeth those that are weake and blesseth all To these counsels thy fore-fathers obeyd whose examples in like manner I wish thou wouldest followe in this respect that they are familiar domesticall and not farre sought It was not their sluggish and voluptuous life that gained those things to thee which puffe thee vppe But first they were Conquerers of their owne faults and of their enemies forces With both these they gayned triumphant Garlands which with thee I feare me will wither waxe pale and lose their greenenesse From these if thou hast receiued any motions to vertue thou art very vnfortunat if thou doost not perfect them with all labour and immitation By this meanes thou shalt not bee loaden with the honorable Images of Auncestours but thou shalt increase thy Countrie with a greate Citizen and an Honourable Autor to thy posteritie This one thinge shall bee a meanes to make thee like those from whome thou art discended so that they shall bee thought either borne againe or to liue in thee whose glorie by thy vertue thou hast renewed From hence maist thou bee thankefull to GOD who hath placed thee in this watch-tower that thou mayst neuer cast thy eyes from the Commonwhealth but bee as profitable vnto it as thy condition requireth which by this meanes only thou mayst make excellent If thou art otherwise minded the more insolently thou boastest of that prerogatiue the violently doth thy arrogancie discouer it selfe thou shalt perceiue but too late thy great fault and thy greater punishment The poore man is vnthankefull who vpbraydeth God which hath made him poore CHAP. 7 AMongst vnthankefull persons I note the poore man also whom it is strang not to see quarelous cōplaining of his estate what saith hee is this strength of bodie this beautie this health if I must wrestle with pouertie which defaceth all these I see other mens houses full of riches but mine emptie and full of spiders I see this man borne fortunatly but my selfe vnder some ill and vnfortunat planet for at this day euerie man is esteemed as his riches are this man is hawtie proud and insolent because he possesseth much but I am lowe and base because my estate is small this man because hee is rich wanteth no occasion of prayse euerie where and I that am poore of reproch and disgrace Pouertie that great reproch doth still command To do and suffer all that men impose And vertues course for want of meanes to lose Who then can deny but that I haue cause to complaine that I am euill delt with all For to what ende should hee liue who is compassed with all the discommodities of life In this I teach that God hath not giuen lesse to the poore man then to the rich CHAP. 8. O Man I did thinke thee to bee poore but not in this manner that I now see thee namely with a pouertie much worse and farre more dangerous to thee as to the rest of the multitude whether thou hast riches or no it is in others mens power and thou dost not consider that nothing is more subiect to robber theeues fire and other innumerable casualties then they are Oh how rich wert thou and consequently how happie if thou knowest how these things are to bee valued at their iust price then thou shouldest vnderstande true riches to bee placed in the minde which if it bee equall to it selfe not a couetous not an admirer of anothers not an enuier of any mans estate not an ambitious affector of any mans greatnes it may then contend in happines with any mans felicitie But from pouertie to vertue thou sayst the way is harde full of difficulties and almost beset hard I graunt but not beset for a minde that is truely great hauing vertue propounded as a reward doth cast downe whatsoeuer is a let vnto it the diligent and industrious mind doth cōquer those things which to slouth seeme impregnable Nay what if vertue be neerer in freindship to pouertie then to enuious riches Surely the waye to vertue seemeth more readie by which pouertie creepeth then that wherein riches boast Learne thou from hence the power of sober want Carius was poore when Kings he ouer came Fabritius poore that scorned Pirrhus gold From sordid plough to rule Serranus came And men controld that late did till the mold For pouertie and faith a good minde and true valour are often inseperable companions but to riches there cleaueth oftentimes the drosse of leaudnesse insolencie and slouth many haue liued fortunatly by induring pouerty patiently a weake minde and who allmost hath not a weake minde is easily corrupted with riches Antiquitie made Plutus the God of riches to bee the sonne of fortune To euill men a friende and with gaine a corrupter of all things and
FALSE COMplaints Or The Censure of an vnthankfull mind the labour of Carolus Pascalius translated into English by W. C. A worke very learned and fit for all Estates in this age of vnnecessarie discontentments shewing how all complaine but all without cause Re◅pub nunquam expedit vt sit Ingratae Symmachus AT LONDON Printed by Humfrey Lownes and are to be sold at the West-dore of Paules 1605. To the Right Gratious and Noble Prince Henrie c. SEeing all affections are imployd to pay atributarie duty to that great happinesse whereunto all are bownd let it not seeme strang to any if after al others and in an other manner I presume both to testifie my humble dutie to make offer of that seruice which I am able to perform I haue done in this little sauing only giuing occasiō to your Princely towardnes for the increasing of both the tongues to labour in this kind there are few arguments which carrie with them more varietie better inuention sounder iudgment then this doth And being a disease both common and dangerous fit for all men to learne hovv it may bee cured if your princely Wisedome vouchsafe but to reade this translation and compare it at sometimes vvith the author himselfe you shall easily see the excellencie of the English tongue not refusing to expresse with much proprietie the elegancie of the hardest latine stile and withall discern hovv all men are almost wearie of their own happines how most most vnthankfully cōplain that haue least cause It vvas not though but a translation a labour vnfit for me seeing it was so commended vnto me as a paines to you and for you And considering that your princely forwardnes promising great hope in the perfection of all vertues hath beene alreadie thus blest to receiue in your infancy a Testamentary Councell full of the wisest precepts that any man euer vttred out of the seate of a King since the dayes of Salomon vouchsafe Noble Prince to accept these though farre weaker then the other peraduēture such as shal find litle in you to reform of this error yet they willshew vnto your Highnesse a great part of that disease wher-with the World at this day is so much troubled But howsoeuer being for this time all that wherein I can expresse my humble affection to your princely wisedōe I doubt not but your Highnes wil both pardon it accustome your selfe in your yong yeares to a diligent consideration of all those vnspeakeable blessings that are heaped vpō you and doubtlesse out of this fountaine of thankefulnes shall flow continuall streames of far greater blessings For which there are and shall be many Zealous prayers as incense offered daily vp vnto God in your behalfe to whome nothing can bee wanting wherby in all princely Graces you may not exceed all that haue beene before you If you your selfe which is not to be feared be not wanting to your self thus desiring that from aboue your Highnes may be continually blessed with all the blessings of Heauen and earth I doe humbly craue pardon and take my leaue Your Highnesses in all dutie W. C. To the Reader TO tell you that I haue translated this booke shall bee an honor to the Author but a hazard peraduenture of your opinions to my selfe But seeing a desire to benefit others must not looke at those curious obseruatiōs which displease some I thought there was small losse if I benefitted the better sort though I gaine vnto my selfe the scoffing reprehension of some few there are in my opinion few bookes of a more generall information or fitter for this age this age this vnthankeful age wherin all states almost are infected with this poyson to be discontent and by reason of their discontentments to be vnthankefull for there is no euill that man sooner apprehendeth then the opinion of his own which maketh him for the most part an vniust esteemer of what good he hath receiued so consequētly vnthankfull vnto him that gaue it If I could cure this disease this naturall and contagious disease which groweth by the increase of sence and decay of vertue I should in some thinges reforme their iudgements whom I know to bee farre wiser then my selfe I will not tell you a thing too well known how all conditions are vnthankfull but I will say with my Author which may serue to cure them that the great and awfull ruler of men times and things the liberall and wife disposer of all that are annexed to mans life Knoweth how to deuide much better then wee can chuse In this Treatise thou shalt find much rypened wisedōe to cure this sicknesse If thou vnderstandest the Author himselfe reade him as he wrote for he receiueth but darkenesse and a blemish from my penne Faults which I doe vnto him yet against my will If thou vnderstandest him not read this for it is better to heare a good tale euill told then not at all it is labour to me more then to thy selfe If thou thinkest that I am worthie small thankes I know in this I deserue as little blame vnthankefulnesse is that fault which is reproued in this Treatise I would bee sorrie this fault should bee in thee if it be it is dangerous seeke to cure it accept this well and to mee thou art thankefull enough greater benefits require greater thankes consider to whom thou art most bound and make him the contemplation of thy thankefulnesse so shalt thou make benefits not to be losses nor thy selfe vnhappie This which thou readest translated into thy owne tongue for thy vnderstanding is the worke of a verie wise and great man and such a one as in my weake opinion to Chronicle the ciuill warres of that great Kingdome Fraunce hath not in the circuit of his large Empire any more iudiciall or more eloquent I thinke a Historie written by him would not bee much inferiour to that of Tacitus whose impenetrable iudgment doubtlesse had not been so great if he had not set downe great vices striuing with great vertues much euill with much good all concurring in new gouernours what he hath performed in this toward the curing of the common disease of vnthankfullnesse thou that readest maist easely iudge and though hee neede not yet I craue thy pardon courtious Reader and so end farewell the 2. of October 1604. W. C. The Contents of the Chapters of this booke 1 A preface containing the reasons of vndertaking this treatise 2 The staine of an vnthankefull minde is from hence that man is ig◅orant of Gods benefits and his owne worthinesse 3 In the person of the base he reckoneth his basenes and from hence is angrie and complaineth against God for it 4 Falsely he complaineth of his baseparentage who by the helpe of vertue may obtaine honor and renoune 5 He that boasteth of his petigree is many wayes vnthankefull to god 6 The Insolecie of him is confuted who boasteth of his kindred not of his vertue 7 The poore man is
the life and the only liuing life and that he hath cause sufficient to gratulate his owne good fortune for his owne happinesse And that hee may proceede to make experience of his owne felicity in all things that himselfe desireth therefore freed from al cares I will take what pleasure so euer may bee had I am purposed to tast all that may season my life Tush away with those sowre fellowes which vrge if wee would heare them harsh and seuere admonitions doo odiously impose vpon vs I know not what sad wisedome gotten out of schooles and hid in bookes whereupon they often knit there seuere browes as if the common wealth did lye vpon them all which for mine owne part I esteeme not a rush and to say truth to me there is nothing more odious then these men whom I may very well call ditchers to dig out truth of and torments to vexe other mens simplicities for my owne part I am taught sufficiently by my Honorable auncestours The insolency of him is confuted who boasteth of his kindred not of his Vertue CHAP. 1. I See thy disdainefull spirit and heare thy words and the discouerers of thy folly to conclude thy blindnesse and vnthankfull mind which thou confidently opposeth against the benefits of God least thou shouldest confesse them So farre hath thy disdaine wholly besotted thee so farre hath thy sinister disposition spotted thy faire estate and honorable condition thou saist thou wert a man and noble both at once thou doost please mee in that at the first enterance thou confessest thy selfe a man although I knowe this speach rather foll from thee vnawares then was spoken with any consideration For in that worde thou art putt in minde of thy beginning which is common to thee with the lowest of the common sort And although thou contemne him in respect of thy selfe as one growing out of the dunghill yet he hath the same beginnings of humanitie that thou hast His life is to bee run in the same race and with the same course must he finish the period of his mortalitie to conclude he flyeth aloft with the same wings of eternitie that thou doest In one word thou art not more a man then hee or to say more plainely hee is as much a man as thou But thou proceedest further to set forth thy selfe and him that by comparing thou maist grow insolent depressing him whilst thou aduancest thy selfe esteeming him as base and of no reckoning Herein if any man should aske thee what Nobilitie is I know thou wilt answere it is the Honor and Antiquitie of Kindred But I will tell thee some-thing more plainely and more soundly that thou who dost admire nothing so much as thy kindred by which thou growest insolent yet mayst confesse to be true Nobilitie I say is an honor due to a vertue eminēt publikly profitable not only in his person that first doth it but also in his posterity which are not adulterate ingrafted or degenerous And therefore Note is onething and Nobilitie is an other Many are of Note of whom we are to take heed as of monsters but he that is truely Noble it is a vertue and a dutie to knowe him Thou when thou wert first borne broughtest no vertue into the worlde with thee therefore thou mightest be of Note as one richly borne and of a great family but thou couldest not be Noble but only in the suffrages and wishes of those who fauour the name vertue and posteritie of the Auncestours from whence thou art descended and from thence presupposing all these to be in thee For men are naturally apt to hope for those vertues in thee which are promised in thy birth For all good men saith Tullie fauour Nobilitie both because it is profitable to the Commō-wealth that Noble men be worthy their ancestours and because the memorie of honorable men who haue deserued well of the Commonwealth though dead doth and ought to preuaile with vs. And therfore thy Nobilitie then when thou wert borne was in hope not in being peraduenture in the roote not yet in the braunches neither doth alwaies The Sonne in equall line The Fathers praise succeed Now when thou art growne vp and stronge I demand wherin thou dost make men know that the honorable and happie vertues of thy famely are not withered in thee How shal we vnderstand that thou who art begotten borne of great hope dost grow to the glorie of thy auncestours that the fruite so much hoped for doth grow out of thy braunches Where is thy auncient bloud Where is the Industrie of thy fore-fathers Where is the glorie of thy house I graunt the signes and tokens of honor may be receiued either from thy Auncestors or from the Prince but Nobilitie and honor it selfe is the rewarde of thy owne vertue That vertue which in things acceptable to the people doubtful and full of profit and hazard at all times and by all meanes doth show it selfe which in the time of peace and securitie erecteth the ensignes of pietie and iustice wherein all both publike and priuate felicities are contained and then doth bringe foorth troppes of all those vertues which are handmaids to both And when the Common-wealth is disquieted with warrs either at home or abroad doth oppose against the enemie Fortitude and what vertue soeuer is a companion to it for what vertues for what prayses art thou to be esteemed speake boldly Instead of answere I see thy doubting for that which is not neither can the tongue vtter nor the minde conceiue Seing therefore thou wilt say nothing I will answere for thee But canst thou here In one word neither vertue nor praise that either I or thou or any man els knoweth is in thee But goe to with what right or with what confidence dost thou vsurpe this same honorable title of Nobilitie which thou admirest in thy selfe and for which thou thinkest thy selfe so excellent It is thou saist the gift of my ancestours as are the other signes of Nobilitie whereof I boast I heare the name I see the signes but I desire the thing I feare least the auncient honor of thy forefathers in thy person be darkened and growen out of vse If not as it was first gained by men vertuous and truely valiant so it ought to be borne againe in thee this Nobilitie which thou boastest to be born with thee neither can any thinge bee more foolish then to bee called that which thou art not Nothing hath more affinitie with slouth then to be willing to bee taken for another then thou art Nothing is more vniust then to vsurpe another mans for thine owne Nothing is more shameles then to desire to be esteemed Noble for kindred not for vertue Neither is vertue transferred with the same facilitie that possessions are to the heyers Vertue is euerie mans proper and peculiar good and whosoeuer hath not this doth not only carrie the Idle but the odious name and title of Nobilitie But
experiēce Now Iudge if there be any thing in this which either thou or any man can dispraise and not rather commend and admire Besides from great Merchandise arise often great reuenewes and from great reuenewes deriued innocently to their vertuous posterities Nobility And this I see to be and euer to haue been the iudgment and account of euery honest and wise man as right so by publike cōsent most approued But whilst out of euery thing you take that which is worst that from the faults of men an vsuall fault you may take occasion to debase whatsoeuer you despise as your manner is you also scoffe the Lawyer Neither you doo consider that euery mans doubtfull estate destitute of this so profitable a defence dooth easily run headlong and the helpe which a man wanteth in himselfe by this meanes he findeth in an other For this cause there is nothing more excellent then to exceed in faith wisedome and eloquence because there is nothing more full of humanity and more deuine then to bestow so many and so great ornaments and the whole course of our life in defending of other mens dangers For whosoeuer amidst so many and so great tempests of this life and in this vnbridled licentiousnesse of impiety mildely doth helpe the afflicted or bestoweth his labour in so troublesome an office hee is to all men as a fortunate and sauing Starre For men are not more bound to any man for any thing then to see part of their burden deriued vppon an other and by a substitute care with an vnited force their owne weakenesse to bee supported Of what reckoning the praise of this hath beene that I may call thee to auntient and famous exampels the Noble Romanes well vnderstood From hence they made their enterance to fame and besids these Consuls and men worthy to haue triumphed gained in the defence of causes before Iudges no lesse opinion matter of prayse then when they before had triumphed ouer their conquered enemies For these men after things valiantly and fortunately performed made knowne that the valiantest breasts are often accompanied with the happiest wittes and that the best wits haue often the greatest eloquence and that the praise that riseth from hence is equall with the campe and deserueth as much as to bee a valiant Leader For the profits that arise from hence are not lesse then those which proceede from the other Therefore I beseech you what enuy is it if at this day there be not a meanes of more honorable aduantage both to attaine riches and greatnesse then this is In that you say mercenarily they set to saile a thinge that is excellent you note foorth the faults of men and not diminish the dignity of their calling take from them extortiones remooue wranglings cut off indirect courses abolish all base and vnworthy dealing things seuerely punishable by lawe the honesty of the thing remaineth from which these fees and deserued allowances doo no whit detract nor any other lawe doth giue iust imputation of basenesse which forbid the corruption of a mercenary tongue Neither is it fit that this kinde of men both priuately and publikely so profitable should be depriued of the iust recompence and fruite of their labour seeing those auntient honours due to this gowned warfare are taken from them dignity and Office in place whereof haue succeeded these which properly and fitly are called Honorable fees both because they are giuen for honour to honest men and for an honest cause Besids this is as a seminary from whence princes doo take not onely men skilfull in law and iustice but those who weare fit to sit at the helme of the common wealth and to be of counsell to kings And seeing their office is but a part of the Prince his charge what hath the armour the sheild why it should despise as base the gowne and the pen. Let these imployments be accounted obscure shadowes whilst we must needs confesse that they are very great and very profitable and therefore very honorable And whereas thou sayst thou hast no base mind but high and generous I should prayse thee if this were truly spoken if in steade of high and great thou didst not shew thy selfe a contemner of those things which ought to be much esteemed For the greatnesse of the minde is not discerned by swelling wordes but by the often and accustomable vse of vertue and things that are boasted of are nothing but a disdaine of the eares and a loathing and hatred to the mind And this appeareth in that thou saist those things wheare-with thou swellest were first thine before thou wert the worlds or inioyed this light From hence thou gatherest that thou wert not borne to serue them but all these things to serue thee These speeches are the rules of pride and the arguments of thy Ignorance as though thou were borne to some other end then all others are and not to worship and reuerence him whose gift it is that thou art and who hath commaunded thee no lesse to procure other mens good then thy owne VVhich is not done by idle thinking and proude expecting what honours men doo vnto thee And wherein they doo worshippe thee but in a diligence of profitable duties and in a vertuous and willing readinesse to doo good This will prooue those Honours that do come to meete thee not rashely to bee caste and throwne vppon thee as a liberty not to bee as spoyles are but to bee giuen with good aduise as to one who placeth true honour first in his owne conscience before the iudgments and opinions of men rather in the vprightnesse of behauiour then in the glory of titles For he that is any thing or little lesse then his honour is not honoured by it at all but ouer-loaden Therefore thou must consider circumspectly vpon what confidence thou boastest thy honours which are so to those whome they doo adorne or thy great Ecclesiasticall dignities which thou esteemest best that are most rich not most holy and what holinesse is required of those who aspyre vnto that honour A Preest sayth the Arch-bishop of Rauennas who had his Name from his goulden speech is the forme of Vertue Thou boastest also thy Dukedomes and thy Lordships which to whōsoeuer they are cōmitted to those also is committed the common and publique safety Take from a Generall the arts and true properties of a generall hee is not a generall but a trifler fatally erected as a destroier and subuerter of the common good If thou vnderstoodest the greatnesse of this burden thou wouldest constantly refuse it seeing whosoeuer gouerneth without iust furniture for such a chardge doth not gouerne and command but man doth commit this chardge to a vaine glorious and improuident man exercised in nothing strengthened with no good counsell relying only vpon his birth not his owne firme vertue what shall become of the commonwealth Doo you not see and must you not confesse that a sword is giuen to a mad man
this state And to conclude the longer they lurke the more fatally and more dangerously they breake out Besids you say as I please I doe giue to my subiects peace and warre Yea euen this is amongst the ils of princes that great distructions and publike calamities are referred vnto them onely as to the cheefe authors when indeede the true causes of them are hidde secretly in the deepe and sticke fast in more hidden rootes then the counsels of men This is that vniust ignoraunce of the common people from whence so much enuie is deriued to the prince Of things well don euery man drawes the honor to himselfe but the prince alone must beare the burden of others madnes They say I haue that preheminence that whatsoeuer I wil or wil not is in my owne power It were indeede an excellent thing if it were If thus a man might satisfie all if all men were of one minde But whosoeuer thinketh thus doth not consider that I only neuer sayle in a calme but am perpetually tost in the waues of opinion and lie only open to the differinge censures of good and ill and to euerie light ignorant and idle fable Therefore in this respect that so much is lawfull vnto mee I haue reason greatly for to feare least I should do any thing to ouerthrowe this libertie If any man consider well hee shall see that in this great libertie there is least Neither doe men take vnto themselues more harde iudgement or secret speeches then against the pince Of whome to speake euill and to dislike his doinges whether they bee good or badde it is not a corruption of a fewe but of longe time a popular vertue you say those whome I doe admitte into Counsell they doe first gather out my meaning before they expresse their owne least they should thinke something differing from me Let it be so may not my crueltie and that feare which men haue of mee bee gathered from hence as also their owne sluggish and iniurious distrust of mee For if they be admitted to this end to guide me with their counsell why doe they dissemble it If they thinke well profitably and for the good of the common wealth why doe they first gather what is my meaning VVhy doe they so carefully and warely deliuer their owne opinion to trye mine why doe they so slauishly submit their voices vnto me doubt lesse they doe it to that end that they may seeme to thinke the same that I doe that thus by the likenes of councell they may make themselues easily more neere vnto me Doe they not thus withdraw their faith and fidelity from me Am I not by this means forsaken of those I ought not in things that are most weighty Namely those who ought to call mee backe when I erre to hold me vp when I slyde to raise mee vp when I fall craftily doe cast me headlong into destruction So farre doe they proceede in the contention of flattery in the impudency of lying and in the study of deceit Then in what state am I if these be true as they are most true Do not these deuouring gulphes euer gape after my fortunes what if I bestowe so much vpon them as they wickedly couet or impudently beg If in those things which falsely and fraudelently they steale they see our winking at it are we not streight made a pray vnto pouerty then which no enemy can bee greater to a kingdome If I do giue with moderation and according to mens deserts presently they account mee base and nigardly So whether I giue or not giue I must either want or bee enuied but you say all men striue to insinnuate themselues into my fauour to bee neerer and more powerfull with mee seeing to bee inwarde with princes and to execute their commaundements is nothing else but to part and deuide soueraignety with them this may teach all men in what slippery estate were stand and how little wee are at our owne pleasure who must be subiect to other mens vyces to obey other mens wits and to be led whether they will haue vs. If vices would shew themselues as they are there is no man but would be affraid and tremble at them but to Princes they offer themselues disguisde they carrie a shape of vertue with them and so easily insinnuate themselues From hence is that which they call our facility liberall to the worst sort more fauourable often to vices then to vertue when wee are most officiously obserued of our attendants then audatious spirits in our gates doe worke tragedies modesty being banisht for which there is scarce any parts in princes courts there scarce it retaineth the name of vertue when it hath loste all the ornamentes and graces of it It is often couered with a base garment and then it is not so much called modesty and feare sluggishnesse and basenesse therfore if any man thinkerightly we are rather troubled with other mens faults then our owne whilst we liue in this ignorance of things and looking with other mens eyes scarce euer see any thing truly from hēce proceede so many errours so many complaints which on euery side are stirred vp to our enuy who are saide to know all things to gouerne all things to be able to doe all things when indeed we know all thinges laste of all neither doe men tell vs things as they are but as it pleaseth them to deuise so that euerie mans particular faulte is laide vppon the PRINCE bee hee neuer so innocent But they say I euer walke being guarded with a traine of Maiesty and State Indeede thus I am safe as a Cittie all whose gates are diligently kept except one which is open to the enemies neither can the Prince though with his authoritie he command euery man eschew the trecheries of all for there wil neuer some be wāting which moued with vniust hatred conspire his ouerthrow there be euery where examples of this by which we may see how the liues of Princes are open to euery mans wicked conspiracie yea and oftentimes such furious assaults are ioyfully accepted amongst the multitude So that those are thought to haue deferued best of the common wealth who haue compast vs about with such treacherous factions and amongst the vulgar multitude there is no newes receiued with greater applause nothing more acceptable to the ignorant people then this that the yoke of a tyrant is taken from their neckes and rewards are bestowed vpon the murderers Thus vndefended vnheard and often the innocent is punished no law nor maiesty can be a protection to him in whose only safety the safety of all cōsisteth besids it is not in the providēce and wisedome of any but of him that is the great defendour of kingdomes to escape those stormes which a man shall see thence to arise often from whence in all reason they are least expected for the nearest and most inward friends do often become the most dangerous traytors This is that guarde which
else but presently to acknowledge the benefit presently to be bound by it to professe the thing not dissemblingly but as it is indeede to confesse how much thou hast receiued of what kinde and of what kinde of giuer by what occasion how fit for thy affaires in how fit a time and place how bountifully with what facilitie in the giuer and with what profit to the receiuer neither otherwise can they be both made alike To conclude so to thinke and thus or in the like manner to speake to him of whom we haue receiued a benefit as longe as I liue I shall neuer thinke that I haue returned thankes no not though I trie all meanes neither I beseech you doe you thinkeso Your benefitte shall euer remaine firme in my minde that which you haue giuen you account a small thinge but I finde that to be great which I haue receiued besides how great must I needs thinke it bestowed without my desert to obtaine which I vsed no begging no cost no labour no flattery no boldnesse besides you vsed no art to make mee intreate more earnestly you◅ cutte of all those thinges which might hinder or weaken my hope of your owne accorde you haue euer bestowed that excellent benefit vpon me you turned the modesty of my wishes into confidence my confidence into effect and hauing yet receiued nothing yet you expect nothing so that I cannot tell whether your bounty were greter in giuing or your modesty in expecting surely if I can perform nothing else yet I will do this that the benefit which exceedeth my ability to requite by my thankfulnesse you shall euer haue cause to remember although I know that I am more bound vnto you then I can speake and because I haue nothing wherewith to giue thankes I will onely wish and desire God to performe it for me Doubtlesse hee that speaketh thus although he hath not giuen any thing yet he hath requited the benefit when as often times hee that hath giuen much yet hath done nothing and is vnthankefull For all the estimation of a benefit as we haue spoken before is referred vnto the minde not vnto that which is either giuen or receiued not to the vulgar estimation of men which often-times misconstrueth things nor to the profit either reaped or hoped for from the benefit and as we haue said that a benefit is one thing and a debt an other so here wee must distinguish the matter of thankes and reward benefit and debt of him who is a debter for a good turne and of him who is debter for money lent hereupon it followeth that it is in euery mans owne power how vnthankefull hee is for as soone as thou shewest that thou hast gratefully receiued a benefit thou hast requited it study to be thankefull and thou art thankfull For as soone as sincerely thou hast but thought of requiting a benefit thou hast requited it Look at that which he looked at that gaue it he that hath giuen a benefit hath filled both the sides of the lease both of the layings out and the receits If thou returnest a benefit with the same mind that thou hast receiued it thou art thankful if thou needest none to put thee in mind if thou be admonisht of thy owne conscience thou hast obtained the praise of a thankful person thou hast adorned thy thanks with all the ornaments of beauty last of all thou shewest that thou art brought vp in the company of those most thankful graces whose Trinity wise antiquity made to be the badge of a thankfull mind The next step of a thankfull mind is that he which is so affected perform indeed that which he thus thinketh to this purpose that he ad al the means the indeuours that he can and the greater more acceptable that the benefit is which thou hast receiued so much the more soone and more cheerefully seeke occasion and being offered take occasion to requite it leaue nothing vnattempted to shew thy selfe thankfull so let euery man perswade himselfe that as it was needfull to receiue the benefit so it is no lesse needfull to requite it In one word whosoeuer thou art feare God reuerence the iudgments of men free thy self from those punishments which remain for vnthankfull persons know that humanity is contained in the intercourse of benefits this being taken away al right honesty is vtterly ouerthrown as much as in thee lieth whosoeuer thou art defend and maintaine this whereof God nature and necessity is an author to thee These paines Right Honorable I will inlarge no further although I am not ignorant that much more might be spoken of it which I know is performed of most learned most eloquent men who before me haue trauailed with cōmendations in this argument but as euery man followeth his own spirit so I doubt not but I shall obtaine pardon of you of all those into whose hands this labour shall come if being content with these few things I cut of all other superfluous intricate and by wayes I know that those delight more but in these which I haue vsed there is more strength peraduenture more authority and credit and if any thing in this bee pretermitted by mee it is fit that hee that obserueth so much should supply himselfe out of those euerlasting fountaines both old and new whilst we in the meane time doe meditate something of more worth Laus Deo FINIS Ludus
that humilitie or basenesse or whatsoeuer it bee is much bound to vertue who only inableth all men to become Honorable and excellent Hee that carieth himselfe worthy his auncestors dooth that which doth become him but he that giueth an honour to others is to his posterity a sacred dyety Ridiculously you obiect obscurity to those who do draw after them an excellency and whose late vprising dooth eminently shine amongst those that are excellent for not to bee degenerous and the light we haue receiued from our auncestors to conuey to our posterity although it be worthy prayse yet it is common this latter as it is more famous so it is more difficult This is that which Honorable and vnusuall vertue dooth vndertake at this it aimeth to this it directeth it selfe that to persons places and things vnknowne and obscure it may giue Nobilitie From hence we may conclude not the lower a man is but the worse he is the more obscure hee is and an obscure kindred is a◅ an vncleane puddle from whence none can pull a plant but he to whom vertue doth reach her hand and whom she vndertaketh to aduance and increase If thou propoundest this to ascribe thy greatnesse onely to vertue nor anie other sinister meanes by proceeding thou shalt bee inricht honored learned And to conclude then it shall bee manifest vnto thee how vntruly thou hast complained of God by whose commandemēt thou art borne in that condition which with much disdaine thou callest basenesse Furthermore he whom thou esteemest noble doth bring forth the old and wormeaten monuments of his auncestours in this more vehement vpbraiders of the vnworthinesse of their posteritie And thou to whome thy auncestors haue left no outwrad ornament where of thou maist boast draw forth out of the generous vertuous and noble heart the liuely image of the soule true vertue which thou maist deliuer to thy posterity to be imitated subiect to no age to no forgetfulnesse By this meanes thou shalt rise to honour and with infallible arguments leaue thy true Nobility witnessed and sealed to euerlasting posterities From hence maist thou see how much thou art bound to GOD who hath ingrafted that in thee whereby thou indeauourest thy selfe thou maist be excellent And if thy affections bee not so erected nor thy liuelinesse so awaked if thou doost not affect the highest dignities if thou dost not aspire to these large aduantages of praise yet indeauour that thou maist be found in the second rank At the least compose thy selfe to Innocency and Simplicity vertues no lesse acceptable to God then the other that are more conspicuous VVith these adorne thy selfe and thy obscure family so shall it come to passe that in this humility thou shall finde matter large and sufficient to make thee thankefull which though they bee not exquisite or curious yet they shall not want their commendation being priuate and sincere and by so much more acceptable to him who will be worshipped sincerely and in truth Thus by thy example and inuitation the rest of the vnthankefull multitude shall learne to acknowledge and worship that diuine benignity neither art thou onely vnthankefull for there is no mortall man that lyeth not sicke of this Infirmity He that boasteth of his petigree is many wayes also vnthankefull to GOD. CHAP. 5. I See him also who swelleth with the long catalogue of his auncestou rs to be no lesse vnthankfull to God then he that is borne darkely of obscure parents And although he doth not expostulate with God ◅is condition in g◅dging and complaining tearmes such a◅ vsually are vttered from opinion sence of misery ◅t whilst ◅th contempt and insolency he disdaineth others he sheweth his euill and vnthankefull mind towards him that made him In one word hee wholly swelleth with foolish cogitations and dooth as ill inter◅t the benefits of God as he that is most vnthankefull neither can it be maruailed at seeing he admitteth into counsell Pride Ignorance Slouth◅ all which possesse him with an opinion of a false greatnesse From hence hee beginneth to esteeme and to loue himselfe and in the fruition of this perswasion to despise others The multitude that is the common sort both of town country it is strange how he disdaineth It is the property of a sluggish insolent disposition to think that he hath right to vse any man without respect as a vassall For saith he I was no sooner a man but I was borne Honorable If I do respect both my parents I am able to deriue my petigree from auntiēt memory and Honorable families From hence I haue noble and many affinities vpon which I may leane and support my selfe My riches and estate are answerable to these and that which chiefely contents me I see base persons borne to scarsity and the bondslaues of pouerty This man drudgeth cōtinually at plough that man all the day long sitteth at some sordide trade to gaine his liuing An other man he buieth cheape to sell deare and to that end saileth with danger into forraine seas Another hee studieth vnpleasing learning to make a gain of in the market I do not meane in the market where things are sold but the market of gainefull knowledge and the mercenary tongue who euer finds out of other mens businesse a good aduantage to inrich themselues And the minds of all these are base and to this basenesse are ioyned deceits and as brokers to these deceits vntruths Now as I scorne all these courses so I liue as a King amongst them and that which these labour for to that am I borne Therefore my mind is not as euery base fellowes groueling but hauty erected and full of high thoughts For it weareth not it selfe away in these sordide and obscure things nor liues intangled in any base gaine This is my excellent prerogatiue that I am beholding to none And other men before I was borne were in my debt that men may vnderstand that I am not borne to my substance but my substance to me Besides I haue the best aduantages to rise to honour to come to great preferments and what other men can wish for that can I no sooner hope for but obtaine it Last of all which is the chiefest of all that other men do liue in safety it is by the meanes of me and such as I am For if any publique danger arise then is the common safety required and expected at our hands It belongeth to our honours to defende our countries and offend our enemies It belongeth to vs to haue the chardge and the leading of them We performe these businesses as with the aduancement of inferiours and meane persons so with the in larging and increase of our owne Honours From hence are deriued speciall ornamentes to persons and families from hence riches authority from hence feare and reuerence amongst all who will not confesse that hee that is nobly borne blest as it were againe mighty in followers great in honour strong in power liues