away the sobrietie and modestie of thy mynde and thy plentie be bestowed vpon thy freindes and the poore there is nothing pleasaunt or sauorie to one that is alone Ioy. I husband most exquisitely fruitful lande Reason Man ought not to be seruant to the lande but the lande to man by meanes of mans transgression it is come to passe that the earth yeeldeth nothyng to the owner without trauayle yf it be not husbanded it bringeth foorth but a rough croppe Burres Thistles Bryers and Thornes the same to labour with the plough and by strange manuryng to make it soft and pliant mans neede hath enforced Hereof began husbandrie which in tymes past was the most holy and innocent lyfe but now subiect both to the auncient toyle and newe vices synce nothyng hath been left vnsearched by enuie and auarice Townysh vyllanies haue crept into Countrey cottages Truely it is lykely that husbandmen were the last that waxed wycked whereof it commeth that the Poet sayth When Iustice forsooke the earth she left her last footesteps among them But it is to be feared least they that were last euyl be nowe chiefe so that yf haply men shoulde one day generally returne to vertue and the auncient manners of olde tyme these men woulde then also be last But nowe I come to the Art of husbandrie whiche was sometyme had in great pryce and vsed by men of great callyng and wysedome wherein as in many other thyngs Cato surnamed Censorius possesseth an hygh roomth of whom when it was written and that most truely that he was an excellent Senatour an excellent Oratour an excellent Captayne and at length to the fyllyng vp of his commendacion it is added that without comparison or example he was the most excellent Husbandman of his tyme. Who wyl then be ashamed to tyll the grounde with Cato who wyl thynke that there is any thyng vnfytting for hym selfe whiche he thought seemely yenough for his person who besydes the gyftes of his body and mynde and the glory of his woorthy deedes had triumphed for conqueryng of Spaine Who would be ashamed to dryue foorth and cal to his Oxen whom that voyce draue along in the furrow whiche had sometyme hartened so many great armies to battayle and most eloquently defended so many doubtful causes Who woulde disdayne the plough and the harrowe whiche that triumphant and Philosophical hande touched whiche had purchased so many notable victories ouer so many enimies had wrytten so many excellent woorkes of worthie matter apparteynyng both to Philosophie Historie or common vse of lyfe as are those bookes which he wrote concernyng this matter whereof we nowe entreate He was the fyrst amongst you that geathered the preceptes of Husbandrie and brought them into the fourme of an Art and set them downe in wrytyng after whom there folowed many other whereof some haue aduaunced that poore and symple skyl in woorthy and excellent verses whiche nowe callyng to my mynde and not forgetful of mans necessitie truely I doo not nowe discommende of Husbandrie Notwithstandyng neyther the excellencie of wryters neyther the feare of pouertie shal euer constrayne me to iudge it meete to be preferred or matched with the liberal and commendable artes although the first age of the empire had those that were both valiant captaynes and good husbandmen but now by continuance of tyme the case is altered Howbeit it happeneth not now through the frailtie of nature that your wittes are not sufficient to atteyne vnto thynges of so diuers nature And therefore in this age I wyll permit that excellent personages geue theyr myndes sometyme to Husbandrie not to make it a toyle or theyr trade of lyuyng but rather for theyr recreations to put greater cares out of theyr heades as namely sometyme to graffe the tender twygge vppon the buddyng stocke or to correct the ranke leaues with the croked hooke or to lay quycksettes into the Dyke in hope of increase or to bryng the syluer streames by newe dygged furrowes into the thirstie mebowes I am content to geue these men licence after this maner earnestly to busie them selues to dygge and delue but wholly to apply the minde vnto the earth vnlesse necessitie constrayne thereunto I count it vnmeete and vndecent for a learned and valiaunt man who can not lyghtly want some matter of more noble exercise The good mother Nature when she gaue many artes vnto men she made a difference also between their wittes and dispositions that euery one should followe that where vnto he was most euclyned Thou shalt finde some one who beyng of an indifferent witte can so cunnyngly eyther tyll the lande or sayle ouer the seas that in this behalfe no Philosophers wysedome may be compared to his industrie It is a follie and a bootlesse thyng to contende with another man not in thyne owne but in his art wherein although otherwyse thou excell hym and be hygher as they say then hee by the head and shoulders yet thou shalt be founde his vnderlyng and where thou art superiour in the greatest matters thou mayest easily be ouercome in many small Ioy. This Summer my lande hath been verie fruitfull vnto mee Reason Marke the next for present plentie hath many tymes been a token of future scarcitie It is a rare matter to fynde prosperitie without intermission Ioy. I haue husbanded my lande diligently Reason It is well doone yf thou haddest nothyng els to doo Ioy. I haue trymmed my Vineyarde exquisitely Reason Perhaps thereby thou hast promised to thy selfe a plentifull vintage but hast thou also made an agreement with the frost and hayle Ioy. I haue sowed my grounde thicker then I was woont Reason Thou shalt feede the moe Cranes and Wildgeese abroade moe Mise and Rattes at home thou shalt be hoste to foules and woormes a picker foorth of Darnell a maker of thy floore a buylder of barnes and a seruant to thy reapers and thresshers Ioy. I haue sowed my fieldes plentifully Reason Be of good hope thou shalt reape that which thou hast sowed corne and carefulnesse vnlesse perhaps I may say this more truely that the come belongeth to many and the carefulnesse to thee alone and to speake as the trueth is the fielde is thy minde the tillage thyne intent the seede thy care the haruest thy traueyle these shalt thou finde most plentifull Ioy. I haue well husbanded my lande Reason I wyll tell thee a thyng that thou mayest woonder at Those auncient husbandmen those valiant men that tooke great glorie in Husbandrie were of opinion that it shoulde be well followed but not too well an incredible thyng perhaps to be hearde but by proofe of experience founde to be most true for the profite scarce counterueyleth the charge and among the auncient writers there is a comparison not vnfit made betweene a man and a feelde These twayne yf they be sumptuous although they be prifitable the remainder wyl be lytle or nothyng at all and therefore in that respect neyther is to be muche
taken immediately and serued to his table and in hym restored his ring vnto hym noâ— without the woondring of the beholders This stone many hundred yeeres after Augustus Caesar as they say being moued with the price and strangenesse of the thyng caused to be set in a crowne of gold and dedicated it in the temple of Concord Here agayne I demaunde what it auayleâ— the tyrant that afflicted his countrey to haue had this iewell or hindred Pythagoras to wanâ— his countrey wherein they were both borne and his owne house and his freendes whiche he forsooke vpon misliking of his maners Forsooth when by the consent of all men this tyrant was hanged vpon the gallowes and most extreamly punyshed he was yet woorthy of greater tormentes But the Philosopher dying in peace was worshypped for a GOD and his house esteemed for a church This difference there was betwene the precious stone of the one and the cloake of the other But neither coulde Polycrates Sardonix woorke such effect that his body shoulde not be consumed by foules vpon the gallowes Lyke as also of late dayes neyther could the Carbuncle of Iohn kyng of Fraunce whiche he woore vpon his finger and was founde and taken from hym that day preserue hym from the ouerthrow and fallyng into his enimies handes whose chaunce it was notwithstandyng after certayne yeeres to see and touche it agayne beeyng redeemed as it were in another worlde sent to hym by a friende as a thyng of inestimable price but of no more efficacie or vertue then other stones of that kynde are For that precious stones are bryght and glysteryng I doo not deny least I speake agaynst common sense But I deny that they be good for any thyng or haue any vertue but that only whiche is commonly reported they can also breake up the lockes of couetous ryche men and emptie their coffers Ioy. Precious stones are indifferently efteemed of and they muche delyght my mynd Reason But it is great madnesse to bestowe muche care and cost vppon thynges whiche although they seeme somewhat yet in deede are nothyng This is only to take delyght in the pleasure and deceit of the eyes Why dooest thou trauayle in those thynges whiche doo not only not auayle to felicitie but they detract nothing from misery neyther when they be present nor when they be absent And although there be many strange and woonderous matters written by many whiche are not correspondent to a trueth nor profitable to the readers but only set downe to make them amazed specially by the Magiciens who haue had so muche leasure that they myght fyll whole volumes with suche triflies Notwithstandyng in this respect I fully agree with Plinius the seconde and I suppose that they wrote these things not without contempt and laughter at mankynde to the entent that they myght both fyl theyr foolyshe lyghtnesse of beleefe with vayne opinions and delyght them selues with our follies Ioy. I take pleasure in those precious stones wherein it is credible that there is some vertue Reason What vertues those are thou hast hearde and yf there by any other what so euer they be they be myngled with the lyes of Merchantes and wryters and not so muche feygned by industry of Art as encreased and confyrmed by your assent whiche thynges it were muche more better eyther wysely to reprooue or valyantly to contempne then to vnderstande the pryses vertues and vyces of al precious stones But in this one poynt I disagree from Plinie most of whose sayinges doo muche please me He promyseth to shewe a meane to finde out the knowledge and craft of counterfaytyng false stones where he sayth It is good also to enstructe ryotousnesse agaynst deceypt But in myne opinion ryotousnesse ought not to be defended and armed but to be left alone and forsaken as naked among the armed troupes of the subtyle counterfeytours to the ende that beyng oftentymes circumuented and deceyued yf by none other meanes it maâ—â—r leastwyse be chastized by 〈…〉 â—â—â—eipt Of Cuppes made of precious Stones The xxxviii Dialogue IOY I Delyght to drynke in precious Stone Reason It is an auncient kynde of wantonnesse and ryot to cause precious stones to be made hollowe for drynkyng Cuppes in despite of glasse whiche though it be brittle yet is it a most beautyful and cleane substaunce and also of syluer and golde whiche in tymes past was woont to be the bttermost bounde of humane couecousnesse And there was sometyme founde out whereby ryot myght exceede couetousnesse whiche was not counted a sufficient woorthie cause of so great an euyl This the Poet sawe when he sayde This man strong cities doth besiege and houses in distresse A great euyl doubtlesse not only contrary to iustice but also to humanitie And to the end thou myghtest knowe from whence it springeth he addeth That he might drinke out of precious stone Behold two causes of ciuil furies that whereas a siluer chalice had been sufficient for the diuine seruice yet a golden one seemed in mans eye scarce good yenough vnlesse the danger also enhaunced the price and pretious stones were cut hollowe by forraigne woorkmanshyp in whiche a poore symple wretche shoulde drynke and with the greater pleasure applie thereunto his lyppes defyled with lyes and fylthynesse beyng a thyng both vnhansome to drynke in the feare breakyng of the pleasure and costly by meanes of the trimmyng and also difficult to be preserued and ieoperdous for health and most fyt for poysoynyng For this saying of an other Poet is true There is no poyson drunke in earthen pottes But when thou begynnest to drynke in pottes of precious stone then be afrayde of poysonyng Ioy. I accompt it a glorious matter to drynke in precious stone Reason While pryde aduaunceth her selfe she thynketh neyther vppon fallyng nor ruine Ye be more desyrous to drynke costly then safely more ambitiously then saueâ—ly Thus vyces are ouercome with vices and the tast of the 〈◊〉 dooth not so much solicitâ—â—â—â—â—e appetite as the colour of the cuppe prouoketh pryde Yee stande amazed at the beames of precious stones and this amazyng ye esteeme at the greatest price that may be not only of money but of vertue Dooth not this Virgiliane ouerthrower of his countrey of whom I speake seeke for a precious stone of that pryce lyghtly ouerpassyng iustice and godlynesse and by losse of them to gayne this that he myght drynke in precious stone and forget hym selfe to be a Euizen and a man. Ioy. I am desyrous to drynke in cuppes of precious stone Reason Perhaps there is some other cause of so feruent desire For it is not the glistering only that allureth thee but some hydden vertue For who is able to declare all the operations and vertues of precious stones Thus I say then yf al those thynges that are reported or written of them the seuenth part were true it were a worthye matter but neyther the seuentie part neyther the seuenscore is true in deede And yf as Plinius sayth there
and vnpleasaunt style insomuche as who so wanteth in them promptnesse of witte yf he lyst to loose his tyme and bestowe the traueyle of his yeeres he shall not want weerinesse This is the fruite and none other of your inuentions to infect or affect but seldome or neuer to refreshe Notwithstandyng all men wryte bookes nowe adayes and there was neuer suche store of wryters and disputers in any age and neuer suche scarcitie of those that are skylful and eloquent It chaunceth therefore that that hapneth vnto these mens bookes whiche Cicero sayth in the same place And therefore sayth he they reade their bookes with their freendes neither wyll any man touch them but such as woulde fayne haue the lyke libertie in writing graunted vnto them This was rare in Ciceroes age but nowe it is common And euery man medleth with them because all woulde haue the same libertie Thus these triflers and pamphlet writers commende exhort cheryshe and pricke foorth one another and arrogate vnto them selues falsly the prayses of other men in lyke cases Hereof commeth this boldnesse in writers and disturbaunce of matters and therefore please not thou thy selfe ouermuche in writing of bookes Ioy. I wryte bookes Reason Perhappes thou mayest doo better in readyng them and conuertyng that whiche thou readest into the rule and gouernment of thy lyfe For the knowledge of learning is then profitable when it is applyed to purpose and declareth it selfe in deedes and not in woordes onely otherwyse that is often founde to be true whiche is written Knowledge puffeth vp To vnderstande perfectly and speedily to remember many thynges and those great also exactly to vtter them comly to write them cunningly to pronounce them sweetely vnlesse all these be referred vnto our lyfe what be they other then the instrumentes of vayne braggerie and vnprofitable labour and foolysh ianglyng Ioy. I write bookes Reason Perhappes it were better for thee to goe to Plough to keepe Sheepe to be a Weauer to play the Mariner Many whom nature hath made Handicraftes men in despite of her haue become Philosophers And contrariwyse fortune hath kept vnder foote some whiche were borne in the feeldes or vnder hedges or vppon the shoppe boordes and staulles of Artificers or the nettyng of Shyppes whiche were apt to haue been Philosophers Whereby it commeth to passe that they that are ignoraunt of the causes doo woonder yf as in the myddes of the Sea or Countrey in the Wooddes and Shoppes there be founde sharpe and quicke wittes when as in the Schooles there be dull and blockyshe For yf nature be wonne she is hardly wonne Ioy. I write earnesty Reason Howe muche more earnestly haue some written in fore tymes whose heate is so extinguished that it were vnknowen whether euer they had written or noe vnlesse other had written so of them No humane woorke endureth alwayes and mortall labour maketh no immortall thyng Ioy. I wryte much Reason Howe muche more haue other written Who can recken the woorkes of Cicero or Varro Who can recite the bookes which Titus Liuius or Plinius hath written There is one Grecian who wrote as it is sayde sixe thousande bookes O feruent spirite if this be true O long and quiet leasure Truely if it be a businesse of great trauell to write well one or two bookes that one man shoulde wryte so many thousande it is not so easie to beleeue as strange to wonder at Howbeit writers of credite doo report it whom it were hard not to beleeue who say that they haue not onely hearde so but also seene them and that more is knowne it to be true for that them selues haue read the bookes whiche yf it be a maruelous matter that one man coulde reade so many is it not more marueyle that one man coulde write them all It were ouerlong to repeate what men amongst you and amongst the Gretians haue written and what they haue written among whom none hath been fully fortunate to the full accomplishment of his studie but that some part of the one and a great part of the other and some are wholy perished and therefore looke what thou canst prognosticate of thyne owne studies Ioy. I wryte that is myne onely delyght Reason If it be to exercise thy witte and in writing vnto others to instruct thy selfe yf to forget the tyme and to the intent that by the remembraunce of that whiche is past thou mayest auoyde the present weerisomenesse I doo excuse thee and yf thou doo it to the intent to cure thy secret and incurable disease of wrytyng then doo I take pitie vppon thee For there be some yf thou knowest not so much which would not write but because they can not leaue of and running as it were headlong downe an hyll and vnwilling to stay are forcibly caried away with that desire Ioy. I haue a great courage to write Reason They say there be infinite kinds of Melancholie Some cast stones some write bookes and to write so vnto one is the beginnyng of madnesse and to another the ende Ioy. I haue and doo write much Reason If it be to profiâ—e posteritie there is nothing better If to gette a name only there is nothing more vayne Ioy. I haue written muche Reason O notable madnesse and may we marueyle then yf paper be deerer then it was wout to be Ioy. I write and thereby I looke for fame Reason As I sayde erewhyle perhaps it were better for thee to digge and goe to plough and thereby to hope for a good Haruest for it is salfer sowing in the ground then in the winde For the studie of fame and earnest trauell in writyng as it hath aduaunced the renowme of many so hath it sent ouer innumerable to be fooles and beggers in their olde age and shewed them bare and babblyng spectacles to the common people For whyle ye be writing fyt tyme for better traueyles escapeth away and beyng rauished and forgetting your selues ye marke not so muche vntyll at last olde age and pouertie awake ye Ioy. Notwithstanding I write for desire of fame Reason A strange desire for paynes to seeke winde Truely A had thought that Saylers only had wished for winde Of Maistershyp The .xlv. Dialogue IOY BVT I haue taken the degree of a Maister Reason I had rather thou haddest gotten learnyng for there is nothyng more shamefull then rude and vnlearned Maistershyppe Ioy. I am woorthyly made a Maister Reason Thou canst not woorthyly be made a Maister vnlesse thou hast been a scholler and necessarie it is that thou haue shewed thy selfe duetifull lowly and willing to learne or els thou hast gone astray out of the way that leadeth to Maistershyp although I am not ignorant how that some haue risen to the highest degree of knowledge without a Maister whiche certaine excellent men of great name haue reported and written of them selues but their traueyle their wit their desire to learne their intent their diligence and continuaunce stoode vnto them in steede of a Maister
vayne continuance of tyme hath brought to effect Ioy. There is no tyme shal see me otherwise then louing Reason Goe to then play reioyce in thy mad sleepe thou shalt weepe when thou awakest Ioy. I wyl not weepe but sing comfort my selfe with verses after the maner of louers Reason This is a point wherof much may be spoken seeyng thou leadest me vnto it I wyl stay vpon it Among many other thinges I confesse that the madnes of louers is wonderful not only amoÌ„g the common people among whom by custome growyng into nature al madnes is excusable but also among the best learned in both tongues For it is euident that the Greeke Poets yours likewise haue writâ—en plausible somewhat of others loue much of their owne haue gained the glory of eloquence in that wherin they deserued the blot of reproche Amongst the Grecians â—appâ—â—o was the most to be borne withal whose age sexe lightnes of mind might wel excuse a wench but what shal we say to Anacrâ—oâ— Alâ—aeus who were both of theÌ„ not only famous poets but also valiant men renowmed in their coÌ„mon wealches for theyr woorthy deedes or what shall we say to your Poetes Ouid. Catullus Propertius Tibullus who haue written almost none other thyng then loue Howbeit why should I blame the Poetes vnto whom there is graunted more libertie in wrytyng and not rather the Philosophers which are the gouernours and leaders of lyfe In whiche respect thou maiest also reioyce that there was muche more grauitie in yours then in the Greeke Philosophers For among yours thou shalt scarcely fynde one that hath not only not committed any such follie but also laughed at it and condempned But among them a man would woonder not only at the common sort of them but also at the Stoikes whiche are the most precise sect of Philosophers yea Plato hym selfe whom we knowe to haue been in this errour The Stoikes wyl haue a wyse man to loue and truely yf they can agree vppon the kynde of loue they are not deceyued For as I haue sayde a wyse man wil loue GOD and his neighbour and vertue and wysedome and his countrey and his parentes and his chyldren and his brethren and his friendes and yf he be a perfect wyse man he wyll loue also his enimies not for theyr owne sakes I confesse but for his sake that so commaundeth Among al these thynges I pray thee what place is there lefte for beautie For thus we reade it defined in Ciceroes Tusculane questions That loue is an indeuour to make friendshyp in respest of beautie But who is so blind that seeth not what this beautie meaneth And therefore Cicero aptly demaundeth this question What loue of friendship is this sayth he Why wyll not any loue an euyl fauoured young man neither a wel fauoured olde woman forsooth age and fauour are here specially respected which are the foundations of this friendship whiche by a more honest name is rather called friendship then lust or sensualitie but what in deede it is it may be easily perceiued by open sound eyes And therfore the matter commeth to this issue that if there be any loue in al the world without careful or vnhonest desire without sighings and burning grief the same is graunted to a wyse man it must be without al maner lust or lasciuiousnes as the same Cicero sayth and without al vexation and trouble of mind which of wyse men are specially to be auoyded For as the appearance of thynges may be couered by speach so can not the trueth of them be changed and we speake now of none other then the libidinous and sensual loue which cannot possibly be without many of these and other great euyls And thus much concerning the Stoikes Now I come to Plato who is called the prince yea the God of Philosophers And although there be great contention among many in this poynt notwithstandyng in euery controuersie we must stand to the iudgement of the auncient and better sort and not of the greater number Plato I say this great Philosopher that I may speake if by the licence of so woorthy a man hath written much more licentiously concernyng his filthy loues although to a true philosopher in deede there is no lust that is not filthy and not to be alowed then becommeth the name and grauitie of Plato to haue written He hath written notwithstanding and for which I am the more sory his works be extant neyther was he ashamed of the blot of so renowmed fame nor the iudgement of posteritie the force of this passion of his mynde and the sweetnesse of his stile which pricked foorth his pen so far ouercommyng his care and feare in this behalfe whiche he had now so abundantly in this filthie and shameful argument that a man may sooner discerne the beames of the Platonicke wit in the wrytinges of the Epicures then of the folowers of Plato And this I perceyue to haue been the cause that many forsooke theyr wrytynges which they myght eyther more honestly not haue written at al or more wysely haue suppressed and also as I gesse wylbe the cause heareafter that many wil do the lyke but I haue now touched the chiefest Thus haue I sayde somewhat concernyng the reprehension of this madnesse and much more also may be sayde and for remedy therof not a litle For as touchyng the comfort in this sicknesse whereof thou speakest whiche thou imaginest to come by verses let Horâ—ces short verse demaunde be vnto thee in steede of an answere Doest thou thinke that by these verses thy paines vexations and greeuous cares may be driuen out of thy minde By speaking singing loue is noorished and kyndled not quenched and assuaged so that those songes and verses of which thou speakest do not heale but hurt thy woundes Ioy. By your aduertisment experince I now begin to beleeue you and therfore setting other things apart conuert your stile yf it please you vnto remedies Reason Many in fortymes haue gone about to get these togeather among whom Ouid the great Phisition loued better the sicknesse then the health whose medicines as may be seene are some chyldish some filthy or without effect Others also haue written among whom hath Cicero shortly effectually To be short among al that I haue chosen and liked these are in few changyng of place whiche as it is sometyme holsome for the body so is it also for the diseased minde diligent eschewing of al thynges whereby the countenance of the beloued may be brought into remembrance also busiyng of the minde and eftsoones conuertyng it vnto new cares and troubles wherby the foote steppes of the former disease may be vtterly extynguished earnest and continual thynkyng how shameful how sorowful how miserable and lastly how short how slipperie and how smal a thing it is that is sought for by so many dangers and troubles how much more easily and commodiously it might otherwyse eyther
onelie by nature Which thing although it be written in the workes of learned and famous authours yet should it be counted in the number of things incredible if so bee perhaps it were written of the Indian or Scythian Ocean had not rather happened that in our seas this wonder had bin knowen to the Romane Emperours The cause of the stay was founde by this meanes in that when an whole fleete of shippes was setting forth one of them stoode stil as if she had lien at anker not stirring a whit out of her place Then some that were expert being lette downe into the sea easilie perceiued the trueth and there was founde cleauing fast to the bottome of the rudder a litle fishe like a snaile whiche was brought away and presented to the prince who disdained that so little a creature should be of so great power but speciallie wondred at this one thing that when it was receiued into the shippe it had no longer power to worke that effect which it did when it cleaued to the outside But as touching that other kinde of straunge thing truelie I had rather keepe silence than absolutely to auerre it the fame whereof I knowe not howe true it is but surelie it is newe and for that cause the more to bee doubted of The thing is this That about the Indian sea there is a certeine birde of an incredible bignesse whom our countriemen call a Roche which is able and accustomed to take vp not onelie a man but also an whole shippe in her beake and to flie away with it into the cloudes and so procureth a terrible death to the wretched people hanging in the aire See therefore howe great the force of couetousnesse is which not being able to deter the followers thereof from sayling neither by manie other perilles neither by this most cruell daunger maketh them a pray that are so greedie of pray And nowe also to bring some inuisible things to my purpose in what commixtion of contraries consisteth wished temperature among whiche there is a conioyning of repugnant cōtraries for the bringing foorth of the middle vertue By meanes of whiche differences and by what disagreement of voyces doe men atteine vnto true Musical concord Finallie examine whatsoeuer there is runne through in thy minde al the heauen the earth the sea there is like contention in the toppe of the skie and the bottom of the sea and there is strife in the deepe riftes of the earth aswell as in the woddes fieldes and aswell is there perpetuall disagreement in the desertes of sandes as in the streetes of cities And now lest through varietie of matter I wander from my purpose I say nothing that at the verie beginning of the world there was a battel fought in the highest of heauen betweene the ethereal spirites and some are of opinion also that they fight yet at this day in this region of the darke and mistie aire I say nothing howe that in the same heauenly conflict the angels that were vanquished beeing nowe become inferiour to their conquerours whilest they endeuour to be reuenged vpon vs mortall men that inhabite the earth they haue procured vnto vs an immortall warre of sundrie temptations with an hard and doubtfull businesse And that I may gather together into one summe al things whatsoeuer hauing sense or without sense from the vppermost toppe of heauen as I haue said vnto the lowermost centre of the earth and from the chiefest angell to the basest and least worme I omitte to speake howe there is continuall and euerlasting strife betweene them Man him selfe the lord gouernour of all liuing creatures who onely by the rule of reason seemeth able to guide in tranquillitie this course of life and this swelling and troublesome sea with what continuall strife is he tossed not onelie with other thinges but also with him selfe wherof I will speake anon But now I will intreat of the first for there is no mischiefe that one man worketh not against another to admit that all other harmes by what meanes soeuer they happen whether by nature or fortune yet being cōpared with these do seeme but light discommodities Which if I would discipher at large which I would not willingly do and it is far from my purpose both al the whole sceane of humane actions were to be opened al the historie of life to be perused But it shal be sufficient for me to say thus much for if there had ben neuer any other warres in all the world but the warres of the Romanes there had bin warres strife ynough Adde moreouer the disagrement of opinions the indissoluble knottes and intrications of matters who is able to reckon vp the varietie of sectes or contention of Philosophers The warres of kings nations are at rest but the Philosophers are not at agreement and they cōtend about a matter that when it beginneth to be the ones it surceasseth to be the others These men contend for the trueth which euery one of them cannot haue on his side this strife neither could the maiestie of the purchased veritie neither Carneades the Academike a carefull seeker after the Philosophicall quietnesse though in vaine euer be able to appease Insomuch that Anneus Seneca seemeth vnto me not vnfitly to haue writen where he cōpareth the clocks dials with Philosophers for the like discord that is found among thē Which howe true it is whosoeuer applieth his mind to Philosophers his eares to the clocks may wel perceiue neither is the doctrine of other Artisants in more tranquillitie what cōtentions are there amōg Grāmarians not yet decided what cōflicts among Rhetoricians what alterations among Logicians Finally what discord in all artes what clamour among Lawiers who how wel they agree the cōtinuāce of their causes doth shew Of the agrement of Physitians let their patients be iudge For that life which they haue pronounced to bee short by their contentions they haue made most short Moreouer what deformitie and what disagreement of opinions is there in the holie rites of the Church and Religion not so much in the woordes of the learned as in the weapons of the armed and more often tried in the fielde than discussed in the scooles Thus being but one trueth in all matters vnto which as saith Aristotle al things are agreeable yet the opinion of them is verie dissonant cōtrarie that it troubleth the professours of the truth What shall I say of the cōmon life and affaires of men That there are scarce two in a citie that do agree both manie things else but especiallie the great diuersitie of their houses apparell doeth declare For whosoeuer succeeded anie man in an house were hee neuer so riche and good an husband that hath not neuerthelesse chaunged manie things in it so that looke what one man had a desire to builde another hath a pleasure to plucke downe witnesse hereof may be the often changing of windowes damming vp of doores and
blemysh more greeuous in the wantonnesse of olde men then to compare it with the continency of youth And truely yf the honour of the parentes be burdensome to the chyldren that lyue yll with howe great a weight dooth the prayse of the chyldrens honestie presse downe the infamie of the yl lyuyng parentes Sorowe I was begotten in vnlawful and condemned lust Reason But it were better for thee to haue a desire to be and so to be reputed the honest sonne of an vnhonest father rather then the vnhonest sonne of an honest father For in all prayse or disprayse those thinges are most chiefly to be regarded whiche are a mans owne There is no man iustly reproued or praysed for that whiche is anothers although as I haue sayde whatsoeuer is in you it wyll be the more euident yf it be set by his contrary For as euery one is worthyly praysed or dispraysed so is the very and proper cause of prayse or disprayse within hymselfe But as one man is slayne with anothers swoorde and one mans goodes burned by another mans fire so hapneth it not that one mans good name perisheth by another mans fault for that the goods of the minde are more permanent then the goods of the body or of fortune so that they cannot be hurt or taken away agaynst the wyl of the owner Sorow I was begotten agaynst ryght and law Reason Thou hast doone nothyng agaynst the law but thy parentes haue and therefore henceforward do euery thyng according to the lawe In this respect thou hast committed none offence at all concernyng thy birth houre but of thine owne manners thou thy selfe shalt yelde an accompt And although in reuenge of wandring venerie the force of the ciuyl lawes is extended vnto the innocent chyldren notwithstandyng GOD measureth euery one within his owne boundes neyther imputeth the chyldes offence vnto the father neyther the fathers vnto the chylde And that Philosophie iudgeth otherwyse of this matter then do the lawes thou hast learned of the Philosophers them selues Being then beaten downe by the lawes and erected agayne by the iudgement of GOD and the Philosophers thou hast wherewith to comfort thy mynde neyther as thou art restrayned from a priuate patrimony so art thou barred from the publique inheritaunce of vertue For the one of these descendeth by the ordinaunce of man the other is geuen by desart and before thou were borne as thou deseruedst no glory so truely dyddest thou merite none infamie Sorowe Myne Originall is vnlawfull and incestous Reason What may be borne of incest or what of adulterie for proofe be Romulus and Alcides Perses was Kyng of Macedonie and lugurtha Kyng of Numidia and both of them expulsed theyr lawfull brethren out of theyr kyngdomes by euyll vsage and most vyle meanes but they expulsed them notwithstandyng Alexander Kyng of Macedonie that was called Philippes sonne yet whose in deede he was supposed to be thou hast hearde and also how Philip towardes the latter ende of his lyfe was woont sometyme to say that Alexander was not his sonne Whiche thyng his wyfe Olympias of her owne accorde confessed vnto hym and for that cause he was diuorsed from her as some aucthours haue written Constantius hym selfe beyng borne of a noble Concubyne was aduaunced vnto the Empyre before his brethren that were lawfully begotten Vnto these woulde I adde Kyng Arthure vnlesse that to myngle Fables with Histories were nothyng els then to dimyshe the credite of the trueth with lyes To be short there is no cause why thy byrth shoulde discourage thee Howesoeuer men are borne yf vertue aduaunce them they haue glory yenough Sorowe I am yll borne Reason Lyue well and dye well howsoeuer thou were borne it belongeth not to thee neyther canst thou remember it neyther enquyre muche after that whiche belongeth not vnto thee vnlesse it be to make thee more humble and mecke but not more sorowfull Sorowe I was borne fylthyly Reason Courteous behayour and an honest lyfe doo not only take away all blemyshes but all remembrance of a shameful byrth Vse this remedie while thou mayest for beleeue me thou hast none other Sorowe I am ashamed of my parentes infamie Reason Put away this shame for there is one father of all men whiche is GOD and one mother of all men whiche is the earth Of Bondage The vii Dialogue SOROWE I Entred a bondman into this lyfe Reason Be not sory thou shalt depart a free man yf thou wylt thy selfe as many haue doone who contrarywyse haue entred free and departed bonde Sorowe I was seruylely borne Reason Lyue freely there is nothyng letteth thee for the better part of thee to be free There is one most grieuous kynde of bondage whiche is synne that is not able notwithstandyng to oppresse men agaynst theyr wylles cast of that and thou shalt be free Sorowe Fortune woulde needes make me a bondman Reason Thine owne wil may make thee otherwise for although she vse her olde custome neuerthelesse thou knowest what to hope for Thou knowest what a monster she is thou knowest her toyes and pastymes it lyeth in thee not only to become a free man but also Lorde ouer thy maister although what she wyll or wyll not it skylleth not and albeit she be inexorable as some tyme she is neuerthelesse she hath no power ouer the mynde and in euery conflict agaynst her we must requyre ayde of her enimie Many tymes whom fortune hath made bonde vertue hath made free Sorowe I am oppressed with grieuous seruitude Reason Who so wyllyngly beareth the yoke maketh it lyght I wyll tell thee a speciall comfort and an euerlastyng stay whiche when thou art exempted from the controulement of thy mightie maister wyll make thee a free man and rycher then thy maister hym selfe apply the studie of wysedome and she wyll set thee at libertie It is the saying of Cato confyrmed by Cicero That only the wyse man is free namely by that libertie then which there is none more assured Sorowe I leade my lyfe vnder most harde maisters Reason They shal be made gentle by no meanes more then by faythfulnesse and diligence and perhaps in suche sort whiche hath hapned vnto many that therehence thou shalt gayne libertie where nowe thou bewaylest thy bondage and peraduenture by some other meanes and from some other place For some one is made free by his temporall maister and some by the Eternall Thou knowest with howe great daunger Malchus escaped the threatnynges of his maister that persecuted hym but neuerthelesse he escaped hym In the meane whyle thynke thus of thy maister that he maynteyneth thee and hath taken vpon hym al the care ouer thee whiche carefulnesse to leese a mans libertie what is it to be called other then a profitable discommoditie Vnto many theyr libertie hath been bonde and theyr bondage free The yoke of men is not so greeuous as the yoke of cares who so can shake of the one may indifferently beare the other Vnto this man
as are certaine people vnder the South and North poles therefore among the Scithians as thou seest it is written there is no offence more greeuous then theft And the reason is this that if men there myght robbe freely among the woods what should remaine to the owner Sorowe Theeues steale my goodes Reason They would haue them be theirs and thou forbiddest not thynke therfore that thy necligence is punished and that by this losse thou art taught to keepe thine owne profitable matters are not taught for naught Sorowe Theeues doo very muche trouble me Reason Truely they are an importunate kynde of men worthyly hated of all that are vertuous not only as pestilent but also as vyle persons And knowe this that it proceedeth of none other then a great basenesse of mynde that any man is drawen vnto so vyle a wickednesse And therefore not without good cause Aurelius Alexander who was a young but a vertuous Prince fell so much in hatred of theeues that as Helius Lampridius writeth of hym if he had seene any such he had his fynger redy to plucke out one of his eyes Suche was his hatred agaynst those that were infamous for Theeuery that yf by chaunce he sawe any of them his spirite was so inuaded agaynst them that immediatly he was prouoked to vomite out choler his face being so enflamed that he coulde not speake a woord Truely a notable disdaine of a valiant mind and a shameful filthinesse in the theeues whiche was able so sodenly to moue the stomacke of so high and excellent a prynce vnto lothsomnesse and vomiting Yea moreouer when as on a tyme a certayne noble man being accused of theft at lengh through great fauour of certaine Ringes that were his freendes had obteyned to be sent foorth to warfaire and was immediatly taken with theft agayne for they that are geuen to that vice through custome are neuer able to leaue it Alexander demaunded of the kynges which had preferred hym what punishment there was for theeues in their countreyes Whereunto when they answeared hangyng he caused hym forthwith by theyr iudgment to be hanged Sorowe I am molested with theeues Reason Circumspection and diligent heede takyng are good remedies agaynst theeues but the best of al is pouertie As long as a man hath any thing that they do lyke of he can not wel escape their handes or eyes Wouldest thou be out of the feare of theeues be poore then Of robberies The .lxi. Dialogue SOROWE I Am spoyled by theeues Reason Although as I suppose it be written in the ciuile lawe that there is no theefe woorse then he that taketh away a thing by force yet notwithstanding priuie pilferers be woorse in my opinion These theeues do woorke by craft but those by open violence And therfore after the opinion of Cicero these are likened to foxes and those to Lions And moreouer these theeues do spoyle men of their goods but they leaue suspicion behinde them But to be robbed by good felowes suffiseth in a maner they leaue no suspicion behinde thē Sorow I haue fallen into the hands of theeues who haue left me naked Reason Iulius Caesar fel into the hands of theeues also by whom he was not onely spoyled but also taken prisoner and set at a great raunsome for his delyuerie euen he that was afterwarde lorde of al the world although the reuenge whiche shortly folowed comforted hym muche in this aduersitie whiche is no smal aswagement of iniuries Regulus that was so often a conquerour fel into the hands of his enimies who put him to a most cruel death to the great and greeuous losse and daunger of your whole Empire Likewise Valerianus the Emperour fel within the daunger of his enimies who to the great dispargement of the whole Empire constreyned hym to leade foorth his olde yeeres in most silthy and shameful seruitude Thou yf thou be nothyng but robbed geue thankes to fortune and the theeues that robbed thee for leauing vnto thee thy lyfe and libertie For theeues haue no greater benefite then that which Cicero maketh mention of in his Philippikes for that they can say they haue geuen them their lyues from whom they haue not taken them Take thou therefore this thy fortune in good part which is common vnto these notable personages and many other famous men whiche yf it were compared with theirs would appeare much more easie and to be wished and desire not to be more happie then they that are called the most happie of al men Of Coosinage and deceit The .lxii. Dialogue SOROW. I Am deceyued by coosiners Reason Doest thou marueyle at it I shoulde rather marueyle if by keeping company with men thou couldest escape vnhurt For what man is he that deceiueth not another Trustinesse is bannished and deceit beareth the soueraintie and is this the first tyme that thou hast consydered this Not with so great studie do the hunters lay suares for wylde beastes nor the foulers set ginnes to take byrdes as craftie coosyners seeke meanes to deceyue the simple Whiche if it were euer true now is it most true in this your age A man may poynt with the finger vnto maisters of craft and he is counted the wysest that is most cunning in deceyuing Wouldest thou therefore not be deceyued Dye then or auoyde the companye of men Sorow I am craftily circumuented whereas I neuer feared it Reason If thou haddest feared it perhappes thou haddest not been so easily deceyued and now think with thy selfe whether thou also euer deceyuedst any man For ye be al of you for the most part prone to deceyue and reason woulde thou shouldest take that with more indifferencie at another mans handes whiche thou thy selfe hast done before to another But you consider not what ye do to others and cannot abide that which others doo vnto you so that in al thynges ye be most vniuft iudges Sorow I haue suffered a losse through the deceite of my freende Reason Herein as in many thinges els thou art abused for in freendshyp there is no deceit And in this poynt also ye be commonly deceyued supposing them to be freendes that are not and by experiment ye easily fynde that freendshyp is a most inestimable holy thing so ouer curious ye are in trifles that by once banketting or communing togeather you get a freende whom so soone as you haue gotten ye loose hym yf that may be called lost whiche you neuer had And then afterward ye complayne that ye are deceyued by your freendes and bryng this slaunder vpon freendshyp that is giltlesse of any suche deede Sorow I am damnified by deceyte Reason It hath done many good that they haue been deceiued hereafter thou wylt be the waryer some by the losse of a small thyng haue auoyded the daunger of greater matters Sorowe A vyle coosiner hath deceyued me Reason Nay rather he hath awaked thee and sharpened thy wyt and hath taught thee to trust none but suche as thou hast tryed and persons of
from his natiue Countrey he kept a schoole and so exercised his crueltie vppon chyldren when he coulde not vppon men A cruell nature obstinate in wickednesse voyde of vertue and farre from reason Sorowe It greeueth me greatly that I haue lost my tyranical aucthoritie Reason How woulde it trouble thee to haue lost a lawfull possession now that thou art so greeued that thyne vsurped aucthoritie is gone How woulde it vexe thee to haue forgonne thyne owne whiche takest it so heauilie nowe that thou art berefte of that which was not thyne Sorow I can not choose but take it greeuously that I am throwen downe from my tyrannie Reason Way the cause and it wyll trouble thee the lesse The very name of Tyrantes hath made many to fall notwithstandyng it is well knowen by experience that the most part haue deseruedly been and are dayly throwen downe from theyr dygnities In the Politikes of Aristotle thou mayest reade howe that many Tyrantes haue peryshed through the abuses of theyr wyues Whiche beyng vnderstoode eyther actiuely or passiuely is true that is through the iniuries offered eyther by Tyrantes vnto other mens wyues or by the wyues of Tyrantes to others Of the fyrst thou hast for example not onely Tyrannies but also the Troiane and Romane Kyngdomes Of the seconde thou hast Agis a Tyrant among the Lacedemonians who hauing hymselfe made a praye of the men his subiectes set his deere wyfe to spoyle theyr wyues which was not the least cause of hastenyng his destruction But Aristotle who florished in the dayes of Alexander the great and lyued not tyll this Tyrant raigned coulde neuer knowe hym albeit in those bookes not without woonderfull admiration I fynde the names of Hiero and Gelo but consyderyng the course of tymes I cannot conceaue howe he shoulde knowe them Sorowe Neyther haue I oppressed other mens wyues nor my wyfe iniuried any and yet am I dryuen from my tyrannie Reason Some tyme the moste hurtfull thynke them selues innocent But many causes besydes as great there be wherefore Tyrantes are put downe as pryde whiche Historiographers obiecte to Iulius Caesar for that he rose not vp to the Senate when with great obeysaunce they approched vnto hym but that in these dayes is counted no cause Crueltie also is another whiche caused Merentius as it is wrytten in Virgil to be punished and brought Caligula Nero and Domitian to theyr death Enuie lykewyse whiche was the greatest torment sayth Horace that euer the Tyrantes of Sicile founde whiche yf it were so in his dayes I warrent thee at this present it is no lesse Last of all the greatest decay of Tyrantes and most common is couetousnesse And therefore other thynges touche but certayne and this all The other trouble certayne Citizens but this the whole people Pryde and Enuie raigne among Tyrantes them selues crueltie rageth among fewe but couetousnesse among all Crueltie sometyme ceasseth and is diminisheth but couetousnesse encreaseth alwayes and watcheth Therefore they whiche desire to beare rule ouer the people ought aboue all to shunne this vice together with the shame and suspition thereof For nothyng maketh a Tyrant so odions nothyng is more vnseemelie for a Lorde or Gouernour Other vices many tymes hyde them selues vnder the cloake eyther of magnanimitie or of iustice but this one vice putteth not of the basenesse and miserie of the minde And contrarie to the common custome of mans errour as nothyng is in deede more vile and miserable then couetousnesse so nothyng is to be deemed more vile and miserable And therefore they whiche are gyltie hereof are iudged most vnmeete of all men to beare honour and aucthoritie Men disdayne to be vnder the gouernement of hym that is subiecte to couetousnesse and that he hath no ryght ouer the bodye they thynke whiche can not vse well the rule that he hath ouer his owne coyne who thynketh it also lawfull to bereaue men of theyr lyues I say not of theyr money and yet dareth not so muche as touche his owne treasure Therefore the most redie and ryght waye to securitie and quietnesse is not onely not to wyshe to beare dominion as a Tyrant but also not to desyre to rule as a kyng For what is more foolyshe more paynefull or more perilous then for a man to heape the burdens of the whole people vppon his owne and onely backe who is too weake peraduenture to beare his owne But the familiaritie with the mortall enimie and the peruersenesse of opinions doth not permitte to choose that whiche is better The next is to haue in mynde the lesson of Aristotle whiche is that a man shewe hym selfe to be not a Tyrant but a fauourer of the Common wealth He must sayth he seeme to gather the incomes and offerynges the better to dispose and vse them yf neede doo require for the defence of his Countrey in the tyme of warre generally he must behaue hym selfe as the keeper and Chamberlayne of common thynges not of his owne And agayne He must repayre and adorne the Citie as a Steward not spoyle it as a Tyrant And againe He must behaue him selfe not as a Tyrant but as a King carefull of the publique welfare and loue a meane estate not sumptuousnesse By these and suche lyke as Aristotle would and I doo like of the aucthoritie continueth this onely I adde that he be suche a one in deede as Aristotle sayth he shoulde seeme to be For dissimulation be it neuer so cunningly and wittilie vsed can neuer be long hyd from the syght of some among manie whom it toucheth Enter now into the consyderation of thy selfe see whether thou haue offended in any of these poyntes and ceasse both to complaine and maruel For that a Tyrant being subiect to these vices shoulde be cut of it is not but that it should continue it is maruell To conclude both Kinges al Tyrantes and as many as are of power yf they desyre to raigne a long tyme shoulde diligently haue in minde that saying of Cato in Liuie Auarice and riotousnesse haue brought al great Empires to destruction Sorow Now my dominion is gonne I am no better then a priuate man. Reason Thou were an enimie of Citizens thou art now made a fellow citizen learne ciuilicie confesse the benefite of a meane estate Both more honestly and more safely among good Citizens then aboue all Citizens thou mayest lyue Now thy state is more quiet thy lyfe more secure without feare without suspitions without watches without swoord among which euylles I knowe not what sweetenesse of lyfe can be hoped for Sorowe My tyrannie beyng lost I must lyue as an other common and inferiour person Reason Choose whether with lamentations thou wylt exasperate thy fotune or asswade it with patience for verily yf thou wouldest demaunde of thyne owne minde and not of the confuset noyse of the multitude and consider thynges past in silence thou shouldest fynde that thou art released and escaped from many euylles Nowe mayest thou lyue insafetie and
good woorkes doone is commendable so that it set not the gate wyde open to pryde and therefore the causes of these affectes must be fyrst consydered least haply disprayse possesse the place of commendation and therefore weygh thou nowe what cause thou hast to be sorowfull Sorowe I am heauie for the miserie of this lyfe Reason The felicitie of the lyfe to come shall make thee merie for this lyfe is not so miserable whiche in deede is most miserable as the other is happie and glorious Sorowe I am heauie Reason Of this mischiefe there are as many rootes as there are thynges which you tearme aduerse and miserable of many of whiche sort we haue alredie entreated and for that I perceyue thee to be redy to complayntes we haue lykewyse hereafter much to entreate of Some tymes a man shall perceyue no apparent cause at all neyther of sicknesse nor losse nor iniurie nor shame nor errours nor of any sudden rumor of suche lyke matter but onely a certayne pleasure to be sorie whiche maketh the soule sadde and heauie Whiche mischiefe is so muche the more hurtfull by now muche the cause is the more vnknowen and the cure more difficult And therefore Cicero wylleth men to flee from the same with all theyr myght and maine yea with all their sayle they can make as from a most dangerous rocke of the Sea whose counsayle in this as in many other thynges I lyke wel of Sorowe The thinking of the present miserie maketh me heauie Reason That the miserie of mankinde is great and manifolde I doo not denie whiche some haue bewayled in whole great volumes but yf thou looke to the contrarie part thou shalt also see many thinges whiche make this lyfe happie and pleasant although there be none hytherto so farre as I knowe that hath written of this matter and some that haue taken it in hande haue geuen it ouer for that whiles they haue been in the very course of their wryting they haue perceyued howe wrong a matche they haue vndertaken and that the argument hath fallen out to be muche more barren then they fyrst supposed and the rather for that the miserie of mankynde appeareth to be euident and the felicitie thereof seemeth to be verie small and hydden so that in discourse of disputation it requireth a deeper displaying and examination then that the incredulous sorte are aable to conceyue And nowe out of many matters to geather one summe togeather haue not you great cause to reoyce Fyrst for that you are the image and likenesse of GOD your Creator whiche is within in the soule of man your witte memorie prouidence speeche so many inuentions so many artes attendyng vppon this soule of yours and next howe many necessities doo followe this your bodye whiche all are comprehended vnder the most singular benefite of GOD also so many opportunities so many sundrie shewes and kindes of thynges whiche by strange and marueylous meanes doo serue to your delyght moreouer so great vertue in rootes so manie iuices of hearbes suche pleasaunt varietie of so many sortes of flowres so great concorde of smelles and colours and castes and soundes rysyng of contraries so many lyuyng creatures in the ayre vppon the lande and in the sea seruyng onely to your vse and created onely to doo man pleasure And vnlesse you had of your owne accorde voluntarily fallen vnder the yoake of sinne you had nowe been gouernours ouer all thynges that are vnder heauen Adde herevnto moreouer the prospect of the Hylles the opennesse of the Valleys the shadowie Wooddes the colde Alpes the warme Shoars Adde also so many holsome Streames of water so many sulphurious and smookyng Lakes so many cleare and coole Fountaynes so many Seas within and rounde about the earth so many confines and boundes of Kyngdomes whiche are euerie day changed and some most assured for theyr immoueable stabilitie Adde lastly some Lakes as bygge and brode almost as the Sea and Pondes lying in bottomes and Riuers fallyng downe headlong from the toppes of Hylles with theyr brinkes full of flowres and pleasaunt hearbes And the bed-chambers of the shoares and Medowes greene with runnyng Streames as Virgil sayth What shall I neede to speake of the foming Rockes that lye vpon the soundyng shoare and the moyst Dennes and the Fieldes yellowe with Corne and the buddyng Vineyardes the commodities of Cities the quietnesse of the Countrey and the libertie of Wildernesses And also the most glorious and bryght spectacle of all whiche is the circumference of the starrie Firmament that continually turneth about with incomprehensible swiftnesse wherein are fastened the fixed Starres Lykewyse the wanderyng lyghtes whiche you call the seuen Planettes And especially the Sunne and Mone the two most excellent lyghtes of the worlde as Virgil tearmeth them Or the most glorious beautie of Heauen as Horace speaketh of them By these consist the fruites of the earth by these the strength and force of lyuing creatures of these also depende the varietie of seasons by these we measure the yeere the monethes dayes nyghtes and spaces of tymes without whiche this lyfe coulde not be other then weerisome and tedious Herevnto moreouer there is geuen vnto you a bodye whiche although it be frayle and transitorie yet notwithstandyng in shewe is imperious and beautifull fashioned vpryght and conuenient in contemplation to beholde the heauens Agayne the immortalitie of your soule and a way prepared for you vnto heauen and an inestimable merchandize bought for a small pryce with other matters also whiche of purpose I haue deferred to the ende for that they are so great that of my selfe I was not able to comprehende them but onely through the benefite of fayth lykewyse the hope of rysyng agayne from death and takyng vp of this bodye after that it is rotten and consumed to be quickened agayne and made lyuely and bryght shynyng and impassible with great glorie and maiestie and moreouer that whiche surpasseth not onely the dignitie of man but also of the Angelles the nature of man so vnited to the nature of GOD that GOD hymselfe became man and beyng made but one person comprehended perfectly in hymselfe the two natures and was both GOD and man to this ende that beyng made a man he myght make man a god An vnspeakable loue and humilitie in GOD exceedyng felicitie and glorie vnto man all manner of wayes an hygh and secrete misterie a woonderfull and comfortable societie whiche I knowe not whether any heauenly tongue canne expresse but sure I am no mortall mouth is able to vtter Dooeth the state of mankynde seeme vnto thee by this meanes but smally aduaunced and the miserie thereof but a lytle relieued Or what I pray thee coulde man I say not hope but wyshe or imagine better for his owne commoditie then to be made GOD And beholde he is god What remayneth there more that you myght wyshe for or desyre or inuent or thinke vppon yet greater then you haue alredie obteyned Truely at what
there is no minde be it neuer so swyfte that is able to measure it and also the surpassyng beautie of vertue whiche is so louelie that yf it coulde be seene with the bodily eyes as Plato sayth it woulde rauyshe men woonderfully with the loue thereof Therefore let loue on the one syde and feare on the other styrre thee vp for both of them are very effectuall for neyther he that loueth neyther he that hateth can commonly be dull and sluggyshe and yet notwithstandyng ye ryse in the nyght tyme vnto diuine seruice wherein ye pray that hurtfull sleepe and sluggyshnes oppresse you not there is no place for sleepe nor sluggyshuesse when as death frayeth you on the one syde and vertue on the other For who coulde euer be slouthfull and carelesse in great dangers or great aduauncementes Whensoeuer thou haft respect vnto these courage wyll resort to the minde and sleepe wyll flye from the eyes when ye thynke with your selues howe muche imperfection remayneth within you and howe muche tyme ye haue spent in idlenesse whereof when men haue no consyderation we see howe they spende long ages vnprofitably and heare olde men wonderyng and amazed to say What haue we doone heere these many yeeres We haue eaten drunken and slept and nowe at last we are awaked too late The cheefe cause whereof is this sluggyshnesse whereof thou complaynest whiche in tyme ought to be dryuen away by the prickes of industrie and the brydle of foresyght least that by ouerlong staying thou be caried away with the multitude vnto a dishonourable ende Of Letcherie The Cx. Dialogue SOROWE I AM shaken with the vehemencie of Letcherie Reason Letcherie is begotten by slouthfulnesse and brought foorth by gluttonie what maruell is it then yf the daughter followe her parentes As for gluttonie and letcherie they are common vnto you with beastes and that they make your lyfe more beastly then any other thyng wyse men haue so iudged and therefore although there be many mischiefes more greeuous yet is there none more vyle Sorowe I am carryed away with Letcherie Reason Whyther I pray thee but vnto death both of the bodye and soule and infamous ignominie and too late and perhappes vnprofitable repentance Goe thy wayes nowe and followe her that carrieth thee away vnto suche endes Thynke vppon the miserable and notorious chaunces of innumerable not onely priuate men but also Cities and Kyngdomes whiche partly by syght and partly by heare-say but specially by readyng ought to be very well knowen and then I suppose thou wylt not geue thy hande vnto this vice to followe it Heare what the best learned haue iudged and written concernyng this matter Pleasures sayth Cicero beyng most flatteryng Ladyes doo wreast the greater partes of the mynde from vertue To this ende sayth Seneca they embrace vs that they may strangle vs whiche none otherwyse then Theeues that lay wayte for traueylers vppon the way and leade them aside to murther them ought to be auoyded Wherein it shall muche auayle yf whosoeuer shall feele hym selfe infected with this mischeefe doo imagine that most excellent sayeing of Scipio Africane in Liuie whiche he spake vnto king Masinissa to be spoken vnto hym selfe Vanquishe thy minde quoth he and take heede thou doo not deforme many good giftes with one vice and corrupt the beautie of so many desartes with a greater faulte then the cause of the faulte is The whiche shal be doone the more easily yf a man doo thynke earnestly vppon the vilenesse fylthinesse shortnesse and ende of the thyng and also the long reproche and the short time and howe perhappes the pleasure of one breefe moment shal be punished with the repentaunce of many yeeres and peraduenture with euerlastyng damnation Of Pryde The Cxj. Dialogue SOROWE I AM lyfted vp with pryde Reason Earth and ashes why art thou proude Canst thou that art oppressed with the burden of so many mischiefes be lyfted vp with pride Who yf thou were free from them al and were lyfted vp by the wynges of al vertues yet were al thy good gyftes defiled with this vyce only For there is nothing more hateful vnto God then pryde By this fel he that was created in most excellent estate by which thou beyng a sinner thinkest to aryse If it hapned so vnto hym for this one thing what doest thou thinke wyl befall vnto thee in whom this wickednesse is ioyned with other vices Thou hast heaped a naughtie weight vpon thy burden Sorow I am carried with pryde Reason Why shouldest thou be so I pray thee Doest thou not remember that thou art mortal that thou wearest away euery day that thou art a sinner that thou art subiect to a thousand chaunces and in danger euery day to vncertayne death and finally that thou art in wretched case And hast thou not also heard the most famous saying of Homer The earth nourisheth nothyng more wretched then man I woulde fayne knowe whiche of these doth most cheefely pricke thee foorth vnto pryde whether the imbecilitie of the body or the whole armie of sickenesses or the shortnesse of lyfe or the blyndenesse of the minde whiche continually wauereth betweene most vayne hope and perpetual feare or the forgetfulnesse of that whiche is past or the ignorance of that whiche is to come and present or the treacherie of enimies or the death of freendes or continuing aduersitie or flytting prosperitie By these and none other ladders ye ascend vnto pryde by these ye ryse to ruine All other dangers wherein men do walter haue some excuse although it be vniust but pryde and enuie haue no coloure at al. Sorow I am sorie that I am proud Reason To be sorie for sinne is the first degree to saluation And as it is the nature of pryde to lyft vp so is it of humilitie to be sorie and submit it selfe whiche thou shalt do the more easye so soone as thou turnest thyne eyes earnestly vpon thy selfe whiche being so I am not mynded neyther ought I to heape vp vnto theeaucthorities wrytten in bookes agaynst vices This only shal be sufficient that thou knowe that so soone as euer thou be disposed vnfeignedly al these matters wyl surceasse immediatly and whensoeuer as they say thou shalt blowe the retreate retire to thyne ensignes as touchyng this present mischeefe This one thyng I wyl say moreouer that pryde is a sickenesse of wretches and fooles for doubtlesse they be suche that be proud otherwyse I am sure they woulde neuer be proud neyther is it written without cause in the booke of Wisedome That al that are foolysh vnfortunate are proud about the measure of their soule And truely yf they were wyse for their soules health their meane were to abase their estate knowyng their owne imbecilitie For so thou readest it written in the same booke He that is a king to day shal dye to morow And when a man dyeth he shal haue serpentes and beastes and woormes for his inheritance The begynning of pryde is to