Plin. open to do good so must he haue his mouth open to preach and publish it and to the end the memory thereof may be the more firme and solemne he must name the benefit and that by the name of the benefactor The fourth office is to make restitution wherein hee must obserue these foure conditions That it be not too speedie nor too curiously for this carries an ill sent with it and it bewraies too great an vnwillingnesse to be in debt and too much haste to bee quit of that band And it likewise giueth an occasion to the friend or benefactor to thinke that his curtesie was not kindlie accepted of for to be too carefull and desirous to repay is to incur the suspition of ingratitude It must therefore follow some time after and it must not be too long neither lest the benefit grow too ancient for the Graces are painted yong and it must be vpon some apt and good occasion which either offereth it selfe or is taken and that without noise and rumour That it be with some vsurie and surpasse the benefit like fruitfull ground ingratus est qui beneficium reddit sine vsura or at least equall it with all the shew and acknowledgement that may be of great reason of a farther requitall and that this is not to satisfie the obligation but to giue some testimony that he forgetteth not how much he is indebted That it bee willingly and with a good heart Ingratus est qui metu gratus est for if it were so giuen eodem animo beneficium debetur quo datur errat si quis beneficium libentius accipit quà m reddit Lastly if his inabilitie bee such as that hee cannot make present restitution yet let his will be forward enough which is the first and principall part and as it were the soule both of the benefit and acknowledgement though there bee no other witnesse heereof than it selfe and he must acknowledge not onely the good hee hath receiued but that likewise that hath beene offered and might haue beene receiued that is to say the goodwill of the benefactor which is as hath beene said the principall The second part which concerneth the speciall duties of certaine men by certaine and speciall obligation THE PREFACE BEing to speake of speciall and particular duties differing according to the diuersitie of persons and their states whether they be vnequall as superiours and inferiours or equall we will begin with maried folks who are mixt and hold with both equallitie and inequallitie And so much the rather because we are first to speake of priuate and domesticall iustice and duties before publike because they are before them as families and houses are before common-weales and therefore that priuat iustice which is obserued in a familie is the image and source and modell of a common-weale Now these priuat and domesticall duties are three that is to say betweene the husband and the wife parents and children masters and seruants and these are the parts of a houshold or familie which taketh the foundation from the husband and the wife who are the masters and authours thereof And therefore first of maried folke CHAP. XII The dutie of maried folke ACcording to those two diuers considerations that are in mariage as hath been said that is to say equalitie and 1 Common duties inequalitie there are likewise two sorts of duties and offices of maried folke the one common to both equallie reciprocall of like obligation though according to the custome of the world the paine the reproch the inconuenience be not equall that is to say an entire loyaltie fidelitie communitie and communication of all things and a care and authoritie ouer their familie and all the goods of their house Heereof we haue spoken more at large in the first booke The other are particular and different according to that inequalitie that is betwixt them for those of the husband 2 Particular duties of the husband are 1. To instruct his wife with mildnesse in all things that belong vnto hir dutie hir honor and good and whereof she is capable 2. To nourish hir whether she brought dowrie with hir or no. 3. To cloath hir 4. To lie with hir 5. To loue and defend hir The two extremities are base and vitious to hold hir vnder like a seruant to make her mistris by subiecting himselfe vnto hir And these are the principall duties These follow after to comfort hir being sicke to deliuer hir being captiue to burie hir being dead to nourish hir liuing and to prouide for his children he hath had by hir by his will and testament The duties of the wife 1. are to giue honor reuerence and respect to hir husband as to hir master and lord for so haue 3 Of the wife the wisest women that euer were termed their husbands and the hebrew word Baal signifieth them both husband and lord She that dischargeth hirselfe of this dutie honoreth hir selfe more than hir husband and doing otherwise wrongs none but hir selfe 2. To giue obedience in all things iust and lawfull applying and accommodating hir selfe to the maners and humours of hir husband like a true looking-glasse which faithfullie representeth the face hauing no other particular designement loue thought but as the dimensions and accidents which haue no other proper action or motion and neuer moue but with the bodie she applieth hir selfe in all things to hir husband 3. Seruice as to prouide either by hir selfe or some other his viands to wash his feet 4. To keepe the house and therefore she is compared to the Tortuis and is painted hauing hir feet naked and especiallie in the absence of hir husband For hir husband being farre from hir she must be as it were inuisible contrarie to the Moone which appeareth in hir greatnes when she is farthest from the sunne not appeare but when she comes neere hir sunne 5. To be silent and not to speake but with hir husband or by hir husband and forasmuch as a silent woman is a rare thing and hardlie found she is said to be a pretious gift of God 6. To employ hir time in the practise and studie of huswifrie which Eccles 26. is the most commodious and honorable science and occupation of a woman this is hir speciall mistris qualitie and which a man of meane fortune should especiallie seeke in his mariage It is the only dowrie that serueth either to ruinate or preserue families but it is very rare There are diuers that are couetous few that are good huswiues We are to speake of them both of houshold husbandrie presentlie by it selfe In the priuat acquaintance and vse of mariage there must 4 An aduisement vpon the acquaintance of maried folks be a moderation that is a religious and deuout band for that pleasure that is therein must be mingled with some seueritie it must be a wise and conscionable delight A man must touch his wife discretlie and for honestie as it is
and small THe dutie of the great consisteth in two things in indeuouring by all meanes to spend their bloud and abilitie for the defence and conseruation of pietie iustice of the Prince of the state and generally for the welfare and good of the common-wealth of which they ought to be the pillers supporters and after in defending and protecting the poore afflicted and oppressed resisting the violence of the wicked and like good bloud to runne to the wounded part according to the prouerbe That good bloud that is to say noble and generous can not lie that is to say deceiue where is need By this meanes Moyses became the head of the Iewish nation vndertaking the defence of men iniured and vniustly Exod. 2. troad vnder foot Hercules was deified for deliuering the oppressed from the hands of tyrants Those that haue done the like haue beene called Heroes and demi-gods and to the like all honours haue beene anciently ordeined that is to such as deserued well of the common-wealth and were the deliuerers of the oppressed It is no greatnesse for a man to make himselfe to be feared except it be of his enemies and to terrifie the world as some haue done which also haue procured them hate Oderint dum metuant It is better to be beloued than adored This commeth of a naturall pride and inhumanitie to contemne and disdaine other men as the ordure and excrements of the world and as if they were not men and from thence they grow cruell and abuse both the bodies and goods of the weake a thing wholly contrarie to true greatnesse and honour who ought to vndertake the defence thereof The dutie of inferiors towards their superiors consisteth in two points in honoring and reuerencing them not onely ceremoniously and in outward shew which he must doe as well to the good as the euill but with loue and affection if they deserue it and are louers of the common-wealth These are two things to honour and to esteeme which are due to the good and truely great to others to bend the knee to bowe the body not the heart which is to esteeme and loue Moreouer to please them by humble and seruiceable duties and to insinuate into their fauour Principibus placuisse viris non vltima laus est And to make himselfe capable of their protection which if he cannot procure them to be his friends yet at the least not to make them his enemies which must be done with measure and discretion For ouer-greedilie to auoid their indignation or to seeke their grace and fauour besides that it is a testimonie of weaknesse it is silentlie to condemne them of iniustice and crueltie Non ex professo cauere aut fugere nam quem quis fugit damnat Or to stirre vp in them a desire to execute their furie seeing so base and fearefull a submission Of Fortitude the third vertue PREFACE THe two former precedent vertues rule and gouerne man in companie or with another these two following rule him in himselfe and for himselfe respecting the two visages of fortune the two heads and kinds of all accidents Prosperitie and Aduersitie for fortitude armeth a man against aduersitie Temperance guideth him in prosperitie moderating the two brutish parts of our soule fortitude ruleth the irascible temperance the concupiscible These two vertues may wholly be comprised and vnderstood by this word Constancie which is a right and equall stay ednesse of the mind in all accidents and outward things whereby he is not puffed vp in prosperitie nor deiected in aduersitie Nec aduersis frangitur nec prosperis aestuat CHAP. XIX Of Fortitude or Valour in generall VAlour for this vertue is more properlie so called than fortitude is a right and strong resolution an equall and 1 The description of valour vniforme stay ednes of the mind against all dangerous difficult and dolorous accidents in such sort that difficultie and danger is the obiect and matter wherein it is exercised to be breefe it is all that which humane weaknes feareth Timendorum contemptrix quae terribilia sub iugum libertatem nostram Senec. mittentia despicit prouocat frangit Of all the vertues in greatest estimation and honor this is most renowned who for the prerogatiue thereof is simplie 2 The praise thereof called a vertue That is the more difficult the more glorious which produceth the greatest famous and most excellent effects it conteineth magnanimitie patience constancie an inuincible resolution heroicall vertues whereupon many haue sought the inconueniences that belong thereunto with greedinesse to attaine so honorable imployment This vertue is an impregnable bulwarke a compleat armour to incounter all accidents Munimentum imbecillitatis humanae inexpugnabile quod qui circundedit sibi securus in hac vitae obsidione Senec. per durat But because many do mistake and in place of the only true vertue conceiue the false and bastardlie valours I will in declaring 3 Of imperfect or false valours more at large the nature and definition thereof expell those popular errours that are heere intruded We will note then in this vertue foure conditions the first is generallie and indifferentlie against all sorts of difficulties dangers wherefore they are deceiued that thinke there is no other valour than the militarie which only they esteeme because it may be it is most renowned and glorious and carieth greatest reputation Military valour and honor which is the tongue and trumpet of immortalitie for to say truth there is more fame and glorie therein than paine and danger Now this is but a small part and a little raye or light of the true entire perfect and vniuersall whereby a man is one and the same in companie in bed with his griefes as in the field as little fearing death in his house as in the armie This militarie valour is pure and naturall in beasts with whom it is as well in females as in males in men it is often artificiall gotten by feare and the apprehension of captiuitie of death of griefe of pouertie of which things beasts haue no feare Humane valour is a wise cowardlinesse a feare accompanied with foregsiht to auoid one euill by another choler is the temper and file thereof beasts haue it simplie In men also it is attained by vse institution example custome and it is found in base and slauish minds of a seruant or slaue or a factour or fellow trained vp in merchandise is made a good and valiant souldier and often without any tincture or instinct of vertue and true philosophicall valour The second condition it presupposeth knowledge as well of the difficultie paine and danger which there is in the action 4 Temeritie or stupiditie that is presented as of the beautie honestie iustice and dutie required in the enterprise or support thereof Wherefore they are deceiued that make valour an inconsiderate temeritie or a senselesse brutish stupiditie Non est inconsulta temeritas nec periculorum amor
similitude of military policy The Senses are the Sentinels of the Soule watching for the preseruation thereof and messengers or scouts to serue as ministers and instruments to the vnderstanding the soueraigne part of the Soule And for the better performance heereof they haue receiued power to apprehend the things to draw the formes and to embrace or reiect them according as they shall seeme agreeable or odious vnto their nature Now in exercising their charge they must bee content to know and to giue knowledge to others of what doth passe not enterprising to remoue greater forces lest by that meanes they put all into an alarum and confusion As in an army the Sentinels many times by want of the watch word and knowledge of the desseigne and purpose of the Captaine that commandeth may be deceiued and take for their succor their enemies disguised which come vnto them or for enemies those that come to succour So the Senses by not apprehending whatsoeuer is reason are many times deceiued by an appearance and take that for a friend which is our enemy And when vpon this thought and resolution not attending the commandement of reason they go about to remoue the power concupiscible and irascible they raise a sedition and tumult in our soules during which time reason is not heard nor the vnderstanding obeied 4 The distinction of the Passions according to their obiect and subiect By this time we see their regiments their rankes their generall kindes and speciall Euery passion is moued by the appearance and opinion either of what is good or what is ill If by that which is good and that the soule do simply so consider of it this motion is called Loue. If it be present and such whereof the Soule in it selfe taketh comfort it is called pleasure Of the concupiscible six and ioy if it be to come it is called desire if by that which is euill it is hate if it be present in our selues it is sorrow and griefe if in another it is pity if it bee to come it is feare And these which arise in vs by the obiect of an apparant euill which we abhor and flie from descend more deeply into our hearts and arise with greater difficulty And this is the first band of that seditious rowt which trouble the rest and quiet of our soules that is in the concupiscible part the effects whereof notwithstanding they are very dangerous yet they are not so violent as those that follow them for these first motions formed in this parte by the obiect which presenteth it selfe do passe incontinently into the irascible part that is to say into that compasse where the soule seeketh the meanes to obtaine or auoid that which seemeth vnto it either good or ill And then euen as a wheele that is alreadie in motion receiuing another motion by a new force turnes with farre greater speede so the Soule being already mooued by the first apprehension ioining a second endeuour to the first carrieth it selfe with farre more violence than before and is stirred vp by passions more puisant and difficult to be tamed inasmuch as they are doubled and now coupled to the former vniting themselues and backing the one the other by a In the irascible fiue mutuall consent for the first passions which are formed vpon an obiect of an appearing good entring into consideration of meanes whereby to obtain it stirre vp in vs either hope or despaire They that are formed vpon an obiect of an euill to come stirre vp in vs either feare or the contrarie which is audacitie of a present euill choler and courage which passions are strangely violent and wholly peruert the reason which they finde already shaken Thus you see the principall windes from whence arise the tempests of our Soule and the pit whereout they rise is nothing else but the opinion which commonly is false wandring vncertaine contrary to nature veritie reason certaintie that a man hath that the things that present themselues vnto vs are either good or ill for hauing conceiued them to be such we either folow them or with violence flie from them And these are our passions OF PASSIONS IN PARTICVLAR An Aduertisement WE wil entreat of their natures that we may thereby see their follies vanitie misery iniustice that foulnesse that is in them to the end we may know learne how iustly to hate them The counsell that is giuen for the auoidance of them is in the bookes following These are the two parts of Lib. 3. in the vertue of Fortitude Temperance physicke to shew the maladie and to giue the remedy It remaineth therefore that heere we first speake of all those that respect the appearing good which are loue and the kindes thereof desire hope despaire ioy and afterwards all those that respect the ill which are many choler hatred enuie iealousie reuenge crueltie feare sadnesse compassion CHAP. XIX Of Loue in generall THe first and chiefe mistresse of all the passions is Loue The distinction of loue and comparison which consisteth of diuers subiects and whereof there are diuers sorts and degrees There are three principall kinds vnto which all the rest are referred we speake of the vitious and passionate loue for of the vertuous which is Amitie Charitie Dilection we will speake in the vertue of Iustice Lib. 3. that is to say Ambition or Pride which is the loue of greatnesse and honour Couetousnesse the loue of riches and voluptuous or carnall loue Beholde heere the three gulfes and precipitate steepes from which few there are that can defend themselues the three plagues and infections of all that we haue in hand the minde bodie and goods the armories of those three captaine enemies of the health and quiet of mankinde the Diuell the flesh the world These are in truth three powers the most common and vniuersall passions and therefore the Apostle hath diuided into these three whatsoeuer is in the world Quicquid est in mundo est concupiscentia oculorum aut carnis aut superbia vitae Ambition as more spirituall so it is more high and noble than the others Voluptuous loue as more naturall and vniuersall for it is euen in beasts themselues where the rest are not so it is more violent and lesse vitious I say simply violent for sometimes Ambition excelles it but this is some particular maladie Couetousnesse of all the rest is the sickest and most sottish CHAP. XX. Of Ambition AMbition which is a thirst after honour and glorie a 1 The description gluttonous and excessiue desire of greatnesse is a sweet and pleasing passion which distilleth easily into generous spirits but is not without paine got forth againe We thinke it is our dueties to embrace what is good and amongst those good things we account of honour more than them all See heere the reason why with all our strength wee run vnto it An ambitious man will alwayes be the first he neuer lookes backward but
that haue done the same There are some that separate these two and thinke that one of them sufficeth to true nobilitie that is either only vertue 3 the distinction and qualitie without any consideration of race or ancestors This is a personall and acquired nobilitie considered with rigour it is rude that one come from the house of a Butcher or Vintner should be held for noble whatsoeuer seruice he hath done for the Common-weale Neuerthelesse this opinion hath place in many nations namely with the Turks contemners of ancient nobilitie and esteeming of no other but personall and actuall militarie valour or only antiquitie of race without profession of the qualitie this is in the bloud and purely naturall If a man should compare these two simple and imperfect nobilities together that which is purely naturall to iudge aright 4 Naturall nobilitie it is the lesse though many out of their vanitie haue thought otherwise The naturall is another mans qualitie and not his owne genus proauos quae non fecimus ipsi vix ea nostra puto nemo vixit in gloriam nostram nec quod ante nos fuit nostrum est And what greater follie can there be than to glorie in that which is not his owne This honor may light vpon a vitious man a knaue and one in himself a true villaine It is also vnprofitable to another for it communicateth not with any man neither is any man bettered by it as science iustice goodnes beautie riches do They that haue nothing else commendable in them but this nobilitie of flesh and bloud make much of it they haue it alwaies in their mouthes it makes their cheekes swell and their hearts too they will be sure to manage that little good that they haue it is the marke by which they are knowne and a token that they haue nothing else in them because they rest themselues whollie vpon that But this is vanitie for all their glorie springeth from fraile instruments ab vtero conceptu partu and is buried vnder the toombe of their ancestors As offenders being pursued haue recourse to altars and the sepulchers of the dead and in former times to the statues of Emperours so these men being destitute of all merit and subiect of true honor haue recourse to the memorie and armories of their ancestors What good is it to a blind man that his parents haue beene well sighted or to him that stammereth that his Grandfather was eloquent and yet these kind of people are commonly glorious high minded contemners of others Contemptor animus superbia commune nobilitatis malum Salust The personall and acquired honor hath conditions altogether contrarie and very good It is proper to the possessor 5 Acquired and personall honor thereof it is alwaies a worthie subiect and profitable to others Againe a man may say that it is more ancient and more rare than the naturall for by it the naturall began and in a word that is true honor which consisteth in good and profitable effects not in dreames and imagination vaine and vnprofitable and proceedeth from the spirit not the bloud which is the same in noble men that is in others Quis generosus ad virtutem à natura bene compositus animus facit nobilem cui ex quacunque conditione supra fortunam licet surgere Senec. But they are both oftentimes and verie willinglie together and so they make a perfect honor The naturall is a way 6 Naturall and acquired and occasion to the personall for things do easily returne to their first nature and beginning As the naturall hath taken his beginning and essence from the personall so it leadeth and conducteth his to it fortes creantur fortibus hoc vnum in nobilitate bonum vt nobilibus imposita necessitudo videatur ne à maiorum virtute degenerent To know that a man is sprung from honorable ancestors and such as haue deserued well of the Common-weale is a strong obligation and spurre to the honorable exploits of vertue It is a foule thing to degenerate and to belie a mans owne race The nobilitie that is giuen by the bountie and letters patent of the Prince if it haue no other reason it is shamefull and rather dishonorable than honorable It is an nobilitie in parchment bought with siluer or fauor and not by bloud as it ought If it be giuen for merit and notable seruices it is personall and acquired as hath beene said CHAP. LX. Of Honor. SOme say but not so well that honor is the prise and recompence of vertue or not so ill an acknowledgement of 1 The description of honor vertue or a prerogatiue of a good opinion and afterwards of an outward dutie towards vertue It is a priuiledge that draweth his principall essence from vertue Others haue called it the shadow of vertue which sometimes followeth sometimes goeth before it as the shadow the bodie But to speake truly it is the rumor of a beautifull and vertuous action which reboundeth from our soules to the view of the world and by reflexion into our selues bringeth vnto vs a testimonie of that which others beleeue of vs which turneth to a great contentment of mind Honor is so much esteemed and sought for by all that to attaine thereunto a man enterpriseth endureth contemneth whatsoeuer besides yea life it selfe neuerthelesse it is a matter of small and slender moment vncertaine a stranger and as it were separated in the aire from him that is honored for it doth not only not enter into him nor is inward and essentiall vnto him but it doth not so much as touch him being for the most part either dead or absent and who feeleth nothing but setleth it selfe and stayeth without at the gate sticks in the name which receiueth and carieth all the honors and dishonours praises and dispraises whereby a man is said to haue either a good name or a bad All the good or euill that a man can say of Caesar is caried by his name Now the name is nothing of the nature and substance of the thing it is only the image which presenteth it the marke which distinguisheth it from others a summarie which conteineth it in a small volume mounteth it and carieth it whole and entire the meane to enioy it and to vse it for without the names there would be nothing but confusion the vse of things would be lost the world would decay as the historie of the tower of Babell doth richly teach vs to be breefe the stickler and middle of the essence of the thing and the honor or dishonor thereof for it is that that toucheth the thing it selfe and receiueth all the good or ill that is spoken Now honor before it ariue to the name of the thing it goes a course almost circular like the Sunne performed and perfected in three principall sites or places the action or worke the heart the tongue for it begins and is conceiued as in the
matrix and roote in that beautie goodnes profit of the thing honored which comes to light and is produced this is as hath beene said the rumor of a beautifull or honorable action Coeli enarrant gloriam dei pleni sunt coeli terra gloria tua for whatsoeuer valour worth and perfection the thing haue in it selfe and inwardly if it produce nothing that is excellent it is altogether vncapable of honor and is as if it were not at all from thence it entreth into the spirit and vnderstanding where it takes life and is formed into a good hautie and great opinion finally sallying foorth from thence and being caried by the word verball or written it returnes by reflexion and as it were dissolueth and endeth in the name of the authour of this beautifull worke where it had the beginning as the Sunne in the place from whence it departed and then it beares the name of honor praise glorie and renowme But the question is what those actions are to which honor is due Some thinke that it is generally due to those that performe their dutie in that which belongs to their profession although it be neither famous nor profitable as he that vpon a Stage playes the part of a seruant well is no lesse commended than he that presenteth the person of a King and he that cannot worke in statues of gold cannot want those of leather or earth wherein he may as well shew the perfection of his arte All cannot employ themselues neither are they called to the managing of great affaires but the commendation is to do that well that he hath to do This is too much to lessen and vilifie honor which is not a common and ordinarie ghest for all persons and all iust and lawfull actions Euery chaste woman euery honest man is not honorable The wisest men require also thereunto two or three things the one is difficultie labor or danger the other is publick vtilitie and this is the reason why it is properly due to those that administer and well acquit themselues of great charges that be the actions as priuatly and generally good and profitable as they will they shall haue approbation and sufficient renowme which those that know them and the safetie and protection of the lawes but not honour which is publike and hath more dignitie fame and splendor Some adde vnto these a third and that is that it be not an action of obligation but of supererogation The desire of honour and glorie and the approbation of 4 Desire of honor chap. 20. another is a vitious violent powerfull passion whereof we haue spoken in the passion of ambition but very profitable to the weale-publike to conteine men in their dutie to awaken and inflame them to honourable actions a testimonie of weaknesse and humane insufficiencie which for want of good money vseth light and false coine Now in what and how Lib. 3. in the vertue of Temperancie far-foorth is it excusable and when not commendable and that honour is not the recompense of vertue shall be sayd heerafter The marks of honour are very diuers but the better and more beautifull are they that are without profit and gaine 5 Marks of honour and are such as a man may not straine and applie to the vitious and such as by some base office haue serued the weale-publike These are the better and more esteemed they are in themselues more vaine that haue nothing of woorth in them but the simple marke of men of honour and vertue as almost in all policies crownes lawrell garlands oake a certaine forme of accoutrements the prerogatiue of some surname precedencie in assemblies orders of Knighthood And it falleth out sometimes that it is a greater honour not to haue these marks of honour hauing deserued them than to haue them It is more honourable vnto me said Cato that euery man should aske me why I haue not a statue erected in the Market-place than they should aske why I haue it CHAP. LXI Science SCience to say the trueth is a beautifull ornament a very profitable instrument to him that knowes well how to vse it but in what ranke to place it or how to prise it all are not of one opinion and therin they commit two contrary faults some by esteeming it too much some too little Some make that account of it that they preferre it before all other things and thinke that it is a souereigne good some kinde and ray of Diuinitie seeking it with greedinesse charge and great labour others contemne it and despise those that professe it the mediocritie betwixt both is the more iust and most assured For my part I place it farre beneath honestie sanctitie See lib. 3. cap. 14. wisdome vertue yea beneath dexteritie in affaires and yet I dare to range it with dignitie naturall nobilitie militarie valour and I thinke they may very well dispute of the precedencie and if I were called to speake my opinion I should make it to march either side by side with them or incontinently after As sciences are different in their subiects and matters in the apprentiship and acquisition so are they in their vtilitie honestie necessitie as also in their gaine and glorie some are Theoricks and in speculation only others are practike and in action againe some are Reals occupied in the knowledge of things that are without vs whether they be naturall or supernaturall other are particular which teach the tongues to speake and to reason Now without all doubt those sciences that haue most honestie vtilitie necessitie and least glorie vanitie mercenarie gaine are farre to be preferred before others And therefore the practike are absolutely the better which respect the good of man teaching him to liue well to die well to command well to obey well and therefore they are diligently to be studied by him that endeuoureth to be wise whereof this worke is a briefe and summarie that is to say Morall Science Oeconomicall Politicall After these is Naturall which serueth to the knowledge of whatsoeuer is in the world fit for our vse as likewise to admire the greatnesse goodnesse wisdome power of the chiefe workmaster All other knowledges are vaine and are to be studied cursorily as appendents vnto these because they are no wayes beneficiall to the life of man and helpe not to make vs honest men And therefore it is a losse and a follie to employ therein so much time so much cost so much labour as we doe It is true that they serue to heape vp crownes and to win reputation with the people but it is in policies that are not wholly sound goods CHAP. LXII Of riches and pouertie THese are the two sources and elements of all discords 1 The causes of troubles troubles and commotions that are in the world for the excessiue riches of some do stirre them vp to pride to delicacies pleasures disdaine of the poore to enterprise and attempt the extreame pouertie of
perpetuall paine and labour superfluous things will become necessarie our soules will be made slaues to our bodies and we can liue no longer than that we liue in pleasure and delight If we moderate not our pleasures and desires and measure them not by the compasse of reason opinion will carie vs into a headlong downfall where there is neither bottome nor brinke as for example we will make our shooes of veluet afterwards of cloth of golde and lastly of embroderie with pearles and diamonds we will build our houses of marble afterwards of iasper and porpherie Now this meane for a man to inrich himselfe and to make him content is very iust and in the power of euery man he need not to seeke this contentment elsewhere and without himselfe let him but aske it and he presently obteineth it of himselfe Let him stay the course of his desires it is iniustice to importune God Nature the world by vowes and prayers to giue him any thing since he hath so excellent a meane in his owne power to attaine thereunto Why should I rather desire another to giue vnto me than my selfe not to desire Quare potius a fortuna impetrem vt det quà m a me ne petam quare autem petam oblitus fragilitatis humanae If I can not or will not obteine of my selfe not to desire how and with what face can I presse another to giue ouer whom I haue no right nor power The first rule then touching our desires and pleasures is that this little or at least a mediocritie and sufficiencie is that which doth best content a wise man and keepes him in peace And this is the reason why I haue chosen for my deuice Peace and pouertie With a foole nothing sufficeth nothing hath certeintie or content hee is like the Moone who asked a garment that Plutarch might fit it but it was answered That that was not possible because it was sometimes great sometimes little and alwaies changeable The other point cousen-germane to this is naturally for 7 Naturally we know that there are two sorts of desires and pleasures the one naturall and these are iust and lawfull and are likewise in beasts limited and short whose end a man may see according to these no man is indigent for euery thing yeelds something to content Nature is contented with little and hath so prouided that in all things that which sufficeth is at hand and in our owne power parabile est quod natura desiderat Seneca expositum ad manum est quod sat est It is this which nature demandeth for the preseruation of it owne essence it is a fauour for which we are to thanke Nature that those things that are necessarie for this life it hath made easie to finde and such as are hardly obteined are not so necessarie and that seeking without passion that which nature desireth fortune can no way depriue vs of it To these kinde of desires a man may adde though they be not truly naturall yet they come very neere those that respect the vse and condition of euery one of vs which are somewhat beyond and more at large than those that are exactly naturall and so are iust and lawfull in the second place The other desires are beyond nature proceeding from an opinion and fantasie artificiall superfluous and truly passions which we may to distinguish them by name from others call cupidities or lusts whereof we haue spoken before at large in the passions from which a wise man must wholly and absolutely defend himselfe The third which is moderately and without excesse hath 8 Moderately See lib. 3. cap. 38. a large field and diuers parts but which may be drawen to two heads that is to say to desire without the hurt of another of himselfe of another without his scandall offence losse preiudice of himselfe without the losse of his health his leasure his functions and affaires his honour his duty The fourth is a short and essentiall relation to himselfe 9 By relation besides that the carriere of our desires and pleasures must be circumscribed limited and short their course likewise must be managed not in a right line which makes an end elswhere and without it selfe but in a circle the two points whereof doe meet and end in our selues Those actions that are directed without this reflexion and this short and essentiall turning as of couetous and ambitious men and diuers others who runne point blanke and are alwayes without them are vaine and vnsound CHAP. VII To carie himselfe moderatly and equally in prosperitie and aduersitie THere is a twofolde fortune wherewith we are to enter the list good and ill prosperitie and aduersitie these are the two combats the two dangerous times wherein it standeth vs vpon to stand vpon our guard and to gather our wits about vs they are the two schooles essayes and touch-stones of the spirit of man The vulgar ignorant sort doe acknowledge but one they 2 The opinion of the vulgar do not beleeue that we haue any thing to do that there is any difficultie any fight or contradiction with prosperitie and good fortune wherein they are so transported with ioy that they know not what they do there is no rule with them and in affliction they are as much astonished and beaten downe as they that are dangerously sicke and are in continuall anguish not being able to endure either heat or colde The wise men of the world acknowledge both and impute it to one and the same vice and follie not to know how 3 Which of the two is more difficult to beare prosperitie or aduersitie Arist Senec. to command in prosperitie and how to carie our selues in aduersitie but which is the more difficult and dangerous they are not wholly of one accord some saying it is aduersitie by reason of the horror and bitternesse thereof difficilius est tristitiam sustinere quà m a delect abilibus abstinere maius est difficilia perstringere quà m laeta moderari Some affirming it to be prosperitie which by her sweet and pleasing flatteries doth abate and mollifie the spirit and insensibly robbeth it of it due temperature force and vigor as Dalila did Samson in such sort that many that are obdurate obstinate and inuincible in aduersitie haue suffered themselues to be taken by the flattering allurements of prosperitie magni laboris est ferre prosperitatem segetem nimia sternit vbertas sic immoderata felicitas rumpit And againe affliction moueth euen our enemies to pitie prosperitie our friends to enuie In aduersitie a man seeing himselfe abandoned by all and that all his hopes are reduced vnto himselfe he taketh heart at grasse he rowzeth himselfe calles his wits about him and with all his power addes his owne endeuours to his owne helpe in prosperitie seeing himselfe assisted by all that laugh at him and applaud all that he doth he groweth lazie and carelesse trusting in others without any apprehension of
lost by contempt the prince and state must necessarily fall to the ground And euen as authoritie as hath been said Art 5. is more strong and large than beneuolence so contempt is more contrarie and dangerous than hatred which dareth not any thing being held backe by feare if contempt which shaketh off feare arme it not and giue it courage to execute It is true that contempt is not so common especially if he be a true and lawfull prince except he be such a one as doth wholly degrade and prostitute himselfe videatur exire de Plin. in Panch imperio Neuerthelesse wee must see from whence this contempt doth come that wee may the better know how to auoid it It proceedeth from things contrarie to those meanes that winne and get authoritie and especially from three that is to say from too loose effeminate milde languishing and carelesse or very light forme of gouernment without any An ill forme of gouernment hold or stay this is a state without a state vnder such princes the subiects are made bold and insolent all things being permitted because the prince takes care of nothing Malum principem habere sub quo nihil vlli liceat peius sub quo omnia omnibus Secondly from the ill hap and infelicitie of the Infelicitie prince whether it be in his affaires which succeede not well or in his line and issue if hee haue no children who are a great proppe and stay to a prince or in the vncertaintie of his successours whereof Alexander the great complained Orbitas mea quòd sine liberis sum spernitur Munimen aulae Máners regij liberi Thirdly from maners especially dissolute loose and voluptuous drunkennesse gluttonie as also rusticitie childishnesse scurrilitie Thus in grosse haue I spoken of the action of a prince To handle it more distinctly and particularly wee must remember 14 The distinction of the action of a prince as hath beene said in the beginning that it is two-fold peaceable and militarie by the peaceable I heere vnderstand that ordinarie action which is euerie day done and at all times of peace and of warre by the militarie that which is not exercised but in time of warre The peaceable and ordinarie action of a souereigne cannot Of the peaceable be whollie prescribed it is an infinite thing and consisteth as well in taking heed to doe as to doe Wee will heere giue the principall and more necessary aduisements First therefore An aduice a Prince must prouide that he be faithfullie and diligentlie aduertised of all things This all things may bee reduced to two heads whereupon there are two sorts of aduertisements and aduertisers who must be faithfull and assured wise and secret though in some there be required a greater libertie and constancy than in others Some are to aduertise him of his honor and duty of his defects and to tell him the truth There are no kind of people in the world who haue so much need of such friends as Princes haue who neither see nor vnderstand but by the eies and eares of another They maintain and hold vp a publike life are to satisfie so many people haue so many things hid from them that before they be aware they fall into the hatred and detestation of their people for matters that would be easily remedied and cured if they had been in time aduertised of them On the other side free aduertisements which are the best offices of true amity are perillous about soueraignes though Princes be ouer delicate shew great infirmitie if for their good and profit they cannot endure a free aduertisment which enforceth nothing it being in their power whatsoeuer they heare to do what they list Others are to aduertise the Prince of whatsoeuer passeth not onely amongst his subiects and within the circuit of his state but with his bordering neighbours I say of all that concerneth either a farre off or neere at hand his owne state or his neighbours These two kind of people answer in some sort to those two friends of Alexander Ephestion and Crateras of whom the one loued the King the other Alexander that is to say the one the state the other the person Secondly a Prince must alwaies haue in his hand a little 15 2 To haue a memoriall of the 1 Affaires booke or memoriall containing three things first and principallie a briefe register of the affaires of the state to the end he may know what he must doe what is begun to bee done and that there remaine nothing imperfect and ill executed A catalogue or bedrowle of the most worthy personages that 2 Persons haue well deserued or are likely to deserue well of the weale-publike A memoriall of the gifts which he hath bestowed to whom and wherefore otherwise without these three there 3 Gifts must necessarilie follow many inconueniences The greatest princes and wisest polititians haue vsed it Augustus Tiberius Vespasian Traian Adrian the Antonies Thirdly in asmuch as one of the principall duties of a 16 3 To appoint rewards and punishments prince is to appoint and order both rewards and punishments the one whereof is fauorable the other odious a prince must retaine vnto himselfe the distribution of rewards as estates honours immunities restitutions graces and fauours and leaue vnto his officers to execute and pronounce condemnations forfeitures confiscations depriuations and other punishments Fourthly in the distribution of rewards gifts and good 17 4 To distribute rewards deeds he must alwaies be readie and willing giue them before they be asked if he can and not to looke that he should refuse them and he must giue them himselfe if it may be or cause them to be giuen in his presence By this meanes gifts and good turnes shall be better receiued and giuen to better purpose and he shall auoid two great and common inconueniences which depriue men of honour and worth of those rewards that are due vnto them the one is a long pursuit difficult and chargeable which a man must vndergoe to obtaine that which he would and thinketh to haue deserued which is no small griefe to honorable minds and men of spirit The other that after a man hath obtained of the prince a gift before he can possesse it it costeth the one halfe and more of that it is worth and many times comes to nothing Let vs come to the militarie action wholly necessarie for 18 Of the militarie action which consisteth in three points the preseruation and defence of a prince of the subiects and the whole state let vs speake thereof briefly All this matter or subiect may be reduced to three heads To enterprise make finish warre In the enterpise there must be two things iustice and prudence and an auoidance of their contraries iniustice To enterprise where two things are required and temeritie First the warre must be iust yea iustice must march before valour as deliberation before
accession and recession like a feuer according to the presence or absence merits good deeds and so forth The perfect not so alwaies the same marching with an equall pase firme hawtie and inconstant 5 The common receiueth and hath need of many rules and cautions giuen by the wise whereof one is to loue without respect of pietie veritie vertue amicus vsque ad aras Another so to loue as that a man may hate so to hate as that he may likewise loue that is to hold alwaies the bridle in his hand and not to abandon himselfe so profusely that he may haue cause to repent if the knot of friendship happen to vntie Againe to aid and succour at a need without intreaty for a friend is bashfull and it costes him deare to request that that he thinkes to be his due Againe not to bee important to his friends as they that are alwaies complaining after the maner of women Now all these lessons are very wholesome in ordinary friendships but haue no place in this soueraigne and perfect We shall know this better by the portrait description of perfect friendship which is a very free plaine and vniuersall 9 The description of perfect friendship confusion of two soules See here three words 1. A confusion not only a coniunction ioining together as of solid things which howsoeuer they be fastned mingled knit together may be separated and knowen apart For the soules of men in this perfect amity are in such sort plunged and drowned the one within the other that they can no more be diuided neither would they than things liquid that are mingled together 2. Very free and built vpon the pure choice and libertie of the will without any other obligation occasion or strange cause There is nothing more free and voluntarie than affection 3. Vniuersall without any exception of all things goods honors iudgements thoughts willes life From this vniuersall and full confusion it proceedeth that the one cannot lend or giue to the other and there is no speech betwixt them of good turnes obligations acknowledgements thankfulnes and other the like duties which are the nourishers of common friendships but yet testimonies of diuision and difference as I know not how to thanke my selfe for the seruice I do vnto my selfe neither doth that loue which I beare vnto my selfe increase by those succors and helps I giue vnto my selfe And in mariage it selfe to giue some resemblance of this diuine knot though it come farre short thereof donations are forbid betweene the husband and the wife and if there were place for the one to giue vnto the other he is the giuer that giues cause to his friend to expresse and imploy his loue and he receiueth the good turne that by giuing binds his companion for the one and the other seeking aboue all things euen with a greedie desire to do good to one another he that giueth the occasion and yeeldeth the matter is he that is liberall giuing that contentment to his friend to effect that which he most desireth Of this perfect friendship and communion antiquitie yeeldeth some examples Blosius taken for a great friend of 10 Examples Tiberius Gracchus then condemned to die and being asked what hee would doe for his sake and hee answering that hee would refuse nothing it was demanded what he would doe if Gracchus should intreat him to fire the Temples To whom he answered that Gracchus would neuer intreat such a matter at his hands but if he should he would obey him A verie bold and dangerous answer He might boldlie haue said that Gracchus would neuer haue required such a matter and that should haue beene his answer for according to this our description a perfect friend doth not onlie fullie know the will of his friend which might haue sufficed for an answer but he holdeth in his sleeue and wholly possesseth it And in that he added that if Gracchus would haue required it hee would haue done it it is as if he had said nothing it neither altereth nor hurteth his first answer concerning that assurance that he had of the will of Gracchus This of willes and iudgements 3. Touching goods There were three friends this word three is some impeachment to our rule and may make vs thinke that this was no perfect amity two rich one poore charged with an old mother and a daughter to marrie this man dying made his will wherein hee bequeathed to one of his friends his mother to be fed and maintained by him to the other his daughter to be married by him enioining him withall to bestow vpon hir the best dowrie that his ability would affoord and if it should happen that the one of them should die he should substitute the other The people made themselues merry with this will or testament the legataries accepted of it with great contentment and each of them receiued vnto them their legacy but he that had taken the mother departing this life within fiue daies after the other suruiuing and remaining the sole vniuersall inheritour did carefullie intertaine the mother and within a few daies after hee married in one day his owne and only daughter and hir that was bequeathed vnto him diuiding betwixt them by equall portions all his goods The wise according to this description haue iudged that the first dying expressed greatest loue and was the more liberall making his friends his heires and giuing them that contentment as to employ them for the supplie of his wants 4. Touching life that history is sufficiently knowen of those two friends wherof the one being condemned by the tyrant to die at a certaine day and houre he requested that giuing baile hee might in the meane time goe and dispose of his domesticall affaires which the tyrant agreeing vnto vpon this condition that if he did not returne by that time his baile should suffer the punishment The prisoner deliuered his friend who entred into prison vpon that condition and the time being come and the friend who was the baile resoluing to die his condemned friend failed not to offer himselfe and so quit his friend of that danger Whereat the tyrant being more than astonished and deliuering them both from death desired them to receiue and to adopt him in their friendship as a third friend CHAP. VIII Of faith trust treachery secrecy ALl men yea the most treacherous know and confesse that faith is the band of humaine society the foundation 1 The dignity of fidelity of all iustice and that aboue all things it ought to be religiously obserued Nihil augustius fide quae iustitiae fundamentum est nec vlla res vehementius rempublicam continet vitam Sanctissimum humani pectoris bonum Ante Iouem generata decus diuumque hominumque Cic. Qua sine non tellus pacem non aequora norunt Iustitiae consors tacitumque in pectore numen Neuerthelesse the world is full of treacheries There are 2 Fidelity rare but few
S. Basil affirmeth feed and nourish In examer their old dames couer them with their feathers when they fall from them and couple themselues together to carrie them vpon their backs Loue furnisheth them with this arte This example is so liuely and so significant that the dutie of children towards their parents hath beene signified by the qualitie of this creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reciconiare And the Hebrewes call this bird for this cause chasida that is to saie Leuit. 11. the debonaire the charitable bird We haue likewise notable examples heere amongst men Cymon the sonne of great Miltiades whose father dying in prison as some say for debt and not hauing wherewithall to burie his bodie much lesse to redeeme it being arested for the debt whilest it was caried to the buriall according to the lawes of that country Cymon sold himselfe and his libertie for money to prouide for his funerall He with his plentie and goods relieued not his father but with his libertie which is deerer than all goods yea and life too He helped not his father liuing and in necessitie but dead and being no more a father nor a man What had he done to succour his father liuing wanting and requiring his helpe This is an excellent president We haue two the like examples euen in the weake and feeble sex of women of two daughters which haue nourished and giuen sucke the one to the father the other to hir mother being prisoners and condemned to die by famine the ordinarie punishment of the ancients It seemeth in some sort a thing against nature that the mother should be nourished with the daughters milke but this is truely according to nature yea those first lawes that the daughter should nourish her mother The fourth is not to doe to attempt or enterprise any thing of weight or importance without the aduice consent and approbation of parents and especially in mariage The fift is mildly and gently to endure the vices imperfections and testie and impatient humors of parents their seueritie and rigour Manlius hath made good proofe heereof for the Tribune Pomponius hauing accused the father of this Manlius in the presence of the people of many crimes and amongst others that he ouer cruelly handled his sonne enforcing him to till the earth the sonne goeth to the Tribune and finding him in his bedde putting the point of his dagger to his throat inforced him to sweare that he should desist from that pursuit he made against his father desiring rather to indure his fathers rigour than to see him troubled for it A childe shall finde no difficultie in these fiue duties if he consider how chargeable he hath been to his parents and with what care and affection he hath beene brought vp But he shall neuer know it well vntill he haue children of his owne as hee that was found to ride vpon a hobbie-horse playing with his children entreated him that so tooke him to hold his peace vntill he were himselfe a father reputing him till then no indifferent iudge in this action CHAP. XV. The dutie of Masters and seruants HEere commeth the third and last part of priuate and domesticall iustice which is the duties of masters and seruants Touching which it is necessarie to know the distinction of seruants for they are principally three sorts That is to say of slaues whereof all the world hath beene full in former time and is at this present except a part of Europe and no place more free than heere about France they haue no power neither in their bodies nor goods but are wholly their masters who may giue lend sell resell exchange and vse them as beasts of seruice Of these hath beene spoken of at large There are inferiour seruants and seruants free people masters of their persons and goods yea they cannot bargaine or otherwise doe any thing to the preiudice of their owne libertie But they owe honour obedience and serue vntill such times and vpon such conditions as they haue promised and their masters haue power to command correct and chastise them with moderation and discretion There are also mercenaries which are lesse subiect they owe no seruice nor obedience but onely worke and labour for money and they haue no authoritie in commanding or correcting them The duties of masters towards their seruants as well of slaues as inferior seruants are not to handle them cruellie remembring they are men and of the same nature with vs but onely fortune hath put a difference which is euer variable and sporteth it selfe in making great men little and little great And therefore the difference is not so great so much to contemne them Sunt homines contubernales humiles Senec. amici conserui aequè fortunae subiecti To handle seruants gently seeking rather to be beloued than feared is the testimonie of a good nature to vse them roughly and too seuerely proceedeth from a crabbed and cruell minde and that he beareth the same disposition towards all other men but want of power hindereth the execution thereof They ought to instruct them with godly and religious counsell and those things that are requisite for their health and safety The duties of seruants are to honour and feare their masters whatsoeuer they be and to yeeld them obedience and fidelitie seruing them not for gaine or onely outwardly and for countenance but heartily seriously for conscience sake and without dissimulation We read of most worthie noble and generous seruices performed in former times by some towards their masters euen to the engaging and hazard of their liues for their masters safegard and honour CHAP. XVI The dutie of Soueraignes and Subiects OF Princes and Soueraignes their descriptions notes humours markes and discommodities hath beene discoursed in the first booke chap. 49. Their dutie to gouerne the common-wealth hath beene spoken at large in this present booke chap. 2. and 3. which is of politike prudence yet we will touch a little heere the heads and generall points of their dutie The Soueraigne as the meane betweene God and the people 1 The dutie of Soueraignes and debtour to these two ought alwaies remember that he is the liuely image the officer and lieutenant generall of the great God his soueraigne and to the people a perfect mirrour a bright beame a cleere looking glasse an eleuated theater for euerie one to behold a fountaine where all refresh themselues a spurre to vertue and who doth not any good that is not famous and put in the register of perpetuall memorie He ought then first of all to feare and honour God to To be religious be deuout religious to obserue pietie not onely for himselfe and for conscience sake as euery other man but for his state and as he is a soueraigne The pietie which we heere require in a prince is the care he ought to haue and to shew for the conseruation of religion and the ancient lawes and ceremonies of the countrey prouiding by lawes
penalties and punishments that the religion be neither changed troubled nor innouated This is a thing that highly redoundeth to his honour and securitie for all doe reuerence and more willingly obey and more slowly attempt or enterprise any thing against him whom they see feareth God and beleeue to be in his protection and safegard vna custodia pietas pium virum Mercur. Trism nec malus genius nec fatum deuincit Deus enim eripit eum ab omni malo And also to the good of the state for as all the wisest haue said Religion is the band and cement of humane societie The Prince ought also to be subiect and inuiolablie to obserue 2 To obserue the lawes of superiors and cause to be obserued the lawes of God and nature which are not to be dispensed with and he that infringeth them is not only accounted a tyrant but a monster Concerning the people he ought first to keepe his couenants 3 To keepe his promise and promises be it with subiects or others with whom he is interessed or hath to do This equitie is both naturall and vniuersall God himselfe keepeth his promise Moreouer the prince is the pledge and formall warrant of the law and those mutuall bargaines of his subiects He ought then aboue all to keepe his faith there being nothing more odious in a prince than breach of promise and periurie and therefore it was well said that a man ought to put it among those casuall cases if the prince do abiure or reuoke his promise and that the contrarie is not to be presumed Yea he ought to obserue those promises and bargaines of his predecessors especiallie if he be their heire or if they be for the benefit and welfare of the common-wealth Also he may relieue himselfe of his vnreasonable contracts and promises vnaduisedlie made euen as for the selfe-same causes priuat men are releeued by the benefit of the prince He ought also to remember that although he be aboue the law I meane the ciuill and humane as the Creator is aboue 4 To obserue the lawes the creature for the law is the worke of the prince and which he may change and abrogate at his pleasure it is the proper right of the soueraigntie neuerthelesse though it be in force and authoritie he ought to keepe it to liue to conuerse and iudge according vnto it and it would be a dishonor and a very euill example to contradict it and as it were falsifie it Great Augustus hauing done something against the law by his owne proper acte would needs die for griefe Lycurgus Agesilaus Seleucus haue left three notable examples in this point and to their cost Thirdly the prince oweth iustice to all his subiects and he ought to measure his puissance and power by the rule of 5 To do iustice iustice This is the proper vertue of a prince trulie royall and princelike whereof it was rightlie said by an old man to king Philip that delayed him iustice saying he had no leisure That he should then desist leaue off to be king But Demetriu sped not so well who was dispossest of his realme by his subiects for casting from a bridge into the riuer many of their petitions without answere or doing them iustice Finally the prince ought to loue cherish to be vigilant and carefull of his state as the husband of the wife the father of 6 To take care and affect the common good his children the shepheard of his flock hauing alwaies before his eies the profit and quiet of his subiects The prosperitie and welfare of the state is the end and contentment of a good prince vt respub opibus firma copijs locuples gloria ampla virtute Senec. honesta sit The prince that tieth himselfe to himselfe abuseth himselfe for he is not his owne man neither is the state his but he is the states He is a Lord not to domineere but to defend Cui non ciuium seruitus tradita sed tutela to attend to watch to the end his vigilance may secure his sleeping subiects his trauell may giue them rest his prouidence may maintaine their prosperitie his industrie may continue their delights his businesse their leisure their vacation and that all his subiects may vnderstand and know that he is as much for them as he is aboue them To be such and to discharge his dutie well he ought to demeane and carie himselfe as hath bin said at large in the second and third chapter of this booke that is to say to furnish himselfe of good counsell of treasure and sufficient strength within his state to fortifie himselfe with alliance and forraine friends to be readie and to command both in peace and war by this meanes he may be both loued and feared And to conteine all in a few words he must loue God aboue all things be aduised in his enterprises valiant in attempts faithfull and firme in his word wise in counsell carefull of his subiects helpfull to his friends terrible to his enemies pitifull to the afflicted gentle and curteous to good people seuere to the wicked and iust and vpright towards all The dutie of subiects consisteth in three points to yeeld due honor to their princes as to those that carie the image of 9 The dutie of subiects God ordeined and established by him therfore they are most wicked who detract or slaunder such were the seed of Cham and Chanaan 2. To be obedient vnder which is conteined Exod. 12. many duties as to goe to the warres to pay tributes and imposts imposed vpon them by their authoritie 3. To wish them all prosperitie and happinesse and to pray for them But the question is Whether a man ought to yeeld these 10 Whether it be lawfull to lay violēt hands vpon the person of a tyrant A double tyrant The entrāce three duties generallie to all princes if they be wicked or tyrants This controuersie cannot be decided in a word and therefore wee must distinguish The prince is a tyrant and wicked either in the entrance or execution of his gouernmēt If in the entrance that is to say that he treacherouslie inuadeth and by his owne force and powerfull authoritie gaines the soueraigntie without any right be he otherwise good or euill for this cause he ought to be accounted a tyrant without all doubt we ought to resist him either by way of iustice if there be opportunitie place or by surprise and the Grecians saith Cicero ordeined in former times rewards and honors for those that deliuered the common-wealth from seruitude and oppression Neither can it be said to be a resisting of the prince either by iustice or surprise since he is neither receiued nor acknowledged to be a prince If in the execution that is to say that his entrance be rightfull 2 In the execution three waies and iust but that he carieth himselfe imperiouslie cruellie wickedlie and according to the
Pleasure for that tickling delight which seemeth to mount vs aboue indolence aimeth at nothing else but indolence or want of griefe as it proper butte as for example that appetite that rauisheth vs with desire of women seeketh nothing else but to flie that paine that an ardent and furious desire to satisfie our lust bringeth with it to quit our selues of this feuer and to purchase our rest Pleasure hath diuersly beene spoken of and more briefly and sparingly than was fit some haue deified it others detested 2 Against it it as a monster and tremble at the very word taking it alwaies in the worser part They that doe wholly condemne it say First it is short a fire of straw especially if it be liuely and actiue Secondly fraile and tender easily and with nothing corrupted and ended an ounce of sorrow marres a whole sea of pleasure It is called a choaked peece of artillery Thirdly base shamefull exercising it selfe by vilde instruments in hidden corners at least for the most part for there likewise are magnificent and pompous pleasures Fourthly quickly subiect to satietie A man knowes not how to continue long in his pleasures he is impatient as wel in his delights as his griefes and it is not long ere repentance follow which many times yeelds pernicious effects the ouerthrow of men families common-weales Fiftly and aboue all they alleadge against it that when it is in his greatest strength it mastreth in such a maner that reason can haue no enterteinment On the other side it is said to be naturall created and established of God in the world for the preseruation and continuance 3 For it See Lib. 2. ca. 6. thereof as well by retaile of the indiuiduall parts as in grosse of the speciall kindes Nature the mother of pleasure in those actions that are for our need and necessitie hath likewise mingled pleasure Now to liue well is to consent vnto nature God saith Moyses hath created pleasure Plantauerat dominus paradisum voluptatis hath placed and established man in a pleasant estate place and condition of life and in the end what is the last and highest felicitie but certaine and perpetuall pleasure Inebriabuntur ab vbertate domus tuae torrente voluptatis tuae potabis eos Suis contenta finibus res est diuina voluptas And to say the truth the most regular Philosophers and the greatest professors of vertue Zeno Cato Scipio Epaminondas Plato Socrates himselfe haue been in effect amorous and drinkers dancers sporters and haue handled spoken written of loue and other pleasures And therefore this matter is not decided in a word but we must distinguish for pleasures are diuers There are naturall 4 The distinction of pleasures and not naturall This distinction as more important we will presently better consider of There are some that are glorious arrogant difficult others that are obscure milde easie ready Though to say the truth Pleasure is a qualitie not greatly ambitious it is accounted rich enough of it selfe without the addition of any thing to the reputation thereof and it is loued best in obscuritie They likewise that are so easie and ready are cold and frozen if there be no difficultie in them which is as an inducement a baite a spurre vnto them The ceremonie shame and difficultie that there is in the attainment of the last exploits of loue are the spurres and matches that giue fire vnto it and increase the price thereof There are spirituall pleasures corporall not to say the truth because they are separated for they al belong to the entire man and the whole composed subiect and the one part of our selues hath not any so proper but that the other hath a feeling thereof so long as the mariage and amorous band of the soul bodie continueth in this world But yet there are some wherin the soule hath a better part than the body therfore they better agree with men than with beasts and are more durable as those that enter into vs by the sense of seeing and hearing which are the two gates of the soule for hauing only their passage by them the soule receiueth them concocteth and digesteth them feedeth and delighteth it selfe a long time the body feeleth little Others there are wherein the body hath the greater part as those which belong to the taste and touch more grosse and material wherein the beasts beare vs companie such pleasures are handled tried vsed and ended in the bodie it selfe the soule hath onely the assistance and companie and they are but short like a fire of straw soone in soone out The chiefe thing to be considered heerein is to know how wee should carrie and gouerne our selues in our pleasures 5 Aduisements heereupon which wisdome will teach vs and it is the office of the vertue of temperance We must first make a great and notable difference betweene the naturall and not naturall By the not naturall we doe not onely vnderstand those that are against nature and the true vse approoued by the lawes but also the naturall themselues if they degenerate into too great an excesse and superfluitie which is no part of nature which contenteth it selfe with the supplie of necessitie whereunto a man may likewise adde decencie and common honestie It is naturall pleasure to be couered with a house and garments Which are naturall against the rigour of the elements and the iniuries of wicked men but that they should be of gold or siluer of Iasper or Porpherie it is not naturall Or if they come vnto a man by other meanes than naturall as if they be sought and procured by arte by medicines or other vnnaturall meanes Or if they be first forged in the minde stirred by passion and afterwards from thence come vnto the body which is a preposterous order for the order of nature is that pleasures enter into the bodie and be desired by it and so from thence ascend vnto the minde And euen as that laughter that is procured by tickling the arme-holes is neither naturall nor pleasing but rather a kinde of conuulsion so that pleasure that is either sought or kindled by the soule is not naturall Now the first rule of wisdome concerning pleasures is this 6 The first and generall rule to chase away and altogether to condemne the vnnaturall as vitious bastardly for as they that come to a banquet vnbidden are to be refused so those pleasures that without the inuitation of nature present themselues are to be reiected to admit and receiue the naturall but yet with rule and moderation and this is the office of temperancie in generall to driue away the vnnaturall to rule the naturall The rule of naturall pleasures consisteth in three points First that it be without the offence scandall dammage and preiudice of another Rules for the naturall Secondly that it be without the preiudice of himselfe his honor his health his leasure his dutie his functions Thirdly that it be
This is to aske counsell when it is too late Sera in fundo parsimonia it is to play the good husband when there is nothing left but bare walles to make his market when the faire is ended It is a good thing for a man not to accustome himselfe to a delicate diet lest when he shall happen to be depriued therof his bodie grow out of order and his spirit languish and faint and contrarily to vse himselfe to a grosser kinde of sustenance both because they make a man more strong and healthfull and because they are more easily gotten CHAP. XL. Ofriot and excesse in apparell and ornaments and of frugalitie IT hath beene said before that garments are not naturall nor necessarie to a man but artificiall inuented and vsed onely by him in the world Now inasmuch as they are artificiall for it is the maner of things artificiall to varie and multiplie without end and measure simplicitie being a friend vnto nature they are extended and multiplied into so many inuentions for to what other end are there so many occupations and traffiques in the world but for the couering and decking of our bodies dissolutions and corruptions insomuch that it is no more an excuse and couering of our defects and necessities but a nest of all maner of vices vexillum superbiae nidus luxuriae the subiect of riot and quarrels for from hence did first begin the proprietie of things mine and thine and in the greatest communities or fellowships that are apparell is alwaies proper which is signified by this word disrobe It is a vice very familiar and proper vnto women I meane excesse in apparell a true testimonie of their weaknesse being glad to winne credit and commendations by these small and slender accidents because they know themselues to be too weake and vnable to purchase credit and reputation by better meanes for such as are vertuous care least for such vanities By the lawes of the Lacedemonians it was not permitted to any to weare garments of rich and costly colours but to common women That was their part as vertue and honour belonged vnto others Now the true and lawfull vse of apparrell is to couer our selues against winde and weather and the rigour of the aire and should neuer be vsed to other end and therefore as they should not be excessiue nor sumptuous so should they not be too base and beggerly Nec affectatae sordes nec exquisitae munditiae Caligula was as a laughing stocke to all that beheld him by reason of the dissolute fashion of his apparell Augustus was commended for his modestie CHAP. XLI Carnall pleasure Chastitie Continencie COntinencie is a thing verie difficult and must haue a carefull and a painfull guard It is no easie matter wholly 1 See the chap. 24. to resist nature which in this is most strong and most ardent And this is the greatest commendation that it hath that there is difficultie in it as for the rest it is without action and without fruite it is a priuation a not doing paine without profit and therefore sterilitie is signified by virginitie I speake heere of simple continencie and onely in it selfe which is a thing altogether barren vnprofitable and hardly commendable no more than not to play the glutton not to be drunken and not of Christian continencie which to make it a vertue hath two things in it a deliberate purpose alwaies to keepe it and that it be for Gods cause Non hoc in virginibus August praedicamus quòd sint virgines sed quòd deo dicatae witnesse the Vestalles and the fiue foolish virgins shut out of doores and therefore it is a common errour and a vanitie to call continent women honest women and honorable as if it were a vertue and there were an honor due vnto him that doth no euill doth nothing against his dutie Why should not continent men in like sort haue the title of honestie and honour There is more reason for it because there is more difficultie they are more hot more hardie they haue more occasions better meanes So vnlikely is it that honour should be due vnto him that doth no euill that it is not due vnto him that doth good but onely as hath beene said to him that is profitable to the Lib. 1. ca. 60. weale-publike and where there is labour difficultie danger And how many continent persons are there stuft with other vices or at least that are not touched with vaine-glory and presumption whereby tickling themselues with a good opinion of themselues they are readie to iudge and condemne others And by experience wee see in many women how dearly they sell it vnto their husbands for dislodging the diuell from that place where they rowe and establishing the point of honor as in it proper throne they make it to mount more high and to appeare in the head to make him belieue that it is not any lower elsewhere If neuerthelesse this flattering word honor serue to make them more carefull of their dutie I care not much if I allow of it Vanitie it selfe serues for some vse and simple incontinencie and sole in it selfe is none of the greatest faults no more than others that are purely corporall and which nature committeth in hir actions either by excesse or defect without malice That which discrediteth it and makes it more dangerous is that it is almost neuer alone but is commonlie accompanied and followed with other greater faults infected with the wicked and base circumstances of prohibited persons times places practised by wicked meanes lies impostures subornations treasons besides the losse of time distractions of those functions from whence it proceedeth by great and grieuous scandals And because this is a violent passion and likewise deceitfull 3 An aduisement we must arme our selues against it and be wary in descrying the baits thereof and the more it flattereth vs the more distrust it for it would willinglie embrace vs to strangle vs it pampereth vs with honie to glut vs with gall and therefore let vs consider as much that the beautie of another is a thing that is without vs and that as soone it turneth to our euill as our good that it is but a flower that passeth a small thing and almost nothing but the colour of a body and acknowledging in beautie the delicate hand of nature we must prise it as the sunne and moone for the excellencie that is in it and comming to the fruition thereof by all honest meanes alwaies remember that the immoderate vse of this pleasure consumeth the body effeminateth the soule weakneth the spirit and that many by giuing themselues ouermuch thereunto haue lost some their life some their fortune some their spirit and contrarily that there is greater pleasure and glory in vanquishing pleasure than in possessing it that the continencie of Alexander and of Scipio hath beene more highlie commended than the beautifull countenances of those yong damsels that they tooke captiues There are many