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
4 Difficult and dangerous affaires PAGE 406 5 Coniurations PAGE 407 6 Treason PAGE 409 7 Popular commotions PAGE 410 8 Faction and confederacie PAGE 411 9 Sedition PAGE 412 10 Tyrannie and rebellion PAGE 414 11 Ciuill warres PAGE 415 12 Aduisements for particular persons touching the foresayd publike diuisions PAGE 416 13 Of priuate troubles and diuisions PAGE 419 Of Iustice the second vertue CHAP. 5 Of Iustice in generall PAGE 419 CHAP. 6 Of the Iustice and dutie of a man towards himselfe PAGE 422 Of the Iustice and dutie of a man towards man with an Aduertisement PAGE 428 The first part which is of the generall and common duties of all towards all and first CHAP. 7 Of Loue or friendship PAGE 429 CHAP. 8 Of Faith fidelitie treacherie secrecie PAGE 436 CHAP. 9 Veritie and free admonition PAGE 439 CHAP. 10 Of flattery lying and dissimulation PAGE 441 CHAP. 11 Of benefits obligation and thankefulnesse PAGE 446 The second part which concerneth the speciall duties of certeine men towards certeine men by certeine and speciall obligation The Preface PAGE 453 CHAP. 12 The dutie of married folke PAGE 454 CHAP. 13 Householde husbandrie PAGE 456 CHAP. 14 The duty of Parents and children PAGE 457 CHAP. 15 The duty of Masters and seruants PAGE 486 CHAP. 16 The duty of Soueraignes and subiects PAGE 488 CHAP. 17 The duty of Magistrates PAGE 491 CHAP. 18 The duty of great and small PAGE 497 Of Fortitude the third vertue Preface PAGE 498 CHAP. 19 Of Fortitude or valour in generall PAGE 499 Of Fortitude or valour in particular PAGE 503 CHAP. 20 The first part of outward euils PAGE 504 CHAP. 21 Of outward euils considered in their effects and fruits PAGE 509 Of outward euils in themselues and particularly An Aduertisement PAGE 510 CHAP. 22 Of Sicknesse and griefe PAGE 511 CHAP. 23 Of Captiuitie and imprisonment PAGE 513 CHAP. 24 Of Banishment and exile PAGE 515 CHAP. 25 Of Pouertie want losse of goods PAGE 516 CHAP. 26 Of Infamie PAGE 518 27 Of the losse of friends PAGE 519 CHAP. Of Death PAGE 520 The second part of inward euils c. The Preface PAGE 520 CHAP. 28 Against Feare PAGE 521 CHAP. 29 Against Sorrow PAGE 522 CHAP. 30 Against Compassion and mercy PAGE 523 CHAP. 31 Against Choler PAGE 524 CHAP. 32 Against Hatred PAGE 528 CHAP. 33 Against Enuie PAGE 528 CHAP. 34 Against Reuenge PAGE 529 CHAP. 35 Against Iealousie PAGE 530 Of Temperance the fourth vertue CHAP. 36 Of Temperance in generall PAGE 532 CHAP. 37 Of Prosperitie and counsell thereupon PAGE 533 CHAP. 38 Of Pleasure and aduice thereupon PAGE 534 CHAP. 39 Of Eating and drinking Abstinence and sobrietie PAGE 539 CHAP. 40 Of Riot and excesse in apparell and ornaments and of frugalitie PAGE 541 CHAP. 41 Carnall pleasure chastitie continencie PAGE 542 CHAP. 42 Of Glory and ambition PAGE 545 CHAP. 43 Of Temperancie in speech and of Eloquence PAGE 547 The end of the Table OF VVISDOME Three Books THE PREFACE VVhere the Name Subiect Purpose and Method of this VVorke is set downe with an Aduertisement to the Reader IT is required at the first entrie into 1 Of the word Wisdome this Worke that wee know what this Wisdome is and since it beareth that name and title how we purpose to speake thereof All men in generall at the first view of the simple word it selfe doe easily conceiue and imagine it to be some qualitie sufficiencie or habit not common or vulgar but excellent singular and eleuated aboue that which is common and ordinarie be it good or euill For it is taken and vsed though perhaps improperly in both kinds Sapientes sunt vt faciant mala and signifieth not Hierem. 4. Arist lib. 5. Metaphy properly a good and laudable qualitie but exquisite singular excellent in whatsoeuer it be And therefore we doe as well say A wise Tyrant Pirat Theefe as A wise King Pilot Captaine that is to say Sufficient prudent aduised not simply and vulgarly but excellently For there is opposite vnto Wisdome not onely follie which is an irregularitie or loosenesse of life and Wisdome a regularitie or moderation well measured and proportioned but also common basenesse and vulgar Simplicitie For Wisdome is high strong and excellent yea whether it be in good or euill it conteineth two things Sufficiencie that is Prouision or furnture for whatsoeuer is required and necessarie and that it be in some high degree of excellencie So that you see what the simpler sort imagine Wisdome to be at the first view and the simple sound of the word whereby they conclude That there are few wise men that they are rare as euery excellencie is and that to them by right it apperteineth to command and gouerne others that they are as Oracles from whence is that saying Beleeue others and referre thy selfe to the wise But well to define this thing and according to trueth and to distinguish it into his true parts all men know not neither are they of one accord nor is it easie for otherwise doe the common people otherwise the Philosophers otherwise the Diuines speake thereof These are the three floores and degrees of the world The two latter proceed by order and rules and precepts the former confusedly and very imperfectly Now then we may say That there are three sorts 2 The diuision of Wisdome and degrees of wisdome Diuine Humane Mundane which correspond vnto God Nature pure and entire Nature vitiated and corrupted Of all these sorts and euerie of them doe all these three orders of the world which before we speake of write and discourse euerie one according to his owne maner and fashion but properly and formally the common sort that is to say the world of worldly wisdome the Philosopher of humane the Diuine of diuine wisdome Worldly wisdome and of the three the more base 3 Worldly wisdome which is diuers according to the three great Captaines and Leaders of this inferiour world Opulencie Pleasure Glorie or rather Auarice Luxurie Ambition Quicquid est in mundo est concupiscentia oculorum 1. Iohn 3. concupiscentia carnis superbia vitae for which cause it is called by S. Iames Terrena Animalis Diabolica Iames 3. is reprooued by Philosophie and Diuinitie which pronounceth it follie before God Stultam fecit 1. Cor. 1. Deus sapientiam huius mundi Of this wisdome therefore we speake not in this Booke except it be to dispraise and condemne it Diuine wisdome and of the three the highest is defined 4 Diuine wisdome and handled by Philosophers and Diuines but somewhat diuersly As for the common or worldly wisdome I disdaine it and passe by whatsoeuer may be spoken thereof as prophane and too vnworthy in this Treatise to be read The Philosophers make it altogether Speculatiue saying That it is the knowledge of the principles first causes and highest power to iudge of all things euen of the most Souereigne which is God himselfe and
freedome and libertie to all those that were of their religion in such sort that about the twelue hundred yeare there were almost no slaues in the world but where these two religions had no authoritie But as the number of slaues diminished the number of beggers and vagabonds increased for so many slaues being 7 The increase of poore people and vagabonds set at libertie come from the houses and subiection of their Lords not hauing wherewithall to liue and perhaps hauing children too filled the world with poore people This pouertie made them returne to seruitude and to become 8 Returne to seruitude voluntarie slaues paying changing selling their libertie to the end they might haue their maintenance and life assured and be quit of the burthen of their children Besides this cause and this voluntarie seruitude the world is returned to the vse of slaues because the Christians and Turks alwaies mainteining warres one against the other as likewise against the Gentiles both orientall and occidentall although by the example of the Iewes they haue no slaues of their owne nation yet they haue of others whom though they turne to their religion they hold slaues by force The power and authoritie of masters ouer their seruants is not very great nor imperious and in no sort can be preiudiciall to the libertie of seruants only they may chastise and correct them with discretion and moderation This power is much lesse ouer those that are mercenarie ouer whom they haue neither power nor correction The dutie of Masters and Seruants See lib. 3. cap. 15. CHAP. XLIX Of the State Soueraigntie Soueraignes HAuing spoken of priuate power we come to the publicke 1 The description and necessitie of the state that of the state The state that is to say Rule dominion or a certaine order in commanding and obeying is the prop the cement and the soule of humane things It is the bond of societie which cannot otherwise subsist It is the vitall spirit whereby so many millions of men doe breath and the whole nature of things Now notwithstanding it be the piller and prop of all yet it is a thing not so sure very difficult subiect to changes arduuin 2 The nature of the state Tacit. subiectum fortunae cuncta regendi onus which declineth and sometimes falleth by hidden and vnknowne causes and that altogether at an instant from the highest step to the lowest and not by degrees as it vseth to be long arising It is likewise exposed to the hatred both of great and small wherby it is gauled subiect to ambushments vnderminings and dangers which hapneth likewise many times by the corrupt and wicked manners of the soueraignes and the nature of the soueraigntie which we are about to describe Soueraigntie is a perpetuall and absolute power without constraint either of time or condition It consisteth in a power 3 The description of soueraigntie to giue lawes to all in generall and to euery one in particular without the consent of any other or the gift of any person And as another saith to derogate from the common law Soueraigntie is so called and absolute because it is not subiect to any humane lawes no not his owne For it is against nature to giue lawes vnto all and to command himselfe in a thing that dependeth vpon his will Nulla obligatio consistere potest quae a voluntate promittent is statum capit nor of another whether liuing or of his predecessors or the countrie Soueraigne power is compared to fire to the sea to a wilde beast it is a hard matter to tame it to handle it it will not be crost nor offended but being is very dangerous potestas res est quae moneri docerique non vult castigationem aegrè ferat The marks and properties thereof are to iudge the last appeales to ordaine lawes in time of peace and warre to create 4 The properties and appoint magistrates and officers to giue graces and dispensations against the law to impose tributes to appoint money to receiue homages ambassages oathes But all this is comprehended vnder the absolute power to giue and make lawes according to their pleasure Other marks there are of lesse weight as the law of the sea and shipwracke confiscation for treason power to change the tongue title of Maiestie Greatnes and Soueraigntie is so much desired of all because all the good that is in it appeareth outwardly and all the ill is altogether inward As also because to commaund others is a thing as beautifull and diuine as great and difficult and for this cause they are esteemed and reuerenced for more than men Which beliefe in the people and credit of theirs is very necessarie and commodious to extort from the people due respect and obedience the nource of peace and quietnes But in the end they prooue to be men cast in the same mould that other men are and many times worse borne and worse qualified in nature than many of the common sort of people It seemeth that their actions because they are weightie and important doe proceed from weightie and important causes but they are nothing and of the same condition that other mens are The same occasion that breeds a brawle betwixt vs and our neighbour is ground enough of a warre betwixt Princes and that offence for which a Lackey deserues a whipping lighting vpon a King is the ruine of a whole prouince They will as lightly as we and we as they but they can do more than we the selfe-same appetites moue a flie and an elephant Finally besides these passions defects and naturall conditions which they haue common with the meanest of those that doe adore them they haue likewise vices and discommodities which their greatnes and soueraigntie beares them out in peculiar vnto themselues The ordinarie maners of great personages are vntamed 6 The maners of Soueraignes pride durus est veri insolens ad recta flecti regius non vult tumor violence too licentious id esse regni maximum pignus putant si quicquid alijs non licet solis licet quod non potest vult posse qui nimium potest Their mott that best pleaseth them is Senec. Tacit. quod libet licet suspition icalousie suapte natura potentiae anxij yea euen of their owne infants suspectus semper inuisusque dominantibus quisquis proximus destinatur adeo vt displiceant etiam ciuilia filiorum ingenia whereby it falleth out that they are many times in alarum and feare ingenia regum prona ad formidinem The aduantages of Kings and soueraigne Princes aboue 7 The miseries and discommodities their people which seeme so great and glittering are indeed but light and almost imaginarie but they are repayed with great true and solid disaduantages and inconueniences The name and title of a soueraigne the shew and outside is beautifull pleasant and ambitious but the burthen and the inside is hard difficult and yrksome There
take vpon it the guardianship protection of the bodie So farre should it be from seruing the bodie which is the most base vniust shamefull and burthensome seruitude that is that it should assist counsell it and be as a husband vnto it So that it oweth thereunto care not seruice It must handle it as a lord not as a tyrant nourish it not pamper it giuing it to vnderstand that it liueth not for it but that it cannot liue heere below without it This is an instruction to the workeman to know how to vse and make vse of his instruments And it is likewise no small aduantage to a man to know how to vse his bodie and to make it a fit instrument for the exercise of vertue Finallie the bodie is preserued in good estate by moderate nourishment and orderly exercise How the spirit must haue a part and beare it companie in those pleasures that belong vnto it hath been said before and shall heereafter be set downe in the vertue of temperance Touching goods and the dutie of euery man in this case there are many and diuers offices for to gather riches to keep them to husband them to employ them to yeeld vnto them all that is fit are different sciences One is wise in the one of them that in the other vnderstandeth nothing neither is it fit he should The acquisition of riches hath more parts than the rest The employment is more glorious and ambitious The preseruation and custodie which is proper to the woman is the arbour to couer them These are two extremities alike vitious to loue and affect riches to hate and reiect them By riches I vnderstand that which is more than enough and more than is needfull A wise man will do neither of both according to that wish and praier of Salomon Giue me neither riches nor pouertie but he will hold them in their place esteeming them as they are a thing of it selfe indifferent matter of good and euill and to many good things commodious The euils and miseries that follow the affecting and hating of them haue been spoken of before Now in fiue words we set downe a rule touching a mediocritie therein 1. To desire them but not to loue them sapiens non amat diuitias sed mauult As a little man and weake of bodie would willinglie be higher and stronger but this his desire is without care or paine vnto himselfe seeking that without passion which nature desireth and fortune knoweth not how to take from him 2. And much lesse to seeke them at the cost and dammage of another or by arte and bad and base meanes to the end no man should complaine or enuie his gaines 3. When they come vpon him entring at an honest gate not to reiect them but cheerfullie to accept them and to receiue them into his house not his heart into his possession not his loue as being vnworthie thereof 4. When he possesseth them to employ them honestlie and discreetlie to the good of other men that their departure may at the least be as honest as their entrance 5. If they happen to depart without leaue be lost or stollen from him that he be not sorrowfull but that he suffer them to depart with themselues without any thing of his si diuitiae effluxerint non auferent nisi semetipsas To conclude he deserueth not to be accepted of God and is vnworthie his loue and the profession of vertue that makes account of the riches of this world Aude hospes contemnere te quoque dignum singe deo Of the iustice and dutie of man towards man An aduertisment THis dutie is great and hath many parts we will reduce them to two great ones In the first we will place the generall simple and common duties required in all and euery one towards all and euery one whether in heart word or deed which are amitie faith veritie and free admonition good deeds humanitie liberalitie acknowledgement or thankfulnes In the second shall be the speciall duties required for some speciall and expresse reason and obligation betweene certaine persons as betweene a man and his wife parents and children masters and seruants princes and subiects magistrates the great and powerfull and the lesse The first part which is of the generall and common duties of all towards all and first CHAP. VII Of loue or friendship AMitie is a sacred flame kindled in our breasts first by nature and hath expressed it first heate betweene the husband 1 The description and the wife parents and children brothers and sisters and afterwards growing cold hath recouered heate by arte and the inuention of alliances companies fraternities colleges and communities But forasmuch as in all this being diuided into many parts it was weakned and mingled with other profitable pleasant considerations to the end it might restrengthen it selfe and grow more feruent it hath recollected it selfe and vnited it owne forces into a narrower roome betwixt two true friends And this is perfect amitie which is so much more feruent and spirituall than other by how much the heart is hotter than the liuer and the bloud than the vaines Amitie is the soule and life of the world more necessarie say the wise than fire and water amicitia necessitudo amici necessary it is the summe the staffe the salt of our life for without it all is darknes and there is no ioy no stay no taste of life amicitia iustitiae consors naturae vinculum ciuitatis praefidium senectutis solatium vitae humanae portus ea omnia constant discordia cadunt And we must not thinke that friendship 3 How necessary to the weale-pub is profitable and delightfull to priuat men only for it is more commodious to the weale-publike it is the true nursing mother of humane societie the preseruer of states and policies Neither is it suspected nor displeaseth any but tyrants and monsters not because they honor not it in their hearts but because they cannot be of that number for only friendship sufficeth to preserue the world And if it were euery where in force there would be no need of a law which hath not been ordained but as a help and as a second remedie for want of friendship to the end it might enforce and constraine by the authoritie thereof that which for loue and friendship should be freelie and voluntarie but howsoeuer the law taketh place farre below friendship For friendship ruleth the heart the tongue the hand the will and the effects the law cannot prouide but for that which is without This is the reason why Aristotle said That good law-makers haue euer had more care of friendship than of iustice And because the law and iustice do many times lose their credit the third remedie and least of all hath been in armes and force altogether contrarie to the former which is friendship Thus we see by degrees the three meanes of publike gouerment But loue or friendship is worth more than the
said and for feare as Aristotle saith lest prouoking hir desires too wantonlie the pleasure thereof make hir to exceed the bounds of reason and the care of health for too hot and too frequent a pleasure altereth the seed and hindereth generation On the other side to the end she be not ouer-languishing barraine and subiect to other diseases he must offer himselfe vnto hir though seldome Solon saith thrise in a month but there can no certaine law or rule be giuen heereof Plutar. in Solone The doctrine of houshould husbandrie doth willinglie follow and is annexed vnto mariage CHAP. XIII Houshold Husbandrie 1 HOushold husbandrie is an excellent iust and profitable occupation It is a happie thing saith Plato for a man to goe through his priuat affaires without iniustice There is nothing more beautifull than a houshold well and peaceably gouerned 2 It is a profession which is not difficult for he that is capable of any thing else is not vncapable of this but yet it is carefull and painefull and troublesome by reason of the multitude of affaires which though they be small and of no great importance yet forasmuch as they are common frequent and neuer at an end they do much annoy and wearie a man Domesticall thornes prick because they are ordinarie but if they come from the principall persons of the familie they gaule and exulcerate and grow remedilesse 3 It is a great happines and a fit meane to liue at ease to haue one whom a man may trust and vpon whom he may repose himselfe which that he may the better do he must choose one that is true and loyall and afterwards bind him to do well by that trust and confidence he putteth in him habita fides ipsam obligat fidem multi fallere docuerunt dum timent falli alijs ius peccandi suspicando dederunt 4 The principall precepts and counsels that belong to frugalitie or good husbandrie are these 1. To buy and sell all things at the best times and seasons that is when they are best and best cheape 2. To take good heed lest the goods in the house bee spoiled or miscarrie bee either lost or caried away This doth especiallie belong to the woman to whom Aristotle giues this authoritie and care 3. To prouide first and principallie for these three necessitie cleanlinesse order and againe if there be meanes some aduise to prouide for these three too but the wiser sort wish no great paines to bee taken therein non ampliter sed munditer conuinium plus salis quà m sumptus abundance pompe and preparation exquisite and rich fashion The contrary is many times practised in good housen where you shall haue beds garnished with silke embrodered with gold and but one simple couerlid in winter which were a commoditie farre more necessarie And so of the rest 4. To rule and moderate his charge which is done by taking away superfluities yet prouiding for necessitie and that which is fit and beseeming A ducket in a mans purse will doe a man more honour and honestie than tenne prodigallie spent saith one Againe but this requires industrie and good sufficiencie to make a great shew with a little charge and aboue all not to suffer the expence to grow aboue the receit and the income 5. To haue a care and an eie ouer all the vigilancie and presence of the master saith the prouerbe fatteth the horse and the land And in any case the master and mistrisse must take a care to conceale their ignorance and insufficiencie in the affaires of the house and much more their carelesnesse making a shew as if they attended and thought of nothing else For if officers and seruants haue an opinion that their masters looke not vnto them they may chance to make his haire grow through his hood CHAP. XIIII The duty of Parents and children THe dutie of parents and children is reciprocall and reciprocallie naturall if that of children be more strait that of parents is more ancient parents being the first authours and cause and more important to a common-weale for to people a state and to furnish it with honestmen and good citizens the culture and good nourishment of youth is necessarie which is the seed of a common-wealth And there comes not so much euill to a weale-publike by the ingratitude of children towards their parents as by the carelesnesse of parents in the instruction of their children and therefore with great reason in Lacedemon and other good politike states there was a punishment and a penaltie laid vpon the parents when the children were ill conditioned And Plato was wont to say that he knew not in what a man should bee more carefull and diligent than to make a good sonne And Crates cried out in choler To what end doe men take so much care in heaping vp goods and so little care of those to whom they shall leaue them It is as much as if a man should take care of his shoo and not of his foot What should hee do with riches that is not wise and knowes not how to vse them It is like a rich and beautifull saddle vpon a iades backe Parents then are doubly obliged to this duty both because they are their children and because they are the tender plants and hope of the Common-weale This is to till his owne land together with that of the weale-publicke Now this office or dutie hath foure successiue parts according to those foure goods or benefits that a child ought to receiue 2 The diuision of the office of parents successiuely from his parents life nourishment instruction communication The first regardeth the time when the infant is in the wombe vntill his comming into the world inclusiuelie the second the time of his infancie in his cradle vntill hee know how to goe and to speake the third all his youth this part must be handled more at large and more seriously the fourth concerneth their affection communication and cariage towards their children now come to mans estate touching their goods thoughts designments The first which regardeth the generation and fruit in the wombe is not accounted of and obserued with such diligence 3 The first part the office of parents as it ought although it haue as much part in the good or euill of a child as well of their bodies as their soules as their education and instruction after they are borne and come to some growth This is that that giueth the subsistence the temper and temperature the nature the other is artificiall and acquired and if there be a fault committed in this first part the second and third can hardly repaire it no more than a fault in the first concoction of the stomacke cannot bee mended in the second nor third We men go vnaduisedlie and headlong to this copulation only prouoked thereunto by pleasure and a desire to disburthen our selues of that which tickleth and presseth vs thereunto if a conception happen thereby it is
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
fortresse and makes himselfe master of the place and imploieth his spirit in good or ill witnesse the wife of King Agamemnon who was conteined in her dutie of chastitie by the sound of a Harpe and Dauid by the selfe same meane chased away the euill spirit from Saul and restored him to health and that skilfull player on the Flute that sweetned the voice of that great Oratour Gracchus To be briefe Science Trueth and Vertue haue no other entrance into the Soule but by the Eare Christianitie it selfe teacheth that faith and saluation commeth by Hearing and that the Sight doth rather hurt than helpe thereunto that faith is the beliefe of those things that are not seene which beliefe is acquired by hearing and it calleth such as are apprentices or nouices therein Auditors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catechised Let me adde this one word that the Hearing giueth succour and comfort in darknesse and to such as are asleepe that by the sound they may be awaked and so prouide for their preseruation For all these reasons haue the wisest so much commended Hearing the pure and virgin gardian from all corruption for the health of the inward man as for the safetie of a Citie the gates and walles are garded that the enemie enter not Speech is peculiarly giuen vnto man an excellent present and very necessary in regard of him from whom it proceedeth 3 The force authoritie of Speech it is the interpreter and image of the soule animi index speculum the messenger of the heart the gate by which all that is within issueth foorth and committeth itselfe to the view all things come foorth of darknesse and secret corners into the light and the spirit itselfe makes it selfe visible and therefore an ancient Philosopher said once to a child Speake that I may see thee that is to say the inside of thee As vessels are knowen whether they be broken or whole full or emptie by the sound and mettals by the touch so man by his speech Of all the visible parts of the body which shew themselues outward that which is neerest the heart is the tongue by the root thereof so that which comes neerest vnto our thought is our speech for from the abundance of the heart the mouth speaketh In regard of him which receiueth it it is a powerfull master an imperious commander which entreth the fortresse possesseth it selfe of the possessor stirreth him vp animateth exasperateth appeaseth him maketh him sad merrie imprinteth in him whatsoeuer passion it handleth and feedeth the Soule of the hearer and makes it pliable to euery sense it makes him blush waxpale laugh crie tremble for feare mad with choler to leape for ioy and pierceth him thorow with passion In regard of all Speech is the hand of the spirit wherewith as the bodie by his it taketh and giueth it asketh counsell and succour and giueth it It is the great Intermedler and Huckster by it we trafficke Merx a Mercurio peace is handled affaires are managed Sciences and the goods of the spirit are distributed it is the band and cement of humane society so that it be vnderstood For saith one a man were better to be in the companie of a dog that he knoweth than in the companie of a man whose language he knoweth not vt externus alieno non sit hominis vice To be briefe it is the instrument of whatsoeuer is good or ill vita mors in manibus linguae there is nothing better Of a good euill tongue nothing worse than the tongue The tongue of a wise man is the doore of a royall Cabinet which is no sooner opened but incontinently a thousand diuersities present themselues to the eie euery one more beautifull than other come from the Indies Peru Arabia So a wise man produceth and rangeth them in good order sentences and Aphorismes of Philosophie similitudes examples histories wise sayings drawen from all the mines and treasuries olde and new qui profert de thesauro suo noua vetera which serue for a rule of good maners of policie and all the parts both of life and of death which being applied in their times and to good purpose bring with it great delight great beautie and vtilitie mala aurea in lectis argenteis verba in tempore suo The mouth of a wicked man is a stincking and contagious pit a slanderous Prouerb tongue murdereth the honour of another it is a sea and Vniuersitie of euils woorse than fetters fire poison death hell Vniuersitas iniquitatis malum inquietum venenum mortiferum ignis incendens omnia mors illius nequissima vtilis potius infernus quà m illa Now these two Hearing and Speach answer and are accommodated the one to the other there is a great alliance betwixt 4 The correspondency of Hearing and Speach them the one is nothing without the other as also by nature in one and the same subiect the one is not without the other They are the two great gates by which the soule doth trafficke and hath her intelligence By these two the soules are powred the one into the other as vessels when the mouth of the one is applied to the enterie of the other So that if these two gates be shut as in those that are deafe and dumbe the spirit remaineth solitary and miserable Hearing is the gate to enter by it the spirit receiueth all things from without and conceiueth as the female Speech is the gate to goe foorth by it the spirit acteth and bringeth foorth as the male From the communication of these two as from the stroke of two flints or irons together there comes foorth the sacred fire of truth for they rubbing and polishing the one the other they shake off their rust and purifie and cleanse themselues and all maner of knowledge comes to perfection But Hearing is the first for there can nothing come foorth of the soule but that which first entered and therefore he that by nature is altogether deafe is likewise dumbe It is necessary that first the spirit be furnished with moueables and vtinseles by the sense of Hearing to the end it may by speach distribute them so that the good and ill of the tongue and almost of the whole man dependeth vpon the eare He that heares well speakes well and he that heares ill speakes ill Of the vse and gouernment of the tongue heereafter Lib. 3. Chap. 43. CHAP. XII Of the other faculties Imaginatiue Memoratiue Appetitiue THE fantasticke or imaginatiue facultie hauing recollected and withdrawne the kindes and images apprehended by the senses retaineth and reserueth them in such sort that the obiects being absent and far distant yea a man sleeping and his senses being bound and shut vp it presenteth them to the spirit and thought Phantasmata idola seu imagines dicuntur and doth almost worke that within in the vnderstanding which the obiect doth without in the sense The memoratiue faculty is the Gardian and Register of
common saying tyrannicallie it is then also to be distinguished for it may be so three waies and euery one requireth particular consideration The Heerof see aboue Chap. 4. in Chap. of tyrannie and rebellion one is in violating the lawes of God and nature that is to say against the religion of the countrie the commaundement of God inforcing and constraining their consciences In this case he ought not to yeeld any dutie or obedience following those diuine axiomes That we ought rather obey God than men and feare him more that commaundeth the intire man than those that haue power but ouer the least part Yet he ought not to oppose himselfe against him by violence or sinister meanes which is another extremitie but to obserue the middle way which is either to flie or suffer fugere aut pati these two remedies named by the doctrine of veritie in the like extremities 2. The other lesse euill which concerneth not the consciences but only the bodies and the goods is an abuse to subiects denying them iustice imprisoning their persons and depriuing them of their goods In the which case he ought with patience and acknowledgement of the wrath of God yeeld these three duties following honor obedience vowes and prayers and to be mindfull of three things that all power and authoritie is from God and whosoeuer resisteth the power resisteth the ordinance of God principi summum rorum indicium dij dederunt Subditis obsequij gloria relicta est bonos principes voto expetere quale scunque tolerare And Tacit. he ought not to obey a superior because he is worthie and worthilie commaundeth but because he is a superior not for that he is good but because he is true and lawfull There is great difference betweene true and good euery one ought to obey the law not because it is good and iust but simplie because it is the law 2. That God causeth an hypocrite to raigne for the sinnes of the people though he reserue him for a day of his furie that the wicked prince is the instrument of his iustice the which we ought to indure as other euils which the heauens do send vs quomodo sterilitatem aut nimios imbres caetera naturae mala sic luxū auaritiam dominantium tolerare Tacit. 3. The examples of Saul Nabuchodonoser of many Emperours before Constantine and others since him as cruell tyrants as might be towards whom neuerthelesse these three duties haue been obserued by good men and enioined them by the Prophets and learned men of those daies according to the oracle of the great Doctour of truth which inferreth an obedience to them which sit in the seate of gouernment notwithstanding they oppresse vs with insupportable burthens and their gouernment be euill The third concerneth the whole state when he would change or ruinate it seeking to make it electiue hereditarie or of an Aristocracie or Democracie a Monarchie or otherwise And in this case he ought to withstand and hinder their proceedings either by way of iustice or otherwise for he is not master of the state but only a gardian and a suertie But these affaires belong not to all but to the tutours and mainteiners of the state or those that are interessed therein as Electours of electiue states or Princes apparent in hereditarie states or states generall that haue fundamentall lawes And this is the only case wherein it is lawfull to resist a tyrant And all this is said of subiects who are neuer permitted to attempt any thing against a soueraigne Prince for what cause L. Cogitationis ff de poen L. Si quis non dicam c. de sacros Eccles soeuer and the lawes say that he deserueth death who attempteth or giueth counsell and which intendeth or only thinketh it But it is honorable for a stranger yea it is most noble and heroicall in a prince by warlike means to defend a people vniustlie oppressed and to free them from tyrannie as Hercules did and afterward Dion Timoleon and Tamberlaine prince of the Tartars who ouercame Baiazeth the Turkish Emperour and besieged Constantinople These are the duties of subiects towards their liuing soueraignes 12 Examinations of Soueraignes after their death But it is a point of iustice to examine their life after they are dead This is a custome iust and very profitable which benefiteth much those nations where it is obserued and which all good Princes doe desire who haue cause to complaine that a man handleth the memorie of the wicked as well as theirs Soueraignes are companions if not masters of the lawes for seeing iustice cannot touch their liues there is reason it taketh hold of their reputation and the goods of their successours We owe reuerence and dutie equallie to all kings in respect of their dignitie and office but inward estimation and affection to their vertue We patientlie indure them though vnworthie as they are We conceale their vices for their authoritie and publike order where we liue hath neede of our common help but after they are gone there is no reason to reiect iustice and the libertie of expressing our true thoughts yea it is a very excellent and profitable example that we manifest to the posteritie faithfullie to obey a Master or Lord whose imperfections are well knowne They who for some priuat dutie commit a wicked prince to memorie do priuat iustice to the publike hurt O excellent lesson for a successour if it were well obserued CHAP. XVII The dutie of Magistrates GOod people in a common-wealth would loue better to 1 For what cause Magistrates are allowed of inioy ease of contentment which good and excellent spirits know how to giue themselues in consideration of the goods of nature and the effects of God than to vndertake publike charges were it not that they feare to be ill gouerned and by the wicked and therefore they consent to be magistrates but to hunt and follow publike charges especiallie the iudgement seat is base and vile and condemned by all good lawes yea euen of the heathen witnesse the law Iulia de ambitu vnworthie a person of honour and a man cannot better expresse his insufficiencie than by seeking for it But it is most base and vile by briberie or money to purchase them and there is no merchandize more hatefull and contemptible than it for it necessarily followeth that he which buieth in grosse selleth by retaile Whereupon the Emperour Seuerus speaking against the like inconuenience saith Lamprid. That a man can not iustly condemne him which selleth that he bought Euen as a man apparrelleth himselfe and putteth on his 2 How a magistrate ought to prepare himself before he take the charge best habit before he departeth his house to appeare in publike so before a man vndertake publike charge he ought priuately to examine himselfe to learne to rule his passions and well to settle and establish his minde A man bringeth not to the turney a raw
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