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
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
from a friendlie hand from those whom a man is inclined to loue without this occasion and contrarily it is a griefe to be obliged vnto him whom a man likes not and to whom he would not willingly be indebted Such benefits also are welcome that come from the hand of him that is any way bound to the receiuer for heere is a kind of iustice and they bind lesse Those good deeds that are done in necessities and great extremities carie with them a greater force they make a man forget all iniuries and offences past if there were any and binde more strongly as contrarilie the deniall in such a case is very iniurious and makes a man forget all benefits past Such benefits likewise as may be requited with the like are more gladly receiued than their contraries which ingender a kind of hate for he that findeth himselfe wholly bound without any power or possibility of repaiment as often as he seeth his benefactour hee thinkes hee sees a testimony of his inabilitie or ingratitude and it is irksome to his heart There are some benefits the more honest and gratious they are the more burthensome are they to the receiuer if he be a man of credit as they that tie the conscience and the will for they lock faster keepe a man in his right memorie and some feare of forgetfulnesse and failing his promise A man is a safer prisoner vnder his word than vnder locke and keie It is better to be tied by ciuill and publicke bands than by the law of honestie and conscience two notaries are better than one I trust your word and your faith and conscience heere is more honour done to the receiuer but yet constraint fastneth solliciteth and presseth much more and heere is more safety to the lender and a man carrieth himselfe more carelesly because he doubteth not but that the law and those outward ties will awaken him when the time shall serue Where there is constraint the will is more loose where there is lesse constraint the will hath lesse libertie quod me ius coget vix a voluntate impetrem From a benefit proceeds an obligation and from it a benefit 16 Obligation the mother and daughter of a benefit or good turne and so it is both the child and the father the effect and the cause and there is a twofold obligation actiue and passiue Parents princes and superiours by the dutie of their charge are bound to do good vnto those that are committed and commended vnto them either by law or by nature and generally all men that haue means are bound to releeue those that are in want or anie affliction whatsoeuer by the command of nature Behold heere the first obligation afterwards from benefits or good turnes whether they be due and sprining from this first obligation or free and pure merits ariseth the second obligation and discharge whereby the receiuers are bound to an acknowledgement and thankfull requitall All this is signified by Hesiodus who hath made the Graces three in number holding each other by the hands The first obligation is discharged by the good offices of euerie one that is in anie charge which shall presentlie be discoursed 17 The first obligation and mother of in the second part which concerneth particular duties but yet this obligation is strengthened and weakned and lesned accidentallie by the conditions and actions of those that are the receiuers For their offences ingratitudes and vnworthinesse doe in a maner discharge those that are bound to haue care of them and a man may almost say as much of their naturall defects too A man may iustly with lesse affection loue that child that kinsman that subiect that is not onelie wicked and vnworthie but foule misshapen crooked vnfortunate ill borne God himselfe hath abated him much from their naturall price and estimation but yet a man must in this abatement of affection keepe a iustice and a moderation for this concerneth not the helpes and succors of necessitie and those offices that are due by publike reason but onlie that attention and affection which is in the inward obligation The second obligation which ariseth from benefits is that 18 The second obligation which is thankfulnes which we are to handle concerning which we must at this time set down some rules 1. the law of dutifull acknowledgement thankfulnesse is naturall witnesse beasts themselues not only priuat and domesticall but cruell and sauage among whom there are many excellent examples of this acknowledgement as of the Lion towards the Roman slaue Officia etiam ferae sentiunt Secondly it is a certaine act of vertue and a testimony of a good mind and therefore it is more to be esteemed than bountie or benefit which many times proceeds from abundance from power loue of a mans proper interest and very seldome from pure vertue whereas thankfulnesse springeth alwaies from a good heart and therefore howsoeuer the benefit may be more to be desired yet kinde acknowledgement is farre more commendable Thirdly it is an easie thing yea a pleasant and that is in the power of euery man There is nothing more easie than to doe according to nature nothing more pleasing than to be free from bands and to be at liberty By that which hath beene spoken it is easie to see how base and vilanous a vice forgetfulnesse and ingratitude is 19 Of ingratitude how vnpleasing and odious vnto all men Dixeris maledicta cuncta cum ingratum hominem dixeris It is against nature and therefore Plato speaking of his disciple Aristotle calleth him an vngratefull mule It is likewise without all excuse and cannot come but from a wicked nature graue vitium intolerabile quod dissociat homines Reuenge which followeth an iniury Senec. as ingratitude a good turne is much more strong and pressing for an iniurie inforceth more than a benefit altius iniuriae quà m merita descendunt it is a very violent passion but yet nothing so base so deformed a vice as ingratitude It is like those euils that a man hath that are not dangerous but yet are more grieuous and painful than they that are mortall In reuenge there is some shew of iustice and a man hides not himselfe to worke his will therein but in ingratitude there is nothing but base dishonesty and shame Thankefulnesse or acknowledgement that it may be such 20 Rules of thankfulnes as it should bee must haue these conditions First hee must gratiously receiue a benefit with an amiable and cheerefull visage and speech qui gratè beneficium accepit primam eius pensionem soluit Secondly he must neuer forget it Ingratissimus Senec. omnium qui oblitus nusquam enim gratus fieri potest cut totum beneficium elapsum est The third office is to publish it ingenui Idem pudoris est fateri per quos profecerimus haec quasi merces authoris As a man hath found the heart and the hand of another
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
diuers things passe more strange more great And in this sense it was that wise Socrates called himselfe a citizen of the world And contrarily there is not any thing that doth more depraue and enthraule the minde of man than to make him taste and vnderstand but one certaine opinion beleefe and maner of life What greater follie or weakenesse can there be than to thinke that all the world walketh beleeueth speaketh doth liueth and dieth according to the maner of his countrey like those barde block-heads who when they heare one recite the maners and opinions of forraine countries very different and contrarie to theirs they tremble for feare and beleeue them not or else doe absurdly condemne them as barbarous so much are they enthralled and tied to their cradell a kinde of people brought vp as they say in a bottle that neuer saw any thing but through a hole Now this vniuersall spirit must be attained by the diligence of the master or teacher afterwards by trauell and communication with strangers and the reading of bookes and the histories of all nations Finally he must teach him to take nothing vpon credit and by authoritie this is to make himselfe a beast and to suffer himselfe to be ledde by the nose like an oxe but to examine all things with reason to propose all things and then to giue him leaue to chuse And if he know not how to chuse but doubt which perhaps is the better sounder and surer course to teach him likewise to resolue of nothing of himselfe but rather to distrust his owne iudgement After the minde comes the body whereof there must likewise be a care taken at one and the same instant with the spirit 32 An aduisement touching the body not making two works thereof Both of them make an entire man Now a master must endeuour to keepe his childe free from delicacie and pride in apparrell in sleeping eating drinking he must bring him vp hardly to labour and pains accustome him to heat and cold winde and weather yea and vnto hazards too harden his muscles and his sinewes as well as his minde to labour and then to paine and griefe too For the first disposeth to the second Labor callum obducit dolori To be briefe he must endeuour to make him lustie and vigorous indifferent to all kinde of viands All this serueth not onely for his health but for publike affaires and seruices We come now to the third head which concerneth maners wherein both body and soule haue a part This is twofold 33 3 An aduisement touching maners To hinder the euill to ingraft and to nourish the good The first is the more necessarie and therefore the greater care and heed must be taken It must therefore be done in time for there is no time too speedy to hinder the birth and growth of ill maners and conditions especially these following which are to be feared in youth To lie a base vice of seruants and slaues of a licentious and fearefull minde the cause whereof ariseth many times 1 Euill maners from bad and rude instruction A sottish shame and weaknesse whereby they seeke to hide themselues hold downe their heads blush at euerie question that is proposed cannot indure a correction or a sharpe word without a strange alteration of countenance Nature doth many times beare a great sway heerein but it must be corrected by studie All affectation and singularitie in habit cariage gate speech gesture and all other things this is a testimonie of vanitie and vaine-glory and marreth all the rest euen that which is good Licet sapere sine pompa sine inuidia But aboue all choler sullennesse obstinacie and therefore it is very necessarie that a childe neuer haue his will by such froward meanes and that he learne and finde that these qualities are altogether vnprofitable and bootlesse yea base and villanous and for this cause he must neuer be flattered for that marreth and corrupteth him teacheth him to be sullen and froward if he haue not his will and in the end maketh him insolent that a man shall neuer worke any good vpon him Nihil magis reddit iracundos quà m educatio mollis blanda By the selfesame meanes a man must ingraft into him 34 Good maners good and honest maners And first instruct him to feare and reuerence God to tremble vnder that infinite and inuisible maiestie to speake seldome and soberly of God of his power eternitie wisdome will and of his works not indifferently and vpon all occasions but fearefully with shame and reuerence Not to be ouer scrupulous in the mysteries and points of religion but to conforme himselfe to the gouernment and discipline of the church Secondly to replenish and cherish his heart with ingenuitie freedome candor integritie and to teach him to be an honest man out of an honorable and honest minde not seruilely and mechanically for feare or hope of any honour or profit or other consideration than vertue it selfe These two are especially for himselfe For another and the company with whom he conuerseth he must worke in him a sweet kinde of affabilitie to accommodate himselfe to all kinde of people to all fashions Omnis Aristippum decuit color status res Heerein Alcibiades was excellent That he learne how to be able and to know how to doe all things yea excesse and licentious behauiours if need be but that he loue to doe onely that which is good That he refraine to doe euill not for want of courage nor strength nor knowledge but will Multum interest virùm peccare quis nolit aut nesciat Modestly whereby he contesteth not nor tieth himselfe either to all as to the greatest and most respectiue persons or such as are his inferiors either in condition or sufficiencie nor See Lib. 2. cap. 9. defendeth any thing obstinately with affirmatiue resolute commanding words but sweet submisse and moderate specches Hereof hath beene spoken else-where And thus the three heads of the duties of parents towards their children are dispatched The fourth concerneth their affection and communication with them when they are great and capable of that wherunto 36 The fourth part touching the dutie of parents they were instructed We know that affection is reciprocall and naturall betwixt parents and their children but that of parents towards their children is farre more strong and more naturall because it is giuen by nature to loue those things that are comming on to the maintenance and continuance The loue of parēts greater than the loue of children of the world especiallie those in whom a man doth liue when he is dead That of children towards their parents is retrograde and therefore it goeth not so stronglie nor so naturallie and it seemeth rather to be the paiment of a debt and a thankfull acknowledgement of a benefit receiued than a pure free simple and naturall loue Moreouer he that giueth and doth good loueth more than he that receiueth and is
indebted And therefore a father and euery agent that doth good to another loueth more than he is beloued The reasons of this proposition are many All loue to be which being is exercised and demonstrated in motion and action Now he that giueth and doth good to another is after a sort in him that receiueth He that giueth and doth good to another doth that which is honest and honorable he that receiueth doth none of this honestie is for the first profit for the second Now honestie is farre more worthie firme stable amiable than profit which in a moment vanisheth Againe those things are most beloued that cost vs most that is dearest vnto vs which we come more dearely by Now to beget to nourish to bring vp is a matter of greater charge than to receiue all these This loue of parents is two-fold though alwaies naturall yet after a diuers maner the one is simplie and vniuersallie 37 The loue of parents twofold naturall and as a simple instinct which is common with beasts according to which parents loue and cherish their children though deformed stammering halting milke-sops and vse them like moppets or little apes This loue is not truly humane Man indued with reason must not seruilelie subiect himselfe vnto nature as beasts do but follow it more noblie with discourse of reason The other then is more humane and reasonable whereby a man loueth his children more or lesse according to that measure wherein he seeth the seeds and sparks of vertue goodnes and towardlinesse to arise and spring vp in them Some there are who being besotted and caried with the former kind of affection haue but little of this and neuer complaining of the charge so long as their children are but small complaine thereof when they come to their growth begin to profit It seemeth that they are in a sort offended and vexed to see them to grow and set forward in honest courses that they may become honest men These parents are brutish and inhumane Now according to this second true and fatherlie loue in 38 Of the true fatherly loue in communicating with his children being come to yeares of discretion the well gouerning thereof parents should receiue their children if they be capable into their societie and partnership in their goods admit them to their counsell intelligence the knowledge and course of their domesticall affaires as also to the communication of their designements opinions and thoughts yea consent and contribute to their honest recreations and pastimes as the case shall require alwaies reseruing their ranke and authoritie For wee condemne the austere lordlike and imperious countenance and cariage of those that neuer looke vpon their children nor speake vnto them but with authoritie will not be called fathers but lords though God himselfe refuse not this name of father neuer caring for the hartie loue of their children so they may be feared reuerenced and adored And for this cause they giue vnto them sparinglie keepe them in want that they may the better keepe them in awe and obedience euer threatning them some small pittance by their last will when they depart out of this life Now this is a sottish vaine and ridiculous foolerie It is to distrust their owne proper true and naturall authoritie to get an artificiall And it is the way to deceiue themselues and to grow into contempt which is cleane contrarie to that they pretend It causeth their children to carie themselues cunninglie with them and to conspire and find meanes how to deceiue them For parents should in good time frame their minds to dutie by reason and not haue recourse to these meanes more tyrannous than fatherlie Errat longè mea quidem sententia Qui imperium credit esse grauius aut stabilius Vi quod sit quà m illud quod amicitia adiungitur In the last disposition of our goods the best and surest way is to follow the lawes customes of the countrie The lawes 39 The vsage of them in their last willes according to the lawes haue better prouided for it than we and it is a safer course to suffer them to faile in some thing than to aduenture vpon our owne defects in our owne proper choice It is to abuse that libertie we haue therein to serue our foolish fantasies and priuat passions like those that suffer themselues to be caried by the vnwonted officious actions and flatteries of those that are present who make vse of their last willes and testaments either by gratifying or chastising the actions of those that pretend interest therein A man must conforme himselfe to reason and common custome heerin which is wiser than we are and the surer way We come now to the dutie of children towards their parents 40 Of the dutie of children towards their parēts so naturall and so religious and which ought to be done vnto them not as vnto pure and simple men but demi-gods earthlie mortall visible gods And this is the reason why Philo the Iew said that the commandement touching the dutie of children was written the one halfe in the first table which conteined the commandements that concerne our dutie towards God and the other halfe in the second table wherein are the commandements that concerne our neighbour as being halfe diuine and halfe humane This dutie likewise is so certaine so due and requisite that it may not be dispensed withall by any other dutie or loue whatsoeuer be it neuer so great For if it shall happen that a man see his father and his sonne so indangered at one and the same instant as that he cannot rescue and succour them both he must forsake his sonne and goe to his father though his loue towards his sonne be greater as before hath beene said And the reason is because the dutie of a sonne towards his father is more ancient and hath the greater priuiledge and cannot be abrogated by any later dutie 41 This dutie consisteth in fiue points Now this dutie consisteth in fiue points comprehended in this word Honour thy father and thy mother The first is reuerence not only in outward gesture and countenance but also inward which is that high and holy opinion and esteeme that a childe ought to haue of his parents as the authors and originall causes of his being and of his good a qualitie that makes them resemble God himselfe The second is obedience euen to the roughest and hardest 2 Ier. 35. commands of a father according to the example of the Rechabites who to obey the command of their father neuer dranke wine in all their liues Nay more than that Isaac refused not to yeeld his necke to the sword of his father The third is to succour their parents in all their needs and necessities to nourish them in their old age their impotency and want to giue them their assistance in all their affaires We haue an example and paterne heereof euen in beasts In the Storke whose little ones as
kinds and degrees of continencie and incontinencie The coniugall is that which importeth more than all the rest which is most requisit and necessarie both for the publike and particular good and therefore should be by all in greatest account It must be kept and retained within the chaste breast of that partie whom the destinies haue giuen for our companion He that doth otherwise doth not only violate his owne bodie making it a vessell of ordure by all lawes the lawe of God which commaundeth chastitie of Nature which forbiddeth that to be common which is proper to one and imposeth vpon a man faith and constancie of Countries which haue brought in mariages of families transferring vniustlie the labour of another to a stranger and lastly Iustice it selfe bringing in vncertainties iealousies and brawles amongst kindred depriuing children of the loue of their parents and parents of the pietie and dutie of their children CHAP. XLII Of Glory and Ambition AMbition the desire of glory and honor wherof we haue alreadie spoken is not altogether and in all respects to be condemned First it is very profitable to the weale-publike as the world goeth for it is it from whence the greatest of our honorable actions doth arise that hartneth men to dangerous attempts as we may see by the greatest part of our ancient heroicall men who haue not all been lead by a philosophicall spirit as Socrates Phocion Aristides Epaminondas Cato and Scipio by the only true and liuely image of vertue for many yea the greatest number haue beene stirred thereunto by the spirit of Themistocles Alexander Caesar and although these honorable atchieuments and glorious exploits haue not beene with their authors and actors true works of vertue but ambition neuerthelesse their effects haue beene very beneficiall to the publike state Besides this consideration according to the opinion of the wisest it is excusable and allowable in two cases the one in good and profitable things but which are inferior vnto vertue and common both to the good and to the euill as artes and sciences Honos alit artes inconduntur omnes ad studia gloria inuentions industrie military valour The other in continuing the good will and opinion of another The wise doe teach not to rule our actions by the opinion of another except it be for the auoiding of such inconueniences as may happen by their contempt of the approbation and iudgement of another But that a man should be vertuous and doe good for glorie as if that were the salarie and recompence thereof is a false and vaine opinion Much were the state of vertue to be pitied if she should fetch hir commendations and prise from the opinion of another this coine were but counterfelt and this pay too base for vertue She is too noble to begge such recompence A man must settle his soule and in such sort compose his actions that the brightnesse of honor dazell not his reason and strengthen his minde with braue resolutions which serue him as barriers against the assaults of ambition Hee must therefore perswade himselfe that vertue seeketh not a more ample and more rich theater to shew it selfe than hir owne conscience The higher the Sunne is the lesser shadowe doth it make The greater the vertue is the lesse glorie doth it seeke Glory is truely compared to a shadowe which followeth those that flie it and flieth those that follow it Againe hee must neuer forget that man commeth into this world as to a Comedy where hee chooseth not the part that he is to play but onely bethinks himselfe how to play that part well that is giuen vnto him or as a banquet wherein a man feeds vpon that that is before him not reaching to the farre side of the table or snatching the dishes from the master of the feast If a man commit a charge vnto vs which we are capable of let vs accept of it modestlie and exercise it sincerelie making account that God hath placed vs there to stand sentinell to the end that others may rest in safetie vnder our care Let vs seeke no other recompence of our trauell than our owne conscience to witnesse our well doing and desire that the witnesse be rather of credit in the court of our fellow-citizens than in the front of our publike actions To be short let vs hold it for a maxime that the fruit of our honorable actions is to haue acted them Vertue cannot finde without it selfe a recompence worthie it selfe To refuse and contemne greatnes is not so great a miracle it is an attempt of no difficultie He that loues himselfe and iudgeth soundlie is content with an indifferent fortune Magistracies very actiue and passiue are painfull and are not desired but by feeble and sicke spirits Otanes one of the seauen that had title to the soueraigntie of Persia gaue ouer vnto his companions his right vpon condition that he and his might liue in that Empire free from all subiection and magistracie except that which the ancient lawes did impose being impatient to commaund and to be commaunded Diocletian renounced the Empire Celestinus the Popedome CHAP. XLIII Of Temperancie in speech and of Eloquence THis is a great point of wisdome Hee that ruleth his tongue well in a word is wise qui in verbo non offendit hic perfect us est The reason heereof is because the tongue is all the world in it is both good and euill life and death as hath beene said before Let vs now see what aduice is to be giuen to rule it well The first rule is that speech be sober and seldome To know how to be silent is a great aduantage to speake well 1 Rules of speeach and he that knowes not well how to do the one knowes not the other To speake well and much is not the worke of one man and the best men are they that speake least saith a wise man They that abound in words are barraine in good speech and good actions like those trees that are full of leaues and yeeld little fruit much chaffe and little corne The Lacedemonians great professors of vertue and valour did likewise professe silence and were enemies to much speech And therefore hath it euer beene commendable to be sparing in speech to keepe a bridle at the mouth Pone domine custodiam ori meo And in the law of Moyses that vessell that had not his couering fastned to it was vncleane By speech a man is knowne and discerned The wise man hath his tongue in his heart the foole his heart in his tongue The second that it be true The vse of speech is to assist the truth and to carrie the torch before it to make it appeare and contrarilie to discouer and reiect lying Insomuch that speech is the instrument whereby wee communicate our willes and our thoughts It had need be true and faithfull since that our vnderstanding is directed by the onely meanes of speech He that falsifieth it betrayeth publike societie
of the wiues are kept apart and carrie in some places the titles of lawfull wiues in others of concubines and their children are onely pensioners The vse of repudiation in like sort is different for with 12 Repudiation diuers some as the Hebrewes Greeks Armenians the cause of the separation is not expressed and it is not permitted to retake the wife once repudiated but yet lawfull to marry another But by the law of Mahumet the separation is made by the Iudge with knowledge taken of the cause except it be by mutuall consent which must be adulterie sterilitie incompatibilitie of humours an enterprise on his or hir part against the life of each other things directly and especiallie contrarie to the state and institution of mariage and it is lawfull to retake one another as often as they shall thinke good The former seemeth to be the better because it bridleth proud women and ouer-sharp and bitter husbands The second which is to expresse the cause dishonoureth the parties discouereth many things which should be hid And if it fall out that the cause be not sufficientlie verified and that they must continue together poysonings and murthers doe commonly ensue many times vnknowne vnto men as it was discouered at Rome before the vse of repudiation where a woman being apprehended for poysoning of her husband accused others and they others too to the number of threescore and ten which were all executed for the same offence But the worst law of all others hath beene that the adulterer escapeth almost euery where without punishment of death and all that is laid vpoÌ„ him is diuorce separation of companie brought in by Iustinian a man whollie possessed by his wife who caused whatsoeuer lawes to passe that might make for the aduantage of women From hence doth arise a danger of perpetuall adulterie desire of the death of the one partie the offender is not punished the innocent iniured remaineth without amends The dutie of maried folke See Lib. 3. Cap. 12. CHAP. XLVII Of Parents and Children THere are many sorts and degrees of authoritie and humane power Publicke and Priuate but there is none 1 Fatherly power more naturall nor greater than that of the father ouer his children I say father because the mother who is subiect vnto hir husband cannot properly haue hir children in hir power and subiection but it hath not been alwayes and in all places alike In former times almost euery where it was absolute and vniuersall ouer the life and death the libertie the goods the honor the actions and cariages of their children as to plead to marie to get goods as namely with the Romans by the expresse law of Romulus parentum in liberos omne ius esto relegendi vendendi occidendi except only children vnder Dion Halic li 2. antiq Rom l. in â—uis ff de lib. post Aul. Gell. lib. 20. Lib. 8. Eth. cap. 20. Lib 6. Bel. Gal. Prosper Aquitan in Epist Sigism the age of three yeares who as yet could not offend either in word or deede which law was afterwards renued by the law of the twelue tables by which the father was allowed to sell his children to the third time with the Persians according to Aristotle the ancient French as Caesar and Prosper affirme with the Muscouits and Tartars who might sell their children to the fourth time And it should seeme by that fact of Abraham going about to kill his sonne that this power was likewise vnder the law of nature for if it had been against his dutie and without the power of the father he had neuer consented thereunto neither had hee euer thought that it was God that commanded him to do it if it had beene against nature And therefore we see that Isaac made no resistance nor alledged his innocencie knowing that it was in the power of his father which derogateth not in any sort from the greatnesse of the faith of Abraham because he would not sacrifice his sonne by vertue of his right or power nor for any demerit of Isaac but only to obey the commandement of God So likewise it was in force by the law of Moyses though somewhat Deut. 21. moderated So that we see what this power hath been in ancient times in the greatest part of the world and which endured vnto the time of the Romane Emperours With the Greeks it was not so great and absolute nor with the Egyptians neuerthelesse if it fell out that the father had killed his sonnes wrongfully and without cause he had no other punishment but to be shut vp three daies together with the dead bodie Now the reasons and fruits of so great and absolute a power 2 The reasons and fruits thereof of fathers ouer their children necessarie for the culture of good maners the chasing away of vice and the publike good were first to holde the children in awe and dutie and secondly because there are many great faults in children that would escape vnpunished to the great preiudice of the weale publike if the knowledge and punishment of them were but in the hand of publike authoritie whether it be because they are domesticall and secret or because there is no man that will prosecute against them for the parents who know them and are interessed in them will not discredit them besides that there are many vices and insolencies that are neuer punished by iustice Adde heereunto that there are many things to be tried and many differences betwixt parents and children brothers and sisters touching their goods or other matters which are not fit to be published which are extinct and buried by this fatherly authoritie And the law did alwayes suppose that the father would neuer abuse this authoritie because of that great loue which he naturally carrieth to his children incompatible with crueltie which is the cause that in stead of punishing them with rigour they rather become intercessours for them when they are in danger of the law and there can be no greater torment to them than to see their children in paine And it falleth out very seldome or neuer that this power is put in practise without very great occasion so that it was rather a scarcrow to children and very profitable than a rigour in good earnest Now this fatherly power as ouer-sharpe and dangerous is almost of it selfe lost and abolished for it hath rather hapned 3 The declination by a kinde of discontinuance than any expresse law and it beganne to decline at the comming of the Romane Emperours for from the time of Augustus or shortly after it was no more in force whereby children became so desperate and insolent against their parents that Seneca speaking to Nero Lib. 1. de Clem. sayd That hee had seene more paricides punished in fiue yeeres past than had beene in seuen hundred yeeres before that is to say since the foundation of Rome In former times if it fell out that the father killed his
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
two contrary fortunes prosperity and aduerfity as with two violent and mighty winds and finally that vile and base captiuity wherwith the spirit that is to say the iudgement and will is enthralled like a beast vnder the yoke of certaine locall and particular rules and opinions Now he must emancipate and free himselfe from these stockes and vniust subiections and bring his spirit into libertie restore himselfe to himselfe free vniuersall open seeing into all and wandring through the beautifull and vniuersall circuit of the world and of nature In commune genitus mundum vt vnam domum spectans toti se inferens mundo in omnes eius actus contemplationem suam mittens The place being thus trimmed and made ready the first foundations that are to be laid are a true honesty and to liue in such an estate and vocation whereunto a man is fit The principall parts wherwith he must raise assure and settle this building are first true piety whereby with a soule not astonished but setled pure free deuout a man contemplateth God the great soueraigne and absolute work-master of all things who can neither be seene nor knowen but yet he must be knowen adored worshipped serued with the whole heart from whom he is to hope for all maner of good and to feare no euill afterwards he must walke roundly in simplicity and truth according to the lawes and customes liue with a heart open both to the eies of God and the world Conscientiam suam aperiens semperque tanquam in publico viuens se magis veritus quà m alios Againe hee must keepe in himselfe and with others and generally in all things in his thoughts speeches designments actions a moderation the mother or nurse of tranquillity laying aside all pompe and vanity rule his desires content himselfe with a mediocrity and sufficiency quod sit esse velit nihilque malit reioice in his fortunes A tempest hath a great deale lesse force and doth lesse hurt when the sailes are taken downe than when they are hoised vp and laid open to the windes He must bee constant against whatsoeuer may wound or hurt him raise himselfe aboue and beyond all feare contemning all the blowes of fortuen of death holding it as the end of all euils and not the cause of any contemptor omnium quibus torquetur vitae supra omnia quae contingunt acciduntque eminens Imperturbatus intrepidus And so hold himselfe firme vnto himselfe agree with himselfe liue at ease without any paine or inward contention full of ioy of peace of comfort and content in himselfe Sapiens plenus gaudio hilaris placidus cum dijs ex pari viuit Sapientiae effectus gaudij aequalitas solus sapiens gaudet He must I say entertaine himselfe and continue content in himselfe which is the proper fruit and effect of wisdome Nisi sapienti sua non placent omnis stultitia laborat fastidio sui Non est beatus esse se qui non put at To conclude to this tranquillitie of spirit two things are necessarie innocencie and a good conscience this is the first and principall part which doth maruellously arme and confirme him with assurance but this is not alwaies sufficient in the force of the tempest as it is many times seene in diuers that are troubled and lost Erit tanta tribulatio vt seducantur iusti And therefore the other is likewise necessarie which is force and constancie of courage as likewise this alone were not sufficient for the force and resistance of the conscience is maruellous it makes vs to betray to accuse our selues for want of other witnesses it is as a thousand witnesses against vs. Occultum quatiens animo tortore flagellum It frameth an enditement condemneth executeth vs there is no closet close enough for wicked men saith Epicurus because they neuer can assure themselues to be hid their owne conscience alwaies discouering them to themselues Prima est haec vltio quod se iudice nemo nocens absoluitur So likewise neither a weake fearefull soule be it neuer so holy nor a strong and couragious if it be not sound pure can neuer enioy this so rich happie tranquillitie but he that hath them all worketh wonders as Socrates Epaminondas Cato Scipio of whom ther are three admirable exploits touching this subiect These two Romanes being publikely accused made their accusers to blush woon the Iudges and the whole assemblie being strucken with an admiration He had a heart too great by nature saith Titus Liuius of Scipio to know how to be faultie and to debase himselfe so much as to defend his owne innocencie FINIS OF WISDOME THE THIRD BOOKE Wherein are handled the particular aduisements of Wisdome by the foure morall vertues THE PREFACE FOrasmuch as our purpose in this Booke is by peecemeale to instruct vnto wisedome and to giue the particular aduisements after the generall handled in the Second Booke that we may the better hold a certaine course and order therein we haue thought that we cannot do better than to follow the foure mistris and morall vertues Prudence Iustice Fortitude and Temperance for in these soure almost all the duties of our life are comprehended Prudence is as a generall guide and conduct of the other vertues and of our whole life though properlie it be exercised in the affaires that belong thereunto Iustice concerneth the persons of men for it is to giue vnto euery one that which belongeth vnto him Fortitude and Temperance concerneth all accidents good and euill pleasant and painefull good and ill fortune Now in these three persons affaires and accidents is conteined all our life and humane condition and the trafficke of this world Of Prudence the first vertue CHAP. I. Of Prudence in generall PRudence is with reason put in the first rancke as the generall Queene superintendent and guide of all other vertues 1 The excellencie thereof auriga virtutum without which there is nothing good beautifull fit and decent it is the salt of our life the lustre the ornament the sauce or seasoning of our actions the square and rule of our affaires and in a word the Arte of our life as Physicke the arte of our health It is the knowledge and choice of those things we must 2 The definition either desire or flie it is the iust estimation triall of things it is the eye that seeth all that directeth and ordaineth all It consisteth in three things which are all of one ranke to consult and deliberate well to iudge and resolue well to conduct and execute well It is a vniuersall vertue for it extendeth it selfe generally to all humane things not only in grosse but by peecemeale to 3 It is vniuersall euery particular thing is as infinite as are the indiuiduals It is very difficult both by reason of the aforesaid infinitnes for the particulars are without knowledge as without 4 Difficult Senec. number si qua finiri non possunt
trample them vnder foot the other to do all for the publike good and profit of the subiects or to employ all to his particular profit pleasure Now a prince that he may be such as he should must alwaies remember that as it is a felicitie to haue power to do what a man will so it is true greatnes to will that that a man should Caesari cum Plin. de Traia omnia licent propter hoc minus licet vt felicitatis est posse quantum velis sic magnitudinis velle quantum possis vel potius quantū debeas The greatest infelicitie that can happen to a prince is to beleeue that all things are lawfull that he can and that pleaseth him So soone as he consenteth to this thought of good he is made wicked Now this opinion is setled in them by the help of flatterers who neuer cease alwaies to preach vnto them the greatnes of their power and very few faithfull seruitours there are that dare to tell them what their dutie is But there is not in the world a more dangerous flattery than that where with a man flattereth himselfe when the flatterer and flattered is one and the same there is no remedie for this disease Neuerthelesse it falleth out sometimes in consideration of the times persons places occasions that a good king must do those things which in outward appearance may seeme tyrannicall as when it is a question of repressing another tyrannie that is to say of a furious people the licentious libertie of whom is a true tyrannie or of the noble and rich who tyrannize ouer the poore and meaner people or when the king is poore and needie not knowing where to get siluer to raise loanes vpon the richest And we must not thinke that the seueritie of a prince is alwaies tyrannie or his gards fortresses or the maiestie of his imperious commaunds which are sometimes profitable yea necessarie and are more to be desired than the sweet prayers of tyrants These are the two true stayes and pillars of a prince and of a state if by them a prince know how to maintaine and preserue 10 Hate and contempt two murtherers of ae prince himselfe from the two contraries which are the murtherers of a prince and state that is to say hatred and contempt whereof the better to auoid them and to take heed of them a word or two Hatred contrarie to beneuolence is a wicked and obstinate affection of subiects against the prince and his A rist lib. 5. Pol. Hatred state It ordinarily proceedeth from feare of what is to come or desire of reuenge of what is past or from them both This hatred when it is great and of many a prince can hardly escape it Multorum odijs nullae opes possunt resistere He is exposed Cicero to all and there needs but one to make an end of all Multae illis manus illi vna ceruix It standeth him vpon therefore to preserue himselfe which he shall do by flying those things that ingender it that is to say crueltie and auarice the contraries to the aforesaid instruments of beneuolence He must preserue himselfe pure and free from base cruelty 11 Hatred proceedeth from crueltie Cap. 2. art 12. vnworthie greatnes very infamous to a prince But contrarily he must arme himselfe with clemencie as hath been said before in the vertues required in a prince But for as much as punishments though they be iust and necessarie in a state haue some image of crueltie he must take heed to carie himselfe therein with dexteritie and for this end I will giue him this aduice Let him not put his hand to the sword of iustice An aduice for punishments Senec. but very seldome and vnwillinglie libenter damnat qui cito ergo illi parsimonia etiam vilissimi sanguinis 2. Enforced for the publike good and rather for example to terrifie others from the like offence 3. That it be to punish the faultie and that without choler or ioy or other passion And if he must needs shew some passion that it be compassion 4. That it be according to the accustomed maner of the countrie and not after a new for new punishments are testimonies of crueltie 5. Without giuing his assistance or being present at the execution 6. And if he must punish many he must dispatch it speedily and all at a blow for to make delayes and to vse one correction after another is a token that he taketh delight pleaseth and feedeth himselfe therewith He must likewise preserue himselfe from auarice a sinne ill 12 Auarice befitting a great personage It is shewed either by exacting and gathering ouermuch or by giuing too little The first doth much displease the people by nature couetous to whom their goods are as their blood and their life The second men of seruice and merit who haue laboured for the publike good and haue reason to thinke that they deserue some recompence Now how a prince should gouerne himselfe heerein and in his treasure and exchequer affaires either in laying their foundation or spending or preseruing them hath beene more at large discoursed in the second chapter I will heere only say that a prince must carefully preserue himselfe from three things First from resembling by ouer great and excessiue impositions these tyrants subiectmongers canibals qui deuorant plebem sicut escam panis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quorum aerarium spoliarium ciuium cruentarum que praedarum receptaculum for this breeds danger of tumult witnesse so many examples and miserable accidents Secondly from base vnhonest parsimony as well in gathering together indignum lucrum ex omni occasioue odorari vt dicitur etiam à mortuo auferre and therefore hee must not serue his turne heerein with accusations confiscations vniust spoiles as in giuing nothing or too little and that mercenarily and with long and importunate suite Thirdly from violence in the leuie of his prouision and that if it be possible he neuer sease vpon the moueables and vtensils of husbandrie This doth principally belong to receiuers and puruoyers who by their rigorous courses expose the prince to the hatred of the people and dishonour him a people subtile cruell with six hands and three heads as one saith A prince therefore must prouide that they be honest men and if they faile in their duties to correct them seuerely with rough chastisement and great amends to the the end they may restore and disgorge like spunges that which they haue sucked and drawne vniustly from the people Let vs come to the other worse enemie contempt which 13 Contempt is a sinister base and abiect opinion of the prince and the state This is the death of a state as authoritie is the soule and life thereof What doth maintaine one only man yea an old and worne man ouer so many thousands of men if not authoritie and the great esteeme of his person which if it be once
the parts Let vs come to the other point which concerneth the cariage of all This is determined in a word by the counsell and The second rule of moderation following the example of Atticus so renowmed for his modestie and prudence in such tempests alwaies held to fauour the good part yet neuer troubling nor intangling himselfe with armes and without the offence of the contrarie part 1. For they that are knowen to be of one part must not be moued ouer-much but cary themselues with moderation not Outragious Moderate busying themselues with the affaires if they be not wholly caried and pressed vnto it and in this case cary themselues in such order and temperature that the tempest being passed ouer their heads without offence they haue not any part in these great disorders and insolencies that are committed but contrarily sweetning diuerting them as they can 2. They that are not ingaged to any part whose condition is sweetest and best though it may be inwardly and in affection they incline rather to one then another must not remaine as neuters that is taking no care of the issue and of the state of either Neuters the one or the other liuing to themselues and as spectators in a Theater feeding vpon the miseries of other men These kind of men are odious to all and at the last they runne a dangerous fortune as we reade of the Thebanes in the warre of Xerxes and of Iabes Gilead Neutralitas nec amiâ—os parit Iudg. 21. Tit. Liu. nec inimicos tollit Neutraliltie is neither faire nor honest if it be not with consent of parts as Caesar who held neuters for his friends contrarie to Pompey who held them for enemies or that he be a stranger or such a one as for his greatnes and dignitie ought not to mingle himselfe with such a rout but rather reclaime them if he can arbitrating and moderating all Much lesse must men in such a case be inconstant wauering mungerels Prothees farre more odious than neuters and offensiue to Inconstant all But they must continuing partakers in affection if they will for thought and affection is wholly our owne be common Common in their actions offensiue to none officious and gracious to all complaining of the common infelicitie These kind of people neither get enemies nor lose their friends They are fit to be mediatours and louing arbitratours who are better than Mediators the common So that of such as are not partakers who are foure two are euill neuters and inconstant persons two good common and mediatours but alwaies the one more than the other as of partakers there are two sorts headie outragious and moderate XIII Of priuate troubles and diuisions IN priuate diuisions a man may commodiously and loyallie cary himselfe betweene enemies if not with equall affection yet in such a temperate maner as that he engage not himselfe so much to one more than to another as that either part may thinke they haue more interest in him and so contenting himselfe with an indifferent measure of their grace report nothing but indifferent things and such as are knowen or that serue in common to both parts speaking nothing to the one that he may not say to the other in it due time changing only the accent and the forme thereof Of Iustice the second vertue CHAP. V. Of Iustice in generall IVstice is to giue to euery one that which appertaineth vnto 1 The description him to himselfe first and afterwards to others so that it comprehendeth all the duties and offices of euery particular person which are two-fold the first to himselfe the second to another and they are conteined in that generall commaundement which is the summarie of all iustice Thou shalt loue thy neighbour as thy selfe which doth not only set downe the dutie of a man towards another in the second place but it sheweth and ruleth it according to the paterne of that dutie and loue he oweth towards himselfe for as the Hebrews say a man must begin charitie with himselfe The beginning then of all iustice the first and most ancient commaundement is that of reason ouer sensualitie Before a 2 The first and originall iustice man can well commaund others he must learne to commaund himselfe yeelding vnto reason the power of commaunding and subduing the appetite making it plaint to obedience This is the first originall inward proper and most beautifull iustice that may be This commaund of the Spirit ouer the brutall and sensuall part from whence the passions do arise is compared to an esquire or horseman who by reason that he keepeth his horse and mounteth him often and is euer in the saddle he turneth and manageth him at his pleasure To speake of that iustice which is outwardly practised and with another we must first know that there is a two-fold 3 The distinction of iustice iustice the one naturall vniuersall noble philosophicall the other after a sort artificiall particular politike made and restrained to the necessitie of policies and states That hath better rules is more firme pure and beautifull but it is out of vse vnprofitable to the world such as it is Veri iuris germanaeque iustitiae solidam expressam effigiem nullam tenemus vmbris imaginibus vtimur is not in a maner capable thereof as hath been said That is the rule of Polycletus inflexible inuariable This is more loose and flexible accommodating it selfe to humane weaknes and vulgar necessitie It is the leaden Lesbian rule which yeeldeth bendeth it selfe as there is need and as the times persons affaires accidents do require This permitteth vpon a necessitie and approueth many things which that wholly reiecteth and condemneth It hath many vices lawfull and many good actions vnlawfull That respecteth wholly and purely reason honestie This profit ioyning it as much as may be with honestie Of that which is but an Idea and in contemplation we shall not need to speake The vsuall iustice and which is practised in the world is first two-fold that is to say equall bound and restrained to 4 Iustice in practise distinguished the tearmes of the law according to which iudges and magistrates are to proceede the other iust and conscionable which not enthralling it selfe to the words of the law marcheth more freelie according to the exegencie of the case yea sometimes against the words of the law Now to speake better it handleth and ruleth the law as need requireth And therefore saith a wise man the lawes themselues and iustice haue neede to be ordered and handled iustlie that is to say with equitie quae expositio emendatiolegis est exponit sensum emendat defectum This is the fine floure of iustice which is in the hand of those that iudge in soueraigntie Againe to speake more particularlie there is a two-fold iustice the one commutatiue betwixt priuat men which is handled and practised by Arithmeticke proportion the other
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