The French academie Fully discoursed and finished in foure bookes. 1. Institution of manners and callings of all estates. 2. Concerning the soule and body of man. 3. A notable description of the whole world, &c. 4. Christian philosophie, instructing the true and onely meanes to eternall life. This fourth part neuer before published in English. All written by the first author, Peter de la Primaudaye, Esquire, Lord of Barre, Chauncellour, and Steward of the French Kings house.

Of Ingratitude. Chap. 40.

AMA∣NA.

AS the remembrance of an euill is kept a long time, because that which offen∣deth is very hardly forgetten: so we commonly see, that the memorie of bene∣fits receiued is as suddenly vanished and lost, as the fruite of the good turne is perceiued. Which thing doth so ill beseeme a man well brought vp and instructed in vertue, that there is no kinde of Iniustice, which he ought more to eschue. And therefore my compa∣nions, I thinke that according to the order of our discourse we are now to speake of the vice of Ingratitude, that knowing the ignominie thereof, and the pernitious effects which flow from it, we may beware of spotting our life therewithall.

ARAM.

An vngratefull person cannot be of a noble minde, nor yet iust. And therefore (as Sophocles said) a man is to remember him often of whom he hath receiued courtesie and pleasure. For one good turne begetteth another, and euery gentle heart easily pardoneth all iniuries, except vnthankfulnesse, which it hardly forgetteth.

ACHITOB.

Ingratitude maketh men impudent, so that they dare ioyue together to hurt those that haue beene their friends, and them to whom they are bound both by blood and nature. Let vs then heare ASER discourse more amply of this pernitious vice.

ASER

If man had not shewed himselfe vnthankfull for the vnspeakeable benefits which he had receiued of his Creator, by eating of the fruite of the tree of life, at the perswasion of Satan, contrary to his expresse commandement to whom he owed all obedience, it is certaine that neither sinne nor death, neither through them any kinde of miserie and calamity should haue had any power ouer him. But as by his Ingratitude hee neglected his obedience to his Lord and Creator, so it seemeth also that his punishment was according to the manner of his offence. For his owne members, which before were in subiection to the will of his spirit, rebel∣led against it, and that with such force, that they led him often captiue into the bondage of sin. Now although we are necessarily and iustly made inheritors of the same curse both of sinne and death yet how become we so dull of vnderstanding, as to desire with cheerefulnesse of heart, and without constraint, to succeede him in the cause thereof, I meane Ingratitude. which we ought to hate in greater measure, and to flie from it more than from death it selfe, by reason of the euils which it hath brought vpon vs? Notwithstanding if we looke narrowly into the iustest mans life that is, it will be a hard matter, yea altogether vnpossible, to finde it purged and exempted from this detestable vice, aswell towards God as towards his neigh∣bours. But this is farre woorse, to behold the greatest part of men to nourish and feede their soules with Ingratitude, as if they tooke singular delight therin, by accustoming their minds to keepe very diligently the memory of the aduersities and iniuries which they suffer, and to let the remembrance of those graces and benefits which they receiue slip away incontinent∣ly, euen as soone as the pleasure of them is past. Whereas dutie bindeth all persons to e∣steeme as a great benefite, all fauour, how little soeuer it be, which the heauens or m••n impart vnto them, and to preserue it in perpetuall memory as in a most safe treasurie, wherein they may keepe and lay vp those good things which they receiue. But contrariwise vnthankfull men suffer the remembrance of their greatest felicities to slide away suddenly: which is the cause that they are alwaies voide of happinesse, of rest, and tranquillity, and full of vnquietnes and vncertaine desires, which is an argument of the imperfection of their reason, and of their ignorance of that which is good. This is that which Seneca saith, that the life of the igno∣rant is vnthankfull, wauering, and vnstaied in things present, through the desire of things to come. And as it is the property of an ignorant man to be alwaies troublesome to himselfe, so from Ingratitude and the forgetfulnesse of our prosperitie, proceede cares and melancholy passions to no purpose, which consume men, and pull on age vpon them more than yeares. For it is vnthankfulnesse that causeth vs to bee neuer contented with our present estate, but to complaine and murmure, in stead of giuing praise (as it becommeth vs) to him that sen∣deth vs farre better things than we desire. Vpon the least touch of affliction, the Ingratitude for a million of graces receiued before, causeth vs to cry out that wee had neuer any thing but mishap: whereas rather we ought to take aduersity for a blessing and testimonie of the loue of God towards vs, being assured that by iustice rightly ordained, he dispenseth pouerty and riches, health and sicknesse, honour and contempt, according as he seeth it expedient for euery one of vs. Yea, it is necessary by reason of the intemperancy of our flesh, which is ready to cast off the yoke of the Lord when he handleth vs ouer gently, that hee should reine vs in hard with the bridle, and keepe vs within the compasse of some discipline, least we whol∣ly giue ouer that seruice and obedience which we owe vnto him. But to vexe our selues vpon euery occasion, and as often as things fall out contrary to our inconstant and rebellious will, which for the most part is ignorant of that which belongeth vnto it, is that which Pythagoras said, To eate our heart, or to offend and wound our soule and spirit, by consuming them with cares and griefes: as also not to know that one cause which most of all troubleth this misera∣ble life, is the suddaine entrance of sorrowes and irkesomnesse in the heart, which afterward will not depart out of it but by little and little. These are melancholy passions voide of rea∣son, which (as Plato saith) proceede from naughty fumes and bitter vapours gathered to∣gether within vs, and which ascend and mingle themselues amidst the passages of the soule. Euen as our strange and vnwoonted dreames testifie and signifie, that there is within vs

repletion of grosse and gluish humors, and perturbations of the vitall spirits: so are those euill vapors which darken our senses, and dimme the eyes of our soule: namely, ignorance, rebel∣lion, arrogancie, murmuring, vnsatiable desires, and other inward corruptions which ingrati∣tude stirreth vp and nourisheth, and which hinder vs from acknowledging the benefits that God bestoweth vpon vs, either towards him by thanksgiuing, or towards his creatures by good deedes, which he accepteth as done to himselfe. For onely God needeth nothing, nei∣ther asketh any thing for himselfe, but onely willeth vs not to be unthankfull for that which it pleaseth him to giue vs. And through the selfe same fountaine of the corruptions of our soule we are bewitched with vnthankfull forgetfulnes of those good turnes which we receiue from our like: yea vpon the least dislike of them, which either with, or without reason wee forge in our braines, we say, That neuer did any of vs good. The vassall, for the least deniall or hard countenance which hee receiueth of his Lord, forgetteth all the good turnes, furthe∣rances and fauours, which before that time he had done vnto him. The son complaineth of the father, the brother of the brother, the friend of the friend, the seruant of the master. Alas we see but too many such vngratefull wretches in France, who euen betray & sell daily them, of whom they hold all their aduancement and greatnes. And if vnthankfulnesse be familiar with the meaner sort, let vs not thinke that it is farther off from those of high calling. For vpon euery light occasion, especially if a man frame not himselfe to that vice which they haue in greatest recommendation they easily forget all the seruice that hath bin done vnto them, by reason of some new come guest, who will shew himselfe a seruiceable minister of their plea∣sures. This commeth to passe soonest, when they grow vp and encrease in calling and great∣nesse, because commonly as they mount vp in calling (not beeing well instructed in vertue) they waxe worse and worse in behauiour. But let them boldly take this for an infallible rule, that an vnthankefull prince cannot long retaine a good man in his seruice. For the hope of reward (saith Plutarke) is one of the elements and grounds of vertue, and of that honour, bounty, and humanity, wherewith the prince recompenceth vertuous men, therby prouoking and alluring them to seeke the welfare of his estate. This also is that which procureth the proceeding of Arts and Sciences, and that which bringeth forth notable wits, as contrariwise, all those things languish that are extinguished by little and little through the ingratitude and couetousnes of those that rule. The Ancients said not without cause, that impudency was the companion of ingratitude. For if no beast (as they say) is so shamelesse as an impudent, who is he that may be said to haue lesse shame, than an vnthankfull body? Impudencie (saith Theo∣phrastus) is a contempt of glory, wrought in a man through the desire of vile and filthy gaine: and that man is impudent that borroweth some thing of him whom hee purposeth to deceiue. Are not these the proper effects of the vice of Ingratitude, which seeketh nothing else but to draw away the commodity and profit of euery one, being vnwilling to do good to any, or to requite a pleasure receiued, neither caring for true glory and immortall honor, which followeth euery vertuous action grounded vpon duty and honesty? And truely it is a very hard matter for them to bee answerable to their honor, who seeke their owne profit as much as may be. For we must know that in equity and reason there is a difference betweene duty, and that which we commonly call profit: yea they are distinct things, and separated one from the other, as honesty is from such earthly commodity. This latter maketh men voide of feare to breake asunder and to dissolue whatsoeuer was ordained and ioyned together both by the law of God, and man, so that they may gaine thereby. But the other cleane contrary, causeth them to imploy liberal∣ly their goods, trauell, industry, and whatsoeuer else is in their power, that they may profit euery one, and that without hope of recompence: albeit they that receiue good turnes are bound to returne againe the like to their benefactors according to their ability, and to ac∣knowledge their kindnesse. For this cause amongst the lawes of Draco established among the Athenians, there was a commandement, that if any man had receiued a benefit of his neigh∣bour, and it were prooued against him long time after, that he had bin vnthankefull for it, and had ill acknowledged the good turne receiued, I say, that such a one should be put to death. And although no histories are able to shew vnto vs any kings or princes which surmounted, yea which matched Alexander the Great in munificence and liberality, or Iulius Caesar in par∣doning iniuries; yet wee reade of them, that when they had knowledge of an vngratefull person, Alexander neuer gaue vnto him, nor Caesar euer for gaue him: so greatly haue vertuous men alwaies hated ingratitude. It is reported of the Storke, that as often as shee hath yong shee casteth one out of her neast for the hire of the house, and reward of him that lodged her. O barbarous ingratitude, to behold him that hath beene lodged, serued, and brought

vp in a house, and that with the sweate and labour of another, to seeke and to indeauour the spoile of all that is therein, euen to the honour, and oftentimes the life of his host! Is it not the same vice of vnthankfulnesse that soweth dissentions and quarels, betweene the children and the father, betweene brethren, kinsfolks, and friends, and all for want of acknowledging one towards another, that bond of nature wherewith we ought to be tyed, and that seconda∣ry supply of good turnes, which knit vs vnseparably, and make vs daily beholding vnto them, if we consider exactly the nature of our estate, which cannot stand without the succour and aide of many, how great soeuer wee be? But what? Wee see by daily experience that which one of the Auncients said, That all humane things grow to bee olde, and come to the ende of their time, except Ingratitude. For the greater the increase of mortall men is, the more doth vnthank∣fulnesse angment. And yet we may note many examples in histories against this vice, which ought to awaken vs in our duty. Pyrrhus is exceedingly commended by Historiographers, because he was gentle, and familiar with his friends, ready to pardon them when they had angred him, and very earnest and forward in requiting and recompencing those good turnes which he had receiued. Which caused him to be grieued aboue measure at the death of a friend of his: not (as he said) because he saw that befall which is common and necessarily in∣cident to the nature of man, but because he had lost all meanes of acknowledging vnto him those benefits which he had receiued: whereupon he reprooued and blamed himselfe for de∣laying and deferring it ouerlong. For truely money lent may well be restored to his heires that did lend it: but it goeth to the heart of a man that is of a good, noble, and excellent na∣ture, if he cannot make the selfe same man that benefited him, to feele the recompence of those pleasures which he receiued. This caused the Ancients not onely to feare the note of Ingratitude towards their friends, but also to contend with their enemies, which of them should doe most good, and shew greatest curtesie to his companion, as the same Pyrrhus did behaue himselfe towards the Romanes, who had giuen him intelligence of a treason that was in hand against him. For he to acknowledge this good turne, sent backe vnto them a great number of prisoners taken in warre, which were them in his custody, and would not let them pay any ransome. But the Romanes being vnwilling that he should excell them in any kind of beneficence, as also because they would not giue occasion that any should thinke they meant to receiue a reward for not consenting vnto a wicked act, sent him as many prisoners of his for a counter change. Circerius who had beene Secretarie to the Great Scipio, when he perceiued that he was a competitor, and ioint-suiter for the Pretorship with the sonne of the same Scipio, be feared so greatly least he should be noted with ingratitude towards his sonne, vnto whom he was so greatly bound, and of whom he had receiued his aduancement, that putting off the white garment which they vsed to weare that sued for offices, he became a sol∣licitor for Scipio, and procured him that honourable estate wherewith himselfe might haue beene furnished, preferring immortall renowne before that, as one that would not shew him∣selfe vnthankfull towards them vnto whom hee was beholding. Wee reade of a barbarous Turke, by countrey an Arabian, and Admirall of the Infidels in their war against Baldwin king of Ierusalem, who not willing to suffer himselfe to be ouercome in beneficence, much lesse to beare the name of an vnthankfull body towards the said Prince, who had once set him & his wife at liberty when they were his prisoners, went by night vnto him into a towne whither he was retired after the losse of a battell, and declared vnto him the purpose of his compani∣ons: whereupon he led him out of the towne, and conducted him vntill he had brought him out of all dauger. Moreouer as concerning that which we haue already touched, that great men ought to haue speciall regard to this, that they be not vnthankfull, but reward liberally men of desert, forasmuch as this point belongeth principally to the vertue of liberality, which subiect is sufficient for a seuerall discourse, we will content our selues without any fur∣ther addition, with the propounding of a notable example of Baiazet, Emperour of the Turkes touching this matter. This man beeing aduertised at the taking of the towne of Mo∣dona from the Venetians, of the valure of a yong Ianitsarie of the age of 22. yeares, who was the first that mounted vpon the wall, whereupon 30000. Ianitsaries mo beeing mooued therewith were imboldened to doe the like, gaue him presently an office of Sangeat, which is one of the greatest and richest estates next to the Baschas, and is valued at 10000. duckats in yearely reuenewes. Now if wee desire to follow to the vttermost of our power, the noble courage of those famous personages, that so we may not fal into the shamefull vice of ingrati∣tude, this will helpe vs greatly, if we alwaies esteeme the benefite which we receiue of ano∣ther, greater then it is: and contrariwise repute that lesse than it is which we giue. For therby

we shall feele our selues vrged, and as it were bound voluntarily to continue to doe good to our like, and so preserue the bond of humane societie inuiolable. Neither let vs (as proud and vaine-glorious men doe, who vaunt that they stand in need of none) disdaine to receiue a pleasure of our friends, although they be of lesse calling than we, when they desire our friend∣ship. For if it be an honest thing to do good to all, it cannot be dishonest to receiue likewise of all, because a receiuer is as needfull as a giuer for the accomplishing of a good turne. Fur∣thermore, this will be another great occasion of preseruing the common and mutuall bond, whereby we stand bound one to another, and of banishing all ingratitude from amongst men, if we obserue this point alwaies, to requite double if we can, that good turne which we receiue of another. Artaxerxes king of Persia disdained not the water which a poore handi∣crafts-man, as he saw him passe by, brought from a riuer in his hands and gaue him, but re∣ceiued it with a smiling and cheerefull countenance; measuring the grace of the gift, not ac∣cording to the value of the present, but according to his good wil that offered it. He thought it no lesse an act of magnanimitie and kingly bountie to take small presents in good part, and to receiue them with a good countenance, than to giue greater. Againe, we are to know, that a good man must neuer giue ouer to do good to all, notwithstanding any pretence of In∣gratitude wherewith they may be noted, whom he hath already bound vnto him. For (as Plato saith) that is true vertue, which setteth it selfe on worke in respect of no other end than of it selfe: yea, vertue is a very sufficient recompence vnto it selfe. So although a man haue occasion to bee grieued at an vnthanekfull person, yet hee hath no libertie to re∣pent him of the good turne which hee hath done him. Yea, the vnworthier hee is that re∣ceiueth a benefite, the more is hee to bee commended from whom it commeth. And wee may assure our selues that that thing only is giuen, which is giuen without any respect. For if there be hope of recompence, the benefactor deserueth not at all the name of a liberall man, but of one that giueth out to vsurie. Therefore Cicero misliketh the rehearsing of duties done one to another, saying: that those men are odious which vpbraid the good turnes they haue done, the remembrance of which the receiuer ought to retaine, and the giuer must passe them ouer in silence: seeing the greatest contentation, which an excellent and noble min∣ded man can take in his glorious deeds and actions, is to see himselfe adorned with that ver∣tue which is profitable to others, but to it selfe is fruitlesse, painefull, and perilous. To the end therefore that we may reape profit by all that hath beene heere discoursed, seeing wee know by ouer-many experiences vnto what mischiefe Ingratitude hath made vs subiect, let vs awaken our spirits out of the deepe sleepe of ignorance, which hath so long time pos∣sessed them, considering that (as Pythagoras said) the sleepe of the spirit is worse than death. Therefore let vs watch in spirit, that both with heart and voice we may sing and set forth the vnspeakable benefits that are daily offered vnto vs by the goodnesse of God, wherof we shall be made partakers through his grace, if our frowardnesse be no let vnto vs Let our ioy, con∣tentation and pleasure be in them that destroy and driue farre from vs all irksomnesse and sad melancholy, and let vs take singular delight in profiting one another by good turnes and be∣nefits: yea let vs shew that we haue such noble mindes, that no Ingratitude can turne vs aside from the desire of doing good to all. Lastly, let vs recompence double, and reward without reckoning those good turnes, which wee receiue of others, rather fearing least wee should bee ouercome in beneficence, than in worldly reputation and glorie.

Notes

• The memory of euill things is 〈◊〉〈◊〉, ••ut o•• ••ood things ba••en.
• Ingratitude the cause of the sinne and death of man.
• No mans life voide of In∣gratitude.
• The life of the ignorant is vnthankful.
• God dispo∣seth al things by iustice.
• The vapours wherewith the eies of the minde are dimmed.
• Of the ingra∣titude of great men.
• Reward and honor nouri∣sheth vertue and Artes. Impudencie and Ingrati∣tude are com∣panions. The descrip∣tion of Impu∣dencie.
• Dutie and profit are two distinct things.
• A law against vnthinkefull persons.
• The Storke a gratefull b••d.
• The fruits of ingratitude.
• Examples a∣gainst Ingra∣titude. Pyrrhus
• Circerius.
• A notable hi∣storie of an Arabian Turke.
• Baiazet.
• A meane to keepe vs from ingratitude.
• Another mea•••• for the same.
• Artaxerxes thinkfully accepted a little water.
• Vertue is a sufficient re∣compence to it selfe.
• The sleep•• of the 〈◊〉〈◊〉 is woo••se than death.