The passenger: of Beneuento Italian, professour of his natiue tongue, for these nine yeeres in London. Diuided into two parts, containing seauen exquisite dialogues in Italian and English: the contents whereof you shall finde in the end of the booke. To the illustrious and renowmed Prince Henry ...

DIALOGVE. V.

VVherein a Citizen, and a Country-man dis∣coursing together, they argue whether is the greater Idoll, either pleasure that a Gentleman followes, or gaine affected by a Citizen. Moreouer, that the true Instruction of a Sonne consists of the Fathers good life led: and finally, they reason of hunting, with corrected breuitie.

Citizen.

GOod night good sir. [ 1]

P.

May all nights be euer good to you also.

C.

When came you out of the Country?

P.

Yester-night, readie to doe you ser∣uice.

C.

You were no lesse desired sir, then expected, and now you are a thou∣sand times welcome.

P.

This is out of your fauour, sir, and I thanke you for it.

C.

But what doe our friends, & the Gentlemen in the Country?

P.

You hit vpon our humane humour, better then I thought, for without some recreation, wee cannot passe ouer present calamities.

C.

But so, what would you call, continuall recreation & mirth?

P.

Because I am wholly corrupted, me thinkes it were better to censure my selfe, then iudge of another.

C.

Euen as it is vnpossible with one eye to behold heauen, and with the other the center of the earth, no lesse vnpossible is it to serue two Maisters: and therefore Iacob commaunded his posteritie that they should leaue all false Gods, & sacrifice to the true God: neither would the same God that the Arke and Dagon should haue alters together: hereby to instruct vs, that none can follow God, and his present delights, nei∣ther attend both his pleasure, and his saluation, there being no correspondencie betwixt these things: with the humour therefore of vertue we must altogether kill the idoll of plea∣sure, for the honouring of God, and giuing good example to others.

P.

I affirme that the intellect being actually intentiue on one [ 2] thing, it cannot at the same time perfectly intend another: and hereupon you open a way to my vnderstanding, to con∣ceiue that by how much the more intentiue and ardent the idoll of your gaine is, more then of hunting by so much the more it deserues to be ouerthrowne, considering that from the wombe to the graue, and from morning to euening Citi∣zens are neuer satisfied with gaine. If a huntsman spares no labour to seeke a little pleasure, mixed with a thousand an∣noyances, much more will the other spare no deceit to heape vp wealth: so that oftentimes in the Church they sing with their mouthes, but in their harts meditate on nothing but profit, euen as God sometime reproued the proud Pharisies, saying: This people worshippeth me with their lippes, but their harts is farre off from mee. And the truth is, that where your treasure is, there will you hart, be also. And the antient Father S. Augustine saith, The soule is not where it recides, but where it loues.

C.

The Gentleman in hunting, and his other recreations, hath pleasure for his obiect, the which being voluntarie, when he is willing, if it be hurtfull, he may leaue it, but traf∣ficke and commerce in a Citizen is neither a pleasure, nor vo∣luntarie, but a continuall necessary labour, which rather pro∣cures vnto him a troublesome discontent: neither doth he it for a recreation, but partly to maintaine the state wherein

hee was brought vp, in which hee declining, it would be an immortall infamie to him in the world; as also to keepe him∣selfe and his family, and that as a good Citizen, hee may be able amongst others, to liue honestly, and ciuilly.

P.

I speake onely of extreames: for many being worse then meanely borne (God knowes how, humane wealth being nothing but a secret fraud) they are neuer satisfied, while of seruants, and vsurers, they become great Lords, not respect∣ing a whit that most true Cannon: Non remittitur peccatum, nisi restituatur ablatum: and not for the world to loose hea∣uen, for gold, God, nor their owne soules, for goods: but be∣fore the body dies, the soule hauing formerly beene solde for vile gaine, they depart out of this world quietly, without any remorse, onely setled in this imagination, that their eter∣nall torment, shall be a perpetuall ioy to their posteritie: and that vpon their owne perdition, their base family, with wealth and Titles, erecting vp their hornes amongst others, may discouer their painted countenances.

C.

Obserue sir, humane iudgement being blinde, is often de∣ceiued.

P.

I finde it true, not onely in words, but in deedes: and therefore I certainely beleeue you.

C.

Besides this, euen as it is proper to fire and smoake to as∣cend, so is it no lesse naturall to a man, except hee be go∣uerned by reason, neuer to be satisfied, neither meane I, nor will I defend any men, but onely such as by lawfull gaines maintaine themselues honestly.

P.

But, with the fauour of honest men, where are such now a dayes in Europe? for if one hauing greater regard to heauen, then to earth, would onely affect honest profit, he shall ne∣uer be able to build an house of two Stories high, nor with vsuries to enlarge his bounds: but rather comming to breake, he shall be held by others but a coxcombe, for vsing no fraudulent deuises, and not digging with countermines of deceite, euery one will bite him to the bone, and at last o••er∣throw him cleane.

C.

This is proper to euery one: to leaue his owne, and neere∣ly to examine another mans defect, and this is the proper note and Caracter of hypocrites and idle men, who, when others obserue them not, not to trouble their heads with their owne affaires, they giue themselues ouer altogether as a pray to worldly pleasures, making it knowne to euery one, how their stomackes are full of bad humours, and their harts voide of the hope of any heauenly good.

P.

Yea, and you, with the continuall disturbance of multipli∣cation, shew, that your heart also is onely chained to humane interests.

C.

Conceiue, sir: a little money would serue the turne: but when we consider, that besides our necessarie, our superfluous and excessiue occasions, must also be furnished, as our pomps, and vaine toyes: it makes vs much more neere in buying, and couetous in selling: whereupon you depriue vs of a com∣mon good, and an inward peace.

P.

A little money say you? a loftie woman, or a proud and vaine man, like one that hath the dropsie, haue neuer their thirst quenched: nor like a Cesterne with many holes, can neuer be filled.

C.

Euen as pleasure: so commoditie, greatnesse, and honour, come they apparrelled how so euer, euery one likes them: but finally, our traffique redounds to the augmentation of Common-wealths renowne, reputation, and strength: but yet your pleasures dissipate, and confound all: Moreouer, they begin in pleasure, and end in discontent: the entring in∣to them is with laughter, but the comming out of them, is sorrowfull, with lamentation: as it is prefigured in Nabucha∣donozers statue, with the head of golde, and feete of earth: your pleasures hauing for the most part, a goodly beginning and an honourable head; but oftentimes an vnhappy and dishonourable end. Beleeue me, our Sauiour laments ouer you, as sometimes he did ouer Ierusalem, which being lulled a sleepe with present delights, thought on nothing else, nor foresaw not her future ruine: so that if any thing can induce a manly heart to lament, it is when he sees the blindnesse of a

man, that neuer meditates▪ but onely faine to meditate on the issue of vaine delights: so as they are plunged and ouer∣whelmed in them.

P.

It is more then a fruitlesse labour, without inward vertue to preach vnto others, I know earthly pleasures bring with them a dainty dinner, but a bitter supper. And they are like those, vvhich Leo••i••a•• being merrie,* 1.1 propounded to his people,

An hard dinner, and a terrible supper.

In the morning they are fresh, but in the euening withered: but yet euery one is delighted with them: and many times the Citizen hunts as much, as any great Lord.

C.

Euery offence is voluntarie, yet doth it not admit excuse, and though man couer, yet God discouers it.

P.

I cannot defend pleasure, it being so short and momentarie a thing: euen as also our life is, which, with a most swift course, comes to meete with the sharpe sickle of implacable death: for we were borne lamenting, wee liue in afflictions, and with griefe and teares depart from hence, but whither no man knowes, much lesse can discerne.

C.

Your pleasures passe and ••ke your pompes, [ 3] Your Signories, and Kingdomes passe:* 1.2 Time euery mortall thing cuts off, More then a day what's mortall life? A little cloud much colde, full of annoy, Which may well seeme, but is not faire in deede:* 1.3 yet here lies humane hope, here worldly ioyes: Here mortall men, lift vp their hornes on hie,* 1.4 But how long shall he liue, when must he die?

Hee questionlesse that did but duely thinke on this, it would serue him for a looking glasse, wherein he might discerne hu∣mane miseries, it would be as a rudder to stirre and conduct him into a secure port, and an effectuall flapper to driue away the Flies of all worldly vanities: but now I see man, reduced to such a luke-warmnesse, that he reputes the aboue mentio∣ned things, for a me••re, and vaine dreame or a shadow, and pleasure, for the true body.

P.

We ride not all by the same poste: yet neuertheles we must haue some kinde of refreshment to driue away melancholy.

C.

Me thinkes it was an excellent remedy, that Plato set downe, [ 4] * 1.5 who said to Dionisias, if thou wilt ouercome sadnesse, goe a∣bout the graues, and thou shalt finde a fit cure for thy passi∣ons, for so thou shalt discerne mens vnhappinesse, for more then dust, they possesse nothing but miserie.

P.

But yet sometime wee must needes take a little breath.

C.

Cretese writing to some of his friends, said:* 1.6 Philosophize al∣wayes so much as to take breath, for that life is farre better which proceedes from Philosophie, then that which wee re∣ceiue from breathing.

P.

Tis true: yet a bow continually shot in, cannot long last.

C.

It is better to liue a little and well, then much and ill: and herevpon the same Cretese was wont to say to his familiar friends, haue a care of your mindes, and for the body, onely care for that which is necessary, and nothing so much for o∣things. Felicity not consisting so much in the contentment that we take in outward things, as in Vertue, which without them is of her selfe perfect.

P.

All naturall things please euery one, and pleasure being so, vpon this it pleaseth euery one.

C.

Surely he stumbles on a great blocke, that by the example of a common errour seekes to defend his mortall enemie, (that is sinne,) with apparenticall and forced reasons, embel∣lishing he deformitie.

P.

Conceiue sir, any one that hunts, or takes other pleasure, hee doth it oftentimes more to please anothers humour then his owne, and therefore hee is not altogether vnworthie of excuse.

C.

Vnderstand sir: that it is greatest folly, when wee may doe otherwise, to obserue other mens lenities, rather then our owne: but for your sonnes sir, how doe they? follow they the same vertues you doe?

P.

Thankes be to God they are well and be in the Country.

C.

Neither Towne, nor Citie, haue the priuiledge to make one [ 5] vertuous, or vicious, the law affirming, and experience pro∣uing: Quod conuersatio obligat ad mores: for a young man conuersing with vaine fellowes, becomes vaine himselfe, if with the learned, learned, with the politicall politick, if vvith warriours a good souldier, with wise men, wise and discreete, and if with one vertuous, vertuous: practise begetting vertue in vs▪ together with example and not by chance as vice doth: and hereupon the Poet saith,

Vertue comes not by chance, but is a goodly Art.* 1.7

P.

It is true, but yet he wants no good counsell.

C.

Example and actions giue authoritie to learning, and with∣out [ 6] all comparison stirre vp more then any wise or elegant Instruction whatsoeuer. And therefore Christ cursed the figge tree voide of fruit and abounding in leaues: and hee himselfe wrought thirty, and preached but three yeeres, shewing herein that the efficacie of workes and example was greater then that of speach.

P.

And yet speech may preuaile much.

C.

Sir, I would neuer be subiect to marriage, as well because I would auoide the lime-twigs of deceites, as also because I would not be exposed to the nets of infinite delusions, which are of force to change a man into a Satire, and also to make him a ••olly horne-man: as also moreouer, because I would haue no children, for knowing my selfe to be defectiue, if I had not brought them vp, after vertuous example, I should haue reputed my selfe rather their scandall and murderer then otherwise, because the Father should be the sonnes voice and direction: for it sufficeth not that hee exhort his sonne, by other mens meanes, but he himselfe must be the voice: that is, hee must first performe, what hee preacheth to him, or else it will be but an vnhappy and dead sound.

P.

Man is a reasonable creature, and therefore with words and reason, he may be ruled.

C.

The heart heares and vnderstands, and the heart moues the [ 7] hart, naked words only come out of the mouth; they goe not

beyond the hearers eare, nor come not to the heart, except they come from the heart, neither burne they except they be kindled, neither being kindled, can they consume the straw and hay: and therefore whosoeuer being ill, doth ill, and speakes well, hee fructifies nothing in his attendants: they blame errours, giue good instruction, still sleepe in their owne minunidicities, and so not speaking from the heart, they speake nothing.

P.

There is no doubt but whosoeuer disputes of vices, and [ 8] seekes not to shunne them, nor make any resistance, he sowes the good seede among thornes, and hee that knowes many things, and obserues none of them, may be said to rise from a plentifull and aboundant Table, altogether hungrie: and therefore the text saith:* 1.8 Drinke of the water of thine owne Cesterne, and then giue it to the people. The father there∣fore must first receiue instruction, and obserue it, afterwards put it into his sonne: but if I my selfe be destitute of vertue, how can I teach it vnto others? and therefore to performe mine owne duty, I giue him good documents.

C.

Christ satisfied with a few loaues many thousands of men,* 1.9 and before he distributed, he tooke it in his hands, to shew him∣selfe a father, in that he meant to profit both with doctrine the bread, and nourishment: hee first tooke it in his hands and first acted, before he taught his children: and therefore Dauid, before he said, that hee would teach the wicked the way, required of God a pure heart,* 1.10 and that hee might be confirmed in an vpright, and principall spirit: and so a Fa∣ther must first haue a spirit to instruct himselfe, and then others: for science teacheth vs what we should doe, but giues no force, when spirit is wanting.

P.

I cannot denie, but in that the Fathers actions must be the sonnes true path, himselfe must first operate by vertue, and if he hath faith, he hath also vertue, which doth appeare in operation, for then he will operate: but when hee doth but onely talke, he doth but like these that halt, or are lame of a legge, who when they stand still, seeme comely, and sound, but when they rise vp and walke, then may they easely be

discerned, to be what they are. And so a father teaching his sonne how to gouerne his life, that is, to gouerne himselfe, and in the course of a life giues ill example in himselfe of an irregular life, hee ouerthrowes and casts all downe to the ground: the obiect present mouing farre more then that absent: all this I confesse and know to be true, yet can I not giue ouer my delight in hunting: peraduenture out of an ha∣bite I haue taken therein.

C.

If you vnderstand, knowledge requires amendment, and that amendment, ought to produce in you zeale, not to ble∣mish your progente, nor with your bad example to inuite others to euill. Fish (as you know) beginning euer to smell at the head.

P.

And what if I cannot correct my selfe?

C.

If you haue wisedome, reason, and free will. Saint Bàsils say∣ing, should make you refraine; Magis necessarijs, magis atten∣dendum est. For certainly a father of an houshold, hauing no regard of the necessarie affaires of his owne family, or be∣ing a publique person, of publique good, nor of most ne∣cessarie particular occasions, but onely to attend his pa∣stimes, is not onely worthy of diuine and humane punish∣ment, but as one ingratefull to God, he demerits perpetuall infamie.

P.

But yet as before I said, sometimes wee must recreate our selues.

C.

Euery like, loues his like: a noble spirit, and heart, loues also noble things, and will not so much as open his eares to base Syrenes, hee entring well into this point, that the more they commend him, the more they would deceiue him, and that if they haue not, they will at last deceiue him.

P.

Faine would I make defence, but haue no armes. I clearely see, and can discerne the truth: The bad I know, and doe it not excuse,* 1.11 The good I see, but yet performe the worst.

C.

If man free by nature, can be drawne to nothing against his will, and if Guerino saith, that libertie is the gift of the hea∣uens, which forceth not him who receiueth force: also the

text saith, Trahit volentem: it forceth him that freely will: not because properly hee forceth, but because God vseth so many meanes, that Will by vse and by sence corrupted, freely followeth Grace, and walketh according to the spirit, and ne∣uerthelesse worketh freely. But to our purpose. All consists in not consenting to the assaults of his first thoughts, the which oftentimes without any reason doe come and possesse an idle minde; or else are propounded by people that speake thereof by chance, and neither wisedome nor reason taking any further place in vs, wee doe not percieue how euery op∣nion is false that comes from our will, before it be examined by intellect.

P.

I must needes confesse that this is the rocke of all our er∣rours, but this is the maine point, if I goe not abroad on hunting, I am vnquiet and altogether vexed in my minde.

C.

This proceedes from a defect in vertue: for he that cleares his hart from all worldly vanities, and sensible corruptions, he shall be quiet: and he cannot be troubled in his thoughts, that hath vertue to driue them away, the which he not doing, he will be hunted and driuen away by them, and as one vn∣quiet he must hunt himselfe, and hunting himselfe chace o∣thers also: but surely hee should be much more vertuous, with his spirit to hunt vanities out of his hart, then beasts in the woodes.

P.

You say true, but I see no remedy for it, My constancy a custome hath it made.* 1.12

C.

Euery one is vnquiet that seekes not after God, who can one∣ly [ 10] pacifie our mindes: and therefore the onely remedie is to thinke on God with a pure and vnfained hart. For if you de∣sire riches, he is onely rich; if health, it depends on him; if peace, hee is the King thereof; if honor, hee onely obtaines true honor that is his true friend: if pleasure, without him all pleasure is but vaine: if glory, hee is the Lord thereof. But here is the maine point, that God in truth is sought after but onely in apparance, but yet God discouers our hipo∣crisie and inward defects, when man can no wayes be at quiet in his owne minde, but only intends his continuall pleasures,

proper interests, and worldly reasons: and for that which pertaines to the truth of the spirit, he leaues it, for a reliefe to the poore, and with loose reynes followes the world, and the flesh, and death at last catches both one and other: but the matter thus standing, I pray you, in what manner passed you ouer all the hot dayes, for I dissolue into sweat, with one∣ly thinking of them.

P.

Partly with haulking, and partly with hunting.

C.

Oh God, what a tedious, laboursome, and dangerous pastime [ 11] is that?

P.

The more industrious and laboursome, the more ver∣tuous.

All ioy is not good,* 1.13 Nor all things ill, that doe annoy: That may rather be counted true ioy, That springs from vertue, after much endurance.

C.

Euery action is measured, not by the labour, but by the ex∣cellencie of the end.

P.

If that be true which you said: from greatest gaine, greatest wealth proceedeth, and from greatest wealth, greatest feli∣citie, and nothing being more to be desired then felicitie, nothing likewise should be more appetible or more ex∣cellent then gaine, which you so much desire, but these be∣ing no points for me to decide, I referre my selfe to the more learned.

C.

Whensoeuer profit goes before honestie, the more gaine hee obtaines, the more happy hee shall be: but to con∣clude, you answere more subtiltie, then learnedly, in that among the leauie Oakes, you can hardly haue leasure to be conuersant among dead Authors.

P.

Studie requires ease, and vacancie.

C.

And most of all of minde, which is much distracted by all bodily agitation. From hence it proceedes, if I erre not, that the greatest of vs, being wauering and inconstant, few minde their studies: and fewest of all, make any great profit in them: and those few that doe, are very rare.

P.

I will answere you at further leasure: For he's not alwayes ouercome,* 1.14 In truth that is, in words subdu'd.

C.

A fault requires no excuse, but onely amendment, Where deedes accuse, all defence offends.* 1.15

P.

God of his infinite mercy and goodnesse illuminate vs, grant vs his spirit, by vertue whereof, flying the world, as his true sonnes we may aspire to heauen.

Notes

• * 1.1

  Petrar.
• * 1.2

  Petrar.
• * 1.3

  Petrar.
• * 1.4

  Petrar.
• * 1.5

  Plato.
• * 1.6

  Cret.
• * 1.7

  Petrar.
• * 1.8

  Pro. 5.
• * 1.9

  Mar. 8. Ioh. 6.
• * 1.10

  Psal.
• * 1.11

  Petrar.
• * 1.12

  Petrar.
• * 1.13

  Guir.
• * 1.14

  Guir.
• * 1.15

  Guir.