False complaints. Or The censure of an vnthankfull mind, the labour of Carolus Pascalius translated into English by W.C. A worke very learned and fit for all estates in this age of vnnecessarie discontentments, shewing how all complaine, but all without cause

The number of vnthankefull persons, none more increaseth then he that is of mans estate, as appeareth by his vnthankefull, and complaining speech in complay∣ning of the world. CHAP. 24.

I do not maruaile that a childe, and a woman, should be found vnthankefull; when men that are of ripe yeares are infected with this poyson, who is there that modestlie beareth the benefits be∣stowed vpon him? who is there that vnderstandeth, what and how great that is which he hath receiued? who is there that by this meanes is brought to the knowledge of that deuine goodnes? Or rather doth

not the greatnes and plentie of this bring a loathing, and from a loathing doe we not goe directly to a for∣getfullnes, and from forgetfulnesse to contempt, and then hauing sayled thus farre, wee are dasht against the rocke of vnthankefulnesse: what canst thou al∣most see here but a deformed and a disfigured shape of things? I see this man ouerloaden with his riches: that man with his followers, with his authoritie, with his power; another to abuse the gifts, the excel∣lent gifts of his witte; another to growe insolent by reason of fauour; another to become intollerable with the fortunate course of honor, and the happie successe of his fauours, and how great any man is in these things, so much he swelleth, hopeth, dareth, and how much he wanteth of these, so much hee is dismayd, cast down, deprest, scarce any man acknow∣ledgeth that his increase and grouth is from the de∣uine shower, and heauenly deawe.

There is scarse any man who (in the midst of Gods benefits) doth not carefully vex himselfe, or desirou∣sly inflame himselfe, or foolishly and idlely doth not blinde, and besotte himselfe? All of vs are carried which way blinde desire, or a cro∣ked disposition, or vnthankefull minde leads vs, nay, we think it not sufficient to madd in this manner, but further we seek to warrant it with reason; & whilst we professe the study & desire of goodnes, we show how much ill & vnthankfulnes proceedeth from vs. And in the boasting of vertues, it is apparent with how

many and how great vices, wee are compassed: Oh saith euery man I would to God I had beene borne in that golden world voyd of sins, & fruitfull in all ver∣tues: Oh, what ioy it had bin to haue liued then, when mē willingly, & of their own accord imbrace honesty.

That faire age our fathers sawe, When craft remoou'd, vertue did showe: But now, The streame of sinne on vs their seed doth fall, We liue opprest with pride, and vice his thrall.

Whatsoeuer was good either in things, or time, it is vanisht long since, the dregs only and that which is left in the bottome, are reserued for these dayes: for it plainely appeareth:

That all things wast and on that rocke do perish Which time thus wearied can no longer cherish.

We now loue our vices, no lesse then they did then reuerence their vertues: Now it is scarce lawfull for any man to be good: wickednesse possesseth all roomes: honesty is euerie where dispised, and vertue scornd, and the better any man is, the more basely & worse he is esteemed.

This showeth that there is nothing more cor∣rupt then the manners of these times: yet with these are wee compelled to liue; wee that desire all thinges might bee well, and who (against our willes) are drawne to allowe those thinges

which we dislike. From hence, from those auncient times proceede the precepts of wisedome, and pro∣fitable examples, and from these dayes, these present corrupt manners, which differ farre from them: thus are we carried as it were with a streame or a whirle∣winde. Oh that I might liue in some obscure cor∣ner, and there passe my time, with such as are like my selfe, with our owne mannners, and at our own pleasure. Oh, what pietie then, how much holine•…•… and honestie would I then show? How would I fol∣lowe all other vertues? How should I wholly then bee inflamed to allowe those thinges which my tea∣chers (when I was a child) did put into me, and which I red out of graue authors? Oh, happie antiquitie which knew the best things and followeth them. But in these dayes and in these places who can? If I be vn∣like to other men what a sport & derision they make of it? How presently do all men say, what an incura∣ble brayne hath he? For wisedome is nothing but to thinke as the most thinke. If I had beene borne in a free state, these things should not goe thus. I would wholly haue indeuoured my selfe to reforme publick manners; I would haue beene to all others a forcible extorter to these thinges, and as it becommeth a free and valiant man, being author of a free and a true opiniō, I feare not to find assistāce, thus, more of vs would apply our selues vnto it, & I doubt not, but we should bring to passe that the best thinges should preuaile: amongst free men, we would deale with

liberty and expresse our mindes with free tearmes. For where a free state is, there is true vertue and inge∣nious manners. But here where men are gouerned, some one or other prescribe conditions to al the rest: The multitude follow in heapes which way any goe before them, without choyce, without care of any goodnes, Without any difference or respect of true or false. Thus by degrees we become such (as wee when it is too late) wonder at our selues to see how we haue lost all freedome and ingenious simplicity. But although these thinges might in some sort bee borne with, yet, what way shall I say commeth it to passe, that as many countries as there bee, so many differences there are, not only of language, and man∣ners, but of rites, and religions? So that a man may dispaire that in our time there shall euer be an agree∣ment; For what cause of euil shall I say men are set thus at discord? In this difference there is no man that taketh not himselfe to bee very godly, There is no man that dooth not either pitty, deride, or hate any other that treadeth a course contrary to his owne; thou canst scarce goe out of dores, but thou shalt light vppon some one which shunneth thy speech and company as a thing most odious; why, thinkest thou? because thou followest those rites which hee abhorreth: For what thou accountest holy, that hee esteemeth prophane and wicked, Euery man thinketh what hee liste of GOD of his VVorshippe, of all things that belong

vnto it. Euery man wandreth what way he pleaseth; scarce any man pittying him, warning him, or stay∣ing him.

And this is the generall disposition of men at this day; what wilt thou choose? which way wilt thou goe? what part wilt thou take in these distracti∣ons? some beeing violent, others being drowsie, all disagreeing: My wish is religious, but silent: and of no force. For where should I cast anchour in these stormes? which way should I goe to seeke the truth? which amongst all these is but one. I desire to haue all these cloudes disperst, and directly to goe to that deuine brightnesse, but I cannot doe it. I finde al waies so beset with darknes, thornes, and infinit lets. Therefore I must lye secret and speake low, and fold vp my hands and looke vp and expect what good, time will bring with it. In the meane time, I must represse my time which is no way fa∣uoured; I must cherish my slouth and sluggishnes; and this is indeede to bee wise, and to know the time. Neither is it too safe to know what is to be followed as what is to bee eschewed. To conclude, in this my condition is the harder, that I vnderstand those things from which I am kept, and beeing borne to excellent things, yet I must follow the worst: Besids, I haue chosen that course of life, then which there could if not more honest, yet none be more vnplea∣sant; or more vnprofitable. It is an excellent thing to be brought vp in learning, to be instructed in arts

and sciences; to know the ciuill lawes, to be chosen amongst those that haue authority and iudges, to be euer cōuersant amongst the best. But none of al these can bee praised but with much exception: For if they bee compared with other courses of life, they make faire showes; but there is little substance in them. Who seeth not that all these courses of lear∣ning are full of care, labour, and that a kinde of life a∣riseth from hence, illiberally, vnpleasant, vnsecure? In one word, we are subiect to the authority of our superiours, and likewise to the speeches of the vulgar.

These will call thee a subtile and a crafty fellow, & one that what way soeuer thou goest wil deceiue; of the multitude thou are rather feared then re∣uerenced or loued, these will take heede of thy cour∣ses, these care not what thou thinkest. But how much thou canst and art able, so much onely they feare. I omitte that the times doe often fall out, wherein we liue dispised whilst gowns must, and doe suffer the disgrace and the wrongs of armes, what? in these tumultes we indure wronges of those, who in peace durst not come into our presence without blushing, feare, and danger, well it is much better to be one of the cōmon sort, then to suffer those indigni∣ties, that are incident to this calling, neither am I ignorant that wee seeme happy in the eyes of many as they seeme to vs. I knovve no man is content with his lotte, this is the infelicitie of men.

But what wouldest thou doe? VVee must beare our euill fortune and euery man his owne. VVell, all thinges considered, there is nothing more mi∣serable, then this life, which either amongst thankefull or vnthankefull must bee spent.