Of wisdome three bookes written in French by Peter Charro[n] Doctr of Lawe in Paris. Translated by Samson Lennard

OF WISDOME, THE THIRD BOOKE. Wherein are handled the particular aduisements of Wisdome, by the foure morall vertues. (Book 3)

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 ver∣tues, 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 be∣longeth 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 acci∣dents,

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 ge∣nerall Queene, superintendent, and guide of all other ver∣tues, * 1.1 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 * 1.2 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 con∣sult 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 * 1.3 euery particular thing, & is as infinite, as are the indiuiduals.

It is very difficult, both by reason of the aforesaid infinit∣nes, for the particulars are without knowledge, as without * 1.4 number, si qua finiri non possunt, extra sapientiam sunt; and of the great vncertaintie and inconstancie of humaine things, which are the greater by reason of their accidents, circum∣stances, appertenances, dependancies, times, places, persons; in such sort, that in the change of one only, and that the least circumstance, the whole thing it selfe is altered: And likewise in the office thereof, which is the gathering together and tem∣perature of contrarie things, the distinction and triall of those that are like one another; the contrarietie and resemblance hindereth much.

It is very obscure, because the causes and iurisdictions of things are vnknowne, the seeds and roots are hidden, and such * 1.5 as the nature of man cannot find, nor ought to seeke after. Oc∣cultat

eorum semina deus, & plerunque bonorum malorum{que} cau∣sae * 1.6 sub diuersa specie latent. Moreouer, fortune, destinie, (vse what words you will) a soueraigne secret, and vnknowne power and authoritie hath alwaies the aduantage, and main∣taineth it against all counsels, foresights, and preuentions whatsoeuer: whereby it many times comes to passe, that the best counsels haue the worst issues, that one and the same counsell doth very happily succeede to one, vnhappily to a∣nother, in one and the same case, and with one and the same man, things went luckily yesterday, vnluckily to day. It is an opinion iustly receiued, that we ought not to iudge of coun∣sels, nor of the sufficiencie and capacitie of persons by the e∣uents. And therefore one answered those well that maruelled and were astonished at the ill successe of their businesse, con∣sidering with how wise and mature deliberation they were vndertaken, That they were masters of their deliberatiōs, not of the successe of their affaires: for that was in the power of fortune, which seemeth to sport it selfe with all our fairest de∣signments & counsels, ouerthroweth in a moment that which hath a long time been proiected and deliberated, and seemeth to be strongly fortified, choking, as they say, our artillarie. And indeed fortune to shew it authoritie in all things, and to abate our presumption, not being able to make men wise, that are not apt thereunto, maketh them neuerthelesse happie in despite of vertue, whereby it many times comes to passe, that simple men bring to a happie end great matters both publike and priuate. Prudence then is a sea without either bottome or brinke, and which cannot be limited and prescribed by precepts and aduisements. It doth but compasse things and goeth about them, like a darke cloude, many times vaine and friuolous.

Neuerthelesse it is of such weight and necessitie, that alone and of it selfe it can do much, and without it all the rest is no∣thing, * 1.7 no not riches, meanes, force, vis consilij expers mole ruit sua, Mens vna sapiens plurim vincit manus. Et multa quae na∣tura impedita sunt, consilio expediūtur. And the principall cause of this necessitie is the peruerse nature of man, the roughest and hardest to tame of all other creatures; Impatiens aequi, ne∣dum * 1.8 seruitutis; and which must be handled with arte and in∣dustrie,

for it doth not more willinglie set it selfe against any, than against those that would contemne it. Now Prudence is the arte to handle it, and a gentle bridle, that holdeth it within * 1.9 the compasse of obedience.

Now though the seed of Prudence, as of other vertues, be in vs by nature, yet it is acquired and learnt more than any * 1.10 other, and that in some sort by precepts and aduisements; this is the Theorick: but much better and principally (though with more time) by experience and practise, which is two-fold: the one, and the true, is that which is proper and perso∣nall, whereof it takes the name; this is the knowledge of those things which we haue seene and handled: the other is strange by the acte of another; this is historie which we know by re∣lation or by reading. Now experience and vse is more firme and more assured; vsus efficacissimus omnium rerum magister, the father and mistris of the artes, but more long; it is old, seris venit vsus ab annis, more difficult, painefull, rare. The knowledge of historie, as it is lesse firme and assured, so is it more easie, more frequent, open and common to all. A man is made more resolute and assured at his owne charges, but it is more easie at the charge of another. Now from these two pro∣perly, Experience, and Historie, doth Prudence arise, vsus me genuit, mater peperit memoria, seu memoriae anima & vita hi∣storia.

Now Prudence may and must be diuerslie distinguished * 1.11 according to the persons and the affaires. In regard of the per∣sons there is priuate prudence, whether it be solitarie and in∣diuiduall, which can hardlie be tearmed prudence; or soci∣able & Economical among a small companie, and prudence publike and politike. This more high, excellent, difficult, and vnto which those foresaid qualities do properlie belong; and it is two-fold, peaceable, and militarie.

In regard of the affaires, forasmuch as they are of two sorts, the one ordinarie, easie; the other extraordinarie. These are accidents which bring with them some new difficultie and ambiguitie. A man may likewise say that there is an ordinarie and easie prudence, which walketh according to the lawes, customes, and course alreadie established, another extraordi∣narie and more difficult.

There is likewise another distinction of prudence both in respect of the persons, and of the affaires, which concerneth * 1.12 rather the degrees, than the kindes thereof, that is to say, pro∣per prudence whereby a man is wise, and taketh counsell of himselfe; the other borowed, whereby a man followeth the counsell of another. The wise say that there are two sorts and degrees of wise men; the first and chiefest is of those that haue a cleere insight into all things, and know of themselues how to finde the remedies and helps; but where are these to be found? Doubtlesse they are rare and singular: the other is of those that know how to take, to follow, to make vse of the good counsels of another; for they that know neither how to giue, nor to take counsell, are fooles.

The generall and common aduisements, which belong to all sorts of prudence, all sorts of persons and affaires, hath [ 9] beene touched and briefly deliuered in the second booke, and they are eight; first, knowledge of the persons and affaires; secondly, estimation of things; thirdly, choice and electi∣ons; * 1.13 fourthly, from them to take counsell vpon all; fiftly, temperature betweene feare and assurance, confidence and diffidence; sixtly, to take all things in their season, and to sease vpon the occasion; seuenthly, to carrie himselfe well, with industrie and fortune; lastly, discretion in all. Wee must now handle the particulars, first of publike wisdome, which respecteth the persons, afterwards of that which re∣specteth the affaires.

Of the politike prudence of a souereigne to gouerne states. THE PREFACE.

THis doctrine belongeth to souereignes and gouernours of states. It is vncertaine, infinite, difficult, and almost impossible to be ranged into order, to be limited and prescri∣bed by rules and precepts: but wee must endeuour to giue some small light, and briefe instruction thereof. Wee may referre this whole doctrine to two principall heads, which are the two duties of a souereigne. The one comprehendeth and intreateth of the props and pillars of a state, principall &

essentiall parts of publike gouernment, as the bones and si∣newes of this great bodie, to the end that a souereigne may prouide for himselfe and his state; which are seuen principall, that is to say, knowledge of the state; vertue; maners and fa∣shions; counsels; treasure; forces and armes; alliances. The three first are in the person of the souereigne, the fourth in him and neere him, the three latter without him. The other is to act, well to employ and to make vse of the aforesaid meanes, that is to say, in grosse, and in a word, well to go∣uerne and maintaine himselfe in authoritie, and the loue both of his subiects and of strangers, but distinctly; this part is twofold, peaceable and militarie. Behold heere summarily and grossely the worke cut out, and the first great draughts that are to be handled heereafter. We will diuide then this politicke matter, and of state, into two parts; the first shall be of prouision, that is to say, of the seuen necessarie things; the second, and which presupposeth the first, shall be of the action of the prince. This matter is excellently handled by Lipsius, according as he thought good: the marrow of his booke is heere: I haue not taken, nor wholly followed his method, nor his order, as you may already see in this ge∣nerall diuision, and more you shall heereafter: I haue like∣wise left somewhat of his, and added something of my owne, and other mens.

CHAP. II.

The first part of this politicke prudence and gouern∣ment of state, which is of prouision.

THe first thing that is required before all others, is the knowledge of the state: for the first rule of all prudence * 1.14 consisteth in knowledge, as hath beene said in the second booke. The first in all things, is to know with whom a man hath to deale. For in as much as this ruling and moderating prudence of states, which is a knowledge and sufficiency to gouerne in publike, is a thing relatiue, which is handled be∣tweene the souereigne and the subiects; the first dutie and office thereof is in the knowledge of the two parts, that is, of the people, and the souereigntie, that is to say, of the state.

First then the humours and natures of the people must bee knowne. This knowledge formeth, and giueth aduice vnto him that should gouerne them. The nature of the people in generall, hath beene described at large in the first booke, (light, inconstant, mutinous, vaine, a louer of nouelties, fierce and insupportable in prosperitie, cowardly and deiected in aduersitie) but it must likewise be knowne in particular: so many cities and persons, so many diuers humours. There are people cholericke, audacious, warriers, fearefull, giuen to wine, subiect to women, some more than others, noscenda natura vulgi est, & quibus modis temperanter habeatur. And in this sense is that saying of the wise to be vnderstood: He that hath not obeied, cannot tell how to command; nemo bene im∣perat, nisi qui ante paruerit imperio. Not because soueraignes * 1.15 should or can alwaies take vpon them the name of subiects; for many are borne kings and princes: and many states are successiue: but that he that wil wel command, should acquaint himselfe with the humors and willes of his subiects, as if him∣selfe were of their ranke, and in their place. He must likewise know the nature of the state, not only in generall, such as it hath beene described, but in particular that which hee hath now in hand, the forme, establishment, birth thereof; that is to say, whether it be old or new, fallen by succession, or by e∣lection, obtained by the lawes, or by armes, of what extent it is, what neighbours, meanes, power it hath. For according to these and other circumstances, hee must diuerslie ma∣nage the scepter, loose and straiten the raines of his gouern∣ment.

After this knowledge of the state, which is as a preamble, * 1.16 the first of those things that are required, is vertue, necessary in a soueraigne, as well for himselfe as for the state. It is first necessary and conuenient that hee that is aboue all should bee better than all, according to the saying of Cyrus. And then it standeth him vpon for his credit and reputation. For com∣mon fame and report gathereth and spreadeth abroad the speeches and actions of him that gouerneth. Hee is in the eie of all, and can no more hide himselfe than the sun: and there∣fore what good or ill soeuer he doth, shall not want meanes to blasen it, shall bee talked of enough. And it importeth him

much, both in respect of himselfe and his state, that his sub∣iects haue a good opinion of him. Now a soueraigne ought not only in himselfe, and in his life and conuersation to be ver∣tuous, but he must likewise endeuour that his subiects be like vnto himselfe. For as all the wisest of the world haue euer taught, a state, a city, a company cannot long continue nor * 1.17 prosper where vertue is banished; and they do grosly aequi∣uocate, who thinke that princes are so much the more assured in their states, by how much the more wicked their subiects are, because, say they, they are more proper and as it were borne to seruitude and the yoke, patientiores seruitutis, quos * 1.18 non decet nisi esse seruos. For contrarily, wicked men beare their yoke impatientlie; and they that are good and debonaire feare much more than their cause is. Pessimus quis{que} asperrime * 1.19 rectorem patitur: Contrà facile imperium in bonos, qui metuentes magis quàm metuendi. Now the most powerfull meanes to in∣duce them, and to forme them vnto vertue, is the example of the Prince; for as experience telleth vs, all men doe frame themselues to the paterne and modell of the Prince. The rea∣son is, because example presseth more than law. It is a mute law which carieth more credit than a commaund, nec tam im∣perio * 1.20 nobis opus quàm exemplo: & mitius iubetur exemplo. Now the eyes and thoughts of the lesser are alwaies vpon the great; they admire and simplie beleeue, that all is good and excellent that they do: and on the other side, they that com∣maund, thinke they sufficientlie enioyne and bind their infe∣riors to imitate them by acting only. Vertue then is honorable and profitable in a soueraigne, yea, all vertue.

But especiallie and aboue all, Pietie, Iustice, Valour, Cle∣mencie. These are the foure principall and princely vertues * 1.21 in principalitie. And therefore that great Prince Augustus was wont to say, that Pietie and Iustice did deifie Princes. And Seneca saith, that clemencie agreeth better with a Prince, than any other. The pietie of a soueraigne consisteth in his care for the maintenance and preseruation of religion, as the protector thereof. This maketh for his owne honor, and pre∣seruation of himselfe: for they that feare God, dare not at∣tempt, nay thinke of any thing either against their Prince, who is the image of God vpon earth, or against the state. For

as Lactantius doth many times teach, it is a religion that main∣taineth humane societie, which cannot otherwise subsist, and would soone be filled with all maner of wickednes and sauage cruelties, if the respect and feare of religion did not bridle men and keepe them in order. The state of the Romans did increase, and flourish more by religion, saith Cicero himselfe, than by all other meanes. Wherefore a Prince must take care and endeuor that religion be preserued in it puritie, according to the ancient lawes and ceremonies of the countrie, and hin∣der all innouation, and controuersies therein, roughlie chasti∣sing those that goe about to breake the peace thereof. For doubtlesse change in religion, and a wrong done thereunto, draweth with it a change and declination in the Common∣wealth, * 1.22 as Mecenas well discourseth to Augustus.

After pietie commeth Iustice, without which states are but * 1.23 robberies; which a Prince must keepe and practise both in himselfe and others: In himselfe, for he must detest all those tyrannicall & barbarous speeches, which dispence with soue∣raignes, quitting them from all lawes, reason, equitie, obliga∣tion; which tell them that they are not bound vnto any o∣ther dutie, than to their owne willes and pleasures; that there is no law for them; that all is good and iust that serueth their turnes; that their equitie is their force, their dutie is in their power. Principi leges nemo scripsit: licet, si libet. In summa fortu∣na, * 1.24 id aequius quod validius: nihil iniustum quod fructuosum: Sanctitas, pietas, fides, priuata bona sunt: quà iuuat reges eant. And he must oppose against them those excellent and holy counsels of the wise, that he that hath most power in him to breake lawes, should take most care to keepe them, and liue most in order. The greatest power should be the streightest bridle; the rule of power is dutie: minimum decet liberè, cui * 1.25 nimium licet, non fas potentes posse, fieri quod nefas. The Prince then must first be iust, keeping well and inuiolablie his faith, the foundation of iustice to all and euery one whosoeuer he be. Then he must cause that his iustice be kept and maintai∣ned in others, for it is his proper charge, and for that cause he is installed. He must vnderstand the causes and the persons, giue vnto euery one that which appertaineth to him, iustly according to the lawes, without delay, labyrinths of suits and

controuersies, inuolution of processe; abolishing that villa∣nous and pernitious mysterie of pleading, which is an open fayre, or marchandize, a lawfull and honorable robberie, con∣cessum latrocinium; auoiding the multiplicitie of lawes and or∣dinances, a testimonie of a sicke Common-weale, Corruptissi∣mae * 1.26 reipublicae plurimae leges, as medicines and plaisters of a bodie ill disposed: and all this, to the end that that which is established by good lawes be not destroyed by too many * 1.27 lawes. But you must know, that the iustice, vertue, and probi∣tie of a soueraigne goeth after another maner, than that of * 1.28 priuate men: it hath a gate more large and more free, by rea∣son of the great weight and dangerous charge which he ca∣rieth and swayeth, for which cause it is fit to march with a pase, which seemeth to others vneasie and irregular, but yet is necessarie and lawfull for him. He must sometimes step a∣side, and goe out of the way, mingle prudence with iustice, and as they say, couer himselfe with the skin of the Lion, if that of the Foxe serue not the turne. But this is not alwaies to be done, and in all cases, but with these three conditions, that it be for the euident and important necessitie of the weale∣publike, * 1.29 (that is to say, of the State and of the Prince, which are things conioyned) vnto which he must runne; this is a naturall obligation, and not to be dispensed with: and to pro∣cure the good of the Common-weale, is but to do his dutie.

Salus populi suprema lex esto.

That it be to defend, and not to offend; to preserue himselfe, and not to increase his greatnes, to saue and shield himselfe * 1.30 either from deceits and subtilties, or from wicked and dange∣rous enterprises, and not to practise them. It is lawfull by subtiltie to preuent subtiltie, and among foxes to counterfet the foxe. The world is full of arte and malicious cousenage; and by deceits and cunning subtilties, states are commonlie ouerthrowne, saith Aristotle. Why then should it not be law∣full, nay why should it not be necessarie to hinder, and to diuert such euill, and to saue the weale-publike by the selfe∣same meanes that others would vndermine and ouerthrow it? Alwaies to deale simplie and plainly with such people, and to follow the streight line of true reason and equitie, were many times to betray the State, and to vndo it.

Thirdly it must be with discretion, to the end that others abuse it not, and such as are wicked take from thence occa∣sion * 1.31 to giue credit and countenance to their owne wickednes. For it is neuer permitted to leaue vertue and honestie, to fol∣low vice and dishonestie. There is no composition or com∣pensation betwixt these two extremities. And therefore a∣way with all iniustice, treacherie, treason, and disloyaltie. Cursed be the doctrine of those, who teach (as hath beene said) that all things are good and lawfull for soueraignes: but yet it is sometimes necessarie and required, that he mingle profit with honestie, and that he enter into composition with both. He must neuer turne his back to honestie, but yet some∣times goe about and coast it, employing therein his skill and cunning, which is good, honest and lawfull, as saith that great S. Basil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and doing for the weale∣publike as mothers and physitians, who feede their children and sick with faire speeches, & deceiue them for their health. To be brief, doing that closely which he may not do openly, ioyne wisdome to valor, arte and spirit, where nature and the hand sufficeth not; be, as Pindarus saith, a Lyon in his blowes, a Fox in his counsell; a Doue and a Serpent as diuine veritie speaketh.

And to this matter more distinctly, there is required in a soueraigne distrust, and that he keepe himselfe close, yet so, as * 1.32 that he be still vertuous and iust. Distrust, which is the first, is wholly necessary, as the contrary, which is credulitie; and a carelesse trust or confidence, is vitious, and very dangerous in a soueraigne. He watcheth ouer all, and must answere for all, his faults are not light, and therefore he must be well aduised. If he trust much, he discouereth himselfe, and is exposed to shame, and many dangers, opportunus fit iniuriae, yea, he encou∣rageth such as are false and treacherous, who may with little danger, and much recompence commit great wickednesse, aditum nocendi perfido praestat fides. It is necessary therefore * 1.33 that he couer himselfe with this buckler of distrust, which the wisest haue thought to be a great part of prudence, and the sinowes of wisdome, that is to say, that he watch, beleeue no∣thing, take heed of all: and heereunto doth the nature of the * 1.34 world induce him, wholly composed of lies, coloured, coun∣terfait,

and dangerous, namely such as are neere vnto him in the court and houses of great personages. He must then trust but few, and those knowne by long experience and often tri∣als: Neither is it necessarie that he abandon them, and in such sort leaue all the cord, that he still hold it not by one end, and haue an eye vnto them: But he must couer and disguise his diffidence, yea when he distrusteth, he must make a shew and countenance of great trust and confidence. For open distrust wrongeth, and inuiteth as much to deceiue, as an ouer-care∣lesse confidence, and many by making too great a shew of feare to be deceiued, shew the way how they may be decei∣ued. Multi fallere docuerunt dum timent falli: as contrarily a professed and open trust, hath taken away the desire to de∣ceiue, * 1.35 hath obliged to loyaltie, and ingendred fidelitie; vult quisque sibi credi, & habita fides ipsam plerumque obligat fidem.

From distrust comes dissimulation the science or seed ther∣of; for if that were not, and that there were trust and fidelitie * 1.36 in all, dissimulation which openeth the front, and couereth the thought, could haue no place. Now dissimulation which is vitious in priuat persons, is very necessarie in Princes, who otherwise could not know how to reigne, or well to com∣maund. And they must many times dissemble not only in warre, with strangers and enemies, but also in time of peace, and with their subiects, though more sparinglie. Simple and open men, and such as cary, as they say, their hearts in their foreheads, are not in any sort fit for this mysterie of comman∣ding, and betray many times both themselues and their state: But yet he must play this part with arte and dexteritie, and to the purpose, neither so openly nor so simplie as that it may be discerned. For to what purpose doest thou hide and couer thy selfe, if a man may see thee obliquely or sidewaies? Wilie deceipts and cunning subtilties, are no more deceits and subtilties when they are knowne and vented out. A Prince then the better to couer his arte, must make profession of lo∣uing simplicitie, must make much of free and open minded men, as being enemies to dissimulation; and in matters of lesse importance he must proceed openly, to the end he may be taken for such as he seemeth.

All this is in omission, in reteining himselfe, not acting: but * 1.37

it is likewise required sometimes that he passe farther and come to action, and this is two-fold. The one is to make and frame secret practises and intelligences, cunningly to winne and draw vnto him the hearts and seruices either of the offi∣cers, seruants, and trustiest friends of other Princes and for∣raine Lords, or of his owne subiects. This is a subtiltie which is much in request and authoritie, and very common among Princes, and a great point of prudence, saith Cicero. It is wrought in some sort by perswasion, but especiallie by pre∣sents and pensions, meanes so powerfull, that not only the Se∣cretaries, the chiefe of the counsell, the most inward friends and fauorites, haue been thereby drawne to giue aduice, and to diuert the designments of their master, yea, great captaines to giue their helping hand in the warre, but also wiues haue beene woon to discouer the secrets of their husbands. Now this subtile policie is all allowed and approoued by many without difficultie or scruple. And to say the truth, if it be a∣gainst an enemie, against a subiect whom he suspecteth, and likewise against any stranger, with whom he hath no alliance nor league of fidelitie and amitie, it is not greatly to be doub∣ted: But against his alliance, his friends and confederates, it cannot be good; and it is a kind of treacherie, which is neuer permitted.

The other is to winne some aduantage, and to obtaine his purpose, by close and couert meanes, by equiuocations and * 1.38 subtilties, to circumuent by faire speeches and promises, let∣ters, ambassages, working and obtaining by subtile meanes, that which the difficultie of times and affaires will not permit him otherwise to doe, and to doe that closely which he can∣not doe openly. Many great and wise men say that this is lawfull and to be permitted, Crebro mendacio & fraude vti im∣perantes * 1.39 debent ad commodum subditorum. Decipere pro moribus temporum, prudentia est. It were ouerboldnesse simply to af∣firme that it is permitted. But a man may say, that in a case of great necessitie, in troublesome and tumultuous times, when it is not only to procure the great good, but to diuert a great mischiefe from the state, and against such as are wicked and traiterous, that it is no great fault, if it be a fault.

But there is a greater doubt and difficultie in other things, [ 10]

because they haue a smell of much iniustice in them. I say much, and not wholly, because with their iniustice there are * 1.40 mingled in them some graines of iustice. That which is whol∣ly and apparently iniust, is reproued of all, euen of the wic∣ked, at least wise in word and shew, if not in earnest and in deede. But of these actions ill mingled, there are so many reasons and authorities on the one side and the other, that a man hardly knoweth how to resolue himselfe. I will re∣duce them heere to certaine heads. To dispatch and se∣cretly to put to death, or otherwise without forme of iu∣stice, some certaine man that is troublesome and dangerous to the state, and who well deserueth death, but yet cannot without trouble and danger be enterprised and repressed by an ordinarie course; heerein there is nothing violated but the forme. And the prince, is he not aboue formes?

To cut the wings, and to lessen the great meanes of any one, that shall raise and fortifie himselfe too much in the state, and maketh himselfe fearefull to his souereigne; not stay∣ing till hee bee inuincible and able to attempt any thing a∣gainst the state, and the head of his souereigne when it plea∣seth him.

To take by authoritie the riches of the richest in a great necessitie and pouertie of the state.

To weaken and cancell the lawes and priuiledges of some subiects, who hold them to the preiudice and diminution of the authoritie of the souereigne.

To take by preuention, and to possesse himselfe of a place, city or prouince, very commodious for the state, rather than to suffer another strong and fearefull neighbour to take and possesse it, to the great hurt, subiection and perpetuall alarum of the said state.

All these things are approued as iust and lawfull by many great and wise men, prouided that they succeede well and happily; of whom these are the sayings and sentences: To doe iustice in great matters, a man may sometimes goe astray * 1.41 in small; and To execute iustice in grosse, it is permitted to doe wrong by retaile: for commonly the greatest actions * 1.42 and examples haue some iniustice, which satisfieth particular men by the profit which ariseth to all in generall, Omne ma∣gnum

exemplum habet aliquid ex iniquo, quod aduersus singulos vtilitate publica rependitur: That a prudent and wise prince * 1.43 should not only know how to command according to the lawes, but also the lawes themselues, if necessitie require; and they must make the lawes to will it, when they cannot doe that they would In confused and desperate affaires, a prince must not follow that which may be well spoken of, but that * 1.44 which is necessarie to be executed. Necessitie, a great sup∣port, and excuse to humane fragility infringeth all law, and therefore he is not very wicked, that doth ill by constraint. Necessitas magnum imbecillitatis humanae patrocinium, omnem le∣gem frangit: non est nocens quicunque non sponte est nocens. If a * 1.45 prince cannot be wholly good, it sufficeth if he be halfe good, and that he be not wholly wicked: That it cannot possibly be that good princes should commit no iniustice. To all this I would adde for their iustification, or diminution of their faults that princes finding themselues in such extremities, they ought not to proceed in such actions, but with great vnwil∣lingnesse and griefe of mind, acknowledging that it is an in∣felicity and a disfauour from heauen, and so carrying them∣selues therein as a father when hee is enforced to cauterise or cut off a member of his childe, to saue his life, or to plucke out a tooth to purchase ease. As for other speeches more bolde, which referre all to profit, which they either equall or pre∣ferre before honestie, an honest man must euer abhorre them.

Wee haue staied long vpon this point of the vertue of iu∣stice, because of the doubts & difficulties that arise from the accidents and necessities of states, and which doe many times hinder the most resolute and best aduised.

After iustice commeth valour. I meane that militarie vertue, wisdome, courage, and sufficiency to play the war∣riour, * 1.46 necessarie in a Prince for the defence and safetie of himselfe, the state, his subiects, of the publicke peace and libertie, and without which hee can hardly deserue the name of a prince.

But let vs come to the fourth princely vertue, which is cle∣mency, a vertue which enclineth the Prince to a sweet kinde * 1.47 of mildnesse and lenity, whereby he lesseneth and qualifieth

the rigor of iustice, with iudgement and discretion. It mode∣rateth and sweetly manageth all things, deliuereth those that are faulty, relieueth those that are fallen, saueth those that are like to be lost. It is that in a prince, which humanity is in a common person. It is contrary to cruelty, and extreame ri∣gour, not to iustice, from which it differeth not much, but it sweetneth and moderateth it. It is necessarie by reason of our humane infirmity, the frequency of offences, the facilitie to offend; for an ouer great and continuall rigour and seueritie, ruinateth all, and maketh chastisements contemptible; Seue∣rit as amittit assiduitate authoritatem: It stirreth malice and * 1.48 rancor, moueth rebellions, and men by despite are made wicked. For feare that keepeth men in their dutie, must be sweete and temperate; if it be too sharp and continuall, it is changed into rage and reuenge. Temperatus timor est qui cohi∣bet, assiduus & acer in vindictam excitat. It is likewise very pro∣fitable * 1.49 to a Prince and a State, it winneth the loue and good willes of his subiects, and consequently confirmeth and assu∣reth the state, firmissimum id imperium quo obedientes gaudent, as shall be said heereafter. It is likewise very honorable to a * 1.50 soueraigne, for his subiects will honour and adore him as a god, as their tutor, their father, and in stead of fearing him, they will feare all for him, lest any ill happen vnto him. This then shall be the lesson of the Prince, to know all that passeth, not to beleeue all, yea, many times to dissemble, wishing ra∣ther * 1.51 to be thought to haue found good subiects, than to haue made them such, to pardon light faults, to lessen the rigour of the great: not to be ouer-streight and exact in punishing, (which is as great a dishonor and infamie to a Prince, as to a Physitian many patients that die vnder his hand) to content himselfe many times with repentance as a sufficient chastise∣ment.

—ignoscere pulchrum I am misero, poenae{que} genus vidisse precantem.

And let him not feare that which some obiect very vntruly, that it debaseth, vilifieth, and weakneth the authoritie of the soueraigne and of the state; for contrarily it fortifieth it, and giues credit and vigour thereunto: And a Prince beloued, shall do more by loue, than by feare, which makes men feare

and tremble, but not obey: and as Salust discoursed to Caesar, * 1.52 those states that are gouerned with feare, are neuer durable. No man can be feared by many, but he must likewise feare many, and that feare which he would put vpon all, falleth vpon his owne head. That life is doubtfull wherein a man neither before nor behind, nor on any side is couered, but is alwaies in agitation, in danger, in feare. It is true, as hath been said in the beginning, that it must be with iudgement; for, as tempered and well conducted it is very venerable, so being too loose, too remisse, it is very pernicious.

After these foure principall and royall vertues, there are * 1.53 also others, though lesse worthie and necessarie, yet in a se∣cond place very profitable, and requisit in a soueraigne, that is to say, liberalitie, so fit and necessarie for a Prince, as it is lesse befitting him to be vanquished by armes, than by mag∣nificence. But yet there is heerein required a great discretion, otherwise it will be more hurtfull, than commodious.

There is a two-fold liberalitie, the one consisteth in charge and shew, and this serues to small purpose. For it is an idle * 1.54 thing in soueraignes, and to little end, to indeuor by great and excessiue charges to make shew of themselues, or to increase their credit especiallie with their subiects where they haue power to doe what they list. It is a testimonie of pusillanimi∣tie, and that they vnderstand not what they are, and besides that, it seemeth to their subiects, the spectators of these tri∣umphs, that they make this glorious shew with their owne spoiles, that they feast it at their charges, that they feede their eyes with that, that should feede their bellies. And againe a Prince should thinke that he hath nothing properlie his: he oweth himselfe to another. The other liberalitie, consisteth in gifts bestowed vpon another, and this is farre more commo∣dious and commendable, but then it must be well gouerned, and he must be well aduised to whom, how, and how much he must giue. He must giue to those that haue deserued it, that haue done seruice to the weale-publike, that haue runne their fortunes, and spent themselues in the warres. No man will enuy them, if they be not very wicked. Whereas con∣trarily, great gifts, bestowed without respect and merit, shame the giuer, and purchase enuie to the receiuer, and is receiued

without thankfulnesse and acknowledgement. Some tyrants haue been sacrificed to the malice of the people, euen by those whom they haue aduanced, railing on them with the rest of the people, and securing their goods, by making knowne how much they contemne and hate him from whom they receiued them. Againe, this liberalitie must be with measure, for if it be not, and that he giue vnto all, and vpon all occasions, the ruine of the state and soueraigne must needs en∣sue: This is to play, and to lose all. For men will neuer be sa∣tisfied, but be as excessiue in asking as the Prince shall be in giuing, framing themselues not according to reason, but ex∣ample; so that when the common treasurie shall faile, he shall be enforced to lay hands vpon the goods of another, and sup∣plie by iniustice, that which ambition and prodigalitie did dissipate, quod ambitione exhaustum, per scelera supplendum. Now it is farre better not to giue at all, than to take away to giue, for a man shall neuer inioy in so high a degree the loue and good will of those whom he hath clothed, as the hatred and ill will of those whom he hath robbed and spoiled. And againe, this liberalitie without measure, worketh the ruine of himselfe, for a fountaine drieth vp if it be ouer-much drawne. Liberalitate liberalitas perit. Liberalitie likewise must be spun * 1.55 with a gentle thread by little & little, and not all together, for that which is done ouer-speedily, be it neuer so great, is in a maner insensible, and soone forgotten. Pleasant and pleasing things must be exercised with ease and leasure, that a man may haue time to taste them: Things rude and cruell (if they must needs be done) must contrarily be executed speedily. There is then arte and prudence in giuing, and in the practise of liberalitie. Falluntur quibus luxuria specie liberalitatis impo∣nit: perdere multi sciunt, donare nesciunt. And to say the truth, * 1.56 liberalitie is not properlie any of the royall vertues, for it a∣greeth and carieth it selfe well with tyrannie it selfe. And such as are the gouernours of young Princes do wrong in working so strong an impression of this vertue of bountie in their minds and willes, that they should refuse no meanes to put it in practise, and thinke nothing well employed but that which they giue (this is their common language) but they do it ei∣ther for their owne benefit, or else they know not to whom

they speake it. For it is a dangerous thing to imprint libera∣litie in the mind of him that hath meanes to furnish himselfe as much as he will at the charges of another. A prodigall or liberall Prince without discretion and measure, is worse than a couetous: but if this liberalitie be well ruled and ordered, as hath been said, it is well beseeming a Prince, and very pro∣fitable both to himselfe, and the state.

Another vertue requisite in a Prince in a second degree, is magnanimitie and greatnes of courage, to contemne iniuries * 1.57 and bad speaches, and to moderate his choler; neuer to vex himselfe for the outrages and indiscretions of another, mag∣nam fortunam magnus animus decet: Iniurias & offensiones su∣perne despicere indignus Caesaris irae. For a man to afflict him∣selfe, and to be moued, is to confesse himselfe to be faultie, whereas by neglect and light account it easily vanisheth. Conuitia si irascare, agnita videntur: spreta exolescunt. And if * 1.58 there be fit place, and a man must be angrie, let it be openly, and without dissimulation, in such sort that he giue not occa∣sion to suspect a hidden grudge and purpose of reuenge: this is a token of a bad and incurable nature, and best befitting the baser sort: Obscuri & irreuocabiles reponunt odia: Saeuae cogita∣tionis * 1.59 indicium secreto suo satiari. It doth better become a great personage to offend, than to hate. The other vertues are lesse royall and more common.

After vertue come the maners, cariages, and countenances that become and belong vnto Maiestie, very requisit in a * 1.60 Prince. I will not stand vpon this point: I only say as it were passing by, that not only nature helpeth much heereunto, but also arte and studie. Heereunto do appertaine the good and beautifull composition of the visage, his port, pase, speech, habilliments. The generall rule in all these points, is a sweet, moderate and venerable grauitie, walking betwixt feare and loue, worthie of all honor and reuerence. There is likewise his residence and conuersation or familiaritie. Touching his resi∣dence or abode, let it be in some glorious, magnificent, and e∣minent place, and as neere as may be in the middle of the whole state, to the end he may haue an eye ouer all, like the Sunne, which from the middle of heauen giueth light to all: for keeping himselfe at one end, he giueth occasion to those

that are farthest from him to rise against him, as he that stan∣deth vpon one end of a table, maketh the other end to rise vp. His conuersation and companie, let it be rare, for to shew and to communicate himselfe too much, breedeth contempt and deiecteth maiestie, continuus aspectus minùs verendos magnos homines ipsa satietate facit. Maiestati maior ex longinquo reue∣rentia, * 1.61 quia omne ignotum pro magnifico est.

After these three things, knowledge of the state, vertue and maners, which are in the person of the prince, come those * 1.62 things which are neere and about the prince; That is to say, in the fourth place Counsell, the great and principall point of this politique doctrine, and so important that it is in a maner all in all. It is the soule of the state, and the spirit that giueth life, motion and action to al the other parts: and for that cause it is said that the managing of affaires consisteth in prudence. Now it were to be wished that a prince had in himselfe coun∣sell and prudence sufficient to gouerne and to prouide for all, which is the first and highest degree of wisdome, as hath beene said; and if so it were, the affaires would goe farre bet∣ter: * 1.63 but this is rather to be wished than hoped for, whether it be for want of a good nature, or a good institution; and it is almost impossible that one only head should be sufficiently furnished for so many matters, Nequit princeps sua scientia cuncta complecti, nec vnius mens tantae molis est capax. A lone * 1.64 man seeth and heareth but little. Now kings haue neede of many eies, and many eares; and great burthens, and great af∣faires haue neede of great helpes. And therefore it is requisite that he prouide and furnish himselfe with good counsell, and such men as know how to giue it: for he, whosoeuer hee be, that will take all vpon himselfe, is rather held to bee proud, than discreet or wise. A Prince then had neede of faithfull friends and seruitours to be his assistants, quos assumat in par∣tem curarum. These are his true treasures, and profitable in∣struments * 1.65 of the state. In the choice whereof hee should especially labour and imploy his whole iudgement, to the end he may haue them good. There are two sorts of them, * 1.66 the one aide the prince with their dutie, counsell and tongue, and are called Counsellers; the other serue him with their hands and actions, and may be called Officers. The first are

farre more honourable: for the two greatest philosophers say, that it is a sacred and diuine thing, well to deliberate, and to giue good counsell.

Now Counsellers must be first faithfull, that is to say in a word, honest men, Optimum quemque fidelissimum puto. Se∣condly, * 1.67 they must be sufficient in this point, that is to say, skilfull in the state, diuersly experimented and tried (for dif∣ficulties and afflictions are excellent lessons and instructions; mihi fortuna multis rebus ereptis vsum dedit bene suadendi) And in a word, they must be wise and prudent, indifferent quicke and not ouer sharpe: for such kind of men are too moueable, nouandis quàm gerendis rebus aptiora ingenia illa ignea. And that * 1.68 they may be such, it is requisite, that they bee old and ripe, for besides that yong men by reason of the soft and delicate tendernesse of their age, are easily deceiued, they do as easily beleeue and receiue euery impression. It is good that about Princes there be some wise, some subtile; but much more such as are wise, who are required for honour and for all times, the subtile only sometimes for necessitie. Thirdly, it is necessary that in proposing and giuing good and holesome counsell, they carrie themselues freely and couragiously, without flat∣tery, * 1.69 or ambiguity, or disguisement, not accommodating their language to the present state of the prince; Ne cum fortuna po∣tius principis loquantur quàm cum ipso, but without sparing the * 1.70 truth, speake that which is fit and requisite. For although li∣berty, roundnesse of speech and fidelity, hurt and offend for the time, those against whom it opposeth it selfe, yet after∣wards it is reuerenced and esteemed. In praesentia quibus risistis, offendis, deinde illis ipsis suspicitur laudaturque. And fourthly, constantly, without yeelding, varying and changing at euery meeting to please and follow the humour, pleasure and passi∣on of another, but without opinatiue obstinacy, and a spirit of contradiction, which troubleth and hindereth all good deli∣beration, he must sometimes change his opinion, which is not inconstancy but prudence. For a wise man marcheth not al∣waies with one and the same pase, although hee follow the same waie, he changeth not, but accommodateth himselfe; * 1.71 non semper it vno gradu, sed vna via; non se mutat, sed aptat. As a good mariner ordereth his sailes according to the times, and

the winde, it is necessary many times to turne and winde, and to arriue to that place, obliquely by fetching a compasse, when he can not doe it directly, and by a straight line. Again, a religious dexteritie to keepe secret the counsels and delibe∣rations * 1.72 of Princes, is a thing verie necessarie in the managing of affaires, res magnae sustineri nequeunt ab eo cui tacere graue est. And it sufficeth not to bee secret, but hee must not prie and * 1.73 search into the secrets of his Prince, this is an ill, and a dange∣rous thing; exquirere abditos principis sensus illicitum & an∣ceps: * 1.74 yea he must be vnwilling and auoid all meanes to know them. And these are the principall good conditions and qua∣lities of a counseller, as the euill which they must warily a∣uoid are presumptuous confidence, which maketh a man to deliberate and determine ouer boldly and obstinately; for a * 1.75 wise man in deliberating, thinketh and rethinketh, redoubt∣ing whatsoeuer may happen, that he may be the bolder to execute. Nam animus vereri qui scit, scit tutò aggredi. Con∣trarily the foole is hardie and violent in his deliberations: but when he comes to the issue, his nose fals a bleeding, Consilia calida & audacia prima specie laeta sunt, tractâtu dura, enentu tristia. Secondly, all passion of choler, enuy, hatred, aua∣rice, concupiscence, and all priuate and particular affection, * 1.76 the deadly poison of iudgement, and all good vnderstanding, priuatae res semper offecere officientque publicis consilijs, pessimum veri affectus & iudicij venenum sua cuique vtilitas. Lastly pre∣cipitation * 1.77 an enemie to all good counsell, and only fit to doe mischiefe. And thus you see what maner of men good coun∣sellers ought to be.

Now a prince must make choice of such as are good, either by his owne knowledge and iudgement, or if hee cannot so * 1.78 doe, by their reputation, which doth seldome deceiue; whereupon one of them said to his prince, Hold vs for such as we are esteemed to be. Nam singuli decipere & decipipossunt, ne∣mo omnes, neminem omnes fefellerunt. And let him take heede that he chuse not his minions and fauorites, courtiers, flatte∣rers, slaues who shame their masters and betray them. There is nothing more dangerous than the counsell of the cabinet. And hauing chosen and found them, he must wisely make vse of them, by taking counsell of them at due times and houres,

not attending the euent and execution, and losing the time whilest he harkneth to them; and this must he do with iudge∣ment, not suffering himselfe to be caried ouer-loosely by their counsels, as that simple Emperour Claudius was; and with mildnesse, without roughnesse, being more reasonable, as that wise Marc. Antonius was woont to say, to follow the counsell of a good number of friends, than such as are constrained to bend vnto his will. And making vse of them, do it with an in∣different authoritie, neither rewarding them with presents for their good counsell, lest by the hope of the like presents he draw such as are wicked vnto him, nor vse them ouer-roughlie for their bad counsels; for he shall hardlie find any * 1.79 to giue him counsell, if there be danger in giuing it: and a∣gaine, many times bad counsell hath a better successe than good, by the prouident care and direction of the soueraigne. And such as giue good counsell, that is to say, happie and cer∣taine, are not therefore alwaies the best, and most faithfull ser∣uitours, nor for their libertie of speech neither, which hee should rather agree vnto, looking into such as are fearefull and flatterers with a warie eye. For miserable is that prince with whom men hide or disguise the truth, cuius aures ita for∣matae * 1.80 sunt, vt aspera quae vtilia, & nil nisi iucundum & laesurum accipiant. And lastly, he must conceale his owne iudgement and resolution, secrecie being the soule of counsell, nulla melio∣ra * 1.81 consilia, quàm quae ignorauerit aduersarius antequam fierent.

As touching officers which are in the next place, and who * 1.82 serue the Prince and state in some charge, hee must make choice of honest men, of good and honest families. It is to be thought that such as serue the Prince, are the best sort of people, and it is not fit that base people should be neere him, and commaund others, except they raise themselues by some great, and singular vertue, which may supplie the want of No∣bilitie: but by no meanes let them be infamous, double, dan∣gerous, and men of some odious condition. So likewise they should be men of vnderstanding, and employed according to their natures. For some are fit for the affaires of the warre, o∣thers for peace. Some are of opinion that it is best to choose men of a sweet cariage, and indifferent vertue, for these excel∣lent surpassing spirits, that keepe themselues alwaies vpon the

point, and will pardon nothing, are not commonly fit for af∣faires, vt pares negotijs, ne{que} supra: sint recti, non erecti.

After counsell, we place treasure, a great & puissant meane. This is the sinewes, the feet, the hands of the state. There is * 1.83 no sword so sharp and penetrable, as that of siluer, nor master so imperious, nor orator that winneth the hearts and willes of men, or conquer Castles and Cities, as riches. And therefore a Prince must prouide that his treasurie neuer faile, neuer be dried vp. This science consisteth in three points, to lay the foundation of them, to imploy them well, to haue alwaies are∣seruation, * 1.84 and to lay vp some good part thereof for all needs and occasions that may happen. In all these three a Prince must auoid two things, iniustice, and base nigardlines, in pre∣seruing right towards all, and honor for himselfe.

Touching the first, which is to lay the foundation and to increase the treasurie, there are diuers meanes, and the sources * 1.85 are diuers, which are not all perpetuall, nor alike assured; that is to say, the demaine and publike reuenue of the state, which [ 1] must be managed and vsed, without the alienating of it in any sort, forasmuch as by nature it is sacred and inalienable. Con∣quests [ 2] made vpon the enemie, which must be profitablie em∣ployed, and not prodigallie dissipated, as the ancient Romans were woont to doe, carying to the Exchequer very great summes, and the treasuries of conquered cities and countries, as Liuy reporteth of Camillus Flaminius, Paulus Emillius, of the Scipioes, Lucullus, Caesar; and afterwards receiuing from those conquered countries, whether from their naturall coun∣tries left behind them, or from colonies sent thither, a cer∣taine annuall reuenue. Presents, gratuities, pensions, free do∣nations, tributes of friends, allies, and subiects, by testaments, [ 3] by donations amongst the liuing, as the lawyers tearme it, or otherwise. The entrance, comming and going, and passages of merchandize, into docks, hauens, riuers, as well vpon stran∣gers [ 4] as subiects, a meanes iust, lawfull, ancient, generall, and very commodious with these conditions: Not to permit the trafficke and transportation of things necessarie for life, that the subiects may be furnished; nor of raw vnwrought wares, to the end the subiect may be set on worke, and gaine the pro∣fit of his owne labours. But to permit the trafficke of things

wrought and dressed, and the bringing in of such wares as are rawe, and not of such as are wrought; and in all things to charge the stranger much more than the subiect. For a great forraine imposition increaseth the treasure, & comforteth the subiect: to moderate neuerthelesse the imposts vpon those things that are brought in, necessarie for life. These foure meanes are not only permitted, but iust, lawfull, and honest. The fift which is hardly honest, is the trafficke which the so∣ueraigne * 1.86 vseth by his factors, and is practised in diuers ma∣ners more or lesse base; but the vilest and most pernitious is of honors, estates, offices, benefices. There is a meane that com∣meth neere to trafficke, and therefore may be placed in this ranke, which is not very dishonest, and hath beene practised by very great and wise princes, which is, to imploy the coine of the treasure or exchequer to some small profit, as fiue in the hundred, and to take good securitie for it, either gages, or some other sound and sufficient assurance. This hath a three-fold vse, it increaseth the treasure, giueth meanes to particular men to traffick and to make gaine; and which is best of all, it saueth the publike treasure from the pawes of our theeuing courtiers, the importunate demaunds and flatteries of fauo∣rites, and the ouer-great facilitie of the prince. And for this only cause, some princes haue lent their publike treasure without any profit or interest, but only vpō paine of a double forfeiture for not paiment at the day. The sixt and last is in [ 6] the lones and subsidies of subiects, whereunto he must not come but vnwillinglie, and then when other meanes do faile, and necessitie presseth the state. For in this case it is iust, ac∣cording to that rule, That all is iust that is necessarie. But it is requisit, that these conditions be added, after this first of ne∣cessitie, To leuy by way of lone (for this way will yeeld most [ 1] siluer, because of the hope men haue to recouer their owne a∣gaine, and that they shall lose nothing, besides the credit they receiue by succoring the weale-publike) and afterwards the necessitie being past, and the warres ended, to repay it a∣gaine, as the Romans did, being put to an extremitie by Ha∣nibal. And if the common treasurie be so poore that it cannot repay it, and that they must needs proceed by way of imposition, [ 2] it is necessarie that it be with the consent of the sub∣iects,

making knowne vnto them the pouertie and necessitie, and preaching the word of that king of kings, Dominus ijs opus habet, insomuch that they make them see, if need be, both the receit, and the charge. And, if it may be, let perswasion preuaile without constraint, as Themistocles said, Impetrare melius quàm imperare. It is true that the prayers of soueraignes are commandements, Satis imperat qui rogat potentiâ, armatae sunt preces regum; but yet let it be in the forme of a free dona∣tion, at the least that they be extraordinarie monies; for a cer∣taine prefixt time, and not ordinarie; and neuer prescribe this law vpon the subiects, except it be with their owne consent. Thirdly, that such impositions be leuied vpon the goods, and not the heads of men (capitation being odious to all honest [ 3] people) be reall and not personall (being vniust that the rich, the great, the nobles, should not pay at all, and the poorer people of the countrie should pay all.) Fourthly that they be equallie vpon all. Inequalitie afflicteth much, and to these [ 4] ends these monies must be bestowed vpon such things as the whole world hath need of, as salt, wine, to the end that all may contribute to the present necessitie. Well may a man, and he ought, to lay ordinarie imposts and great, vpon such mar∣chandize and other things as are vitious, and that serue to no other end, than to corrupt the subiects, as whatsoeuer serueth for the increase of luxurie, insolencie, curiositie, superfluitie in viands, apparell, pleasures, and all maner of licentious liuing, without any other prohibition of these things. For the de∣niall of a thing sharpneth the appetite.

The second point of this science, is well to employ the treasure. And these in order are the articles of this employ∣ment * 1.87 and charge; The maintenance of the kings house, the pay of men of warre, the wages of officers, the iust rewards of those that haue deserued well of the Common-weale, pen∣sions and charitable succors to poore, yet commendable per∣sons. These fiue are necessarie, after which come those that are very profitable, to repaire cities, to fortifie and to defend the frontiers, to mend the high waies, bridges, and passages, to establish colledges of honor, of vertue, and learning; to build publike houses. From these fiue sorts of reparations, fortifications, and foundations, commeth very great profit,

besides the publike good: artes and artificers are maintai∣ned; the enuie and malice of the people because of the leuie of monies ceaseth, when they see them well employed; and these two plagues of a common-weale, idlenesse and pouertie, are driuen away. Contrarily, the great bounties, and vnreaso∣nable gifts, to some particular fauorites; the great, proud, and vnnecessarie edifices, superfluous and vaine charges are odi∣ous to the subiects, who murmure that a man should spoile a thousand to cloath one; that others should braue it with their substance, build vpon their bloud and their labours.

The third point consisteth in the reseruation, which a man * 1.88 must make for necessitie, to the end he be not constrained at a need to haue recourse to ready, vniust, & violent means & re∣medies: this is that which is called the treasury or exchequer. Now as to gather together too great abundance of treasure of gold and siluer, though it be by honest and iust meanes, is not alwaies the best, because it is an occasion of warre actiue or passiue, either by breeding enuie in others to see it done, when there is no cause, there being plentie of other meanes, or else because it is a bait to allure an enemie to come, and it were * 1.89 more honorable to employ them as hath been said: So to spend all and to leaue nothing in the Exchequer is far worse, for this were to play to lose all; wise princes take heed of this. The greatest treasuries that haue beene in former times, are that of Darius the last king of the Persians, where Alexander found foure score millions of gold. That of Tiberius 67. mil∣lions; of Traian 55. millions kept in Egypt. But that of Dauid * 1.90 did farre exceed all these (a thing almost incredible in so small a state) wherein there were sixe score millions. Now to pro∣uide that these great treasuries be not spent, violated or rob∣bed, the ancients caused them to be melted, and cast into great wedges and bowles, as the Persians and Romans: or they put them into the temples of their gods as the safest places, as the Greekes in the temple of Apollo, which neuerthelesse hath bin many times pilled and robbed; the Romans in the temple of Saturne. But the best and securest way and most profitable is, as hath been said, to lend them with some small profit to par∣ticular persons, vpon good gages, or sufficient securitie. So likewise for the safer custodie of the treasures from theeues

and robbers; the managing of them, and the exchequer offices must not be sold to base and mechanicall persons, but giuen to gentlemen, and men of honor, as the ancient Romans were accustomed to do, who chose out young men from amongst their nobles and great houses, and such as aspired to the grea∣test honors and charges of the common-wealth.

After counsell and treasure I thinke it not amisse to put armes, which cannot subsist, nor be well and happily leuied * 1.91 and conducted without these two. Now an armed power is very necessarie for a prince, to guard his person and his state: for it is an abuse to thinke to gouerne a state long without armes. There is neuer any surety betweene the weake and the strong; and there are alwaies some that will bee stirring either within or without the state. Now this power is either ordinarie at all times, or extraordinarie in times of warre. The ordinarie consisteth in the persons and places; The persons are of two sorts; the guard for the bodie and person of the souereigne, which serue not only for the surety and conserua∣tion, but also for his honour and ornament: for that good saying of Agesilaus is not perpetually true, and it were too dangerous to trie & trust vnto it, That a prince may liue safe∣ly enough without guard, if hee command his subiects, as a good father doth his children (for the malice of man stayeth not it selfe in so faire a way). And certaine companies, maintained and alwaies ready for those necessities and sudden occurrences that may fall out. For at such times to be busied in leuying powers is great imprudencie. Touching the pla∣ces, they are the fortresses and cittadels in the frontiers, in place of which, some, and they ancient too, doe more allow of the colonies. The extraordinarie force consisteth in armes, which he must leuie and furnish in times of warre. How he * 1.92 should gouerne himselfe therein, that is to say, enterprise and make warre, it belongeth to the second part, which is of the action: this first belongeth to prouision. Only I heere say, that a wise prince should besides the guards of his body, haue certaine people alwaies prepared, and experienced in armes, either in great number or lesse, according to the extent or largenesse of his state, to represse a sudden rebellion or com∣motion, which may happen either without or within his

state, reseruing the raising of greater forces, vntill hee must make warre, either offensiue or defensiue, willingly and of purpose; and in the meane time keeping his arsenals and store∣houses well furnished, and prouided with all sorts of offensiue and defensiue armes, to furnish both foote and horsemen, as likewise with munitions, engins, and instruments for warre. Such preparation is not only necessarie to make warre, (for these things are not found and prepared in a short time) but to let and hinder it. For no man is so foole-hardy, as to at∣tempt a state, which he knoweth to be ready to receiue him, and throughly furnished. A man must arme himselfe against warres, to the end he may not be troubled with it, qui cupit pacem, paret bellum.

After all these necessarie and essentiall prouisions, wee will * 1.93 lastly put alliances or leagues, which is no small proppe and stay of a state. But wisdome is very necessarie in the choice thereof, to build well and to take heede with whom and how he ioyne in alliance; which hee must doe with those that are neighbours and puissant: For if they be weake and farre off, wherewith can they giue aide? It is rather likely, that if they be assaulted, that from their ruine ours may follow. For then are wee bound to succour them, and to ioyne with them be∣cause of this league, whosoeuer they be. And if there be dan∣ger in making this alliance openly, let it be done secretly, for it is the part of a wise man to treat of peace and alliance with one, in the view and knowledge of all, with another secretly; but yet so, as that it be without treacherie and wickednesse, which is vtterly forbidden, but not wisdome and policie, es∣pecially for the defence and surety of his state.

Finally, there are many sorts and degrees of leagues or al∣liances: * 1.94 the lesser and more simple is for commerce and traf∣fike only, but commonly it comprehendeth amitie, com∣merce and hospitalitie; and it is either defensiue only, or de∣fensiue and offensiue together, and with exception of certaine princes and states, or without exception. The more strait and perfect is that which is offensiue and defensiue towards all, and against all, to be a friend to his friends, and an enemie to his enemies: and such it is good to make with those that are strong and puissant, and by equall alliance. Leagues are

likewise either perpetuall, or limited to certaine times; com∣monly they are perpetuall, but the better and surest is, to li∣mit it to certaine times, to the end he may haue meanes to re∣forme, to take away, or adde to the articles, or wholly to de∣part if neede be, as he shall see it most expedient. And though a man would iudge them to be such, as should be perpetuall, yet it is better to renew them (which a man may and must do before the time be expired) than to make them perpetuall. For they languish and grow cold, and whosoeuer findeth him∣selfe aggrieued will sooner breake them, if they be perpetuall than if they bee limited, in which case hee will rather stay the time. And thus much of these seuen necessarie prouisions.

CHAP. III. The second part of this politike prudence and gouernment of the state, which concerneth the action and gouernment of the Prince.

HAuing discoursed of the prouision, and instructed a so∣ueraigne with what and how he should furnish and de∣fend * 1.95 himselfe and his state, let vs come to the action, and let vs see how hee should emploie himselfe, and make vse of these things, that is to saie, in a word, well to command and gouern. But before we come to handle this distinctlie, according to the diuision which we haue made, wee may say in grosse that well to gouerne and to maintaine himselfe in his state, consi∣steth in the acquisition of two things, goodwill and authori∣tie. Goodwill is a loue and affection towards the soueraigne * 1.96 and his state. Authoritie is a great and good opinion, an ho∣nourable esteeme of the soueraigne and his state. By the first, the soueraigne and the state is loued, by the second feared. These are not contrary things, but different, as loue and feare. Both of them respect the subiects and strangers, but it see∣meth that more properlie, Beneuolence belongeth to the sub∣iect, and authoritie to the stranger; amorem apud populares, metum apud hostes quaerat. To speake simplie and absolutelie, * 1.97 authoritie is the more strong and vigorous, more large and durable. The temperature and harmonie of both is a perfect thing, but according to the diuersity of states, of peoples, their

natures and humours, the one is more easie and more necessa∣rie in some places, than in others. The meanes to attaine them both, are contained and handled in that which hath beene said before, especiallie of the maners and vertue of a soue∣raigne; neuerthelesse of each we will speake a little.

Beneuolence or goodwill (a thing very profitable and al∣most * 1.98 wholly necessarie, insomuch that of it selfe it preuaileth much, and without it all the rest hath but little assurance) is attained by three meanes, gentlenes or clemencie, not only in words and deeds, but much more in his commaunds and the administration of the state; for so doe the natures of men re∣quire, who are impatient both of seruing wholly, and main∣taining themselues in entire libertie, nec totam seruitutem pati, * 1.99 nec totam libertatem. They obey willingly as subiects, not as slaues, domiti vt pareant, non vt seruiant. And to say the truth, a man doth more willinglie obey him which commandeth gentlie and mildly; remissius imperanti melius paretur: qui vult * 1.100 amari languida regnet manu. Power (saith Caesar a great doctor in this matter) indifferentlie exercised preserueth all; but he that keepeth not a moderation in his commaunds, is neuer be∣loued nor assured. But yet it must not be an ouer-loose, and soft effeminate mildnes, lest a man thereby come into con∣tempt, which is worse than feare, Sed incorrupto ducis honore. * 1.101 It is the part of wisdome to temper this, neither seeking to be feared by making himselfe terrible, nor loued by too much debasing himselfe.

The second meane to attaine beneuolence is beneficence, * 1.102 I meane first towards all, especiallie the meaner people, by prouidence and good policie, whereby corne and all other necessarie things for the sustenance of this life may not be wanting, but sold at an indifferent price, yea may abound if it be possible, that dearenesse and dearth afflict not the subiect. For the meaner sort haue no care for the publike good, but for this end, vulgo vna ex republica annonae cura. * 1.103

The third meane is liberalitie (beneficence more speciall) * 1.104 which is a bait, yea, an enchantment, to draw, to winne and captiuate the willes of men: So sweet a thing is it to receiue, honorable to giue. In such sort, that a wise man hath said, That a state did better defend it selfe by good deeds, than by

armes. This vertue is alwaies requisite, but especiallie in the entrance and in a new state. To whom, how much, and how liberalitie must be exercised, hath beene said before. The meanes of beneuolence haue beene wisely practised by Au∣gustus, * 1.105 qui militem donis, populum annona, cunctos dulcedine otij pellexit.

Authoritie is another pillar of state, maiestas imperij, salutis * 1.106 tutela; The inuincible fortresse of a prince, whereby he brin∣geth into reason all those, that dare to contemne or make head against him. Yea because of this they dare not attempt, and all men desire to be in grace and fauor with him. It is com∣posed of feare and respect, by which two a prince and his state is feared of all, and secured. To attaine this authoritie, besides the prouision of things aboue named, there are three meanes which must carefully be kept in the forme of com∣maunding. * 1.107

The first is seueritie, which is better, more wholsome, assured, durable, than common lenitie, and great facili∣tie, * 1.108 which proceedeth first from the nature of the people, which as Aristotle saith, is not so well borne and bred, as to be ranged into dutie and obedience by loue, or shame, but by force and feare of punishment; and secondly from the gene∣rall corruption of the maners, and contagious licentiousnes of the world, which a man must not thinke to mend by mildnes and lenitie, which doth rather giue aid to ill attempts. It in∣gendreth contempt, and hope of impunitie, which is the plague of Common-weales and states, Illecebra peccandi maxi∣ma spes * 1.109 impunitatis. It is a fauour done to many, and the whole weale-publike sometimes well to chastice some one. And he must sometimes cut off a finger, lest the Gangreene spread it selfe through the whole arme, according to that excellent an∣swere of a king of Thrace, whom one telling that he played the mad man, and not the king, answered, That his madnes made his subiects sound and wise. Seueritie keepeth officers and magistrates in their deuoire, driueth away flatterers, courtiers, wicked persons, impudent demaunders, and pety∣tyrannies. Whereas contrariwise too great facilitie openeth the gate to all these kind of people, whereupon followeth an exhausting of the treasuries, impunitie of the wicked, impo∣uerishing

of the people, as rheumes & fluxes in a rheumatike & diseased bodie, fall vpon those parts that are weakest. The goodnes of Pertinax, the licentious libertie of Heliogabalus are thought to haue vndone and ruinated the Empire: The seue∣ritie of Seuerus, and afterwards of Alexander, did reestablish it, and brought it into good estate. But yet this seueritie must be with some moderation, intermission, and to purpose, to the end that rigour towards a few might hold the whole world in feare, vt poena ad paucos, metus ad omnes. And the more seldome punishments serue more for the reformation of a state, saith an ancient writer, than the more frequent. This is to be vnder∣stood, if vices gather not strength, and men grow not opina∣tiuely obstinate in them; for then he must not spare either sword or fire, crudelem medicum intemperans aeger facit.

The second is constancie, which is a stayed resolution, whereby the prince marching alwaies with one and the same * 1.110 pase, without altering or changing, mainteineth alwaies, and enforceth the obseruation of the ancient lawes and customes. To change and to be readuised, besides that it is an argument of inconstancie and irresolution, it bringeth both to the lawes and to the soueraigne, and to the state contempt and sinister opinion. And this is the reason why the wiser sort do so much forbid the change, and rechange of any thing in the lawes and customes, though it were for the better: for the change or re∣moue bringeth alwaies more euill and discommoditie, besides the vncertaintie and the danger, than the noueltie can bring good. And therefore all innouators are suspected, dangerous, and to be chased away. And there cannot be any cause or oc∣casion strong and sufficient enough to change, if it be not for a very great, euident, and certaine vtilitie, or publike necessi∣tie. And in this case likewise he must proceed as it were stea∣lingly, sweetly and slowly, by little and little and almost in∣sensiblie, leuiter & lentè.

The third is to hold alwaies fast in the hand the sterne of [ 8] the state, the raines of gouernment, that is to say, the honour and power to commaund and to ordaine, and not to trust or commit it to another, referring all things to his counsell, to the end that all may haue their eye vpon him, and may know that all dependeth vpon him. That soueraigne that loseth neuer so little of his authoritie marreth all. And therefore it

standeth him vpon, not ouer-much to raise and make great any person, Communis custodia principatus neminem vnum magnum facere. And if there be alreadie any such, he must * 1.111 draw him backe and bring him into order, but yet sweetly and gently; and neuer make great and high charges and offi∣ces perpetuall or for many yeares, to the end a man may not get meanes to fortifie himselfe against his master, as it many times falleth out. Nil tam vtile, quàm breuem potestatem esse, * 1.112 quae magna sit.

Behold heere the iust and honest meanes in a soueraigne to maintaine with beneuolence and loue his authoritie, and to * 1.113 make himselfe to be loued and feared altogether: for the one without the other is neither secure nor reasonable. And there∣fore we abhorre a tyrannicall authoritie, and that feare that is an enemy to loue and beneuolence, and is with a publike hate, oderint quem metuant, which the wicked seeke after abusing their power. The conditions of a good prince and of a tyrant are nothing alike, and easily distinguished. They may be all reduced to these two points, the one to keepe the lawes of God and of nature, or to 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 * 1.114 omnia licent, propter hoc minus licet: vt felicitatis est posse quan∣tum velis, sic magnitudinis velle quantum possis, vel potius quan∣tū 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 faith∣full 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 flat∣terer and flattered is one and the same; there is no remedie for this disease. Neuerthelesse it falleth out sometimes in con∣sideration 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 ano∣ther 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 & for∣tresses, 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 pre∣serue * 1.115 himselfe from the two contraries, which are the murthe∣rers 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 * 1.116 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 es∣cape it, Multorum odijs nullae opes possunt resistere. He is expo∣sed * 1.117 to all, and there needs but one to make an end of all. Mul∣tae 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 contra∣ries to the aforesaid instruments of beneuolence.

He must preserue himselfe pure and free from base cruelty, * 1.118 vnworthie greatnes, very infamous to a prince: But contra∣rily 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 him∣selfe therein with dexteritie, and for this end I will giue him this aduice: Let him not put his hand to the sword of iustice, * 1.119 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 exe∣cution: 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 * 1.120 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 se∣cond, 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 him∣selfe 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, subiect∣mongers, canibals, qui deuorant plebem sicut escam panis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quorum aerarium spoliarium ciuium cruentarum que praeda∣rum receptaculum, for this breeds danger of tumult, witnesse so many examples, and miserable accidents: Secondly, from base vnhonest parsimony, as well in gathering toge∣ther, (indignum lucrum ex omni occasioue odorari; & vt dici∣tur, 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 mercena∣rily, 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 husban∣drie. This doth principally belong to receiuers and puruoy∣ers, 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 cha∣stisement, 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 * 1.121 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 lost by contempt, the prince and state must necessarily fall to the ground. And euen as authoritie, as hath been said, * 1.122 is more strong and large than beneuolence, so contempt is more contrarie and dangerous than hatred, which dareth not any thing, being held backe by feare, if contempt which shaketh off feare, arme it not, and giue it courage to execute. It is true that contempt is not so common, especially if he be a true and lawfull prince, except he be such a one, as doth wholly degrade and prostitute himselfe, & videatur exire de * 1.123 imperio. Neuerthelesse wee must see from whence this con∣tempt doth come, that wee may the better know how to a∣uoid it. It proceedeth from things contrarie to those meanes that winne and get authoritie, and especially from three, that is to say, from too loose, effeminate, milde, languishing and carelesse, or very light forme of gouernment, without any * 1.124 hold or stay; this is a state without a state, vnder such prin∣ces the subiects are made bold, and insolent, all things being permitted, because the prince takes care of nothing. Malum principem habere, sub quo nihil vlli liceat: peius sub quo omnia omnibus. Secondly, from the ill hap and infelicitie of the * 1.125 prince, whether it be in his affaires, which succeede not well, or in his line and issue, if hee haue no children, who are a great proppe and stay to a prince, or in the vncertaintie of his successours, whereof Alexander the great complained, Orbitas mea quòd sine liberis sum, spernitur: Munimen aulae * 1.126 regij liberi. Thirdly, from maners, especially dissolute, loose and voluptuous, drunkennesse, gluttonie, as also rusticitie, childishnesse, scurrilitie.

Thus in grosse haue I spoken of the action of a prince. To handle it more distinctly and particularly, wee must re∣member, * 1.127 as hath beene said in the beginning, that it is two-fold, peaceable and militarie; by the peaceable I heere vnder∣stand that ordinarie action, which is euerie day done, and at all times of peace and of warre; by the militarie, that which is not exercised, but in time of warre.

The peaceable and ordinarie action of a souereigne cannot * 1.128 be whollie prescribed, it is an infinite thing, and consisteth as well in taking heed to doe, as to doe. Wee will heere giue the principall and more necessary aduisements. First therefore * 1.129 a Prince must prouide that he be faithfullie and diligentlie ad∣uertised of all things. This all things may bee reduced to two heads, whereupon there are two sorts of aduertisements and aduertisers, who must be faithfull and assured, wise and secret, though in some there be required, a greater libertie and con∣stancy than in others. Some are to aduertise him of his honor and duty, of his defects, and to tell him the truth. There are no kind of people in the world, who haue so much need of such friends, as Princes haue; who neither see nor vnderstand, but by the eies and eares of another. They maintain and hold vp a publike life, are to satisfie so many people, haue so many things hid from them, that before they be aware, they fall in∣to the hatred and detestation of their people, for matters that would be easily remedied and cured, if they had been in time aduertised of them. On the other side free aduertisements, which are the best offices of true amity, are perillous about so∣ueraignes, though Princes be ouer delicate & shew great infir∣mitie, if for their good and profit, they cannot endure a free aduertisment, which enforceth nothing, it being in their po∣wer, whatsoeuer they heare, to do what they list. Others are to aduertise the Prince of whatsoeuer passeth, not onely a∣mongst his subiects, and within the circuit of his state, but with his bordering neighbours. I say of all, that concerneth either a farre off, or neere at hand, his owne state or his neigh∣bours. These two kind of people answer in some sort to those two friends of Alexander, Ephestion and Crateras, of whom the one loued the King, the other Alexander, that is to say, the one the state, the other the person.

Secondly, a Prince must alwaies haue in his hand a little * 1.130 booke or memoriall containing three things: first and princi∣pallie a briefe register of the affaires of the state: to the end he may know what he must doe, what is begun to bee done, and that there remaine nothing imperfect, and ill executed: A ca∣talogue or bedrowle of the most worthy personages that * 1.131 haue well deserued, or are likely to deserue well of the weale∣publike: A memoriall of the gifts which he hath bestowed, to whom and wherefore; otherwise without these three, there * 1.132 must necessarilie follow many inconueniences. The greatest princes and wisest polititians haue vsed it, Augustus, Tiberius, Vespasian, Traian, Adrian, the Antonies.

Thirdly, in asmuch as one of the principall duties of a * 1.133 prince, is to appoint and order both rewards and punish∣ments, the one whereof is fauorable, the other odious, a prince must retaine vnto himselfe the distribution of rewards, as e∣states, honours, immunities, restitutions, graces and fauours, and leaue vnto his officers, to execute and pronounce con∣demnations, forfeitures, confiscations, depriuations, and other punishments.

Fourthly in the distribution of rewards, gifts, and good * 1.134 deeds, he must alwaies be readie and willing, giue them be∣fore they be asked, if he can, and not to looke that he should refuse them; and he must giue them himselfe, if it may be, or cause them to be giuen in his presence. By this meanes gifts and good turnes shall be better receiued, and giuen to better purpose, and he shall auoid two great and common inconue∣niences, which depriue men of honour and worth of those re∣wards that are due vnto them: the one is a long pursuit, diffi∣cult and chargeable, which a man must vndergoe, to obtaine that which he would, and thinketh to haue deserued, which is no small griefe to honorable minds, and men of spirit: The o∣ther, that after a man hath obtained of the prince a gift, before he can possesse it, it costeth the one halfe, and more, of that it is worth, and many times comes to nothing.

Let vs come to the militarie action, wholly necessarie for * 1.135 the preseruation and defence of a prince, of the subiects, and the whole state, let vs speake thereof briefly. All this matter or subiect may be reduced to three heads, To enterprise,

make, finish warre. In the enterpise there must be two things, iustice and prudence, and an auoidance of their contraries, in∣iustice * 1.136 and temeritie. First, the warre must be iust, yea iustice must march before valour, as deliberation before execution. These reasons must be of no force, yea abhorred, That right consisteth in force; That the issue or euent decideth it; That the stronger carieth it away. But a prince must looke into the cause, into the ground and foundation, and not into the issue; Warre hath it lawes and ordinances as well as peace. God fa∣uoreth iust warres, and giueth the victorie to whom it plea∣seth him, and therefore we must first make our selues capable of this fauor by the equitie of the enterprise. Warre then must not be begun and vndertaken for all causes, vpon euery occa∣sion, non ex omni occasione quaerere triumphum: And aboue all a * 1.137 prince must take heed that ambition, auarice, choler, possesse him not, and cary him beyond reason, which are alwaies, to say the truth, the more ordinarie motiues to warre: vna & ea * 1.138 vetus causa bellandi est profunda cupido imperij & diuitiarum: maximam gloriam in maximo imperio putant: Repere foedus im∣pius lucri furor, & ira praeceps.

That a warre may be in all points iust, three things are ne∣cessarie, * 1.139 that it be denounced and vndertaken by him that hath power to do it, which is only the soueraigne.

That it be for a iust cause, such as a defensiue war is, which is absolute iust, being iustified by all reason amongst the wise, [ 20] by necessitie amongst barbarians, by nature amongst beasts: * 1.140 I say defensiue, of himselfe, that is, of his life, his libertie, his parents, his countrie: of his allies and confederates, in regard of that faith he hath giuen; of such as are vniustlie oppressed, Qui non defendit, nec obsistit, si potest, iniuriae, tam est in vitio, quàm si parentes, aut patriam, aut socios deserat. These three * 1.141 heads of defence are within the bounds of iustice, according to S. Ambrose, Fortitudo, quae per bella tuetur à barbaris patria, vel defendit infirmos, vel à latronibus socios, plena iustitiae est. Ano∣ther more briefly, diuideth it into two heads, faith & health; Nullum bellum à ciuitate optima suscipitur, nisi aut pro fide, aut pro salute: and to offensiue warre he puts two conditions; * 1.142 That it proceede from some former offence giuen, as outrage or vsurpation, and hauing redemaunded openly by a herald

that which hath beene surprised and taken away (post clari∣gatum) * 1.143 and sought it by way of iustice, which must euer goe formost. For if men be willing to submit themselues vnto iu∣stice, and reason, there let them stay themselues; if not, the last, and therefore necessarie, is iust and lawfull, iustum bellum, * 1.144 quibus necessarium; pia arma quibus nulla nisi in armis relinqui∣tur spes.

Thirdly to a good end, that is to say, peace and quietnes. [ 21] Sapientes pacis causa bellum gerunt, & laborem spe otij sustentant: vt in pace sine iniuria viuant.

After iustice commeth prudence, whereby a man doth ad∣uisedly * 1.145 deliberate before by sound of trumpet he publisheth the warre. And therefore, that nothing be done out of passion, and ouer-rashly, it is necessarie that he consider of the points: of forces and meanes, as well his owne, as his enemies; se∣condly of the hazard and dangerous reuolution of humane things especiallie of armes, which are variable, and wherein fortune hath greatest credit, and exerciseth more hir empire, than in any other thing, wherein the issue may be such, that in an houre it carieth all, simul parta ac sperata decora vnius horae * 1.146 fortuna euertere potest.

Thirdly, of those great euils, infelicities, and publike and particular miseries, which warre doth necessarily bring with it, and which be such as the only imagination is lamentable. Fourthly of the calumnies, maledictions, and reproches that are spred abroad against the authours of the warre, by reason of those euils and miseries that follow it. For there is nothing more subiect to the toongs and iudgements of men than war. But all lighteth vpon the Chieftaine, iniquissima bellorum con∣ditio * 1.147 haec est, prospera omnes sibi vendicant, aduersa vni imputan∣tur. All these things together make the iustest warre that may be, detestable, saith S. Augustine; and therefore it standeth a soueraigne vpon, not to enter into warres but vpon great ne∣cessitie, as it is said of Augustus; and not to suffer himselfe to be caried by those incendiaries and fire-brands of warre, who for some particular passion, are readie to kindle and en∣flame him: quibus in pace durius seruitium est, in id nati, vt nec * 1.148 ipsi quiescant, neque alios sinant. And these men are commonly such, whose noses do bleed when they come to the fact it self.

Dulce bellum inexpertis. A wise soueraigne will keepe himselfe in peace, neither prouoking, nor fearing warre, neither disqui∣eting either his owne state, or anothers, betwixt hope and feare, nor comming to those extremities of perishing him∣selfe, or making others to perish.

The second head of militarie action, is to make war, where∣unto are required three things, Munitions, Men, Rules of war. * 1.149 The first is prouision and munition of all things necessarie for warre, which must be done in good time and at leasure, for it were great indiscretion in extremities to be employed about the search and prouision of those things which he should haue alwaies readie. Diu apparandum est, vt vincas celeriùs. Now of the ordinarie and perpetuall prouision required for the good of the prince and the state at all times, hath beene spoken in the first part of this Chapter, which is wholly of this subiect. The principall prouisions and munitions of war are three, Monie, which is the vitall spirit, and sinewes of war, whereof hath been spoken in the second Chapter. 2. Armes both offensiue and defensiue, whereof likewise heeretofore. These two are ordinarie, and at all times. 3. Victualls, with∣out which a man can neither conquer, nor liue, whole armies are ouerthrowne without a blow strucken, souldiers grow li∣centious, and vnrulie, and it is not possible to doe any good. Disciplinam non seruat ieiunus exercitus. * 1.150But this is an extraor∣dinarie prouision, and not perpetuall, and is not made but for warre. It is necessarie therefore that in the deliberating of warre, that there be great store-houses made for victuals, corne, poudered flesh, both for the armie which is in the field, and for the garisons in the frontiers, which may be besieged.

The second thing required to make warre, are men fit to assaile and to defend: we must distinguish them. The first di∣stinction * 1.151 is, into souldiers, and leaders or captaines, both are necessarie. The souldiers are the bodie, the captaines the soule, the life of the armie, who giue motion and action: wee wil speake first of the souldiers who make the bodie in grosse. There are diuers sorts of them: There are footmen and horse∣men; naturall of the same countrie, and strangers; ordinarie and subsidiarie. We must first compare them all together, to the end we may know which are the better, and to be pre∣ferred,

and afterwards we will see how to make our choice, and lastly how to gouerne and discipline them.

In this comparison all are not of one accord. Some, especi∣allie * 1.152 rude and barbarous people, preferre horsemen before footmen; others quite contrarie. A man may say that the foote are simplie and absolutely the better, for they serue both throughout the warre, and in all places, and at all occasions; whereas in hillie, rough, craggie, and strait places, and in sieges, the caualarie is almost vnprofitable. They are likewise more readie and lesse chargeable: and if they be well led and armed, as it is fit they should, they endure the chock of the horsemen. They are likewise preferred by such as are doctors in this arte. A man may say that the caualarie is better in a combat; and for a speedie dispatch; Equestrium virium pro∣prium citò parare, citò cedere victoriam. For the foote are not so speedie, but what they do they performe more surely.

As for naturall souldiers and strangers, diuers men are like∣wise * 1.153 of diuers opinions touching their precedencie; but with∣out all doubt the naturall are much better, because they are more loyall than mercenarie strangers.

Venales{que} manus, ibi fas, vbi maxima merces.

More patient and obedient, carying themselues with more honor and respect towards their leaders, more courage in combats, more affection to the victorie, and good of their countrie: They cost lesse, and are more readie than strangers, who are many times mutinous, yea in greatest necessities, ma∣king more stir, than doing seruice, and the most part of them are importunate, and burthensome to the Common-weale, cruell to those of the countrie, whom they forrage as enemies. Their comming and departure is chargeable, and many times they are expected and attended with great losse and incon∣uenience. If in some extremitie there be neede of them, be it so, but yet let them be in farre lesse number than the naturall, and let them make but a member and part of the armie, not the bodie. For there is danger that if they shall see themselues equall in force, or more strong than the naturall, they will make themselues their masters that called them, as many times it hath fallen out. For he is master of the state, that is master of the forces. And againe, if it be possible, let them be

drawne from allies and confederates, who bring with them more trust and seruice than they that are simplie strangers. For to make more vse of strangers, or to employ them more than naturall subiects, is to play the tyrants, who feare their subiects, and because they handle them like enemies, they make themselues odious vnto them, whereby they feare to arme them, or to employ them in the warres.

As touching ordinarie souldiers and subsidiaries, both are * 1.154 necessarie; but the difference betweene them is, that the or∣dinarie are in lesse number, are alway a foote and in armes both in peace and in warre: and of these we haue spoken in the prouision, a people wholly destinated and confined to the warres, formed to all exercise of armes, resolute. This is the ordinarie force of the prince, his honor in peace, his safegard in warre: such were the Romane legions. These should be di∣uided by troopes in times of peace, to the end they raise no commotions. The subsidiaries are in farre greater number, but they are not perpetuall, and wholly destinated to warre: they haue other vocations: At a neede and in times of warre they are called by the sound of a trumpet, enroled, mustred, and instructed to the warres; and in times of peace they re∣turne, and retire themselues to their vocations.

We haue vnderstood their distinctions and differences, * 1.155 we must now consider of the good choice of them: A matter whereof we must be carefullie aduised, not to gather many, and in great numbers, for number winneth not the victorie, but valour; and commonly they are but few that giue the ouerthrow. An vnbridled multitude doth more hurt than good. Non vires habet sed pondus, potiùs impedimentum quàm auxilium. Victorie then consisteth not in the number, but in the force and valor, manibus opus est bello, non multis nominibus. There must therefore be a great care in the choice of them (not pressing them pell-mell) that they bee not voluntarie aduenturers, ignorant of warre, taken forth of cities, corrupt, vitious, dissolute in their maners, arrogant boasters, hardie and bold to pillage, farre enough off from blowes, leuerets in dangers, Assuet•• latrocinijs bellorum, insolentes, galeati lepores, purgamenta vrbium, quibus ob egestatem & flagitia maxima peccandi necessitudo.

To choose them well, there needs iudgement, attention and instruction, and to this end fiue things must be considered of, * 1.156 that is to say, the place of their birth and education. They must be taken out of the fields, the mountaines, barren and hard places, countries neere adioining to the sea, and brought vp in all maner of labor. Exagris supplendum praecipuè robur exercitus, aptior armis rustica plebs sub dio & in laboribus enu∣trita, ipso terrae suae solo & coelo acrius animantur. Et minus mor∣tem timet, qui minus deliciarum nouit in vita. For they that are brought vp in Cities, in the pleasant shadow and delights thereof, in gaine, are more idle, insolent, effeminate; Vernaculo * 1.157 multitudo, lasciuiae sueta, laborum intolerans. Secondly the age, that they be taken young, at eighteene yeares of age, when they are most pliant and obedient: the elder are possessed with many vices, and not so fit for discipline. Thirdly the bo∣dies, * 1.158 which some will haue to be of a great stature, as Marius and Pirrhus: but though it be but indifferent, so the bodie be strong, drie, vigorous, sinowie, of a fierce looke, it is all one. Dura corpora stricti artus, minax vultus, maior animi vigor. Fourthly the spirit, which must be liuely, resolute, bold, glo∣rious, * 1.159 fearing nothing so much as dishonour and reproch. Fiftly the condition, which importeth much; for they that * 1.160 are of a base and infamous condition, of dishonest qualities, or such as are mingled with effeminate artes, seruing for deli∣cacie and for women, are no way fit for this profession.

After the choice and elections commeth discipline: for it is not enough to haue chosen those that are capable, and like∣ly * 1.161 to prooue good souldiers, if a man make them not good; and if he make them good, if he keepe and continue them not such. Nature makes few men valiant, it is good institution * 1.162 and discipline that doth it. Now it is hard to say how neces∣sarie and profitable good discipline is in warre: This is all in all, it is this that made Rome to flourish, and that woon it the seignorie of the world: yea, it was in greater account, than the loue of their children. Now the principall point of discipline is obedience, to which end serued that ancient precept, That a souldier must more feare his captaine, than his enemie.

Now this discipline must tend to two ends; to make the [ 31]

souldiers valiant, and honest men: and therefore it hath two * 1.163 parts, valour, and maners. To valour three things are re∣quired; daily exercise in armes, wherein they must alwaies keepe themselues in practise without intermission; and from hence commeth the Latin word Exercitus, which signifieth an armie. This exercise in armes, is an instruction to manage and vse them well, to prepare themselues for combats, to draw benefit from armes, with dexteritie to defend them∣selues, to discouer and present vnto them whatsoeuer may fal out in the fight, and come to the triall, as in a ranged battell: to propose rewards to the most apt and actiue, to enflame them. Secondly, trauell or paines, which is as well to harden * 1.164 them to labour, to sweatings, to dust, exercitue labore proficit, otio consenescit, as for the good and seruice of the army, and fortification of the field, whereby they must learne to digge, to plant a pallisade, to order a barricado, to runne, to carrie heauie burthens. These are necessarie things, as well to de∣fend themselues, as to offend and surprise the enemie. Third∣ly order, which is of great vse, and must be kept in warre for * 1.165 diuers causes, and after a diuers maner. First, in the distri∣bution of the troopes, into battallions, regiments, ensignes, camerades. Secondly, in the situation of the campe, that it be disposed into quarters with proportion, hauing the pla∣ces, entries, issues, lodgings fitted both for the horsemen and footemen, whereby it may bee easie for euerie man to finde his quarter, his companion. Thirdly, in the march in the field, and against the enemie, that euery one hold his ranke; that they be equally distant the one from the other, neither too neere, nor too farre from one an other. Now this order is very necessarie and serues for many purposes. It is very plea∣sing to the eie, cheereth vp friends, astonisheth the enemie, secureth the armie, maketh all the remooues, and the com∣mands of the captaines easie; in such sort, that without stir, without confusion the Generall commandeth, and from hand to hand his intents and purposes come euen to the least. Im∣perium ducis simul omne copiae sentiunt; & ad nutum regentis sine tumultu respondent. To be briefe, this order well kept, ma∣keth an armie almost inuincible; and contrarily, many haue lost the field for want of this order, and good intelligence.

The second part of this military discipline concerneth ma∣ners, which are commonly very dissolute and in armies hard∣ly * 1.166 ordered, assiduè dimicantibus difficile morum custodire mensu∣ram. Neuerthelesse there must be paines taken, and especial∣ly to enstale (if it may be) three vertues, Continencie, where∣by * 1.167 all gluttonie, drunkennesse, whordome, and all maner of dishonest pleasures are chased away, which doe make a soul∣dier loose and licentious. Degenerat à robore ac virtute miles assuetudine voluptatum; witnesse Hannibal who by delicacie * 1.168 and delights in a winter was effeminated, and he by vice was vanquished, that was inuincible, and by armes vanquished all others. Modestie in words, driuing away all vanitie, vaine * 1.169 boasting, brauerie of speech; for true valour stirreth not the tongue, but the hands, doth not speake but execute. Viri na∣ti militae factis magni, ad verborum linguaeque certamina rudes: discrimen ipsum certaminis differt: viri fortes, in opere acres, ante id placidi. And contrarily great speakers are small doers. Ni∣mij verbis linguaferoces. Now the tongue is for counsell, the hand for combat, saith Homer; Modestie in action, (that is, a simple and readie obedience, without merchandizing or contradicting the commands of the captaines) haec sunt bonae militiae, velle, vereri, obedire. Abstinencie, whereby souldi∣ers keepe their hands cleane from all violence, forraging, ro∣berie. * 1.170 And this is a briefe summe in the militarie discipline; the which the Generall must strengthen by rewards and re∣compences of honour towards the good and valorous, and by seuere punishments against offenders: for indulgence vndo∣eth souldiers.

Let this suffice of souldiers: Now a word or two of cap∣taines, without whom the souldier can doe nothing: they * 1.171 are a body without a soule, a ship with oares without a master to hold the sterne. There are two sorts, the Generall and first, and afterwards the subalterne, the master of the Campe, Col∣lonels: But the General (who must neuer be but one, vnder * 1.172 paine of losing all) is all in all. And therefore it is said, that an armie can doe as much as a General can doe; and as much account must be made of him as of all the rest, plus in duce re∣pones, * 1.173 quàm in exercitu. Now this Generall is either the prince himselfe and souereigne, or such as hee hath committed the

charge vnto, and made choice of. The presence of a prince is of great importance to the obtaining of a victorie; it dou∣bleth the force and courage of his men; and it seemeth to be requisite when it standeth vpon the safegard and health of his state, and of a prouince. In warres of lesse consequence he may depute another: dubijs praeliorum exemtus summae rerum * 1.174 & imperij seipsum reseruet. Finallie, a Generall must haue these qualities, he must be wise and experienced in the arte milita∣rie, hauing seene and suffered both fortunes: Secundarum ambiguarumque rerum sciens eoque interitus. Secondly, hee must be prouident and well aduised; and therefore staid, cold, * 1.175 and setled; farre from all temerity and precipitation, which is not only foolish, but vnfortunate. For faults in warre cannot be mended; Non licet in bello his peccare. And therefore hee * 1.176 must rather looke backe, than before him, Ducem oportet po∣tius respicere, quàm prospicere. Thirdly, hee must be vigilant and actiue, and by his owne example, teaching his souldiers to doe his will. Fourthlie happie, good fortune comes from heauen, but yet willinglie it followeth and accompanieth these three first qualities.

After the munitions and men of warre, let vs come to the * 1.177 rules and generall aduisements to make warre. This third point is a very great and necessarie instrument of war, with∣out which both munitions and men, are but phantasies, Plura consilio quàm vi perficiuntur. Now to prescribe certaine rules and perpetuall, it is impossible. For they depend of so many things that are to be considered of, and wherunto a man must accommodate himselfe, wherupon it was well said, That men giue not counsell to the affaires, but the affaires to men, that a man must order his warre by his eie. A man must take his counsell in the field, Consilium in arena: for new occur∣rents yeeld new counsels. Neuerthelesse there are some so generall, and certaine, that a man cannot faile in the deliuerie and obseruation of them. We will brieflie set down some few of them, whereunto a man may adde as occasions shall fall out. Some are to be obserued throughout a warre, which we will speake of in the first place, others are for certaine occasi∣ons and affaires. * 1.178

1 The first is carefully to watch and to meet the occasions

not to lose any, nor to permit, if it be possible, the enemie to take his: occasion hath a great place in all humane affaires, e∣speciallie in warre, where it helpeth more than force.

2 To make profit of rumours and reports that runne a∣broad, for whether they be true or false, they may doe much, especiallie in the beginning. Fama bella constant, fama bellum conficit, in spem metumuè impellit animos.

3 But when a man is entred his course, let not reports trouble him: he may consider of them, but let them not hin∣der him to do that he should, and what he can, and let him stand firme to that which reason hath counselled him.

4 Aboue all, he must take heed of too great a confidence and assurance, whereby he growes into contempt of his ene∣mie, and thereby becomes negligent and carelesse; it is the most dangerous euill that can fall out in warre. He that con∣temneth his enemie, discouereth and betrayeth himselfe, Fre∣quentissimum initium calamitatis securitas. Nemo celeriùs oppri∣mitur quam qui non timet. Nil tutò in hoste despicitur: quem spreueris, valentiorem negligentia facies. There is nothing in warre that must be despised: for therein there is nothing little: and many times that which seemeth to a man to be of small moment, yeeldeth great effects. Saepe paruis momentis magni casus: vt nihil timendi, sic nihil contemnendi.

5 To enquire very carefullie, and to know the estate and affaires of the enemie, especiallie these points, 1. The nature, capacitie, and designments of the Chieftaine. 2. The nature, maners, and maner of life of his enemies. 3. The situation of the places, & the nature of the countrie where he is. Hannibal was excellent in this.

6 Touching the fight or maine battell, many things are * 1.179 aduisedly to be considered of, when, where, against whom, and how, to the end it be not to small purpose. And a man must not come to this extremitie, but with great deliberati∣on, but rather make choice of any other meane, and seeke to breake the force of his enemie by patience, and to suffer him to beate himselfe with time, with the place, with the want of many things, before he come to this hazard. For the issue of battailes is very vncertaine, and dangerous: Incertiexitus pug∣narum.

Mars communis, qui saepe spoliantem & iam exultantem euertit; & perculit ab abiecto.

7 A man then must not come to the battell, but seldome, that is to say, in great necessities, or for some great occasion. * 1.180 In necessitie, as if the difficulties grow on his part; his viands, his treasure faileth; his men begin to distaste the warres, and will be gone, and he cannot long continue, capienda rebus in malis praeceps via est; vpon great occasion, as if his part be clearely the stronger; that the victorie seemeth to offer it self, that the enemie is weake, and will shortly be stronger, and will offer the battell; that he is out of doubt and feare, and thinketh his enemie farre off; that he is weary and faint, re∣uictualleth himselfe; his horses feede vpon their litter.

8 He must consider the place, for this is a matter of great consequence in battels. In generall, he must not attend (if he * 1.181 may preuent it) his enemie till he enter within his owne terri∣tories. He must goe foorth to meete him, or at least stay him in the entrance. And if he be alreadie entered, not hazard the battell, before he haue another armie in readinesse, to make a supplie; otherwise he puts his state in hazard. More particu∣larlie hee must consider the field where the battell is to be fought, whether it be fit for himselfe, or his enemie: for the field many times giues a great aduantage. The plaine cham∣pion is good for the caualarie; strait and narrow places, set with piles, full of diches, trees, for the infanterie.

9 He must consider with whom he is to fight, not with the strongest, I meane not the strongest men, but the strongest * 1.182 and stoutest courages. Now there is not any thing that giueth more heart and courage, than necessitie, an enemie inuincible. And therefore I say, that a man must neuer fight with such as are desperate. This agreeth with the former, that is, not to hazard a battell within his owne countrie, for an enemie be∣ing entered fighteth desperatly, knowing if he be vanqui∣shed, he cannot escape death, hauing neither fortresse, nor any place of retrait or succor, vnde necessitas in loco, spes in virtute, salus ex victoria.

10 The maner of fight that brings best aduantage with it, * 1.183 whatsoeuer it be, is the best; whether it be surprise, subtiltie,

close and couert faining to feare, to the end he may draw the enemie, and catch him in his ginne, spe victoriae inducere, vt vincantur; to watch and marke his ouersights and faults, that he may the better preuaile against him, and giue the charge.

For ranged battels these things are required. The first and principall is a good and comely ordering of his people. 2. A * 1.184 supplie and succor alwaies readie, but close and hidden, to the end that comming suddainly and vnawares, it may astonish and confound the enemie. For all suddaine things though they be vaine and ridiculous, bring feare and astonishment with them.

Primi in omnibus praelijs oculi vincuntur & aures.

3. To be first in the field, and ranged in battell ray. This a Generall doth with so much the more ease, and it much in∣creaseth the courage of his souldiers, and abateth his enemies: for this is to make himselfe the assailant, who hath alwaies more heart than the defendant. 4. A beawtifull, gallant, bold, resolued countenance of the Generall and other leaders. 5. An oration to encourage the souldiers, and to lay open vnto them the honor, commoditie and suertie that there is in valor; That dishonor, danger, death, are the reward of cowards; minus ti∣moris minus periculi, audaciam pro muro esse, effugere mortem, qui eam contemnit.

Being come to hand-strokes, if the army wauer, the Gene∣rall must hold himselfe firm, do the dutie of a resolute Leader, * 1.185 & braue man at armes, runne before his astonished souldiers, stay them recoyling, thrust himselfe into the throng, make all to know, both his owne, and his enemies, that his head, his hand, his tongue trembleth not.

And if it fall out that he haue the better, and the field be his, he must stay and with-hold them, lest they scatter and disband themselues, by too obstinate a pursuit of the vanqui∣shed. That is to be feared, which hath many times come to passe, that the vanquished gathering heart, make vse of des∣paire, gather to a head, and vanquish the vanquishers, for this necessitie is a violent schoole-mistris. Clausis ex desperatione enescit audacia: & cùm spei nihil est, sumit arma formido. It is bet∣ter to giue passage vnto them, and to remoue all lets and hin∣drances that may stay their flight. Much lesse must a Gene∣rall

suffer himselfe or his men to attend the booty, or to be al∣lured therby ouer hastily, if he be conqueror. He must vse his victorie wisely, lest the abuse thereof turne to his own harme. And therfore he must not defile it with cruelty, depriuing the enemy of all hope, for there is danger in it. Ignauiam necessitas acuit; saepe desperatio spei caussa est, grauissim sunt morsus irrita∣tae necessitatis. But contrarilie, he must leaue some occasion of hope, and ouerture vnto peace, not spoiling and ransaking the country which he hath conquered; for fury and rage are dangerous beasts. Againe he must not staine his victorie with insolency, but carie himselfe modestly and alwaies remember the perpetuall flux and reflux of this world, & that alternatiue reuolution, wherby from aduersity springeth prosperity, from prosperity aduersity. There are some that cannot digest a good fortune, Magnam foelicitatem concoquere non possunt. fortuna vt∣trea est, tunc cum splendet frangitur: O infidam fiduciam! & saepe victor victus. If he be vanquished, wisdome is necessarie well to waigh and consider of his losse, it is sottishnesse to make himselfe beleeue that it is nothing, and to feed himselfe with vaine hopes, to suppresse the newes of the ouerthrow. Hee must consider thereof as it is at the worst, otherwise how shall he remedie it? And afterwards with a good courage hope for better fortunes, renew his forces, make a new leuy, seeke new succours, put good and strong garrisons into his stron∣gest places. And though the heauens bee contrary vnto him, as sometimes they seeme to oppose themselues to holy and iust armes; it is neuerthelesse neuer forbidden to die in the bed of honour, which is farre better than to liue in dishonour.

And thus wee haue ended the second head of this subiect, which is to make warre, except one scruple that remaineth: * 1.186 That is to say, whether it bee lawfull to vse subtilty, policie, stratagems in warre. There bee some that hold it negatiuely, that it is vnworthy men of honour and vertue, reiecting that excellent saying, Dolus, an virtus quis in hoste requirat? Alex∣ander would take no aduantages of the obscurity of the night, saying, that he liked not of theeuing victories, malo me fortunae pigeat, quàm victoriae pudeat. So likewise the first Romanes sent their schoolemaster to the Phaliscians; to Pyrrhus his traiterous Physitian, making profession of vertue, disauowing

those of their country that did otherwise, reprouing the sub∣tilty of the Greekes and Aphricanes, and teaching that true victorie is by vertue, quae salua fide & integra dignitate para∣tur, that which is gotten by wit and subtiltie, is neither gene∣rous, nor honorable, nor secure. The vanquished hold not themselues to be well vanquished, non virtute, sed occasione & arte ducis se victos rati: ergo non fraude neque occultis sed palam & armatum hostes suos vlcisci. Now all this is well said and true, but to be vnderstood in two cases, in priuat quarrels, and against priuat enemies, or where faith is not giuen, or a league and alliance made. But without these two cases, that is to say, in warre, and without the preiudice of a mans faith, it is per∣mitted by any means whatsoeuer to conquer the enemy that is alreadie condemned. This, besides the iudgement of the greatest warriers (who contrarily haue preferred the victorie * 1.187 gotten by occasion, and by subtile stratagems, before that which is woon by open force; whereupon to that they haue ordained an oxe for a sacrifice, to this onlie a cocke) is the o∣pinion of that great Christian Doctor, Cum iustum bellum su∣scipitur, vt aperte pugnet quis, aut ex insidijs, nihil ad iustitiam in∣terest. Warre hath naturallie reasonable priuiledges, to the preiudice of reason. In time and place it is permitted to make vse and aduantage of the sottishnesse of an enemy, as well as of his weaknesse or idlenesse.

Let vs come to the third head of this militarie matter, * 1.188 more short and pleasing than the rest, which is to finish the warre by peace. The word is sweet, the thing pleasant, and good in all respects, pax optima rerum quas homini nouisse da∣tum est, Pax vna triumphis innumeris potior, and verie commo∣dious to both parts, the conquerors and conquered. But first * 1.189 to the vanquished, who are the weaker: to whom I doe first giue this counsell, to continue armed, to make shew of securi∣tie, assurance and resolution. For he that desireth peace, must be alwaies readie for war, wherupon it hath beene said, That treatises of peace do well and happily succeed when they are concluded vnder a buckler. But this peace must bee honest, and vpon reasonable conditions: otherwise, though it bee said, that a base peace is more profitable than a iust war, yet it is better to die freelie and with honour, than to serue disho∣nourablie.

And againe it must be pure and free, without fraud and hypocrisie, which finisheth the warre, deferreth it not, pace suspecta tutius bellum. Neuerthelesse in times of necessitie a man must accomodate himselfe as he may. When a pilot feareth a shipwracke, hee casteth himselfe into the sea to saue himselfe; and manie times it succeedeth well, when a man committeth himselfe to the discretion of a generous aduersa∣rie. Victores qui sunt alto animo secundae res in miserationem ex ira vertunt. To the vanquishers I giue this counsell, that they * 1.190 be not ouer hardly perswaded to peace, for though perhaps it be lesse profitable vnto them, than to the vanquished, yet some commoditie it bringeth, for the continuance of warre is odious and troublesome. And Lycurgus forbiddeth to make warre often against one and the same enemies, because they learne thereby to defend thēselues, & in the end to assaile too. The bitings of dying beasts are mortall. Fractis rebus violen∣tior vltima virtus. And againe the issue is alwaies vncertaine, Melior tutiorque certa pax sperata victoria, illa in tua, haec in dec∣rum manu est. And many times the poison lieth in the taile, and the more fauourable fortune is, the more it is to bee fea∣red: Nemo se tuto diu periculis offerre tam crebris potest. But it is truly honorable, it is a glory hauing a victorie in his hands, * 1.191 to be facill and easily perswaded vnto peace: it is to make knowen that he vndertaketh a warre iustly, and doth wisely finish it. And contrarilie, to refuse it, and afterwards by some ill successe to repent the refusall, it is very dishonourable, and will be said that glory hath vndone him. Hee refused peace, * 1.192 and would haue honour, and so hath lost them both. But hee must offer a gratious and a debonaire peace, to the end it may be durable. For if it be ouer rough and cruell, at the first ad∣uantage that may be offered, the vanquished will reuolt. Si bonam de deritis, fidam & perpetuam, si malam, haud diuturnam. * 1.193

It is as great greatnesse to shew as much lenitie towards the suppliant vanquished, as valour against the enemie. The Romanes did verie well put this in practise, and it did them no harme.

CHAP. IIII. Of that prudence which is required in difficult affaires and ill accidents, publicke and priuate. THE PREFACE.

HAuing spoken of that politicke prudence required in a soueraigne, for the cariage of himselfe and his good go∣uernment, wee will heere seuerally speake of that prudence that is necessarie for the preseruation of himselfe, and the re∣medying of those affaires, and difficult and dangerous acci∣dents which may happen either to himselfe, or his particular subiects.

First these affaires and accidents are very diuers: they are either publike or particular: either to come, and such as threa∣ten * 1.194 vs, or present and pressing vs: the one are onely doubtfull and ambiguous, the other dangerous and important because of their violence. And they that are the greater and more dif∣ficult, are either secret and hid; and they are two, that is to say, conspiracy against the person of the Prince, or the state, and treason against the places and companies: or manifest and open, and these are of diuers sorts. For they bee either with∣out forme of warre and certaine order, as popular commoti∣ons for small and light occasions, factions and leagues be∣tweene subiects, of the one against the other, in small and great number, great or little; seditions of the people against the prince or magistrate, rebellion against the authoritie and head of the Prince: or they are ripe and formed into a warre, and are called ciuill warres: which are of so many kindes, as the aboue named troubles and commotions, which are the causes, foundations and seedes of them: but haue growen, and are come into consequence and continuance. Of them all wee will speake distinctly, and wee will giue aduice and counsell, as well to soueraignes, as particular persons, great and small, how to carrie themselues wisely therein.

I. Of the euils and accidents that doe threaten vs.

IN those crosse and contrarie accidents, whereunto wee are subiect, there are two diuers maners of cariage: & they may be both good, according to the diuers natures both of the ac∣cidents, and of those to whom they happen. The one is strongly to contest, and to oppose a mans selfe against the ac∣cident, to remoue all things that may hinder the diuerting thereof, or at least to blunt the point, to dead the blow there∣of, either to escape it, or to force it. This requireth a strong and obstinate mind, and hath need of hard and painfull care. The other is incontinently to take and receiue these accidents at the woorst, and to resolue himselfe to beare them sweetly and patiently, and in the meane time to attend peaceablie whatsoeuer shall happen, without tormenting himselfe, or hindering it. The former studieth how to range the accidents; this himselfe. That seemeth to be more couragious; this more sure. That continueth in suspence, is tossed betweene feare and hope; this putteth himselfe into safetie, and lieth so low that he cannot fall lower. The lowest march is the surest, and the seat of constancie. That laboureth to escape; this to suffer: and many times this maketh the better bargaine. Often times it falleth out, that there is greater inconuenience and losse in pleading and contending, than in losing; in flying for safe∣ty, than in suffering. A couetous man tormenteth himselfe more than a poore, a zealous than a cuckold. In the former, prudence is more requisite, because hee is in action; in this patience. But what hindreth, but that a man may performe both in order: and that where prudence and vigilancie can do nothing, there patience may succeed? Doubtlesse in pub∣like euils a man must assay the first, which such are bound to do, as haue the charge and can do it; in particular let euerie one chuse the best.

II. Of euils and accidents present, pressing, and extreame.

THe proper meanes to lighten euils, and to sweeten passi∣ons, is not for a man to oppose himselfe, for opposition

enflameth and increaseth them much more. A man by the iealousie of contention and contradiction sharpneth and stir∣reth the euill: but it is either in diuerting them else-where, as Physitians vse to doe, who knowing not how to purge, and wholly to cure a disease, seeke to diuert it into some other part lesse dangerous, which must be done sweetly and insensiblie. This is an excellent remedie against all euils, and which is practised in all things, if a man marke it well, whereby we are made to swallow the sowrest morsels, yea death it selfe, and that insensiblie: abducendus animus est ad alia studia, curas, ne∣gotia, loci denique mutatione tanquam aegroti non conualescentes saepe curandus est. As a man counselleth those that are to passe ouer some fearefull deepe place, either to shut or to diuert their eies. When a man hath occasion to launce a sore in a child, he flattereth him, and withdraweth his mind to some other matter. A man must practise the experiment and sub∣tiltie of Hypomenes, who being to runne with Atlanta, a dam∣sell of excellent beautie, and to lose his life if he lost the goale, to marrie the damsell if he woon it, furnished himselfe with three faire apples of gold, which at diuers times he let fall, to stay the course of the damsell whilest she tooke them vp, and so by diuerting hir, get the aduantage of hir, and gained hir selfe: so if the consideration of some present vnhappie acci∣dent, or the memorie of any that is past do much afflict vs, or some violent passion, which a man cannot tame, do moue and torment vs, we must change and turne our thoughts to some thing else, and substitute vnto our selues some other accident and passion lesse dangerous. If a man cannot vanquish it, he must escape it, goe out of the way, deale cunning lie, or weaken and dissolue it, with other thoughts and alienations of the mind, yea breake it into many pieces; and all this by diuer∣sions. The other aduice, in the last and more dangerous ex∣tremities that are in a maner past hope, is a little to cast downe the head, to lend vnto the blow, to yeeld vnto necessitie, for there is great danger, that by too much obstinacie in not re∣lenting at all, a man giueth occasion to violence to trample all vnder foot. It is better to make the lawes to will that they can, since they cannot do that they would. It was a reproch vnto Cato to haue been ouer-rough in the ciuill warres of his

time, and that he rather suffered the common-weale to runne into all extremities, than succored it by tying himselfe ouer∣strictlie to the lawes. Contrarily Epaminondas in a necessitie, continued his charge beyond his time, though the law vpon the paine of his life did prohibit him: and Philopemenes is commended, that being borne to commaund, he did not only know how to gouerne according to the lawes, but also com∣mand the lawes themselues, when publike necessitie did re∣quire it. A Leader at a necessitie must stoupe a little, applie himselfe to the occasion, turne the table of the law, if not take it away, goe a little out of the way, that he lose not all; for this is prudence, which is no way contrarie either to reason or iustice.

III. Doubtfull and ambiguous affaires.

IN things doubtfull, where the reasons are strong on all parts, and the inabilitie to see and choose that which is most commodious, bringeth with it vncertaintie and per∣plexitie, the best and safest way is to leane to that part where there is most honestie and iustice: for notwithstanding it fall not out happily, yet there shall alwaies remaine an inward content, and an outward glorie to haue chosen the better part. Besides, a man knoweth not, if he had taken the contra∣rie part, what would haue hapned, and whether he had esca∣ped his destinie. When a man doubteth which is the better and the shorter way, let him take the streighter.

IIII. Difficult and dangerous affaires.

IN difficult affaires, as in agreements, to be ouer-carefull to make them ouer-sure, is to make them lesse firme, lesse assu∣red, because a man employeth therein more time, more peo∣ple are hindred, more things, more clauses are mingled and interposed, than are needfull, from whence arise all differen∣ces. Adde heereunto, that a man seemeth heereby to scorne fortune, and to exempt himselfe from hir iurisdiction, which cannot be, vim suorum ingruentem refringi non vult. It is better to make them briefly and quietly with a little danger, than to be so exact and curious.

In dangerous affaires a man must be wise and couragious, he must foresee and know all dangers, make them neither lesse nor greater than they are by want of iudgement, thinke that they will not all happen, or shall not all haue their ef∣fects, that a man may auoid many by industrie or by dili∣gence, or otherwise; what they are from whom he may re∣ceiue aid and succour, and thereupon take courage, grow reso∣lute, not fainting for them in an honest enterprise. A wise man is couragious, for he thinketh, discourseth, and prepareth himselfe for all, and a couragious man must likewise be wise.

V. Coniurations.

VVE are come now to the greatest, most important, and dangerous accidents, which we will handle in order, expresly describing them one after the other, giuing after∣wards in euery one of them some aduisements fit for a soue∣raigne, and in the end for euery particular person.

Coniuration is a conspiracie and enterprise of one or many against the person of the prince or the state; It is a dangerous * 1.195 thing hardly auoided or remedied, because it is close and hid∣den. How should a man defend himselfe against a couert e∣nemie, such a one as carieth the countenance of a most offi∣cious friend? How can a man know the will and thoughts of another? And againe, he that contemneth his owne life, is master of the life of another, contemnit omnes ille, qui mortem prius. In such sort that the prince is exposed to the mercie of a priuat man, whosoeuer he be.

Machiauell setteth downe at large, how a man should frame and order, and conduct a conspiracie; wee, how it may be broken, hindered, preuented.

1 The counsels and remedies heereupon are, first a priuie search and countermine by faithfull and discreet persons fit * 1.196 for such a purpose, who are the eies and eares of the prince; These must discouer whatsoeuer is said and done, especiallie by the principall officers. Conspiratours do willinglie heere and there defame the prince, or lend their eares to those, that blame and accuse him. Their discourse and conference then touching the prince must be knowne, and a prince must not

sticke to be bountifull in his rewards and immunities to such discouerers: But yet he must not ouer-lightlie giue credit to all reports; He must lend his eare to all, not his beliefe, and diligentlie examine, to the end he oppresse not the innocent, and so purchase vnto himselfe the hatred and hard speech of the people.

2 The second aduice is, that he endeuor by clemencie and innocencie to winne the loue of all, euen of his enemies, fidissi∣ma custodia principis innocentia. By offending no man, a man taketh a course to be offended by none: And it is to small pur∣pose for a man to shew his power by wrongs and outrages, malè vim suam potestas aliorum contumelijs experitur.

3 The third is to make a good shew, to shew a good coun∣tenance according to the accustomed maner, not changing or depressing any thing; and to publish in all places, that he is well perswaded of those meetings and assemblies that men appoint, and to make them beleeue that he hath them not in the wind, that he descrieth not their plots and purposes. This was an experiment which Denys the tyrant made good vse of against an enemie of his, which cost him deere.

4 The fourth is to attend without astonishment & trouble whatsoeuer may happen vnto him. Caesar did well put in pra∣ctise these three latter meanes, but not the first. It is better, saith he, to die once, than to liue, nay to die alwaies in a trance, and a continuall feuer of an accident, which is past remedie, and must be wholly referred vnto God. They that haue ta∣ken another course, and haue endeuored to preuent it by pu∣nishments and reuenge, haue very seldome found it the best way, and haue not for all that escaped the danger, as many Romane Emperours can well witnesse.

But the conspiracie being discouered, the truth found out, what is to be done? The conspiratours must rigorouslie be * 1.197 punished: To spare such people, is cruelly to betray the weal∣publike. They are enemies to the libertie, good, and peace of all: Iustice requireth it. But yet wisdome and discretion is necessarie heerein; and a man must not alwaies carie himselfe after one and the same maner. Sometimes he must execute suddainely, especiallie if the number of the conspiratours be small. But whether the number be little or great, he must not

seeke by tortures to know the confederates (if otherwise and secretlie he may know them, and to make as though he knew them not, is good) for a man seeketh that which he would not find. It is sufficient that by the punishment of a small number good subiects are conteined in their dutie, and they diuerted from their attempts, that either are not, or thinke not them∣selues bewrayed. To know all by tortures doth perhaps stirre vp mens hearts against him. Sometimes he must delay the punishment, but yet neuer be slow in procuring his safetie. But yet the conspiratours may be such, and the treason disco∣uered at such a time, that a man must not dissemble, and to pu∣nish them instantlie is to play and lose all. The best way of all others is, to preuent the conspiracie, to frustrate it, faining ne∣uerthelesse not to know the conspiratours, but so to cary him∣selfe, as if he would prouide for another thing, as the Cartha∣ginians did to Hannon their Captaine, optimum & solum saepe * 1.198 insidiarum remedium, si non intelligantur. And which is more, a prince must sometimes pardon, especiallie if he be a great man, that hath deserued well of the prince and state, and to whom they are both in some sort bound, whose children, pa∣rents, friends, are mightie. For what should he do? How should he breake this band? If with safetie he may, let him pardon, or at least lessen the punishment. Clemencie in this case is sometimes not only glorious to a prince, nil gloriosius principe impunè laeso; but it helpeth much for safetie to come, diuerteth others from the like designments, and worketh ei∣ther shame in them or repentance; the example of Augustus towards Cinna is very excellent.

VI. Treason.

TReason is a secret conspiracy or enterprise against a place, or a troup or company: it is as a coniuration, a se∣cret * 1.199 euill, dangerous and hardly auoided: for many times a traitour is in the middle and bosome of the company, or place which he selleth and betraieth. To this vnhappie mysterie are willingly subiect, such as are couetous, light spirits, hy∣pocrites: and this is commonly in them, that they make a faire shew of trust and fidelity, they commend and keepe it

carefully in small matters, and by that meanes endeuouring to couer, they discouer themselues. It is the marke whereby to know them.

The aduisements are almost the same, that belong to con∣iurations: except in the punishments, which heere must bee * 1.200 speedie, grieuous, and irremissible: for they are a kinde of people ill borne and bred, incorrigible, pernicious to the world, whom to pitie, it is crueltie.

VII. Commotions of the people.

THere are many sorts, according to the diuersitie of the [ 1] causes, persons, maner and continuance, as wee shall see heereafter: faction, confederacie, sedition, tyrannie, ciuill warres. But we will speake heere simplie and in generall of * 1.201 those that are raised in a heat, as sudden tumults, that endure not long. The aduisements and remedies are to procure some one or other to speake, and shew himselfe vnto them, that is of authoritie, vertue, and singular reputation, eloquent, ha∣uing grauitie mingled with grace, and industrie with smooth speech to winne the people: for at the presence of such a man, as at a sudden lightning, the people grow calme and quiet:

Veluti magno in populo cum saepe coorta Seditio est, saeuitque animis ignobile vulgus Iam{que} faces, & saxa volant: furor arma ministrat. Tum pietate grauem, ac meritis si fortè virum quem Conspexere, silent, arrectisque auribus adstant. Ille regit dictis animos, & pectora mulcet.

Sometimes the captaine himselfe must vndertake this bu∣sinesse. But it must be done with an open front, a strong as∣surance, hauing his mind free and pure from all imagination of death, and the worst that may happen vnto him: for to goe amongst them with a fearefull, and vnconstant counte∣nance, with flatterie and humble cariage, is to wrong him∣selfe, and to doe little good. This Caesar did excellently put in practise vpon those mutinous legions and armies that rose vp against him.

—stetit aggere fulti Cespitis intrepidus vultu, meruit{que} timeri Nil metuens.—

And Augustus did as much to his Actiaque legions, saith Tacitus. There are then two meanes to quiet and appease a moued and furious people: the one is by rough vsage, and pure authority and reason. This is the better and more no∣ble, and becommeth a captaine, if it stand him vpon; but yet he must take heed how he do it, as hath beene said. The o∣ther more ordinarie is by flatterie and faire speeches, for hee must not make an open resistance. Sauage beasts are neuer tamed with blowes: and therefore a man must not be sparing of good words, and faire promises. In this case the wise haue permitted a man to lie, as men vse to doe with children and sicke folke. Heerein Pericles was excellent, who woone the people, by the eies, the eares, and the bellie, that is to say, by shewes, comedies, feasts, and heereby did what he list. This meanes more base and seruile, but yet necessarie, must be pra∣ctised by him whom the captaine sendeth, as Menenius A∣grippa did at Rome. For if he thinke to winne them by maine force, when they are without the bounds of reason, no way yeelding vnto them, as Appius, Corcolanus, Cato, Phocion endeuoured to doe, he is mistaken, and deceiueth himselfe.

VIII. Faction and confederacy.

FAction or confedracie is a complot and association, of one * 1.202 against another betweene the subiects, whether it bee be∣tweene the great or the small, in great numbers or little. It a∣riseth sometimes from the hatreds that are betweene priuate men and certaine families, but for the most part from ambiti∣on (the plague of states) euerie one coueting the first ranke. That which falleth out betweene great personages, is more pernitious. There are some that sticke not to say, that it is in some sort profitable for a soueraigne, and it doth the selfe same seruice to a common-weale that brawles of seruants doe in fa∣milies, saith Cato: But that cannot be true, except it bee in tyrants, who feare lest their subiects should agree too well, or in small and light quarrels betweene cities, or betweene ladies

of the Court to know newes. But not important factions, which must bee extinguished in their first birth with their markes, names, habiliments, which are many times the seeds of villanous effects, witnesse that great deflagration, and those bloudy murthers happened in Constantinople, for the co∣lours of greene and blew, vnder Iustinian. The aduisements heereupon are, that if the factions be betwixt two great per∣sonages, * 1.203 the Prince must endeuour by good words or threat∣nings to make peace and atonement betwixt them, as Alex∣ander the Great did betwixt Ephestion and Craterus, and Ar∣chidamus betwixt two of his friends. If he cannot doe it, let him appoint arbitrators, such as are free from suspition and passion. The like he should do, if the faction be betwixt diuers subiects, or cities and communities. And if it fall out that it be necessarie that hee speake himselfe, hee must doe it with counsell, being called, to auoid the malice and hatred of those that are condemned. If the faction be betweene great multitudes, and that it be so strong, that it cannot be appea∣sed by iustice, the prince is to employ his force for the vtter extinguishment thereof. But he must take heed that he cary himselfe indifferent, not more affectioned to one than to ano∣ther; for therein there is great danger, and many haue vn∣done themselues: And to say the truth, it is vnworthie the greatnes of a prince, and he that is master of all to make him∣selfe a companion to the one, and an enemie to the other: And if some must needs be punished, let it light vpon those that are the principall heads, and let that suffice.

IX. Sedition.

SEdition is a violent commotion of a multitude against a * 1.204 prince or a magistrate. It ariseth and groweth either from oppression or feare: For they that haue committed any great offence, feare punishment; others thinke & feare they shalbe oppressed, and both of them by the apprehension of an euill, are stirred to sedition to preuent the blow. It likewise sprin∣geth from a licentious libertie, from want and necessitie, in such sort, that men fit for this busines, are such as are indeb∣ted, malecontents, and men ill accommodated in all things,

light persons, and such as are blowen vp, and feare iustice. These kind of people cannot continue long in peace: peace is warre vnto them, they cannot sleepe but in the middest of sedition, they are not in liberty but by the meanes of confusi∣on. The better to bring their purposes to passe, they conferre together in secret, they make great complaints, vse doubtfull speeches, afterwards speake more openly, seeme zealous of their libertie, and of the publike good, and case of the people, and by these faire pretences they draw many vnto them. The aduisements and remedies are, First the selfesame that serued * 1.205 for popular commotions, to cause such to shew themselues and to speake vnto them, that are fit for such a purpose, as hath been said. Secondly, if that profit not, he must arme and [ 1] fortifie himselfe, and for all that, not proceed against them, but [ 2] rather giue them leasure and time to put water in their wine, to the wicked to repent, to the good to reunite themselues. Time is a great Physitian, especiallie in people more ready to mutine and rebell, than to fight. Ferocior plebs ad rebellandum, quàm bellandū: tentare magis quàm tueri libertatem. Thirdly, he must in the mean time trie all means to shake & dissolue them, [ 3] both by hope and feare; for these are the 2. waies, spem offer, metum intende. Fourthly, endeuour to disioine them, and to breake the course of their intelligence. Fiftly, he must winne [ 4] and draw vnto him vnder hand, some few amongst them by [ 5] faire promises and secret rewards, whereby some of them withdrawing themselues from their company, and comming vnto him, others remaining with them to serue him and to giue intelligence of their cariages and purposes, they may the better be brought a sleepe, and their heat be somewhat allai∣ed. Sixtly, to draw and winne the rest, by yeelding vnto [ 6] them some part of that which they demand, and that with faire promises and doubtfull tearmes. It shall afterwards bee easie iustlie to reuoke that, which they haue iniustlie by sedi∣tion extorted, Irrita facies quae per seditionem expresserint, and to make all whole with lenitie and clemencie. Lastly, if they returne vnto reason and obedience, and become honest men, [ 7] they must be handled gentlie, and a man must be contented with the chastisement and correction of some few of the prin∣cipall authours and firebrands, without any further inquirie

into the rest of the confederates, that all may thinke them∣selues in safety and in grace and fauour.

X. Tyranny and rebellion.

TYrannie, that is to say, a violent rule or domination a∣gainst the lawes and customes, is many times the cause * 1.206 of great and publike commotions, from whence commeth rebellion, which is an insurrection of the people against the Prince, because of his tyrannie, to the end they may driue him away and plucke him from his throne. And it differeth from sedition in this, they will not acknowledge the Prince for their master; whereas sedition proceedeth not so farre, being raised only from a discontent of the gouernment, com∣plaining and desiring an amendment thereof. Now this ty∣ranny is pactised by people ill bred, cruell, who loue wicked men, turbulent spirits, tale-bearers, hate and feare men of ho∣nesty and honour, quibus semper aliena virtus formidolosa, no∣bilitas, opes, omissi gestique honores pro crimine, ob virtutes cer∣tissimum exitium: & non minus ex magna fama quàm mala. But they cary their punishment with them: being hated of all, and enemies to all. They liue in continuall feare and apprehensi∣on of terrour, they suspect all things: they are pricked and gauled inwardly in their consciences, and at last die an euill death, and that verie soone; For an old tyrant is seldome seene.

The aduisements and remedies in this cafe, shall bee set downe at large heereafter in his proper place. The counsels [ 2] are reduced to two, at his entrance to stay and hinder him lest he get the mastrie; being enstalled and acknowledged, to * 1.207 suffer and obey him. It is better to tolerate him, than to moue sedition and ciuill warre, peius, deterius{que} tyrannide, siue iniusto imperio bellum ciuile, for there is nothing gotten by rebelling or spurning against him, but it rather incenseth wicked prin∣ces and makes them more cruell: Nihil tam exasperat feruo∣rem vulneris, quàm ferendi impatientia. Modestie and obedi∣ence allaieth and pacifieth the fierce nature of a prince: for the clemency of a prince, saith that great prince Alexander, doth not onely consist in their owne natures, but also in the

natures of their subiects, who many times by their ill cariage and bad speeches, do prouoke a prince, and make him farre worse, obsequto mitigantur imperia, & contrà contumaciâ inferi∣orum lenitatem imperitantis diminui: contumaciam cum pernicie * 1.208 quàm obsequium cum securitate malunt.

XI. Ciuill warres.

VVHen one of these forenamed publike commotions, popular insurrections, faction, sedition, rebellion, * 1.209 comes to fortifie it selfe, and to continue vntill it get an ordi∣narie traine and forme, it is a ciuill warre: which is no other thing, but a presse and conduct of armies by the subiects, ei∣ther amongst themselues; and this is a popular commotion, or faction and confederacy: or against the prince, the state, the magistrate; and this is sedition or rebellion. Now there is not a mischiefe more miserable, nor more shamefull, it is a sea of infelicities. And a wise man said very well, That it is not properly warre, but a maladie of the state, a fierie sicknesse, and frensie. And to say the truth, hee that is the author there∣of, should be put out from the number of men, and banished out of the borders of humane nature. There is no kind of wic∣kednesse that it is freed from, impietie and crueltie betweene parents themselues, murthers with all maner of impunitie, Occidere palam, ignoscere non nisi fallendo licet, non aetas, non dig∣nitas quenquam protegit, nobilitas cum plebe perit, late{que} vaga∣tur ensis. All kind of disloialtie, discipline abolisheth, In omne fas, nefasque auidos aut venales, non sacro, non prophano abstinen∣tes. The inferiour and basest sort, are companions with the best. Rheni mihi Caesar in vndis dux erat, his socius. Facinus quos inquinat, aequat. He dareth not to open his mouth, for he is of the same profession, though he approoue it not, obnoxijs ducibus & prohibere non ausis. It is a horrible confusion, Metu ac necessitate huc illuc mutantur. To conclude, it is nothing but miserie. But there is nothing so miserable as the victory. For though it fall into the hands of him that hath the right on his side, yet there followeth this inconuenience, that it maketh him insolent, cruell, inhumane, yea though hee were before of a mild and generous nature. So much doth this in∣testine

warre flesh a man in bloud, yea, it is a poison that con∣sumeth all humanitie. Neither is it in the power of the cap∣taines to withhold the rest.

There are two causes to be considered of ciuill warres. The one is secret, which as it is neither knowne nor seene, so it can∣not * 1.210 be hindred nor remedied: It is destinie, the will of God, who will chastise or wholly dispeople a state. In se magna ru∣unt, laetis hunc numina rebus crescendi posuere modum. The o∣ther is well vnderstood by the wise, and may happily be re∣medied, if men will, and they to whom it appertaineth set to their helping hand. This is the dissolution and generall cor∣ruption of maners, whereby men of no woorth, and that haue nothing to do, endeuor to turne all topsy turuie, to put all into combustion, couer their wounds with the hurt of the state, for they loue better to be ouerwhelmed with the publike ru∣ine, than their owne particular. Miscere cuncta & priuata vul∣nera reipublicae malis operire: nam ita se res habet, vt publicaruina quisque malit quàm sua proteri, & idem passurus minus conspici.

Now the aduisements and remedies for this mischiefe of ciuill warre, are to end it as soone as may be, which is done by * 1.211 two meanes, agreement, and victorie. The first is the better, although it be not such as a man desireth, time will help the rest. A man sometimes must suffer himselfe to be deceiued, to the end he may end a ciuill warre, as it is said of Antipater, bel∣lum finire cupienti, opus erat decipi. Victorie is dangerous, be∣cause it is to be feared that the conquerour will abuse it, wher∣by a tyrannie may ensue. To the end a man may cary himselfe well heerein, hee must quit himselfe of all the authours of troubles and other commotions, and such like bloud-suckers, as well on the one part as the other, whether it be by sending them farre off with some charge, or vnder some faire pretext, and so diuiding them; or by employing them against the stranger; and handling the meaner sort with lenitie and gentlenes.

XII. Aduisements for particular persons touching the foresaid publike diuisions.

THus we haue seene many kinds of publike troubles and diuisions, for which and euery one of them, we haue gi∣uen

counsels and remedies in respect of the prince, it remai∣neth that we now giue them for particular persons. This can∣not be determined in a word: there are two questions; the * 1.212 one, whether it be lawfull for an honest man to ioyne himselfe to one part, or to remaine quiet and indifferent; the second, how a man must cary himselfe in both cases, that is to say, be∣ing ioyned to one part, or not ioyned to either. Touching the * 1.213 first point, it is proposed for such as are free, and are not yet ingaged to any part, for if they be, this first question belongs not to them, but we send them to the second. This I say, be∣cause a man may ioyne himselfe to the one part, not of pur∣pose and by election, yea to that part which he approueth not, but only because he findeth himselfe caried and bound with strong and puisant bands, which hee may not easily breake, which cary with them a sufficient excuse, being natu∣rall and equiualent. Now the first question hath contrarie reasons and examples. It seemeth on the one side, that an ho∣nest man cannot do better than to keepe himselfe quiet, for he knoweth not how to betake himselfe to either part without offence, because all these diuisions are in their owne natures vnlawfull, and cannot be caried, nor subsist without inhuma∣nitie and iniustice. And many good people haue abhorred it, as Asinius Pollio answered Augustus, who desired him to fol∣low him against Marc Anthony. On the other side, is it not a thing reasonable for a man to ioyne with the good, and such as haue right on their side? Wise Solon hath iudged affirma∣tiuely, yea roughlie chastised him, that retireth himselfe and taketh not part. The professor of vertue, Cato hath likewise put it in practice, not being content to take one part, but com∣maunding it. To determine this doubt, it seemeth that men of worth and renowme, who haue both publike charge and cre∣dit, and sufficiencie in the state, may and ought to range them∣selues into that part which they shall iudge the better: for they must not abandon in a tempest the sterne of that ship which in a calme sea they are content to gouerne; especiallie being an honorable part to prouide for the safetie of the state; And secondly that priuat men, and such as are of a lower de∣gree in the charge of the state, should stay and retire them∣selues into some peaceable and secure place, during the diui∣sion:

and both of them so to cary themselues as shall be said heereafter. Finally touching the choice of the part, sometimes there is no difficultie, for the one is so vniust, and so vnfortu∣nate, that a man can not with any reason ioyne himselfe there∣unto: But at another time the difficultie is very great, and there are many things to be thought of besides the iustice and equitie of the parts.

Let vs come to the other point, which concerneth the ca∣riage of all. This is determined in a word, by the counsell and * 1.214 rule of moderation, following the example of Atticus, so re∣nowmed for his modestie and prudence in such tempests, al∣waies 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 * 1.215 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 o∣uer 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 neu∣ters, that is, taking no care of the issue, and of the state of ei∣ther * 1.216 the one or the other, liuing to themselues, and as specta∣tors 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 ami••os parit, * 1.217 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 dig∣nitie 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 munge∣rels, Prothees, farre more odious than neuters, and offensiue to * 1.218

all. But they must (continuing partakers in affection if they will, for thought and affection is wholly our owne) be com∣mon * 1.219 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 * 1.220 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 affecti∣on, yet in such a temperate maner, as that he engage not him∣selfe 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 no∣thing 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 vn∣to * 1.221 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 commaun∣dement, 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 * 1.222 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 beauti∣full iustice that may be. This commaund of the Spirit ouer the brutall and sensuall part, from whence the passions do a∣rise, 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 * 1.223 iustice; the one naturall, vniuersall, noble, philosophicall; the other after a sort artificiall, particular, politike, made and re∣strained to the necessitie of policies and states; That hath bet∣ter 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 hu∣mane 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 per∣mitteth 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 * 1.224 the tearmes of the law; according to which iudges and ma∣gistrates are to proceede: the other iust and conscionable, which not enthralling it selfe to the words of the law, mar∣cheth

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 com∣mutatiue, betwixt priuat men, which is handled and practi∣sed by Arithmeticke proportion; the other distributiue, pub∣likely administred by Geometricall proportion, it hath two parts, reward, and punishment.

Now this vsuall and practised iustice, is not truly and per∣fectlie iustice: humane nature is not capable thereof no more * 1.225 than of all other things in their puritie. As humane iustice is mingled with some graine of iniustice, fauour, rigour, too much, or too little, and there is no pure and true mediocritie; from whence haue sprung these ancient prouerbs, That he is enforced to do wrong by retaile, that will do iustice in grosse: & iniustice in small things that will do iustice in great. Law∣yers to giue course and passage to commutatiue iustice, doe couertlie and silentlie suffer themselues to deceiue one ano∣ther, and that in a certaine measure, so that they passe not the moitie of the iust price; and the reason is, because they know not how to do better. And in distributiue iustice, how many innocents are apprehended and condemned, how many guil∣tie quit and set at libertie, and that without the fault of the Iudges, neuer dreaming either of that too much, or too little, which is almost perpetuall in the purest iustice? Iustice is a let and hindrance to it selfe, and humane sufficiencie cannot see and prouide for all. And heere we may take notice among o∣ther matters, of a great defect in distributiue iustice, in that it punisheth only and rewardeth not, although these are the two parts and the two hands of iustice: but as it is commonly practised it is same, and inclineth wholly vnto punishment. The greatest fauour that a man receiueth from it, is indem∣nitie, which is a play too short for such as deserue better than the common sort. But yet this is not all; for if a man bee

falsely accused, and vpon that accusation committed, he is sure to endure punishment sufficient: at the last his innocen∣cie being knowne, he escapeth perhaps his vttermost punish∣ment, but without any amends of that wrongfull affliction he hath indured, euen such perhaps as shall neuer leaue him. And the accuser in the meane time, be the colour and ground of his accusation neuer so light (which is easie to do) escapeth without punishment; so sparing is iustice in rewarding, as that it consisteth wholly in chasticement, whereof that common speech ariseth, That to do iustice, and to be subiect vnto iu∣stice, is alwaies to be vnderstood of punishment. And it is an easie matter for any man that will, to bring another man into danger and punishment, euen to such an estate, as that he shall neuer know which way to get foorth, but with losse.

Of iustice and dutie there are three principall parts: for * 1.226 man is indebted to three, to God, to himselfe, to his neigh∣bour: to one aboue himselfe, to himselfe, and to others be∣side himselfe: of his dutie towards God, which is pietie and religion, hath sufficientlie beene spoken before. It remaineth that we now speake of his dutie towards himselfe and his * 1.227 neighbour.

CHAP. VI.

Of the iustice and dutie of man towards himselfe.

THis is sufficientlie conteined in this whole worke; in the first booke which teacheth a man to know himselfe, and all humane condition; in the second, which teacheth a man to be wise, and to that end giueth aduisements and rules; and in the rest of this booke, especiallie in the vertues of fortitude and temperance. Neuerthelesse I will heere summarilie set downe some aduisement, more expresse and formall.

The first and fundamentall aduice is, to resolue not to liue carelessie, after an vncertaine fashion, and by chance and ad∣uenture, as almost all are accustomed to doe, who seeme to mocke and deceiue themselues, and not to liue in good ear∣nest, not leading their life seriouslie and attentiuely, but li∣uing from day to day, as it falleth out. They taste not, they possesse not, they enioy not their life: but they vse it to make

vse of other things. Their designments and occupations doe many times trouble, and hurt their life more than doe it ser∣uice. These kind of people doe all things in good earnest, ex∣cept it be to liue. All their actions, and the lesser parts of their life are serious, but the whole body thereof passeth away as if they thought not thereof: it is a bare supposition, that is not worth the thinking of. That which is but an accident is prin∣cipall vnto them, and the principall as an accessarie. They affect and incline themselues to all things, some to get know∣ledge, honours, dignities, riches: others to take their plea∣sures, to hunt, to sport themselues, to passe away the time; others to speculations, imaginations, inuentions: others to manage and order affaires: others to other things; but to liue is the least they thinke of. They liue as it were insensibly, being wholly addicted, and fastning their thoughts vpon o∣ther things. Life is vnto them but as a tearme, and a procra∣stination or delaie to employ it about other things. Now all this is very vniust, it is an infelicity and treason against a mans selfe: it is for a man to lose his life, and to goe against that which euery man should doe, that is, liue seriously, attentiue∣lie, and cheerefully, bene viuere & laetari: sibi semper valere & viuere doctus, to the end he may liue well, and well die: it is the fault of euery man. A man must lead and order his life, as if it were a businesse of great waight and consequence, and as a bargaine made whereof he must giue an account exactly by parts and parcels. It is our greatest businesse, in respect wher∣of all the rest are but toies, things accessarie and superficiall. There are some that deliberate and purpose to doe it, but it is when they must liue no longer, wherein they resemble those that put off their buying and selling till the market bee past, and when they see their follie, they complaine saying, Shall I neuer haue leisure to make my retrait, to liue vnto my selfe? quàm serum est incipere viuere cùm desinendum est? quàm stulta mortalitatis obliuio? dum differtur, vita transcurrit. And * 1.228 this is the reason why the wise crie out vnto vs, well to vse the time, tempori parce; That wee haue not need of any thing so much as time, saith Zenon. For life is short, and arte is long; not the arte to heale, but rather to liue, which is wisdome.

To this first and principall aduice, these following doe serue:

To learne to dwell, to content, to delight himselfe alone, yea to quit himselfe of the world if need bee; the greatest [ 2] thing is for a man to know how to bee to himselfe; vertue is content with it selfe, let vs winne so much of our selues, as to be able in good earnest and willingly to liue alone, and to liue at our ease. Let vs learne to quit our selues of all those bands that fasten and binde vs to another, and that our contentment depend of our selues, neither seeking nor disdaining or refu∣sing company, but cheerefully to goe on with or without companie, as either our owne, or anothers need do require: but yet not so to shut vp our selues, and to settle and establish our pleasure as some that are halfe lost being alone. A man must haue within himselfe wherwith to entertaine & content himselfe, & in sinu suo gaudere, He that hath woon this point pleaseth himselfe in all places and in all things. He must cary a countenance conformable to the company and the affaires that are in hand and present themselues, and accommodate himselfe vnto another, be sad if need be, but inwardly to keep himselfe one and the same: this is the meditation and consi∣deration, which is the nourishment and life of the spirit, cuius viuere est cogitare. Now for the benefit of nature, there is not any businesse which we do more often, continue longer, that is more easie, more naturall, and more our owne, than to me∣ditate, and to entertaine our thoughts. But this meditation is not in all after one maner, but very diuers, according to the diuersity of spirits. In some it is weake, in others strong; in some it is languishing idlenesse, a vacancy and want of other businesse. But the greater spirits make it their principall vacation and most serious study, whereby they are neuer more busied, nor lesse alone, (as it is said of Scipio) than when they are alone, and quitting themselues of affaires, in imitati∣on of God himselfe, who liueth and feedeth himselfe with his eternall thoughts and meditations. It is the businesse of the goddes (saith Aristotle) from whence doth spring both their, * 1.229 and our blessednesse.

Now this solitary imployment, and this cheerefull enter∣tainment

of a mans selfe, must not be in vanity, much lesse in any thing that is vitious; but in study and profound know∣ledge, and afterwards in the diligent culture of himselfe. This is the price agreed, the principall, first and plainest trauell of euerie man. Hee must alwaies watch, taste, sound himselfe, neuer abandon, but be alwaies neere, and keepe himselfe to himselfe: and finding that manie things go not well, whether by reason of vice, and defect of nature, or the contagion of a∣nother, or other casuall accident that troubleth him, hee must quietlie and sweetlie correct them, and prouide for them. He must reason with himselfe, correct and recall himselfe coura∣giouslie, and not suffer himselfe to be caried away either with disdaine or carelesnesse.

He must likewise in auoiding all idlenesse, which doth but * 1.230 rust and marre both the soule and body, keepe himselfe al∣waies in breath, in office and exercise, but yet not ouer bent, violent and painfull, but aboue all, honest, vertuous and seri∣ous. And that he may the better do it, he must quit himselfe of other businesse, and propose vnto himselfe such design∣ments as may delight him, conferring with honest men, and good bookes, dispensing his time well, and well ordering his houres, and not liue tumultuouslie and by chaunce and ha∣zard.

Again, he must well husband, and make profit of all things * 1.231 that are presented vnto him, done, said, and make them an in∣struction vnto him, applie them vnto himselfe, without any shew or semblance thereof.

And to particularise a little more, we know that the duty of man towards himselfe consisteth in three points, according * 1.232 to his three parts, to rule and gouerne his spirit, his body, his goods. Touching his spirit (the first and principall, whereunto especially do belong these generall aduisements which we are to deliuer) we know that all the motions there∣of are reduced to two, to thinke, and to desire, the vnderstan∣ding and the will; whereunto do answer science and vertue, the two ornaments of the spirit. Touching the former, which is the vnderstanding, he must preserue it from two things, in some sort contrarie and extreame, that is, sottishnesse and follie, that is to say, from vanities and childish follies, on the

one side; this is to bastardise and to lose it: it was not made to play the nouice or baboun, non ad iocum & lusum genitus, sed ad seueritatem potius; and from phantasticall, absurd, and ex∣trauagant opinions, on the other side; this is to pollute and debase it. It must be fed and entertained with things profita∣ble and serious, and furnished and indued with sound, sweet, and naturall opinions: and so much care must not be taken to eleuate and mount it, to extend it beyond the reach as to rule, and order it. For order and continencie is the effect of wis∣dome, and which giueth price to the soule, and aboue all to be free from presumption and obstinacie in opinion; vices very familiar with those that haue any extraordinarie force and vigor of spirit; and rather to continue in doubt and suspence, especiallie in things that are doubtfull, and capable of oppo∣sitions and reasons on both parts, not easily digested and de∣termined. It is an excellent thing, and the securest way, well to know how to doubt, and to be ignorant, and the most no∣ble philosophers, haue not beene ashamed to make profession thereof, yea it is the principall fruit and effect of science.

Touching the will, it must in all things be gouerned and [ 7] submit it selfe to the rule of reason, which is the office of ver∣tue, and not vnto fleeting inconstant opinion, which is com∣monly false, and much lesse vnto passion. These are the three that moue and gouerne our soules. But yet this is the diffe∣rence, that a wise man ruleth and rangeth himselfe according to nature and reason, regardeth his duty, holdeth for apocry∣phall, and suspects whatsoeuer dependeth vpon opinion, or passion: and therfore he liueth in peace, passeth away his life cheerefully and pleasingly, is not subiect to repentance, re∣cantations, changes; because whatsoeuer falleth out, he could neither do, nor choose better, and therfore he is neuer kind∣led nor stirred; for reason is alwaies peaceable. The foole that suffereth himselfe to bee led by these two, doth nothing but wander and warre with himselfe, and neuer resteth. He is alwaies readuising, changing, mending, repenting, and is ne∣uer contented; which, to say the truth, belongeth to a wise man, who hath reason and vertue to make himselfe such a one. Nulla placidior quies nisi quam ratio composuit. An honest man must gouerne and respect himselfe, and feare his reason

and his conscience, which is his bonus genius, his good spirit, in such sort that hee cannot without shame stumble in their presence, rarum est, vt satis se quisque vereatur.

As touching the bodie, we owe thereunto assistance, and [ 8] conduct or direction. It is follie to goe about to separate and sunder these two principall parts the one from the other; but contrarily it is fit and necessarie they be vnited and ioyned together. Nature hath giuen vs a bodie as a necessarie instru∣ment to life: and it is fit that the spirit as the principall should 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 vn∣derstand, 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 ver∣tue. Finallie, the bodie is preserued in good estate by mode∣rate nourishment and orderly exercise. How the spirit must haue a part, and beare it companie in those pleasures that be∣long 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 [ 9] 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 ha∣ting of them, haue been spoken of before. Now in fiue words we set downe a rule touching a mediocritie therein. 1. To de∣sire 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 na∣ture 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 deser∣ueth 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 ge∣nerall, 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 thank∣fulnes. 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, magi∣strates, the great and powerfull, and the lesse.

The first part, which is of the generall and com∣mon duties of all towards all, and first

CHAP. VII. Of loue or friendship.

AMitie is a sacred flame, kindled in our breasts first by na∣ture, and hath expressed it first heate betweene the hus∣band * 1.233 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, colle∣ges, and communities. But forasmuch as in all this being di∣uided into many parts, it was weakned, and mingled with o∣ther profitable & pleasant considerations, to the end it might restrengthen it selfe and grow more feruent, it hath recolle∣cted 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 [ 2] 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 prae∣fidium, senectutis solatium, vitae humanae portus: ea omnia con∣stant, discordia cadunt. And we must not thinke that friendship * 1.234 is profitable and delightfull to priuat men only, for it is more

commodious to the weale-publike: it is the true nursing mo∣ther 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 be∣cause they cannot be of that number, for only friendship suf∣ficeth 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 pro∣uide 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 rest; for second and subsidiarie helps are no way comparable to the first and principall.

The diuersitie and distinction of friendship is great: That of the ancients into foure kinds, Naturall, Sociable, Hospitall, * 1.235 Venereous, is not sufficient. We may note three; The first is drawne from the causes which ingender it, which are foure, nature, vertue, profit, pleasure, which sometimes goe together in troope; sometimes two, or three, and very often one alone: But vertue is the more noble and the stronger, for that is spi∣rituall, and in the heart as friendship is: Nature in the bloud, profit in the purse, pleasure in some part, or sense of the body. So likewise vertue is more liberall, more free, and pure, and without it the other causes are poore, and idle; and fraile. He that loueth for vertue is neuer weary with louing, and if friendship be broken, complaineth not. He that loueth for profit, if it faile, complaineth, and it turneth to his reproch, that when he hath done all he can, he hath lost all. He that loueth for pleasure, if his pleasure cease, his loue ceaseth with it, and without complaint enstrangeth himselfe.

The second distinction which is in regard of the persons, is * 1.236 in three kinds; the one is in a straight line betweene superi∣ours and inferiours, and it is either naturall, as betweene pa∣rents and children, vncles and nephues; or lawfull, as between the prince and the subiects, the lord & his vassals, the master and his seruants, the doctor and the disciple, the prelat or go∣uernor and the people. Now this kind to speake properly, is not friendship, both because of the great disparitie that is be∣twixt them, which hindreth that inwardnes and familiaritie and entire communication, which is the principall fruit and effect of friendship, as likewise because of the obligation that is therein, which is the cause why there is lesse libertie and lesse choice and affection therein. And this is the reason why men giue it other names than of friendship: for in inferiours there is required of them honor, respect, obedience; in supe∣riours care and vigilancie ouer their inferiours. The second kind of friendship in regard of the persons, is in a collaterall [ 2] line betweene equals, or such as are neere equals. And this is likewise two-fold, for either it is naturall, as betweene bro∣thers, sisters, cosens, and this comes neerer to friendship than the former, because there is lesse disparitie. But yet there is a bond of nature, which as on the one side it knitteth and fast∣neth, so on the other it looseth: for by reason of goods, and di∣uisions, and affaires, it is not possible but brothers and kins∣folke must sometimes differ; Besides that many times the cor∣respondencie and relation of humours and wills, which is the essence of friendship, is not found amongst them; He is my brother or my kinsman, but yet he is a wicked man, a foole: Or it is free and voluntarie, as betweene companions and friends, who touch not in bloud, and hold of nothing but only of friendship and loue: and this is properly and truly friend∣ship.

3 The third kind of friendship in regard of the persons is mixt, and as it were compounded of the other two, whereby [ 3] it is, or it should be more strong; this is matrimoniall of maried couples, which holdeth of loue or friendship in a streight line, because of the superioritie of the husband, and the inferioritie of the wife; and of collaterall friendship, being both of them companions ioined together by equall bands. And therefore

the wife was not taken out of the head, nor foote, but the side of man. Againe, such as are maried, in all things and by turnes exercise and shew both these friendships, that which is in a streight line in publike; for a wise woman honoreth and re∣specteth hir husband; that which is collaterall in priuat, by priuat familiaritie. This matrimoniall friendship is likewise after another fashion double and compounded; for it is spiri∣tuall & corporall, which is not in other friendships, saue only in that which is reproued by all good lawes, and by nature it selfe. Matrimoniall friendship then is great, strong, and puis∣sant. There are neuerthelesse two or three things that stay and hinder it, that it cannot attaine to the perfection of friend∣ship; The one, that there is no part of mariage free but the entrance, for the progresse and continuance thereof is altoge∣ther constrained, enforced, I meane in christian mariages; for euery where else it is lesse enforced, by reason of those di∣uorcements which are permitted: The other is the weaknes and insufficiencie of the wise, which can no way correspond to that perfect conference and communication of thoughts and iudgements: hir soule is not strong and constant enough to endure the streightnes of a knot so fast, so strong, so du∣rable: it is as if a man should sow a strong and course peece of cloth to a soft and delicate. This filleth not the place, but vanisheth and is easily torne from the other. Againe, this in∣conuenience followeth the friendship of maried cupples, that it is mingled with so many other strange matters, children, parents of the one side & the other, and so many other distaffe busines that doe many times trouble and interrupt a liuely affection.

The third distinction of friendship respecteth the force and intention, or the weaknes and diminution of friendship. * 1.237 According to this reason, there is a two-fold friendship, the common and imperfect, which we may call good will, famili∣aritie, priuate acquaintance: and it hath infinite degrees, one more strict, intimate and strong than another: and the per∣fect, which is inuisible, and is a Phenix in the world, yea hard∣ly conceiued by imagination.

We shall know them both by confronting them together, * 1.238 and by knowing their differences. The common may be at∣tained

in a short time. Of the perfect it is said, that we must take long time to deliberate, and they must eate much salt to∣gther before it be perfected.

2 The common is attained, built, and ordered by diuers profitable and delightfull occasions & occurrents; and there∣fore a wise man hath set downe two meanes to attaine vnto it, to speake things pleasant, and to doe things profitable; the perfect is acquired by an only true and liuely vertue recipro∣callie knowne.

3 The common may be with and betweene diuers, the perfect is with one only, who is another selfe, and betweene two only, who are but one. It would intangle and hinder it selfe amongst many, for if two at one time should desire to be succoured, if they should request of me contrarie offices, if the one should commit to my secrecie a thing that is expedient for another to know, what course, what order may be kept heerein? Doubtlesse, diuision is an enemie to perfection, and vnion hir cosen-germaine.

4 The common is capable of more and lesse, of excepti∣ons, restraints, and modifications, it is kindled and cooled, subiect to accession and recession, like a feuer, according to the presence or absence, merits, good deeds, and so forth. The perfect not so, alwaies the same, marching with an equall pase, firme, hawtie, and inconstant.

5 The common receiueth, and hath need of many rules and cautions giuen by the wise, whereof one is, to loue with∣out respect of pietie, veritie, vertue, amicus vs{que} ad aras. A∣nother, so to loue as that a man may hate, so to hate, as that he may likewise loue, that is, to hold alwaies the bridle in his hand, and not to abandon himselfe so profusely, that he may haue cause to repent, if the knot of friendship happen to vn∣tie.

Againe to aid and succour at a need without intreaty: for a friend is bashfull, and it costes him deare, to request that that he thinkes to be his due. Againe, not to bee important to his friends, as they that are alwaies complaining, after the maner of women. Now all these lessons are very wholesome in or∣dinary friendships, but haue no place in this soueraigne and perfect.

We shall know this better by the portrait & description of perfect friendship, which is a very free, plaine, and vniuersall * 1.239 confusion of two soules. See here three words. 1. A confusion, not only a coniunction, & ioining together, as of solid things, which howsoeuer they be fastned, mingled, & knit together, may be separated and knowen apart. For the soules of men in this perfect amity are in such sort plunged and drowned the one within the other, that they can no more be diuided, nei∣ther would they, than things liquid that are mingled toge∣ther. 2. Very free, and built vpon the pure choice and libertie of the will, without any other obligation, occasion, or strange cause. There is nothing more free and voluntarie than affe∣ction. 3. Vniuersall, without any exception of all things, goods, honors, iudgements, thoughts, willes, life. From this vniuersall and full confusion it proceedeth, that the one can∣not lend or giue to the other, and there is no speech betwixt them of good turnes, obligations, acknowledgements, thank∣fulnes, and other the like duties, which are the nourishers of common friendships, but yet testimonies of diuision and dif∣ference, as I know not how to thanke my selfe for the seruice I do vnto my selfe, neither doth that loue which I beare vnto my selfe increase by those succors and helps I giue vnto my selfe. And in mariage it selfe, to giue some resemblance of this diuine knot, though it come farre short thereof: donations are forbid betweene the husband and the wife: and if there were place for the one to giue vnto the other, he is the giuer that giues cause to his friend to expresse and imploy his loue, and he receiueth the good turne, that by giuing binds his com∣panion: for the one and the other seeking aboue all things euen with a greedie desire to do good to one another, he that giueth the occasion and yeeldeth the matter, is he that is libe∣rall, giuing that contentment to his friend, to effect that which he most desireth.

Of this perfect friendship and communion, antiquitie yeeldeth some examples. Blosius taken for a great friend of * 1.240 Tiberius Gracchus then condemned to die, and being asked what hee would doe for his sake, and hee answering that hee would refuse nothing, it was demanded what he would doe if Gracchus should intreat him to fire the Temples? To whom

he answered, that Gracchus would neuer intreat such a matter at his hands, but if he should he would obey him. A verie bold and dangerous answer. He might boldlie haue said, that Gracchus would neuer haue required such a matter, and that should haue beene his answer, for according to this our de∣scription, a perfect friend doth not onlie fullie know the will of his friend, which might haue sufficed for an answer, but he holdeth in his sleeue, and wholly possesseth it. And in that he added, that if Gracchus would haue required it, hee would haue done it, it is as if he had said nothing, it neither altereth nor hurteth his first answer concerning that assurance that he had of the will of Gracchus. This of willes and iudgements. 3. Touching goods, There were three friends (this word three is some impeachment to our rule, and may make vs thinke that this was no perfect amity) two rich, & one poore charged with an old mother, and a daughter to marrie; this man dying made his will, wherein hee bequeathed to one of his friends his mother to be fed and maintained by him; to the other his daughter, to be married by him, enioining him withall to bestow vpon hir the best dowrie that his ability would affoord, and if it should happen that the one of them should die, he should substitute the other. The people made themselues merry with this will or testament; the legataries accepted of it with great contentment, and each of them re∣ceiued vnto them their legacy; but he that had taken the mo∣ther, departing this life within fiue daies after, the other sur∣uiuing and remaining the sole vniuersall inheritour, did care∣fullie intertaine the mother; and within a few daies after hee married in one day his owne and only daughter, and hir that was bequeathed vnto him, diuiding betwixt them by equall portions all his goods. The wise according to this descripti∣on haue iudged that the first dying, expressed greatest loue, and was the more liberall, making his friends his heires, and giuing them that contentment, as to employ them for the supplie of his wants. 4. Touching life, that history is suf∣ficiently knowen of those two friends, wherof the one being condemned by the tyrant to die at a certaine day and houre, he requested that giuing baile, hee might in the meane time goe and dispose of his domesticall affaires, which the tyrant

agreeing vnto vpon this condition, that if he did not returne by that time his baile should suffer the punishment. The pri∣soner deliuered his friend, who entred into prison vpon that condition: and the time being come, and the friend who was the baile resoluing to die, his condemned friend failed not to offer himselfe, and so quit his friend of that danger. Where∣at the tyrant being more than astonished, and deliuering them both from death, desired them to receiue, and to adopt him in their friendship as a third friend.

CHAP. VIII. Of faith, trust, treachery, secrecy.

ALl men yea the most treacherous know and confesse that faith is the band of humaine society, the foundation * 1.241 of all iustice, and that aboue all things it ought to be religi∣ously obserued. Nihil augustius fide, quae iustitiae fundamentum est, nec vlla res vehementius rempublicam continet & vitam. San∣ctissimum humani pectoris bonum:

Ante Iouem generata decus diuum{que} hominum{que} * 1.242 Qua sine non tellus pacem non aequora norunt, Iustitiae consors tacitum{que} in pectore numen.

Neuerthelesse the world is full of treacheries. There are * 1.243 but few that do well and truly keepe their faith. They break it diuers waies, and they perceiue it not. So they find some pretext and colour thereof, they thinke they are safe enough. Others seeke corners, euasions, subtilties; Quaerunt latebras periurio. Now to remoue all the difficulties, that are in this matter, and truly to know how a man should carrie himselfe, * 1.244 there are foure considerations, whereunto all the rest may be referred: The persons, as well he that giueth faith, as he that receiueth it; the subiect whereof the question is made, and the maner according to which the faith is giuen.

As touching him that giueth faith, it is necessarie that hee haue power to doe it. If he be subiect to another, hee cannot * 1.245 giue it, and hauing giuen it without the leaue and approbati∣on of his master, it is of none effect; as it did well appeare in the Tribune Saturnine and his complices, who comming foorth of the Capitoll (which they had taken by rebellion)

vpon the faith giuen by the Consuls, subiects, and officers of the Common-weale, were iustly slaine. But euery free man must keepe his faith, how great and honourable so euer he be: yea the greater he is, the more he is bound to keep it, because he is the more free to giue it. And it was well said, That the simple word of a prince should be of as great force, as the oth of a priuate man.

As touching him to whom faith is giuen, whosoeuer he be * 1.246, it must carefully be kept, and there are but two exceptions which are cleare enough, the one if he receiued it not, and were not contented with it, but demanded other caution and assurance. For faith is a sacred thing, must simplie bee recei∣ued; otherwise it is no more faith, nor trust, when hostages are demanded, suerties are giuen; to take gages or cautions with faith, is a thing ridiculous. Hee that is held vnder the guard of men, or wals, if hee escape and saue himselfe is not faultie. The reason of that Roman is good: Vult sibi quisque credi, & habita fides ipsam sibi obligat fidem: fides requirit fiduci∣am, & relatiua sunt. The other if hauing accepted it, he first brake it, Frangenti fidem, fides frangatur eidem: quando tu me non habes pro Senatore, nec ego te pro Consule. A treacherous man deserueth not by the law of nature that faith should bee kept vnto him, except it be after an agreement, which coue∣reth the treacherie and maketh reuenge vnlawfull. Now these two cases excepted, a man must keepe his faith to whomsoe∣uer, to his subiect as shall be said. 2. To an enemy, witnesse that act of Attilius Regulus, the proclamation of the Senat of * 1.247 Rome against all those that had beene licenced by Pyrrhus vp∣on their faith giuen to depart; and Camillus, who would not so much as make vse of the treacherie of another, but resent the children of the Falissians with their master. 3. To a theefe and publike offender, witnesse that fact of Pompey to the pi∣rates and robbers, and of Augustus to Crocotas. 4. To the e∣nemies of religion, according to the example of Iosua against the Gabaonites. But faith ought not to be giuen to these two latter, theeues and heretickes, or apostates, nor taken of them: for we ought not to capitulate, nor to treat wittinglie of peace and alliance with such kind of people, except it bee in extreame necessitie, or for the winning of them to the

truth, or for the publike good; but being giuen it ought to be kept.

As touching the thing subiect, if it be vniust or impossible, a man is quit: and being vniust, it is well done to flie from it, * 1.248 and a double fault to keepe it. All other excuses besides these two, are of no account, as losse, damage, displeasure, dis∣commoditie, difficultie; as the Romanes haue manie times practised, who haue reiected many great aduantages to a∣uoid the breach of faith, quibus tanta vtilitate fides antiquior * 1.249 fuit.

Touching the maner of giuing faith, there is some doubt: * 1.250 for many thinke that if it haue beene extorted either by force and feare, or by fraud and sudden surprise, a man is not bound vnto it, because in both cases, he that promised hath not a will whereby all things are to be iudged. Others are of a contrary opinion: and to say the truth, Iosua kept his faith and pro∣mise to the Gabaonites, though it were extorted from him by a great surprise, and false intelligence, and it was after∣wards declared that he did therein what he ought to do. And therefore it seemeth that a man may say, that where there is only a simple word and promise past a man is not bound, but if faith or promise giuen bee confirmed and authorised by an oath, as in the fact of Iosua, hee is bound to performe it in re∣gard of the name of God: but yet that it is afterwards in iudgement to seeke meanes to right himselfe of that either deceit or violence. Faith giuen with an oath, and the inter∣position of the name of God, bindeth more than a simple pro∣mise; and the breach thereof which includeth periury with treacherie, is farre worse. But to thinke to giue assurance of faith by new and strange oathes, as many doe, is superfluous amongst honest men, and vnprofitable, if a man will bee disloyall. The best way is to sweare by the eternall God, the reuenger of those that vainlie vse his name, and breake their faith.

Treachery and periurie is in a certaine sense, more base and execrable than atheism. The Atheist that beleeueth there * 1.251 is no God, is not so iniurious against him in thinking there is no God, as he that knoweth him, beleeueth in him, and in mockery and contempt doth periuriously abuse his name.

He that sweareth to deceiue, mocketh God, and feareth man. It is a lesse sinne to contemne God, than to mocke him. The horrour of treachery and periury cannot bee better deciphe∣red, than it was by him that said, It was to giue a testimony of the contempt of God, and the feare of men. And what thing is more monstrous than to be a coward with men, and reso∣lute and valorous with God? Treachery is secondly the trai∣tour and capitall enemy of humane society. For it breaketh * 1.252 and destroieth the band thereof, and all commerce which de∣pendeth vpon the word and promises of men, which if it faile we haue nothing else to sticke vnto.

To the keeping of faith belongeth the faithfull guard of * 1.253 the secrets of another, which is a charge ful of inconuenience, especially of great personages, which though it may wisely be performed, yet it is good to flie the knowledge of them, as sometimes that Poet did the secrets of Lysimachus. He that takes into his custody the secrets of another, drawes a grea∣ter trouble vpon him, than he dreams of: for besides the care that he takes vnto himselfe, to keepe them well, hee bindes himselfe to faine, and to deny his owne thoughts, a thing ve∣ry irksome to a noble and generous heart. Neuerthelesse hee that takes that charge vpon him, must keepe it religiously, and to the end he may do it well, and play the good secreta∣ry, he must be such a one by nature, not by arte and obligati∣on.

CHAP. IX. Verity and free admonition.

FRee and hearty admonition is a very wholesome and ex∣cellent * 1.254 medicine, and the best office of amity. For to wound and offend a little, to profit much, is to loue sound∣lie. It is one of the principall and most profitable Euange∣licall commandements: Si peccauerit in te frater tuus, corripe illum, &c.

All haue sometimes need of this remedy, but especially all * 1.255 those that are in prosperity, for it is a very hard thing to bee happie and wise together. And princes who lead a life so pub∣licke and are to furnish themselues with so many things, and haue so many things hid from them, cannot see nor vnder∣stand,

but by the eies and eares of another. And therefore they haue great need of aduertisements, otherwise they may chaunce to runne strange and hard fortunes, if they be not very wise.

This office is vndertaken by very few; There are required thereunto (as the wise affirme) three things, iudgement or dis∣cretion, * 1.256 couragious libertie, amitie and fidelitie. These are tempered and mingled together, but few there are that do it, for feare of offending, or want of true amitie; and of those that do it, few there are that know how to do it well. Now if it be ill done, like a medicine ill applied, it woundeth without pro∣fit, and produceth almost the same effect with griefe, that flat∣tery doth with pleasure. To be commended, and to be repre∣hended vnfittinglie and to small purpose, is the selfe-same wound, and a matter alike faultie in him that doth it. Veritie how noble soeuer it be, yet it hath not this priuiledge, to be imployed at all houres and in all fashions. A wholsome holie reprehension may be vitiouslie applied.

The counsels and cautions for a man well to gouerne him∣selfe heerein (it is to be vnderstood where there is no great * 1.257 inwardnesse, familiaritie, confidence, or authoritie and power, for in these cases there is no place for the carefull obseruation of these rules following) are these: 1. To obserue place and time; that it be neither in times nor places of feasting and great ioy, for that were (as they say) to trouble the feast; nor of sorrow and aduersitie, for that were a point of hostilitie, and the way to make an end of all; that is rather a fit time to succour and comfort a man. Crudelis in re aduersa, obiurgatio, damnare est obiurgare, cùm auxilio est opus. King Perseus seeing himselfe thus handled by two of his familiar friends, killed them both. 2. Not to reprehend all faults indifferentlie, not small and light offences, this were to be enuious, and an im∣portunate, ambitious reprehender; not great and dangerous, which a man of himselfe doth sufficientlie feele, and feares a worse punishment to come, this were to make a man thinke he lies in wait to catch him. 3. Secretlie and not before wit∣nes, to the end he make him not ashamed, as it hapned to a young man, who was so much abashed, that he was repre∣hended by Pythagoras, that he hanged himself. And Plutarch

is of opinion, that it was for this cause that Alexander killed his friend Clitus, because he reprehended him in companie: but especiallie that it be not before those whose good opi∣nion he that is reprehended desireth to retaine, and with whom he desires to continue his credit, as before his wife, his children, his disciples. 4. Out of a simple carelesse nature and freedome of heart, without any particular interest, or passion of the mind, be it neuer so little. 5. To comprehend himselfe in the same fault, and to vse generall termes, as, We forget our selues; What do we thinke of? 6. To begin with commenda∣tions, and to end with proffers of seruice and help, this tempe∣reth the tartnesse of correction, and giues a better entertain∣ment: Such and such a thing becomes you well, but not so well such and such a thing. 7. To expresse the fault with bet∣ter words than the nature of the offence doth require; as, You haue not been altogether well aduised; in steed of, You haue done wickedlie: Receiue not this woman into your compa∣nie, for she wil vndoe you; in steed of, Allure hir not, perswade hir not to yeeld to your desires, for thereby you will vndoe your selfe: Enter not into dispute with such a man; in steed of, Quarrell not, enuie not such a man. 8. The admonition being ended, be not presentlie gone, but stay and fall into some o∣ther common and pleasant discourse.

CHAP. X. Of Flattery, lying, and dissimulation.

FLatterie is a very dangerous poison to euery particular person, and almost the only cause of the ruine of a prince * 1.258 and the state: it is worse than false witnesse, which corrup∣teth not the Iudge, but deceiueth him only, causing him to giue a wicked sentence against his will and iudgement: but flattery corrupteth the iudgement, enchanteth the spirit, and makes him vnapt to be farther instructed in the truth. And if a prince be once corrupted by flattery, it necessarily follo∣weth that all that are about him, if they will liue in grace and fauour, must be flatterers. It is therefore a thing as pernicious as truth is excellent, for it is the corruption of truth. It is also a villanous vice of a base beggerlie mind, as foule and ill besee∣ming

a man, as impudencie a woman. Vt matrona meretrici dispar erit at{que} discolor, infido scurrae distabit amicus. Flatterers are likewise compared to harlots, sorcerers, oyle-sellers, to woolfes; and another saith, That a man were better fall a∣mong crowes than flatterers.

There are two sorts of people subiect to be flattered, that is to say, such as neuer want people to furnish them with this * 1.259 kind of merchandize, and easily suffer themselues to be taken by it; that is to say, princes, with whom wicked men get cre∣dit thereby; and women, for there is nothing so proper and ordinarie to corrupt the chastitie of women, than to feede and entertaine them with their owne commendations.

Flattery is hardlie auoided, and it is a matter of difficultie to be preserued from it, not only to women by reason of their * 1.260 weaknesse, and their natures full of vanitie and desirous of praise; and to princes, because they are their kinsfolke, friends, principall officers, whom they cannot auoid, that professe this mysterie; (Alexander that great king and philosopher could not defend himselfe from it, and there is not any priuat man that would not yeeld much more vnto it than kings, if he were daily assaulted and corrupted by such base rascall sort of people as they are) but generallie vnto all; yea to the wisest, both by reason of the sweetnes thereof; in such sort, that though a man withstand it, yet it pleaseth, and though he oppose himselfe against it, yet he neuer shutteth it quite out of dores, vnde saepe exclusa nouissimè recipitur; and because of the hypocrisie thereof, whereby it is hardlie discouered: for it is so well counterfaited and couered with the visage of amitie, that it is no easie matter to discerne it.

It vsurpeth the offices, it hath the voice, it carieth the name and counterfait thereof so artificiallie, that you will say that it * 1.261 is the same. It studieth to content and please, it honoreth and commendeth; It busieth it selfe much and takes much paines to do seruice, it accomodateth it selfe to the willes and hu∣mours of men: What more? It takes vpon it euen the highest and most proper point of amitie, which is to chide, and freely to reprehend. To be briefe, a flatterer will seeme to exceede in loue him that he flattereth, whereas contrariwise, there is nothing more opposite vnto loue, not detraction, not iniurie,

not professed enmitie: It is the plague and poison of true a∣mitie; they are altogether incompatible, non potes me simul a∣mico & adulatore vti. Better are the sharp admonitions of a friend, than the kisses of a flatterer: Melior a vulnera diligentis, quàm oscula blandientis.

Wherefore not to mistake it, let vs by the true picture ther∣of, * 1.262 find out the meanes to know it, and to discerne it from true amitie. 1. Flattery respecteth for the most part it owne parti∣cular benefit, and thereby it is knowne; but true friendship seeketh not the good of it selfe. 2. The flatterer is changeable and diuers in his iudgements, like wax, or a looking-glasse that receiueth all formes: He is a Camelion, a Polypus: faine to praise or dispraise, and he will do the like, accommodating himselfe to the mind of him he flattereth. A friend is firme and constant. 3. He carrieth himselfe too violentlie and am∣bitiouslie in all that he doth, in the view and knowledge of him he flattereth, euer praising and offering his seruice, non imitatur amicitiam, sed praeterit. He hath no moderation in his outward actions, and contrariwise inwardlie he hath no affe∣ction, which are conditions quite contrarie to a true friend. 4. He yeeldeth and alwaies giueth the victorie to him he flattereth, alwaies applauding him, hauing no other end than to please, in such sort that he commendeth all and more than all, yea sometimes to his owne cost, blaming and humbling himselfe like a wrestler, that stoopeth the better to ouerthrow his companion. A friend goes roundlie to worke, cares not whether he haue the first or the second place, and respecteth not so much how he may please, as how he may profit, whe∣ther it be by faire meanes, or by foule, as a good Physitian vseth to doe to cure his patient. 5. A flatterer sometimes v∣surpeth the liberty of a friend to reprehend; but it is with the left hand and vntowardly. For he staies himselfe at small and light matters that are not worthy reprehension, faining want of knowledge of any greater; but yet hee will bee rude and rough enough in the censuring of the kindred and seruants of him he flattereth, as failing much in that duty they should do vnto him. Or he faineth to haue vnderstood some light accu∣sations against him, and that hee could not be quiet vntill hee knew the truth thereof, and if it fall out that hee that is flatte∣red

deny them, or excuse himselfe, hee taketh occasion to commend him the more. I was much astonished at it (saith he) and I could not beleeue it, for I see the contrarie. For how should I thinke that you will take from another man, when you giue all that is your owne, and take more care to giue than to take? Or at leastwise he will make his reprehension to serue his turne, that hee may flatter the better, telling him that he takes not care enough of himselfe, he is not sparing e∣nough of his person and presence so necessarie to the com∣mon-weale, as once a Senatour did to Tiberius in a full Senat, but with an ill sent and a bad successe. 6. Finally, to conclude in a word, a friend alwaies respecteth, procureth, and at∣tempteth that which is reason, and honesty, and dutie; the flatterer that which belongs to passion and pleasure, and that which is already a maladie in the mind of him that is flatte∣red. And therefore hee is a proper instrument for all things that belong to pleasure and licentious libertie, and not for that which is honest or painfull and dangerous. Hee is like an ape, who being vnfit for any other seruice, as other beasts are, serues for a play-game and to make sport.

A neere neighbour and alliance to flatterie is lying, a base vice; and therefore said an ancient Philosopher, That it was * 1.263 the part of slaues to lie, of freemen to speake the truth. For what greater wickednesse is there, than for a man to belie his owne knowledge? The first steppe to the corruption of good maners is the banishment of truth, as contrarilie, saith Pindarus, To be true is the beginning of vertue. It is likewise pernicious to humane society. We are not men, neither can we knit and ioine together in humane society, as hath beene said, if this be wanting. Doubtlesse silence is more sociable, than vntrue speech. If a lie had but one visage as truth hath, there were some remedy for it; for we would take the con∣trarie to that which a lier speaketh to bee the certaine truth. But the contrary to truth hath a hundred thousand figures, and an indefinit & vnlimited field. That which is good, that is to say, vertue and verity is finite and certaine, because there is but one way to the marke: That which is euill, that is to say, vice and errour, and lying is infinite and vncertaine, be∣cause there are a thousand waies to misse the marke. Doubt∣lesse

if men knew the horrour of lying, they would pursue it with sword and fire. And therfore such as haue the charge of youth are with all instance and diligence to hinder it, and to withstand the first birth and progresse of this vice, as likewise of opinatiue obstinacy, and that in time, for they neuer leaue growing.

There is likewise a couered and disguised lie, which is hy∣pocrisie and dissimulation (a notable quality of Courtiers, and * 1.264 in as great credit amongst them as vertue) the vice of licenti∣ous and base mindes; for a man to disguise and hide himselfe vnder a maske, as not daring to shew himself to be that which he is, it is a cowardly and seruile humour.

Now he that makes profession of this goodly mysterie, liues in great paine; for it is a great vnquietnesse for a man to * 1.265 endeuour to seeme other than that hee is, and to haue an eie vnto himselfe, for feare lest he should be discouered. It is a torment for a man to hide his owne nature, to be discouered, a confusion. There is no such pleasure as to liue according to his nature, and it is better to bee lesse esteemed and to liue o∣penly, than to take so much paines to counterfait and liue vn∣der a canopie; so excellent and so noble a thing is free∣dome.

But the mysterie of these kind of men is but poore; for dis∣simulation * 1.266 continues not long vndiscouered, according to that saying, Things fained and violent dure not long, and the reward of such people is, that no man will trust them, nor giue them credit when they speake the truth, for what∣soeuer comes from them is held for apocryphall and moc∣kerie.

Now heere is need of indifferency and wisdome. For if * 1.267 nature be deformed, vitious and offensiue to another, it must bee constrained, and to speake better, corrected. There is a difference betweene liuing freely and careleslie. Againe, a man must not alwaies speake all hee knowes, that is a follie, but that which hee speaketh, let it bee that which hee thin∣keth.

There are two sorts of people in whom dissimulation is ex∣cusable, * 1.268 yea sometimes requisite, but yet for diuers reasons, that is to say, in the prince for the publike benefit, and the

good and peace of himselfe or the state, as before hath beene said; and in women for the conueniency thereof, because an ouer free and bold libertie becomes them not, but rather in∣clines to impudency. Those small disguisements, fained ca∣riages, hypocrisies, which well befit their shamefastnesse and modestie, deceiue none but fooles, beseeme them well and de∣fend their honors. But yet it is a thing which they are not to take great paines to learne, because hypocrisie is naturall in them. They are wholly made for it, and they all make vse of it, and too much, their visage, their vestments, their words, countenance, laughter, weeping; and they practise it not on∣ly towards their husbands liuing, but after their death too. They faine great sorrow, and many times inwardly laugh. Iuctantius moerent quae minus dolent.

CHAP. XI.

Of Benefits, obligation and thankefulnesse.

THe science and matter of benefits or good turnes, and the thankfull acknowledgement of the obligation, actiue & passiue is great, of great vse, and very subtile. It is that wher∣in we faile most. We neither know how to doe good, nor to be thankfull for it: It should seeme that the grace as well of the merit, as of the acknowledgement is decaied, and reuenge and ingratitude is wholly in request, so much more ready and ardent are we thereunto. Gratia oneri est, vltio in quaestu * 1.269 habetur: altius iniuriae quàm merita descendunt. First then we will speake of merit and good deeds, where we will compre∣hend humanity, liberality, almes deeds, and their contraries, inhumanity, crueltie: and afterwards of obligation, acknow∣ledgement, and forgetfulnesse, or ingratitude and reuenge.

God, nature and reason, doe inuite vs to do good, and to deserue well of another; God by his example, and his nature, * 1.270 which is wholly good, neither do we know any better means how to imitate God, nulla re propius ad Dei naturam accedimus, quàm beneficentia. Deus est mortalem succurrere mortali; na∣ture, witnesse this one thing, that euerie one delighteth to see him, to whom he hath done good: it best agreeth with nature, nihil tam secundùm naturam, quàm iuuare consortem na∣turae.

It is the worke of an honest and generous man to doe good, and to deserue well of another, yea to seeke occasions thereunto, liberalis etiam dandi causas quaerit. And it is said that good bloud cannot lie, nor faile at a need. It is greatnesse * 1.271 to giue, basenesse to take, Beatius est dare quàm accipere. Hee that giueth honoureth himselfe, makes himselfe master ouer the receiuer, he that takes selles himselfe. He, saith one, that first inuented benefits or good turnes, made stockes and ma∣nacles to tie and captiuate another man. And therefore di∣uers haue refused to take, lest they should wound their liber∣ty, especially from those whom they would not loue, and bee beholding vnto, according to the counsell of the wise, which aduiseth a man not to receiue any thing, from a wicked man, lest he be thereby bound vnto him. Caesar was woont to say, that there came no sound more pleasing vnto his eares, than praiers and petitions: It is the mot of greatnesse, Aske mee, inuocame in die tribulationis (eruam te) & honorificabis me. It is likewise the most noble, and honourable vse of our meanes or substance, which so long as wee hold and possesse them pri∣uatly, they carrie with them base and abiect names, housen, lands, money, but being brought into light, and emploied to the good and comfort of another, they are enobled, with new and glorious titles, benefits, liberalities, magnificences. It is the best, and most commodious imploiment that may bee: ars quaestuosissima, optima negotiatio, whereby the principall is assured, and the profit is very great. And to say the truth, a man hath nothing that is truly his owne, but that which hee giues, for that which he retaines, and keepes to himselfe, be∣nefits neither himselfe, nor another; and if he imploy them o∣therwise, they consume and diminish, passe through manie dangerous accidents, and at last death it selfe. But that which is giuen, it can neuer perish, neuer wax old. And therefore Marc. Antony being beaten downe by fortune, and nothing remaining to him, but his power to die, cried out that he had nothing, but that which he had giuen, hoc habeo quodcun{que} dedi. And therefore this sweet, debonaire and readie will to do good vnto all, is a right excellent and honourable thing in all respects; as contrarilie, there is not a more base and dete∣stable vice, more against nature, than crueltie, for which cause

it is called inhumanity, which proceedeth from a contrarie cause, to that of bountie and benefits, that is to say, dastardlie cowardlinesse, as hath beene said.

There is a two-fold maner of doing good vnto another, by profiting and by pleasing him: for the first a man is admired * 1.272 and esteemed; for the second beloued. The first is farre the better, it regardeth the necessitie and want of a man, it is to play the part of a father and true friend. Againe, there are two sorts of bounties or good turnes, the one are duties, that pro∣ceed out of a naturall or lawfull obligation; the other are me∣rits and free, which proceed out of pure affection. These seeme the more noble; neuerthelesse if the other be done with attention and affection, though they be duties, yet they are excellent.

The benefit and the merit is not properly that, that is gi∣uen, is seene, is toucht; this is but the grosse matter, the marke, * 1.273 the shew thereof, but it is the good will. That which is out∣ward is many times but small, that which is inward very great; for this hath commonlie with it a kind of hunger and affection, and is alwaies seeking occasions to do good; It gi∣ueth so much as it can, and what is needfull, forgetting it owne benefit, in beneficio hoc suspiciendum quod alteri dedit, ablaturus sibi, vtilitatis suae oblitus. Contrarily where the gift is great, the grace may be small; for it is commonly giuen with an ill will, with an expectation of much intreatie, and leasure e∣nough to consider whether he may giue it or no. This is to make too great preparation thereunto, and too great vse thereof, to giue it rather to himselfe, and his ambition, than to the good and necessitie of the receiuer. Againe that which is outward may incontinentlie vanish, that which is inward remaine firme: The libertie, health, honor, which is to be gi∣uen, may all at an instant, by some accident or other, be taken away, the benefit neuerthelesse remaining entire.

The aduisements whereby a man should direct himselfe, in his bounties and benefits he bestoweth, according to the * 1.274 rules and instruction of the wise, are these: First, to whom must he giue? to all? It seemeth that to do good vnto the wicked and vnworthie, is at one instant to commit many faults, for it brings an ill name vpon the giuer, entertaineth

and kindleth malice, giues that which belongs to vertue and merit, to vice also. Doubtlesse free and fauorable graces are not due, but to the good and worthie; but in a time of necessi∣tie, and in a generalitie all in common. In these two cases the wicked and vngratefull haue a part, if they be in necessitie, or if they be in such sort mingled with the good, that the one can hardlie receiue without the other. For it is better to do good to those that are vnworthie, for their sakes that are good, than to depriue the good for their sakes that are euill. So doth God good vnto all, he suffereth the sunne to shine, & the raine to fall indifferentlie vpō all: But yet his speciall gifts he giueth not but to those whom he hath chosen for his; non est bonum sumere panem filiorum & proijcere canibus: multum re∣fert vtrùm aliquem non excludas an eligas. At a need therefore, in a time of affliction and necessitie we must do good vnto all, hominibus prodesse natura iubet, vbicun{que} homini beneficio locus. Nature, and humanitie teach vs, to regard and to offer our selues vnto them, that stretch out their armes vnto vs, and not vnto those that turne their backs towards vs; rather vnto those to whom we may do good, than vnto those that are able to do good vnto vs. It is the part of a generous mind to take part with the weaker side, to succour the afflicted, and to help to abate the pride and violence of the conquerour, as Chelonis once did, the daughter and wife of a king, whose father and husband being at variance and warres, one against the other, whensoeuer hir husband had got the better against hir fa∣ther, like a good daughter she followed and serued hir father in al things, in his afflictions; but the chaunce turning, and hir father getting the mastrie, like a good wife, she turned to hir husband, and accompanied him in his hard est fortunes.

Secondly, he must do good willinglie and cheerefullie, non ex tristitia aut necessitate; hilarem datorem diligit deus: Bis est * 1.275 gratum, quod opus est, si vltro offeras, not suffering himselfe to be ouer-intreated, and importuned; otherwise it will neuer be pleasing; Nemo libenter debet quod non accepit sed expressit: That which is yeelded by force of intreatie and praiers is dearely sold; non tulit gratis qui accepit rogans, imo nihil cha∣rius emitur, quàm quod precibus. He that prayeth and intrea∣teth, humbleth himselfe, confesseth himselfe an inferior, coue∣reth

his face with shame, honoreth him whom he intreateth: whereupon Caesar was wont to say, after he had ouercome Pompey, That he lent not his eares more willinglie, nor took so much content in any thing, as to be intreated; whereby he gaue a kind of hope vnto all, euen his enemies, that they should obtaine whatsoeuer they should request. Graces are silken vestments, transparent, free, and not constrained.

Thirdly, speedily and readily. This seemes to depend vpon the former, for benefits are esteemed according to the * 1.276 will wherewith they are bestowed; Now he that stayes long before he succour and giue, seemes to haue beene a long time vnwilling to doe it, qui tarde fecit, diu noluit. As contrarily, a readinesse heerein doubleth the benefit: bis dat, qui celeriter. That indifferencie and carelesse regard, whether it be done, or not done, that is vsed heerein, is not approued by any, but impudent persons. Diligence must bee vsed in all points. Heerein then there is a fiue-fold maner of proceeding, where∣of three are reproued; to refuse to do a good turne, and that slowly too, is a double iniurie: to refuse speedily, and to giue slowly, are almost one; And some there are that are lesse of∣fended with a quick deniall; Minus decipitur cui negatur cele∣riter. The best way then is, to giue speedily; but that which is most excellent, is, to anticipate the demaund, to preuent the necessitie and the desire.

Fourthly, without hope of restitution, this is that wherein the force and vertue of a benefit doth principallie consist. If it * 1.277 be a vertue, it is not mercenarie: tunc est virtus dare beneficia non reditura. A benefit is lesse richly bestowed, where there is a retrogradation and reflexion; but when there is no place for requitall, yea it is not knowne from whence the good turne commeth, there it is in it true lustre and glorie. If a man looke after the like, he will giue slowly and to few. Now it is farre better to renounce all such hopes of like returnes, than to cease to merit, and to do good; for whilest a man seeketh after that strange and accidentall payment, he depriueth himselfe of the true and naturall, which is that inward ioy and comfort he receiueth in doing good. Againe, he must not be twice in∣treated for one thing. To do wrong, is in it selfe a base and a∣bominable thing, and there needs no other thing to disswade

a man from it: so to deserue well of another, is an excellent and honorable thing, and there needs no other thing to in∣flame a man to it. And in a word, it is not to do good to looke after a like returne, it is to make merchandize & profit there∣of: Non est beneficium quod in quaestum mittitur. A man should not confound and mingle together actions so diuers: demus be∣neficia, non foeneremus. It is pitie but such men should be de∣ceiued that hope after such requitals: dignus est decipi qui de recipiendo cogitaret, cùm daret. She is no honest woman who either for feare, or the better to inflame, or to draw a man on, refuseth: quae quia non licuit non dedit, ipsa dedit. So hee de∣serues nothing that doth good, to receiue good againe. Gra∣ces are pure virgins, without hope of returne, saith Hesiodus.

Fiftly, to do good in a proportion answerable to the desire * 1.278 of a man, and as it may be acceptable to him that receiueth it, to the end he may know and find, that it is truly intended and done vnto him. Concerning which point, you are to know, that there are two sorts of benefits, the one are honorable to the person that receiueth, and therefore they should be done publickly: The other are commodious, such as succour the want, weaknesse, shame, or other necessitie of the receiuer. These are to be done secretlie, yea if neede be, that he only may take notice that receiueth them; and if it be fit, the recei∣uer should not know from whence they come (because it may be he is bashfull, and the knowledge thereof may dis∣courage him from taking, though his needs be great) it is good and expedient to conceale it from him, and to suffer the benefit to drop into his hand, as it were vnawares. It is e∣nough the benefactor know it, and his owne conscience serue him for a witnesse, which is better than if he had a thousand lookers on.

Sixtly, without the hurt and offence of another, and the * 1.279 preiudice of iustice: to do good not doing euill: To giue to one at the charge of another, is to sacrifice the sonne in the presence of the father, saith a wise man.

Seuenthly, wisely. A man may be sometimes hindered from answering demaunds and petitions, from refusing or * 1.280 yeelding vnto them. This difficultie proceedeth from the euill nature of man, especiallie of the petitioner, who vexeth

himselfe too much in the enduring of a repulse, be it neuer so iust and reasonable. And this is the reason why some promise and agree to all (a testimonie of weaknesse) yea, when they haue neither power, nor will to performe, and referring the auoiding of this difficultie to the very point of the execution, they hope that many things may happen that may hinder and trouble the performance of their promise, and so thinke to quit themselues of their obligation; or if it fall out there be question made thereof, they find excuses and auoidances, and so for that time content the petitioner. But none of all this is to be allowed, for a man ought not to promise or agree to any thing, but to that which he can, will, and ought to performe. And finding himselfe betweene these two straits and dangers, either of a bad promise, because it is either vniust, or ill befit∣ting, or an absolute deniall, which may stirre vp some sedi∣tion, or misconceit, the counsell is, that he salue this matter either by delaying the answere, or in such sort composing the promise in such generall and doubtfull termes, that they bind not a man precisely to the performance thereof. But heere is craft and subtiltie, farre different from true freedome, but this iniquitie of the petitioner is the cause thereof, and he deser∣ueth it.

Eightly, it must proceed from a manlie heart, and hartie affection, homo sum, humani a me nihil alienum puto, especiallie * 1.281 towards those that are afflicted and in want, and this is that which wee call mercie. They that haue not this affection, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & immanes, are inhumane, and cary the marks of disho∣nest men. But yet this must proceed from a strong, constant, and generous, not a soft, effeminate, and troubled mind: for that is a vitious passion, and which may fall into a wicked mind, whereof in this place we haue alreadie spoken: for there is a good and an euill mercie. A man must succour the afflicted, not afflicting himselfe, and applying the euill vnto himselfe, derract nothing from equitie, and honor; for God saith, that wee must not haue pitie of the poore in iudge∣ment: and so God and his Saints are said to be mercifull and pitifull.

Ninthly, it must be without boasting, and shew, or publike proclamation thereof, for this is a kind of reproch: These * 1.282

kind of vaunts do not only take away the grace, but the cre∣dit, and make a benefit odious, hoc est in odium beneficia perdu∣cere. And in this sense it is said, that a benefactor must forget his good deeds.

He must continue them, and by new benefits confirme, and renew the old, (this inuiteth the whole world to loue * 1.283 him, and to seeke his loue) and neuer repent himselfe of the old, howsoeuer it may seeme, that he hath cast his seed vpon a barraine and vnthankfull ground, beneficij tui etiam infelici∣tas placeat, nusquam haec vox, vellem non fecisse. An vnthankfull man wrongs none but himselfe, and a good turne is not lost by his ingratitude; It is a holy consecrated thing that cannot be violated, nor extinguished by the vice of another. And it is no reason because another is wicked, that therefore a man should cease to be good, or discontinue his office: and that which is more, the worke of a noble and generous heart is to continue to do well, to breake and to vanquish the malice and ingratitude of another man, and to mend his maners, optimi viri & ingentis animi est tamdiu ferre ingratum, donec feceris gratum: vincit malos pertinax bonitas.

Lastly, not to trouble, or importune the receiuer in the fruition thereof, as they do who hauing giuen an honor, or an * 1.284 office to a man, will afterwards execute it themselues; or at leastwise procure them one good, that they may reape ano∣ther themselues. He that is the receiuer, ought not to indure this, and therefore is not vnthankfull; and the benefactor de∣faceth the benefit, and cancelleth the obligation. One of our Popes denying a Cardinall an vniust boone which hee de∣maunded, all eaging vnto him that hee was the cause why hee was made Pope, answered him, Why then giue me leaue to be Pope, and take not that from me that thou hast giuen me.

After these rules and aduisements concerning good deeds, we must know that there are some benefits, more acceptable * 1.285 and welcome than others, and which are more or lesse bin∣ding. They are best welcome, that proceed 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 strong∣ly; as contrarilie, the deniall in such a case, is very iniurious, and makes a man forget all benefits past. Such benefits like∣wise, as may be requited with the like, are more gladly re∣ceiued, than their contraries, which ingender a kind of hate, for he that findeth himselfe wholly bound, without any po∣wer or possibility of repaiment, as often as he seeth his bene∣factour, hee thinkes hee sees a testimony of his inabilitie or ingratitude, and it is irksome to his heart. There are some be∣nefits, the more honest and gratious they are, the more bur∣thensome 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 forget∣fulnesse, and failing his promise. A man is a safer prisoner vn∣der his word, than vnder locke and keie. It is better to be ti∣ed 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 con∣straint, 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 bene∣fit; * 1.286 and so it is both the child and the father, the effect, and the cause, and there is a twofold obligation, actiue and pas∣siue. 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 com∣mand of nature. Behold heere the first obligation; afterwards

from benefits or good turnes, whether they be due, and sprin∣ing 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 e∣uerie one that is in anie charge, which shall presentlie be dis∣coursed * 1.287 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 * 1.288 which we are to handle, & concerning which, we must at this time set down some rules: 1. the law of dutifull acknowledge∣ment & thankfulnesse is naturall, witnesse beasts themselues, not only priuat and domesticall, but cruell and sauage, among whom there are many excellent examples of this acknow∣ledgement, 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 e∣steemed 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 howsoe∣uer the benefit may be more to be desired, yet kinde acknow∣ledgement 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, * 1.289 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, intole∣rabile quod dissociat homines. Reuenge which followeth an in∣iury, * 1.290 as ingratitude a good turne, is much more strong and pressing (for an iniurie inforceth more than a benefit, altius in∣iuriae quàm 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 * 1.291 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, Ingratissi∣mus * 1.292 omnium qui oblitus, nusquam enim gratus fieri potest, cut to∣tum beneficium elapsum est. The third office is to publish it; in∣genui * 1.293 pudoris est fateri per quos profecerimus, & haec quasi merces authoris. As a man hath found the heart, and the hand of a∣nother, * 1.294 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 bene∣fit, 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 vn∣willingnesse 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 accep∣ted 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 of∣fereth 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 [ 2] 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 wil∣lingly and with a good heart, Ingratus est, qui metu gratus est; [ 3] for if it were so giuen, eodem animo beneficium debetur, quo da∣tur: errat si quis beneficium libentius accipit, quàm reddit. Last∣ly, [ 4] 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 o∣ther 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 e∣quall, 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 domesti∣call 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 fami∣lie, 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 chil∣dren, masters and seruants, and these are the parts of a hous∣hold or familie, which taketh the foundation from the hus∣band 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 * 1.295 inequalitie, there are likewise two sorts of duties and offices of maried folke, the one common to both, equallie recipro∣call 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 * 1.296 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 * 1.297 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 acci∣dents which haue no other proper action or motion, and ne∣uer 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 hus∣band: 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 * 1.298 is the most commodious and honorable science and occupa∣tion of a woman, this is hir speciall mistris qualitie, and which a man of meane fortune should especiallie seeke in his mari∣age. 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 * 1.299 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 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 al∣tereth 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 sel∣dome. Solon saith thrise in a month; but there can no certaine law or rule be giuen heereof. * 1.300

The doctrine of houshould husbandrie doth willinglie fol∣low, and is annexed vnto mariage.

CHAP. XIII. Houshold Husbandrie.

1 HOushold husbandrie is an excellent, iust, and profi∣table 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 ca∣pable of any thing else, is not vncapable of this; but yet it is carefull, and painefull, and troublesome, by reason of the mul∣titude 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: habi∣ta 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 ei∣ther 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 ampli∣ter sed munditer conuinium: plus salis quàm sumptus): abun∣dance, 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 ta∣king 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 a∣boue 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 reci∣procallie [ 1] 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 ci∣tizens, the culture and good nourishment of youth is necessa∣rie, 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 pa∣rents 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 care∣full and diligent than to make a good sonne. And Crates cri∣ed 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, accor∣ding to those foure goods or benefits that a child ought to re∣ceiue * 1.301 successiuely from his parents, life, nourishment, instru∣ction, 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 se∣riously: the fourth concerneth their affection, communica∣tion and cariage towards their children now come to mans e∣state, 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 * 1.302 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 edu∣cation 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 acqui∣red: and if there be a fault committed in this first part, the se∣cond 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 by chance, for no man goeth to it warily, and with such deli∣beration and disposition of body as hee ought, and nature doth require. Since then men are made at aduenture, and by chance, it is no maruell if they seldome fall out to bee beauti∣full, good, sound, wise and well composed. Behold then briefly, according to Philosophy the particular aduisements touching this first point, that is to say, the begetting of male children, sound, wise, and iudicious: for that which serueth for the one of these qualities, serues for the other. 1. A man must not couple himselfe with a woman that is of a vile, base and dissolute condition, or of a naughty and vitious compo∣sition of body. 2. He must abstaine from this action and co∣pulation seuen or eight daies. 3. During which time hee is to nourish himselfe with wholsome victuals, more hot and drie than otherwise, and such as may concoct well in the sto∣macke. 4. He must vse a more than moderate exercise. All this tendeth to this end and purpose, that the seed may be wel concocted and seasoned, hot and drie, fit and proper for a masculine, sound and wise temperature. Vagabounds, idle and lazie people, great drinkers, who haue commonly an ill concoction, euer beget effeminate, idle and dissolute children (as Hippocrates recounteth of the Scythians.) Againe a man must applie himselfe to this encounter after one maner, a long time after his repast, that is to say, his bellie being empty, and he fasting (for a full panch performes nothing good either for the mind or for the body) and therefore Diogenes repro∣ched a licentious yong man, for that his father had begotten him being drunke. And the law of the Carthaginians is com∣mended by Plato, which enioined a man to abstaine from * 1.303 wine that day that he lay with his wife. 6. And not neere the monthly tearmes of a woman, but six or seuen daies before, or as much after them. 7. And vpon the point of conception and retention of the seed, the woman turning and gathe∣ring hirselfe together vpon the right side, let hir so rest for a time. 8. This direction touching the viands and exercise must be continued during the time of hir burthen.

To come to the second point of this office after the birth of [ 4] the infant, these foure points are to be obserued. 1. The infant

must be washed in warme water, somewhat brinish, to make * 1.304 the members supple and firme, to cleanse and drie the flesh & the braine, to strengthen the sinewes, a very good custome in the Easterne parts & among the Iewes. 2. The nurse if she be to be chosen, let hir be young, of a temperature or comple∣xion the least cold and moist that may be, brought vp in la∣bour, hard lodging, slender diet, hardned against cold and heate. I say if she be to be chosen, because according to reason, and the opinion of the wisest, it should be the mother; and therefore they crie out against hir, when she refuseth this charge, being inuited and as it were bound thereunto by na∣ture, who to that end hath giuen hir milke and dugs, by the example of beasts; and that loue and iealousie that she ought to haue of hir little ones, who receiue a very great hurt by the change of their aliment, now accustomed in a stranger, and perhaps a bad one too, of a constitution quite contrarie to the former, whereby they are not to be accounted mothers but by halfes. Quod est hoc contra naturam imperfectum, ac dimidi∣atum matris genus peperisse, & staim ab se abiecisse, aluisse in v∣tero * 1.305 sanguine suo nescio quid quod non videret: non alere autem nunc suo lacte, quod videat iam viuentem, iam hominem, iam ma∣tris officia implorantem. 3. The nourishment besides the dugge should be goates milke, or rather creame, the most subtile and aerie part of the milke, sod with honie and a little salt. These are things very fit for the bodie and the mind, by the aduice of all the wise and great Physitians, Greeks, and Hebrews. * 1.306 Butyrum & mel comedet, vt sciat reprobare malum, & eligere bonum. The qualitie of milke or creame is very temperate, and full of good nourishment; the drinesse of the honie and salt consumeth the too great humiditie of the braine, and dis∣poseth it vnto wisdome. 4. The infant must by little and little be accustomed and hardned to the aire, to heate and cold: and we are not to be fearefull thereof; for in the Northerne parts of the world they wash their children so soone as they come out of the womb of their mothers in cold water, and are neuer the worse.

The two first parts of the office of parents we haue soone dispatched; whereby it appeareth, that they are not true fa∣thers [ 5] that haue not that care, affection and diligence in these

matters that is fit; for they are the cause and occasion, either by carelesnesse or otherwise, of the death and vntimely birth of their children; and when they are borne they care not for them, but expose them to their own fortunes, for which cause they are depriued by law of that fatherlie power ouer them that is due vnto them; and the children to the shame of their parents are made slaues by those that haue nourished them and brought them vp, who are farre from taking care to pre∣serue them from fire and water, and all other crosses and affli∣ctions that may light vpon them.

The third part which concerneth the instruction of chil∣dren * 1.307 we are to handle more seriouslie. So soone as this infant is able to goe and to speake, and shall begin to employ his mind and his bodie, and that the faculties thereof shall be a∣wakened and shew themselues, the memorie, imagination, reason, which begin at the fourth or fift yeare, there must be * 1.308 a great care and diligence vsed in the well forming thereof: for this first tincture and liquor wherewith the mind must be seasoned, hath a very great power. It cannot be expressed how much this first impression and formation of youth pre∣uaileth, euen to the conquering of nature it selfe. Nourture, saith one, excelleth nature. Lycurgus made it plaine to all the world, by two little dogs of one litter, but diuerslie brought vp, to whom presenting before them in an open place a pot of pottage and a hare, that which was brought vp tenderlie in the house fell to the pottage; the other that had beene euer trained vp in hunting, forsooke the pottage andranne after the hare. The force of this instruction proceeds from this, that it entreth easily, and departeth with difficultie: for being the first that entreth, it taketh such place and winneth such * 1.309 credit as a man will, there being no other precedent matter to contest with it, or to make head against it. This mind then wholly new and neat, soft and tender, doth easily receiue that impression that a man will giue vnto it, and afterwards doth not easily lose it.

Now this is not a thing of small importance, but a man may rather say it is the most difficult and important that may be. [ 7] For who seeth not that in a state all depends vpon this? Ne∣uerthelesse (and it is the greatest, most dangerous and lamen∣table

fault that is in our policies, noted by Aristotle and Plu∣tarch) wee see that the conduct and discipline of youth is wholly left vnto the charge and mercie of their parents what kind of men soeuer they be, many times carelesse, foolish, wic∣ked, and the publike state regardeth it not, cares not for it, whereby all goes to ruine. Almost the only states that haue giuen to the lawes the discipline of children, were that of La∣cedemon and Creet: But the most excellent discipline of the world for youth, was the Spartaine; and therefore Agesilaus perswaded Xenophon to send his children thither, for there, saith he, they may learne the most excellent science of the world, and that is to commaund and to obey well, and there are formed good Lawyers, Emperours at armes, Magistrates, Citizens. This youth and their instruction they esteemed a∣boue all things; and therefore Antipater demaunding of them fiftie children for hostages, they answered him, that they had rather giue him twise as many men at their ripest yeares.

Now before we enter into this matter, I will heere giue an [ 8] aduertisement of some weight. There are some that take great paines to discouer the inclinations of children, and for what imployment they shall be most fit; but this is a thing so ob∣scure, and so vncertaine, that when a man hath bestowed what cost, and taken what paines he can, he is commonlie de∣ceiued. And therefore not to tie our selues to these weake and light diuinations and prognostications drawne from the mo∣tions of their infancie, let vs indeuor to giue them an instru∣ction vniuersallie good & profitable, whereby they are made capable, readie, and disposed to whatsoeuer. This is to goe vpon a sure ground, and to do that which must alwaies be done. This shall be a good tincture, apt to receiue all others.

To make an entrance into this matter, we may referre it vnto three points, the forming of the spirit, the ordering of * 1.310 the bodie, the ruling of the maners. But before we giue any particular counsell touching these three, there are generall aduisements that belong to the maner of proceeding in this businesse, that shew vs how to carie our selues worthily and happilie therein, which must be first knowne as a preamble to the rest.

The first is carefullie to gard his soule, and to keepe it neate [ 10]

and free from the contagion and corruption of the world, * 1.311 that it receiue not any blot nor wicked attainture. And the better to do this, he must diligentlie keepe the gates, which are the eares especiallie, and then the eies, that is to say, giue order, that not any, no not his owne father, come neere vnto him to buz into his eares any thing that is euill. There needs no more but a word, the least discourse that may be, to make an euill almost past reparation. Gard thine eares aboue all, and then thy eies. And for this cause Plato was of opinion, that it was not fit that seruants and base persons should enter∣taine children with discourse, because their talke can be no better than fables, vaine speeches and fooleries, if not worse. This were to traine vp and to feede those tender yeares with follies and fooleries.

The second aduice concerneth not only the persons that must haue charge of this child, but the discourse and confe∣rence * 1.312 wherewith he must be entertained, and the bookes he must reade. Touching the persons, they must be honest men, well borne, of a sweet and pleasing conuersation, hauing their head well framed, fuller of wisdome than of science; and that they agree in opinion together, lest that by contrarie coun∣sels, or a different way in proceeding, the one by rigour, the other by flatterie, they hinder not one another, and trouble their charge and designments. Their bookes and communi∣cation must not be of small, base, sottish, friuolous matters, but great and serious, noble and generous; such as may rule and inrich the vnderstanding, opinions, maners; as they that in∣struct a man in the knowledge of our humane condition, the motions and mysteries of our minds, to the end he may know himselfe and others; such, I say, as may teach him what to feare, to loue, to desire; what passion is, what vertue, how he may iudge betwixt ambition and auarice, seruitude and sub∣iection, libertie and licentiousnes. He is deceiued that thin∣keth that there is a greater proportion of spirit required to the vnderstanding of those excellent examples of Valerius Maximus, and all the Greeke and Romane histories (which is the most beautifull science and knowledge of the world) than to vnderstand Amadis of Gaule, and other like vaine and friuolous discourses. That child that can know how many

hennes his mother hath, and who are his vncles and his co∣sens, will as easilie carrie away how many kings there haue beene, and how many Caesars in Rome. A man must not di∣strust the capacity and sufficiency of his mind, but know how to conduct and manage it.

The third is to carrie himselfe towards him, and to pro∣ceed * 1.313 not after an austere, rude and seuere manner, but sweet∣ly, mildly, & cheerefullie. And therefore we do heere altoge∣ther condemne that custome which is common in all places, to beat and to box, and with strange words and outcries to hazen children, and to keepe them in feare & subiection, as the maner is in free-schooles & collēdges. For it is a custome too vniust, and as foule a fault, as when a Iudge or Physitian shall be moued to choler against an offender and patient: preiudiciall and quite contrarie to that purpose that a man hath, which is to stir vp a desire in them, and to bring them in loue with vertue, wisdome, science, honesty. Now this im∣perious and rude cariage breeds in children a hatred, horrour and detestation of that they should loue; it prouoketh them, makes them head-strong, abateth and taketh away their cou∣rage, in such sort that their mindes become seruile, base and slauish, like their vsage; Parentes ne prouocetis ad iracundiam silios vestros ne despondeant animum. For seeing themselues * 1.314 thus handled, they neuer performe any thing of woorth, but curse their master and their apprentishippe. If they doe that which is required at their hands, it is because the eie of the master is alwaies vpon them, it is for feare, and not cheereful∣lie and noblie, and therefore not honestly. If they faile and performe not their taske, to saue themselues from the rigour of the punishment, they haue recourse to base vnlawfull re∣medies, lies, false excuses, teares of despite, flights, triuentings, all worse than the fault they haue committed.

Dum id rescitum iri credit, tantisper cauet; * 1.315 Si sperat fore clam, rursum ad ingenium redit: Ille, quem beneficio adiungas, ex animo facit; Studet par referre, praesens, absens{que} idem erit:

My will is that they be handled freely and liberally, vsing therein reason, and sweet and milde perswasions, which in∣gender in their hearts the affections of honour and of shame.

The first will serue them as a spurre to what is good, the se∣cond as a bridle to checke and withdraw them from euill. There is something, I know not what, that is seruile and base in rigor and constraint, the enemy to honour and true liberty. We must clean contrary fat their hearts with ingenuity, liber∣ty, loue, vertue and honour.

Pudore & liberalitate liberos retinere * 1.316 Satius esse credo, quàm metu. Hoc patrium est potius consuefacere filium Sua sponte recte facere, quàm alieno metu. Hoc pater ac dominus interest, hoc qui nequit Fate atur se nescire imperare liberis.

Blowes are for beasts that vnderstand not reason: iniuries and brawles are for slaues. He that is once accustomed there∣unto is mard for euer. But reason the beautie of action, the desire of honesty and honour, the approbation of all men, cheerefulnesse and comfort of heart, and the detestation of their contraries, as brutishnesse, basenesse, dishonour, reproch and the improbation of all men; these are the armes, the spurs and the bridles of children well borne, and such as a man would make honestmen. This is that which a man should al∣waies sound in their eares; and if these means cannot preuaile, all other of rigour and roughnesse shall neuer do good. That which cannot be done with reason, wisdome, endeuour, shall neuer be done by force; and if happily it be done, yet it is to small purpose. But these other meanes cannot be vnprofita∣ble, if they be imploied in time, before the goodnesse of na∣ture be spent and spilt. But yet for all this, let no man thinke that I approoue that loose and flattering indulgence, and sot∣tish feare to giue children cause of discontent and sorrow, which is another extremity as bad as the former. This were like the Iuie, to kill and make barren the tree which it embra∣ceth, or the ape that killeth hir yoong with culling them: or like those that feare to hold him vp by the haire of the head that is in danger of drowning, for feare of hurting him, and so suffer him to perish. Against this vice the wise Hebrew spake much. Youth must be held in obedience and discipline, not * 1.317 bodily like beasts and madmen, but spirituall, humane, libe∣rall according to reason.

We come now to the particular and more expresse aduise∣ments of this instruction. The first head of them is, as wee * 1.318 haue said, to exercise, sharpen and forme the mind. Where∣upon there are diuers precepts, but the first principall and fundamentall of all others, which respecteth the end of in∣struction, and which I most desire to inculcate, because it is least embraced and followed, and euery man runneth after the contrary, which is a common and ordinarie errour, is, to haue much more, and the chiefe and principall care to exer∣cise, to husband and manure, to vse the proper good, and much lesse to get and to endeuour the attainment of that which is strange; to striue and study more for wisdome, than for science and arte; rather well to forme the iudgement, and by consequence the will, and the conscience, than to fill the memorie, and to inflame the imagination. These are the three mistresse parts of a reasonable soule: But the first is the iudgement, as before hath beene discoursed, to which place I resend the Reader. Now the custome of the world is quite contrarie, which runneth wholly after arte, science, and what * 1.319 is acquired. Parents to the end they may make their children wise, are at great charge, and their children take great paines, Vt omnium rerum sic literarum intemperantiâ laboramus: and * 1.320 many times all is lost. But to make them wise, honest, apt and dexterious, which is a matter of small charge or labour, they take no care at all. What greater folly can there be in the world, than more to admire science, that which is acqui∣red, memorie, than wisdome, than nature? Now all commit not this fault with one and the same minde; some simplie ca∣ried by custome, thinke that wisdome and science are not things different, or at leastwise, that they march alwaier to∣gether, and that it is necessarie a man haue the one to attaine the other; these kinde of men deserue to be taught: others goe out of malice, and they thinke they know well enough what they doe, and at what price soeuer it be they will haue arte and science: For this is a meane in these daies in the oc∣cidentall parts of Europe to get fame, reputation, riches. These kinde of people make of science an arte and merchan∣dise, science mercenarie, pedanticall, base and mechanicall. They buie science to sell it againe. Let vs leaue these mer∣chants

as vncureable. Contrariwise, I cannot heere but blame the opinion and fashion of some of our gentlemen of Fraunce, (for in other nations this fault is not so apparent) who haue knowledge or arte in such disdaine & contempt, that they do lesse esteeme of an honest man only for this, because he hath studied: they discarde it as a thing that seemeth in some sort to impeach their nobilitie. Wherein they shew themselues what they are, ill borne, woorse aduised, and truely ignorant of vertue and honour; which they likewise bewray in their cariage, their idlenesse, their impertinencies, their insuffici∣encie, in their insolencies, vanities, and barbarities.

To teach others, and to discouer the fault of all this, we must make good two things; The one, that science and wis∣dome * 1.321 are things verie different; and that wisdome is more woorth than all the science or arte of the world; as heauen exceedes the price of the earth, gold of iron: the other, that they are not onely different, but that they seldome or neuer goe together, that they commonly hinder one another; he that hath much knowledge or arte is seldome wise, and he that is wise hath not much knowledge. Some exceptions there are heerein, but they are verie rare, and of great, rich, and happie spirits. Some there haue beene in times past, but in these daies there are no more to be found.

The better to performe this, we must first know what sci∣ence and wisdome is. Science is a great heape, or accumula∣tion * 1.322 and prouision of the good of another; that is, a collecti∣on of all that a man hath seene, heard and read in bookes, that is to say, of the excellent sayings and doings of great persona∣ges that haue beene of all nations. Now the garner or store∣house where this great prouision remaineth and is kept, the treasurie of science and all acquired good, is the memorie. He that hath a good memorie, the fault is his owne if he want knowledge, because he hath the meane. Wisdome is a sweet and regular managing of the soule. He is wise that gouerneth himselfe in his desires, thoughts, opinions, speeches, actions, with measure and proportion. To be briefe, and in a word, wisdome is the rule of the soule: and that which manageth this rule is the iudgement, which seeth, iudgeth, esteemeth all things: rangeth them as they ought, giuing to euery thing

that which belongs vnto it. Let vs now see their differences and how much wisdome excels the other.

Science is a small and barraine good in respect of wisdome, for it is not only not necessarie (for of three parts of the world [ 16] two and more haue made little vse thereof) but it brings with it small profit, and serues to little purpose. 1. It is no way ser∣uiceable to the life of a man: How many people rich and poore, great and small, liue pleasantlie and happilie, that haue neuer heard any speech of science? There are many other things more commodious and seruiceable to the life of man, and the maintenance of humane societie, as honor, glorie, no∣bilitie, dignitie, which neuerthelesse are not necessarie. 2. Nei∣ther is it seruiceable to things naturall, which an ignorant sot may as well performe, as he that hath best knowledge: Nature is a sufficient mistrisse for that. 3. Nor to honestie, and to make vs better, paucis est opus literis ad bonam mentem, nay, it rather hindreth it. He that will marke it well shall find not only more honest people, but also more excellent in all kind of vertue amongst those that know little, than those that know most; witnesse Rome, which was more honest being young and ignorant, than when it was old, craftie, and cun∣ning, Simplex illa & aperta a virtus in obscuram & solertem sci∣entiam versa est. Science serueth not for any thing, but to in∣uent crafts & subtleties, artificiall cunning, deuises, and what∣soeuer is an enemie to innocencie, which willinglie lodgeth with simplicitie and ignorance. Atheisme errours, sects, and all the troubles of the world haue risen from the order of these men of arte & knowledge. The first temptation of the diuell, saith the scripture, and the beginning of all euill, and the ruine of mankind, was the opinion and the desire of knowledge: Eritis sicut dij scientes bonum & malum. The Sirenes to deceiue and intrap Vlysses within their snares, offered vnto him the gift of science; and S. Paul aduiseth you all to take heed, ne quis vos seducat per philosophiam. One of the sufficients men of knowledge that euer was, spake of Science, as of a thing not * 1.323 only vaine, but hurtfull, painfull, and tedious. To be briefe, Science may make vs more humane and courteous, but not more honest. 4. Againe, it serueth nothing to the sweetning of our life, or the quitting vs of those euils that oppresse vs in

the world; but contrarily it increaseth and sharpneth them, witnesse children and fooles, simple and ignorant persons, who measuring euery thing by the present taste, run thorow them with the lesse griefe, beare them with better content, than men of greatest learning and knowledge. Science antici∣pateth those euils that come vpon vs, in such sort that they are sooner in the soule of man by knowledge, than in nature. The wiseman said, that he that increaseth knowledge, increa∣seth * 1.324 sorrow: Ignorance is a more fit remedie against all euils, iners malorum remedium ignorantia est. From whence proceed those counsels of our friends, Thinke not of it, put it out of your head and memorie. Is not this to cast vs into the armes of ignorance, as into the best and safest sanctuarie that may be? But this is but a mockerie, for to remember and to forget is not in our power. But they would do as Chirurgions vse to do, who not knowing how to heale a wound, yet set a good shew vpon it by allaying the paine and bringing it asleepe. They that counsell men to kill themselues in their extreame and remedilesse euils, do they not send a man to ignorance, stupiditie, insensibilitie? Wisdome is a necessarie good, and vniuersallie commodious for all things: it gouerneth and ru∣leth all: there is not any thing that can hide, or quit it selfe of the iurisdiction or knowledge thereof: It beareth sway euery where, in peace, in warre, in publick, in priuat: It ruleth and moderateth euen the insolent behauiors of men, their sports, their daunces, their banquets, and is as a bridle vnto them. To conclude, there is nothing that ought not to be done dis∣cretlie and wisely; and contrarily, without wisdome all things fall into trouble and confusion.

Secondly, Science is seruile, base, and mechanicall in re∣spect of wisdome, and a thing borowed with paine. A learned [ 17] man is like a crow deckt with the feathers that he hath stollen from other birds. He maketh a great shew in the world, but at the charge of another, and he had need to vaile his bonnet often, as a testimonie of that honor he giues to those from whom he hath borowed his arte. A wise man is like him that liues vpon his owne reuenewes; for wisdome is properly a mans owne; it is a naturall good well tilled and laboured.

Thirdly, the conditions are diuers, the one more beautifull [ 18]

and more noble than the other. Learning or Science is fierce, presumptuous, arrogant, opinatiue, indiscreet, querulous, sci∣entia inflat. 2. Science is talkatiue, desirous to shew it selfe, which neuerthelesse knowes not how to do any thing, is not actiue, but only fit to speake and to discourse: wisdom acteth and gouerneth all.

Learning then and wisdome are things very different, and wisdome of the two the more excellent, more to be esteemed than science. For it is necessarie, profitable to all, vniuersall, actiue, noble, honest, gracious, cheerefull. Science is particu∣lar, vnnecessarie, seldome profitable, not actiue, seruile, me∣chanicall, melancholicke, opinatiue, presumptuous.

We come now to the other point, and that is, that they are not alwaies together, but contrarily almost alwaies separated. * 1.325 The naturall reason, as hath been said, is, that their tempera∣tures are contrarie. For that of science and memorie is moist, and that of wisdome and iudgement drie. This also is signi∣fied vnto vs, in that which happened to our first parents, who as soone as they cast their eies vpon knowledge, they pre∣sentlie desired it, and so were robbed of that wisdome where∣withall they were indued from their beginning; whereof we euery day see the like in common experience. The most beautifull and florishing states, Common-weales, Empires, ancient and moderne, haue beene and are gouerned very wisely, both in peace and warre, without science. Rome the first fiue hundred yeares, wherein it florished in vertue and * 1.326 valour, was without knowledge; and so soone as it began to be learned, it began to corrupt, to trouble, and ruinate it selfe by ciuill warres. The most beautifull policie that euer was, the Lacedemonian built by Lycurgus, from whence haue sprung the greatest personages of the world, made no profes∣sion of learning, and yet it was the schoole of vertue and wis∣dome, and was euer victorious ouer Athens, the most learned citie of the world, the schoole of all science, the habitation of the Muses, the store-house of Philosophers. All those great and florishing realmes of the east and west Indies, haue stood for many ages together without learning, without the know∣ledge of bookes or writings. In these dayes they learne many things, by the good leaue and assistance of their new

masters, at the expence of their owne libertie, yea their vices and their subtilties too, whereof in former times they neuer heard speach. That great, and it may be the greatest and most florishing state and Empire which is at this day in the world, is that of that great Lord, who like the Lion of the whole earth, makes himselfe to be feared of all the Princes and Mo∣narks of the world; and euen in this state, there is not any pro∣fession of science, nor schoole, nor permission or allowance to reade, or teach publicklie, no not in matters of religion. What guideth & gouerneth, and maketh this state to prosper thus? It is wisdome, it is prudence. But come wee to those states wherein learning and sciences are in credit. Who do gouerne them? Doubtlesse not the learned. Let vs take for example this our realme, wherein learning and knowledge haue grea∣ter honor than in all the world besides, and which seemeth to haue succeeded Greece it selfe: The principall officers of this crowne the Constable, Marshall, Admirall, the Secretaries of the state, who dispatch all affaires, are commonlie men alto∣gether illiterate. And doubtlesse, many great Lawyers, foun∣ders, and Princes haue banished science as the poyson and pe∣stilence of a Common-wealth; Licinius, Valentinian, Maho∣met, Lycurgus. And thus wee see what wisdome is without science. Let vs now see what science is without wisdome, which is not hard to doe. Let vs looke a little into those that * 1.327 make profession of learning, that come from Schooles and V∣niuersities, and haue their heads full of Aristotle, Cicero, Bar∣tolus. Are there any people in the world more vntoward, more sottish, more vnfit for all things? From hence com∣meth that prouerb, that when a man would describe a foole, or an vntowardlie person, hee calleth him Clerke, Pedante: And to expresse a thing ill done, it is the maner to say, It is Clearklike done. It should seeme that learning doth intoxi∣cate, and as it were hammer a mans braines, and makes him to turne sotte and foole, as king Agrippa said to S. Paul, Mul∣tae * 1.328 te literae ad insaniam adducunt. There are diuers men that had they neuer beene trained vp in schooles and colleges, they had beene farre more wise; and their brethren that haue neuer applied themselues to learning, haue prooued the wi∣ser men: Vt melius fuisset non didicisse: nam post quam docti pro∣dierunt,

boni desunt. Come to the practise, chuse me one of these learned schollers, bring him to the common counsell of a citie, or any publike assemblie, wherein the affaires of the state are consulted of, or matter of policie, or houshold hus∣bandrie, you neuer saw a man more astonished, he waxeth pale, blusheth, cougheth, and at last knowes not what to say. And if he chance to speake, he entreth into a long discourse, of definitions, and diuisions of Aristotle; ergo potlead. Marke in the selfe-same counsell a merchant, a burgesse, that neuer heard speake of Aristotle, he will yeeld a better reason, giue a sounder iudgement and more to purpose than these schola∣sticall doctors.

Now it is not enough to haue said, that wisdome and lear∣ning seldome concurre and meete together, vnlesse we seeke * 1.329 the reason and cause thereof, not doubting thereby but suffi∣ciently to content and to satisfie those, that mislike what I haue said, or thinke me perhaps an enemie to erudition and learning. The question thereof is, from whence it commeth that learning and wisdome doe seldome encounter and meete together in one and the same man: And there is great rea∣son why we should mooue this question: for it is a strange thing and against reason, that a man the more learned he is, should not be the more wise, learning and knowledge being a proper meanes, and instrument vnto wisdome Behold therefore two men, the one a student, the other none; he that hath studied, is in some sort bound to be farre the wiser of the two, because he hath all that the other hath, that is, nature, reason, iudgement, spirit; and besides these the coun∣sels, discourses, iudgements of all the greatest men of the world, by reading their books. Is there not then great reason, he should be much more wise, more dexterious, more honest than the other, since that with these proper and naturall meanes, he attaineth so manie extraordinarie on euerie side? For as one saith well, the naturall good cohering and con∣curring with the accidentall frameth an excellent compositi∣on: and yet neuerthelesse, we see the contrarie, as hath beene said.

Now the true reason and answer to all this, is the euill and sinister maner of studie and ill instruction. They learne our * 1.330

of bookes and schooles excellent knowledge, but with ill * 1.331 meanes, and as bad successe. Whereby it comes to passe, that all their studie profiteth them nothing at all, but they re∣maine indigent and poore, in the midst of their plentie and riches, and like Tantalus, die for hunger in the midst of their dainties: the reason is, because whilest they pore vpon their bookes, they respect nothing so much as to stuffe and fur∣nish their memories with that which they read and vn∣derstand, and presently they thinke themselues wise: like him that put his bread into his pocket and not into his bel∣ly, when his pocket was full, died for hunger. And so with a memory fully stuffed, they continue fooles; Student non sibi & vitae, sed alijs & scholae. They prepare themselues to be reporters; Cicero hath said it, Aristotle, Plato hath left it in writing, &c. but they for their parts know nothing. These men commit a double fault, the one in that they apply not that which they learne, to themselues, that so they may forme themselues vnto vertue, wisdome, resolution, by which meanes their knowledge is vnprofitable vnto them: the other is, that during all that time, which with great paines and charge they employ, to the heaping together and poc∣keting vp for another without any profit to themselues, whatsoeuer they can robbe from other men, they suffer their owne proper good to fall to the ground, and neuer put it in practise. They on the other side that studie not, hauing no recourse vnto another, take a care to husband their naturall gifts, and so prooue many times the better, the more wise, and resolute, though lesse learned, lesse gainers, lesse glorious. One there is that hath said as much, though otherwise and more briefly; That learning marreth weake wits and spirits, perfecteth the strong and naturall.

Now hearken to that counsell that I giue heereupon; A man must not giue himselfe to the gathering and keeping * 1.332 the opinions and knowledges of another, to the end he may afterwards make report of them, or vse them for shew or ostentation, or some base and mercenary profit; but he must vse them so, as that he may make them his owne. He must not onely lodge them in his minde, but incorporate and tran∣substantiate them into himselfe. He must not onely water his

minde with the deaw of knowledge, but he must make it es∣sentially better, wise, strong, good, couragious; otherwise to what end serueth studie? Non paranda nobis solùm, sed fruenda sapientia est. He must not doe as it is the maner of those that make garlands, who picke heere and there whole flowers, and so carry them away to make nose-gaies, and afterwards presents, heape together out of that booke and out of this booke many good things, to make a faire and a goodly shew to others; but he must do as bees vse to do, who carie not a∣way the flowers, but settle themselues vpon them, like a hen that couereth hir chicken, and draweth from them their spi∣rit, force, vertue, quintessence, and nourishing themselues, turne them into their owne substance, and afterwards make good and sweet honie, which is all their owne; and it is no more either thyme or sweet mariarom. So must a man gather from bookes the marrow and spirit (neuer enthrawling him∣selfe so much as to retaine the words by heart, as many vse to do, much lesse the place, the booke, the chapter; that is a sot∣tish and vaine superstition and vanitie, and makes him lose the principall) and hauing sucked and drawne the good, feed his mind therewith, informe his iudgement, instruct and di∣rect his conscience and his opinions, rectifie his will; and in a word, frame vnto himselfe a worke wholly his owne, that is to say, an honest man, wise, aduised, resolute. Non ad pompam nec ad speciem, nec vt nomine magnifico sequi otium velis, sed quo * 1.333 firmior aduersus fortuita rempublicam capessas.

And heereunto the choice of sciences is necessarie. Those that I commend aboue all others, and that best serue to that * 1.334 end, which I propose and whereof I am to speake, are naturall and morall, which teach vs to liue, and to liue well, nature and vertue; that which we are, and that which we should be: vn∣der the morall are comprehended, the Politicks, Economicks, Histories. All the rest are vaine and frothie, and we are not to dwell vpon them, but to take them as passing by.

This end of the instruction of youth and comparison of learning and wisdome, hath held me too long, by reason of * 1.335 the contestation. Let vs now proceede to the other parts and aduisements of this instruction. The meanes of instructions are diuers, especiallie of two sorts; the one by word, that is to * 1.336

say, by precepts, instructions, and lectures; or else by confe∣rence with honest and able men, filing and refining our wits against theirs, as iron is cleansed and beautified by the file; This meanes and maner is very pleasing and agreeable to nature.

The other by action, that is, example, which is gotten not * 1.337 only from good men by imitation, and similitude, but also wicked, by disagreement in opinions; For some there are that learne better by the opposition and horror of that euill they see in another. It is a speciall vse of Iustice, to condemne one, that he may serue for an example vnto others. And old Cato was wont to say, That wise men may learne more of fooles, than fooles of wise men. The Lacedemonians the better to disswade their children from drunkennesse, made their ser∣uants drunken before their faces, to the end that seeing how horrible a spectacle a drunken man was, they should the ra∣ther detest it.

Now this second meanes or maner by example, teacheth vs with more ease and more delight. To learne by precepts * 1.338 is a long way, because it is a painefull thing to vnderstand well, and vnderstanding to retaine well, and retaining to vse and practise well. And hardlie can we promise our selues to reape that fruit which they promise vnto vs. But example and imitation teach vs aboue the worke or action it selfe, in∣uite vs with much more ardour, and promise vnto vs that glorie which we learne to imitate. The seed that is cast into the earth draweth vnto it selfe in the end the qualitie of that earth whereunto it is transported, and becomes like vnto that which doth there naturallie grow: So the spirits and maners of men conforme themselues to those with whom they commonlie conuerse.

Now these two maners of profiting by speech and by ex∣ample, * 1.339 are likewise twofold, for they are drawne from excel∣lent personages, either liuing, by their sensible and outward frequentation and conference; or dead, by the reading of their bookes. The first, that is the commerce with the liuing, is more liuely and more naturall, it is a fruitfull exercise of life, which was much in vse amongst the ancients, yea the Greeks themselues, but it is casuall depending on another, and rare:

It is a difficult matter to meete with such people, and more difficult to make vse of them. And this is practised either by keeping home, or by trauelling & visiting strange countries, not to be fed with vanities as the most do, but to carie with them the knowledge and consideration especiallie of the hu∣mours and customes of those nations. This is a profitable ex∣ercise, the bodie is neither idle, nor tyred with labour, for this moderate agitation keepes a man in breath, the mind is in continuall exercise, by marking things knowen and new. There is not a better schoole to forme the life of man, than to see the diuersitie of so many other liues, and to taste a perpe∣ruall varietie of the formes of our nature.

The other commerce with the dead by the benefit of their bookes, is more sure, and more neere vnto vs, more constant, * 1.340 and lesse chargeable. He that knowes how to make vse of them, receiueth thereby great pleasure, great comfort. It dis∣chargeth vs of the burthen of a tedious idlenesse, it withdra∣weth vs from fond imaginations, and other outward things, that vex and trouble vs: It counselleth vs, and comforteth vs in our griefes and afflictions: but yet it is only good for the mind, whereby the bodie remaineth without action, altereth and languisheth.

We must now speake of that order of proceeding and for∣malitie which a teacher of youth must keepe, that he may * 1.341 happilie ariue to his proposed end. It hath many parts; we will touch some of them. First, hee must often examin his scholler, aske his iudgement and opinion of whatsoeuer shall present it selfe vnto him. This is quite contrarie to the ordi∣narie stile, which is, that the master do alwaies speake and teach his child with authoritie, and worke into his head as in∣to a vessell, whatsoeuer he will, in so much that children are only auditours and receiuers, which maner of teaching I can not commend, obest plerun{que} ijs, qui discere volunt, authoritas eo∣rum qui docent. Their spirits must be awakened and inflamed by demaunds, make them first to giue their opinions, and then giue them the same libertie, to aske others, to enquire and to open the way at their owne will. If without questio∣ning with them a man speake wholly vnto them, it is a labour in a maner lost, the child is not profited thereby, because he

thinks it belongs not vnto him, so long as he yeelds not an ac∣count thereof; he lends only his eares and those coldly too; he sets not forward with so good a pase, as when he is a partie in the businesse. Neither is it enough to make them giue their iudgement, but that they maintaine it, and be able to giue a reason of their saying, to the end that they speake not by rote, but that they be attentiue, and carefull of that they speake: and to giue them the better incouragement thereunto, a man must not seeme to neglect that they say, but commend at the least their good essay and indeuor. This forme of teaching by questions and demaunds is excellentlie obserued both by Socrates (the principall in this businesse) as wee see euery where in Plato, where by a long connexion and enfolding of demaunds wittilie and dexteriouslie made, he sweetlie leadeth a man to the closet of veritie; and also by the Doctor of veri∣tie * 1.342 in his Gospell. Now these questions must not be only of things touching science and memorie, as hath been said, but matter of iudgement. For to this exercise all things may serue, euen the least that are, as the follies of a Laquey, the malice of a Page, a discourse at table: for the worke of iudgement is not to handle and to vnderstand great and high matters, but iustlie to weigh them, and consider of them whatsoeuer they bee. Questions therefore must bee mooued touching the iudgement of men and their actions, and by reason determined, to the end that thereby men may frame their iudgement and their conscience. The tutor or instructor of Cyrus in Xenophon for a lecture proposed this question; A great youth hauing a little coat or cassocke, gaue it to one of his companions of a lesse stature, and tooke from him his cassocke, which was the greater: vpon which fact he demanded his iudgement. Cyrus answered, that it was wel, because both of them were thereby the better fitted. But his master reprehended him sharpely for it, because hee consi∣dered onely the fitnesse and conueniencie thereof, and not the iustice, which should first and especially haue beene thought of, which was, that no man may be enforced in that which was his owne. And this no doubt is an excellent maner of instruction. And though a man may recite authorities out of books, the sayings of Cicero or Aristotle, yet it is not one∣ly

to recite them, but to iudge of them, and so to frame and fashion them to all vses, and to apply them to diuers sub∣iects. It is not enough to report as a historie, that Cato kilde himselfe at Vtique, that he might not fall into the hands of Caesar; and that Brutus and Cassius were the authors of the death of Caesar; for this is the least: but I will that he proceed and iudge, whether they did well heerein or no; whether they deserued well of the common-weale; whether they car∣ried themselues therein according to wisdome, iustice, va∣lour; and wherein they did ill, wherein well. Finally and ge∣nerally, in all these discourses, demands, answers, the conue∣niencie, order, veritie, must be inquired into, a worke of iudgement & conscience. These things a man by any means must not dissemble, but euer presse them, and hold him subiect vnto them.

Secondly, he must accustome and frame him to an honest curiosity to know all things; whereby he must first haue his * 1.343 eies vpon euery thing, the better to consider all that may be saide, done or attempted concerning himselfe, and nothing must passe his hands, before it passe and repasse his iudge∣ment; and then he must make an enquirie into other mat∣ters, as well of right as of action. He that enquireth after no∣thing, knowes nothing, saith one; He that busieth not his minde, suffereth it to rust, and becomes a foole; and there∣fore he must make profit of all, apply euery thing to him∣selfe, take aduice and counsell, as well of what is past, the bet∣ter to see the errour he hath committed, as of that which is to come, the better to rule and to direct himselfe. Children must not be suffered to be idle, to bring themselues asleepe, to entertaine themselues with their owne prattle; for want∣ing sufficiencie to furnish themselues with good and worthy matter, they will feed vpon vanities; they must therefore be alwaies busied in some imploiment, and kept in breath, and this curiositie must be ingendred in them, the better to awa∣ken them, and to spurre them forward, which being such as is said, shall be neither vaine in it selfe, nor tedious to ano∣ther.

He must likewise fashion and mould his spirit to the gene∣rall paterne and modell of the world and of nature, make it * 1.344

vniuersall, that is to say, represent vnto him in all things, the vniuersall face of nature: that the whole world may be his booke: that of what subiect soeuer a man talke, he cast his eie and his thought vpon the large immensitie of the world, vpon so many different fashions and opinions, which haue beene, and are in the world touching that subiect. The most excellent and noble mindes, are the more vniuersall and more free; and by this meanes the minde is contented, learn∣eth not to be astonished at any thing, is formed to a resoluti∣on and stedfast constancie. To be breefe, such a man doth no more admire any thing, which is the highest and last point of wisdome. For whatsoeuer doth happen, or a man may re∣port vnto him, he easily findeth that there is nothing in the world either new or strange; that the condition of man is capable of all things; that they haue come from others, and that elsewhere diuers things passe more strange, more great. And in this sense it was that wise Socrates called himselfe a ci∣tizen 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 weake∣nesse 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 for∣raine 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 dili∣gence 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 [ 31] suffer himselfe to be ledde by the nose like an oxe; but to exa∣mine 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 him∣selfe, but rather to distrust his owne iudgement.

After the minde comes the body, whereof there must like∣wise be a care taken, at one and the same instant with the spi∣rit, * 1.345 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 ob∣ducit 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 ma∣ners, wherein both body and soule haue a part. This is two∣fold; * 1.346 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 follow∣ing, 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 * 1.347 from bad and rude instruction.

A sottish shame and weaknesse, whereby they seeke to hide themselues, hold downe their heads, blush at euerie [ 2] 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 [ 3] 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 there∣fore [ 4]

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 sul∣len and froward, if he haue not his will, and in the end ma∣keth him insolent, that a man shall neuer worke any good vp∣on him. Nihil magis reddit iracundos, quàm educatio mollis & blanda.

By the selfesame meanes a man must ingraft into him * 1.348 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 pow∣er, eternitie, wisdome, will, and of his works; not indiffe∣rently 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 gouern∣ment and discipline of the church.

Secondly, to replenish and cherish his heart with ingenui∣tie, [ 2] freedome, candor, integritie, and to teach him to be an honest man; out of an honorable and honest minde, not ser∣uilely 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, [ 3] he must worke in him a sweet kinde of affabilitie to accom∣modate 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, [ 35] either to all, as to the greatest and most respectiue persons, or such as are his inferiors either in condition or sufficiencie, nor * 1.349 defendeth any thing obstinately, with affirmatiue, resolute, commanding words, but sweet, submisse and moderate spec∣ches.

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 communicati∣on with them, when they are great and capable of that wher∣unto * 1.350 they were instructed. We know that affection is reci∣procall 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 continu∣ance * 1.351 of the world, especiallie those in whom a man doth liue when he is dead. That of children towards their parents is re∣trograde, and therefore it goeth not so stronglie, nor so natu∣rallie; 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 in∣debted: 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 se∣cond. Now honestie is farre more worthie, firme, stable, a∣miable, than profit, which in a moment vanisheth. Againe, those things are most beloued that cost vs most; that is dea∣rest 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 * 1.352 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 hu∣mane 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 a∣rise and spring vp in them. Some there are who being besot∣ted 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 * 1.353 the well gouerning thereof, parents should receiue their chil∣dren, 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 recreati∣ons 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, reue∣renced, 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, quàm 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 * 1.354 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 pri∣uat 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, ei∣ther by gratifying or chastising the actions of those that pre∣tend interest therein. A man must conforme himselfe to rea∣son and common custome heerin, which is wiser than we are, and the surer way.

We come now to the dutie of children towards their pa∣rents, * 1.355 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 du∣tie 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 neigh∣bour, as being halfe diuine, and halfe humane. This dutie like∣wise is so certaine, so due and requisite, that it may not be dis∣pensed 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 anci∣ent, and hath the greater priuiledge, and cannot be abrogated by any later dutie. * 1.356

Now this dutie consisteth in fiue points, comprehended in this word, Honour thy father and thy mother. The first is reue∣rence, not only in outward gesture and countenance, but also [ 1]

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 * 1.357 commands of a father, according to the example of the Re∣chabites, who to obey the command of their father, neuer dranke wine in all their liues: Nay more than that, Isaac re∣fused not to yeeld his necke to the sword of his father.

The third is to succour their parents in all their needs and [ 3] 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 S. Basil affirmeth) feed and nou∣rish * 1.358 their old dames, couer them with their feathers, when they fall from them, and couple themselues together to car∣rie them vpon their backs. Loue furnisheth them with this arte. This example is so liuely and so significant, that the du∣tie of children towards their parents hath beene signified by the qualitie of this creature, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reciconiare. And the Hebrewes call this bird for this cause, chasida, that is to saie, * 1.359 the debonaire, the charitable bird. We haue likewise nota∣ble 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 pu∣nishment of the ancients. It seemeth in some sort a thing a∣gainst

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 mo∣ther.

The fourth is, not to doe, to attempt, or enterprise any [ 4] 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, imper∣fections, and testie and impatient humors of parents, their [ 5] seueritie and rigour. Manlius hath made good proofe heere∣of: 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 Tri∣bune 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 di∣stinction 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, ex∣change, 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 pre∣iudice of their owne libertie. But they owe honour, obedi∣ence, and serue vntill such times, and vpon such conditions, as they haue promised, and their masters haue power to com∣mand, correct, and chastise them with moderation and dis∣cretion. There are also mercenaries, which are lesse subiect, they owe no seruice nor obedience, but onely worke and la∣bour for money; and they haue no authoritie in comman∣ding or correcting them.

The duties of masters towards their seruants, as well of [ 3] slaues as inferior seruants, are, not to handle them cruellie, re∣membring 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, humi∣les * 1.360 amici, conserui, aequè fortunae subiecti. To handle seruants gently, seeking rather to be beloued than feared, is the testi∣monie of a good nature: to vse them roughly and too seuere∣ly, 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 ma∣sters 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 en∣gaging 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 go∣uerne 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 peo∣ple, * 1.361 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 me∣morie. He ought then first of all to feare and honour God, to * 1.362 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 ceremo∣nies of the countrey, prouiding by lawes penalties and pu∣nishments that the religion be neither changed, troubled, nor innouated. This is a thing that highly redoundeth to his ho∣nour and securitie (for all doe reuerence, and more willingly obey, and more slowly attempt or enterprise any thing a∣gainst him whom they see feareth God; and beleeue to be in his protection and safegard; vna custodia pietas: pium virum * 1.363 nec malus genius nec fatum deuincit. Deus enim eripit eum ab omni malo.) And also to the good of the state, for as all the wisest haue said, Religion is the band and cement of humane societie.

The Prince ought also to be subiect, and inuiolablie to ob∣serue * 1.364 and cause to be obserued the lawes of God, and nature,

which are not to be dispensed with: and he that infringeth them is not only accounted a tyrant, but a monster.

Concerning the people, he ought first to keepe his coue∣nants * 1.365 and promises, be it with subiects or others with whom he is interessed or hath to do. This equitie is both naturall and vniuersall. God himselfe keepeth his promise. More∣ouer, the prince is the pledge and formall warrant of the law and those mutuall bargaines of his subiects. He ought then aboue all to keepe his faith, there being nothing more odious in a prince than breach of promise and periurie; and therefore it was well said, that a man ought to put it among those ca∣suall cases if the prince do abiure or reuoke his promise, and that the contrarie is not to be presumed. Yea he ought to ob∣serue those promises and bargaines of his predecessors, espe∣ciallie if he be their heire, or if they be for the benefit and wel∣fare of the common-wealth. Also he may relieue himselfe of his vnreasonable contracts and promises vnaduisedlie made, euen as for the selfe-same causes priuat men are releeued by the benefit of the prince.

He ought also to remember, that although he be aboue the law (I meane the ciuill and humane) as the Creator is aboue * 1.366 the creature (for the law is the worke of the prince, and which he may change and abrogate at his pleasure, it is the proper right of the soueraigntie) neuerthelesse though it be in force and authoritie, he ought to keepe it: to liue, to conuerse and iudge according vnto it: and it would be a dishonor and a very euill example to contradict it, and as it were falsifie it. Great Augustus hauing done something against the law, by his owne proper acte would needs die for griefe: Lycurgus, Agesilaus, Seleucus, haue left three notable examples in this point, and to their cost.

Thirdly, the prince oweth iustice to all his subiects; and he ought to measure his puissance and power by the rule of * 1.367 iustice. This is the proper vertue of a prince trulie royall and princelike, whereof it was rightlie said, by an old man to king Philip that delayed him iustice, saying he had no leisure, That he should then desist & leaue off to be king. But Deme∣triu sped not so well, who was dispossest of his realme by his subiects, for casting from a bridge into the riuer many of

their petitions, without answere, or doing them iustice.

Finally, the prince ought to loue, cherish, to be vigilant and carefull of his state, as the husband of the wife, the father of * 1.368 his children, the shepheard of his flock, hauing alwaies before his eies the profit and quiet of his subiects. The prosperitie and welfare of the state is the end and contentment of a good prince, vt respub, opibus firma, copijs locuples, gloria ampla, vir∣tute * 1.369 honesta sit. The prince that tieth himselfe to himselfe a∣buseth himselfe: for he is not his owne man, neither is the state his, but he is the states. He is a Lord, not to domineere, but to defend. Cui non ciuium seruitus tradita, sed tutela: to attend, to watch, to the end his vigilance may secure his slee∣ping subiects, his trauell may giue them rest, his prouidence may maintaine their prosperitie, his industrie may continue their delights, his businesse their leisure their vacation, and that all his subiects may vnderstand and know that he is as much for them, as he is aboue them.

To be such and to discharge his dutie well, he ought to de∣meane and carie himselfe as hath bin said at large in the se∣cond [ 7] and third chapter of this booke, that is to say, to furnish himselfe of good counsell, of treasure, and sufficient strength within his state, to fortifie himselfe with alliance, and forraine friends to be readie, and to command both in peace and war; by this meanes he may be both loued and feared.

And to conteine all in a few words, he must loue God a∣boue all things, be aduised in his enterprises, valiant in at∣tempts, [ 8] faithfull and firme in his word, wise in counsell, care∣full of his subiects, helpfull to his friends, terrible to his ene∣mies, pitifull to the afflicted, gentle and curteous to good people, seuere to the wicked, and iust and vpright towards all.

The dutie of subiects consisteth in three points, to yeeld due honor to their princes, as to those that carie the image of * 1.370 God, ordeined and established by him; therfore they are most wicked, who detract or slaunder; such were the seed of Cham and Chanaan. 2. To be obedient, vnder which is conteined * 1.371 many duties, as to goe to the warres, to pay tributes and im∣posts imposed vpon them by their authoritie. 3. To wish them all prosperitie and happinesse, and to pray for them.

But the question is, Whether a man ought to yeeld these * 1.372 three duties generallie to all princes, if they be wicked or ty∣rants. This controuersie cannot be decided in a word, and therefore wee must distinguish. The prince is a tyrant and wicked either in the entrance, or execution of his gouernmēt. If in the entrance, that is to say, that he treacherouslie inua∣deth, and by his owne force and powerfull authoritie gaines the soueraigntie without any right, be he otherwise good or euill (for this cause he ought to be accounted a tyrant) with∣out all doubt we ought to resist him either by way of iustice, if there be opportunitie & place, or by surprise: and the Gre∣cians, saith Cicero, ordeined in former times rewards and ho∣nors for those that deliuered the common-wealth from serui∣tude and oppression. Neither can it be said to be a resisting of the prince, either by iustice or surprise, since he is neither re∣ceiued, nor acknowledged to be a prince.

If in the execution, that is to say, that his entrance be right∣full * 1.373 and iust, but that he carieth himselfe imperiouslie, cruellie, & wickedlie, and, according to the common saying, tyranni∣callie, it is then also to be distinguished; for it may be so three waies, and euery one requireth particular consideration. The * 1.374 one is in violating the lawes of God and nature, that is to say, against the religion of the countrie, the commaundement of God, inforcing and constraining their consciences. In this case he ought not to yeeld any dutie or obedience, following those diuine axiomes, That we ought rather obey God than men, and feare him more that commaundeth the intire man, than those that haue power but ouer the least part. Yet he ought not to oppose himselfe against him by violence or sini∣ster meanes, which is another extremitie, but to obserue the middle way, which is either to flie or suffer, fugere, aut pati; these two remedies named by the doctrine of veritie in the like extremities. 2. The other lesse euill, which concerneth not the consciences, but only the bodies and the goods, is an abuse to subiects, denying them iustice, imprisoning their per∣sons, and depriuing them of their goods. In the which case he ought with patience and acknowledgement of the wrath of God yeeld these three duties following, honor, obedience, vowes and prayers; and to be mindfull of three things, that

all power and authoritie is from God, and whosoeuer resi∣steth the power, resisteth the ordinance of God: principi sum∣mum rorum indicium dij dederunt. Subditis obsequij gloria reli∣cta est: bonos principes voto expetere, quale scunque tolerare. And * 1.375 he ought not to obey a superior, because he is worthie and worthilie commaundeth, but because he is a superior; not for that he is good, but because he is true and lawfull. There is great difference betweene true and good, euery one ought to obey the law, not because it is good and iust, but simplie, be∣cause it is the law. 2. That God causeth an hypocrite to raigne for the sinnes of the people, though he reserue him for a day of his furie; that the wicked prince is the instrument of his iu∣stice, the which we ought to indure as other euils, which the heauens do send vs; quomodo sterilitatem aut nimios imbres & caetera naturae mala, sic luxū & auaritiam dominantium tolerare. * 1.376 3. The examples of Saul, Nabuchodonoser, of many Empe∣rours before Constantine, and others since him as cruell ty∣rants as might be: towards whom neuerthelesse these three duties haue been obserued by good men, and enioined them by the Prophets and learned men of those daies, according to the oracle of the great Doctour of truth, which inferreth an obedience to them which sit in the seate of gouernment, not∣withstanding they oppresse vs with insupportable burthens, and their gouernment be euill.

The third concerneth the whole state, when he would change or ruinate it, seeking to make it electiue, hereditarie, or of an Aristocracie, or Democracie, a Monarchie, or other∣wise: And in this case he ought to withstand and hinder their proceedings, either by way of iustice or otherwise: for he is not master of the state; but only a gardian and a suertie. But these affaires belong not to all, but to the tutours and main∣teiners of the state, or those that are interessed therein, as Ele∣ctours of electiue states; or Princes apparent in hereditarie states; or states generall, that haue fundamentall lawes. And this is the only case wherein it is lawfull to resist a tyrant. And all this is said of subiects, who are neuer permitted to at∣tempt any thing against a soueraigne Prince for what cause * 1.377 soeuer, and the lawes say that he deserueth death, who at∣tempteth, or giueth counsell, and which intendeth, or only

thinketh it. But it is honorable for a stranger, yea, it is most noble and heroicall in a prince by warlike means to defend a people vniustlie oppressed; and to free them from tyrannie, as Hercules did, and afterward Dion, Timoleon, and Tamber∣laine prince of the Tartars, who ouercame Baiazeth the Tur∣kish Emperour, and besieged Constantinople.

These are the duties of subiects towards their liuing soue∣raignes: * 1.378 But it is a point of iustice to examine their life after they are dead. This is a custome iust and very profitable, which benefiteth much those nations where it is obserued: and which all good Princes doe desire, who haue cause to complaine, that a man handleth the memorie of the wicked as well as theirs. Soueraignes are companions if not masters of the lawes; for seeing iustice cannot touch their liues, there is reason, it taketh hold of their reputation, and the goods of their successours. We owe reuerence and dutie equallie to all kings, in respect of their dignitie and office, but inward esti∣mation and affection to their vertue. We patientlie indure them, though vnworthie as they are: We conceale their vi∣ces; for their authoritie and publike order where we liue hath neede of our common help: but after they are gone, there is no reason to reiect iustice, and the libertie of expressing our true thoughts; yea it is a very excellent and profitable ex∣ample, that we manifest to the posteritie faithfullie to obey a Master or Lord, whose imperfections are well knowne. They who for some priuat dutie commit a wicked prince to memorie, do priuat iustice to the publike hurt. O excellent lesson for a successour if it were well obserued!

CHAP. XVII. The dutie of Magistrates.

GOod people in a common-wealth would loue better to * 1.379 inioy ease of contentment; which good and excellent spirits know how to giue themselues in consideration of the goods of nature, and the effects of God, than to vndertake publike charges, were it not that they feare to be ill gouerned, and by the wicked, and therefore they consent to be magi∣strates: but to hunt and follow publike charges, especiallie

the iudgement seat is base and vile, and condemned by all good lawes, yea euen of the heathen, witnesse the law Iulia de ambitu: vnworthie a person of honour, and a man cannot better expresse his insufficiencie, than by seeking for it. But it is most base and vile by briberie or money to purchase them, and there is no merchandize more hatefull and con∣temptible than it: for it necessarily followeth, that he which buieth in grosse, selleth by retaile: Whereupon the Empe∣rour Seuerus speaking against the like inconuenience, saith, * 1.380 That a man can not iustly condemne him which selleth that he bought.

Euen as a man apparrelleth himselfe, and putteth on his * 1.381 best habit before he departeth his house to appeare in pub∣like: so before a man vndertake publike charge, he ought priuately to examine himselfe, to learne to rule his passions, and well to settle and establish his minde. A man bringeth not to the turney a raw vnmanaged horse, neither doth a man enter into affaires of importance, if he hath not beene instru∣cted and prepared for it before: so, before a man vndertakes these affaires, and enters vpon the stage and theater of this world, he ought to correct that imperfect and sauage part in vs, to bridle and restraine the libertie of affections, to learne the lawes, the parts, and measures thereof, wherewith it ought to be handled in all occasions. But contrarily it is a ve∣very lamentable and absurd thing, as Socrates saith, that al∣though no man vndertaketh the profession of any mysterie or mechanicall arte, which formerly he hath not learned: yet in publike charges, in the skill to command and obey well, to gouerne the world, the deepest and difficultest my∣sterie of all, they are accepted, and vndertake it, that know nothing at all.

Magistrates are intermixed persons, placed betweene the soueraigne and priuate men, and therefore it behooueth * 1.382 them to know how to command, and to obey, how to o∣bey their soueraigne, yeeld to the power of superior magi∣strates, honour their equals, command their inferiors, de∣fend the weake, make head against the great, and be iust to all: and therefore it was well said, That magistracie descrieth a man, being to play in publike so many parts.

In regard of his soueraigne, the magistrate according to the diuersitie of the commands, ought diuersly to gouerne, * 1.383 or readily, or not at all to obey, or surcease his obedience. First, in those commands which yeeld vnto him acknow∣ledgement and allowance, as are all the warrants of Iustice, and all other where this clause, or any equiualent vnto it (if it appeare vnto you) or which are without attribution of al∣lowance, iust and indifferent of themselues, he ought to o∣bey, and hee may easily discharge himselfe without any scruple and danger.

2 In those commands which attribute vnto him no acknow∣ledgement, but onely the execution, as are warrants of com∣mand, if they be against right and ciuill Iustice, and that haue in them clauses derogatorie, he ought simplie to obey: for the soueraigne may derogate from the ordinarie law, and this is properly that wherein soueraigntie consisteth.

3 To those which are contrarie to right, and conteine no de∣rogatorie clause, but are wholly preiudiciall to the good and vtilitie of the common-wealth, what clause soeuer it hath, and though the magistrate knoweth it to be false, and infor∣ced against right and by violence, he ought not to yeeld rea∣dily in these three causes, but to hold them in suspence, and to make resistance once or twice; and at the second or third command to yeeld.

4 Touching those which are repugnant to the law of God, and nature; he ought to dismisse and acquit himselfe of his office, yea to indure any thing, rather than obey or consent: and he need not say that the former commands may haue some doubt in them: because naturall Iustice is more cleere than the light of the Sunne.

5 All this is good to be done in respect of the things them∣selues; But after they are once done by the soueraigne, how euill soeuer they be, it is better to dissemble them, and burie the memorie of them, than to stirre and lose all (as Papinian did) frustra niti & mihi aliud, nisi odium quaerere, extremae de∣mentiae est.

In respect of priuate subiects, magistrates ought to re∣member, that the authority which they haue ouer them, they * 1.384 haue but at a second hand, and hold it of the soueraigne, who

alwaies remaineth absolute lord, and their authoritie is limi∣ted to a prefixed time.

The magistrate ought to be of easie accesse, ready to heare and vnderstand all complaints and sutes, hauing his gate [ 2] open to all, and himselfe alway at hand, considering he is not for himselfe, but for all, and seruant of the common-wealth, Magna seruitus, magna fortuna. And for this cause the law of Moyses prouided, that the Iudges and iudgement seats were * 1.385 held at the gates of the cities, to the end euery man might haue easie accesse thereto.

He ought also indifferently to receiue and heare all, great [ 3] and little, rich and poore, being open to all; Therefore a wise man compareth him to an altar whereto a man repaireth be∣ing oppressed and afflicted, to receiue succour and comfort.

But he ought not to conuerse and be familiar with many, but with very few, and those very wise and aduised, and that [ 4] secretly: for it debaseth authoritie, it diminisheth and dissol∣ueth the grace and reputation thereof. Cleon called to the go∣uernment of the common-wealth, assembled all his friends, and there renounced and disclaimed all intimation or inward amitie with them, as a thing incompatible with his charge, for Cicero saith, he depriueth himselfe of the person of a friend, that vndertaketh that of a Iudge.

His office is especially in two things, to vphold and defend the honor, the dignitie, and the right of his soueraigne, and * 1.386 of the weale publike which he representeth: gerere personam ciuitatis, eius dignitatem & decus sustinere, with authority and a milde seueritie.

Then as a good and loyall interpreter and officer of the [ 6] Prince, he ought exactly to see that his will be performed; that is to say the law, of which he is the minister, and it is his charge to see it diligently executed towards all, therefore he is called the liuing law, the speaking law.

Although the magistrate ought wisely to temper milde∣nesse with rigour, yet it is better for a magistrate to be seuere [ 7] and cruell, than gentle, facill, and pitifull: and God forbid∣deth to be pitifull in iudgement. A seuere Iudge holdeth subiects in obedience of the lawes: a milde and pitifull makes them to contemne the lawes, the magistrates, and the

Prince, who made both. To be briefe, to discharge well his office, there is required two things, honesty and courage. The first hath need of the second. The first preserueth the magistrate free from auarice, respect of persons, of bribes, which is the plague, and smotherer of truth. (Acceptatio mu∣nerum praeuaricatio est veritatis) from the corruption of iustice which Plato calleth an hallowed virgin: Also from passions, of hatred, of loue, and others, all enemies to right and equity. But to carrie himselfe well against the threatnings of great men, the importunate intreaties of his friends, the lamentati∣ons and teares of the poore distressed, which are all violent and forceable things, and yet haue some colour of reason and iustice, and which maketh sometimes the most resolute to re∣lent, he had need of courage. Firme and inflexible constan∣cie is a principall qualitie and vertue in a magistrate, to the end he may not feare the great and mightie, and be not moo∣ued and mollified with the miserie of another, though it cary with it some shew of goodnesse: But yet it is forbid to haue pitie of the poore in iudgement.

CHAP. XVIII. The dutie of the great and small.

THe dutie of the great consisteth in two things, in inde∣uouring by all meanes, to spend their bloud and abilitie for the defence and conseruation of pietie, iustice, of the Prince, of the state, and generally for the welfare and good of the common-wealth; of which they ought to be the pillers & supporters; and after in defending and protecting the poore afflicted and oppressed, resisting the violence of the wicked: and like good bloud, to runne to the wounded part, accor∣ding to the prouerbe; That good bloud, that is to say, noble and generous, can not lie, that is to say, deceiue where is need. By this meanes Moyses became the head of the Iewish nati∣on, vndertaking the defence of men iniured and vniustly * 1.387 troad vnder foot. Hercules was deified for deliuering the op∣pressed from the hands of tyrants. Those that haue done the like, haue beene called Heroes and demi-gods, and to the like, all honours haue beene anciently ordeined, that is, to

such as deserued well of the common-wealth, and were the deliuerers of the oppressed. It is no greatnesse for a man to make himselfe to be feared, (except it be of his enemies) and to terrifie the world, as some haue done, which also haue pro∣cured them hate. Oderint dum metuant. It is better to be belo∣ued than adored. This commeth of a naturall pride, and in∣humanitie, to contemne and disdaine other men as the ordure and excrements of the world, and as if they were not men; and from thence they grow cruell, and abuse both the bodies and goods of the weake, a thing wholly contrarie to true greatnesse and honour, who ought to vndertake the defence thereof.

The dutie of inferiors towards their superiors, consisteth in two points, in honoring and reuerencing them, not onely ceremoniously and in outward shew, which he must doe as well to the good as the euill, but with loue and affection, if they deserue it, and are louers of the common-wealth. These are two things, to honour, and to esteeme, which are due to the good and truely great: to others to bend the knee, to bowe the body, not the heart, which is to esteeme and loue. Moreouer to please them by humble and seruiceable duties, and to insinuate into their fauour.

Principibus placuisse viris non vltima laus est.

And to make himselfe capable of their protection, which if he cannot procure them to be his friends, yet at the least not to make them his enemies, which must be done with measure and discretion. For ouer-greedilie to auoid their indignation, or to seeke their grace and fauour, besides that it is a testimo∣nie of weaknesse, it is silentlie to condemne them of iniustice and crueltie; Non ex professo cauere aut fugere: nam quem quis fugit, damnat; Or to stirre vp in them a desire to execute their furie, seeing so base and fearefull a submission.

Of Fortitude the third vertue. PREFACE.

THe two former precedent vertues rule and gouerne man in companie, or with another: these two following rule him in himselfe and for himselfe: respecting the two visages

of fortune, the two heads and kinds of all accidents, Prospe∣ritie, and Aduersitie: for fortitude armeth a man against ad∣uersitie, Temperance guideth him in prosperitie: moderating the two brutish parts of our soule, fortitude ruleth the ira∣scible, temperance the concupiscible: These two vertues may wholly be comprised and vnderstood by this word Constan∣cie, which is a right and equall stay ednesse of the mind, in all accidents and outward things, whereby he is not puffed vp in prosperitie, nor deiected in aduersitie. Nec aduersis frangi∣tur, nec prosperis aestuat.

CHAP. XIX.

Of Fortitude or Valour in generall.

VAlour, (for this vertue is more properlie so called than fortitude) is a right and strong resolution, an equall, and * 1.388 vniforme stay ednes of the mind against all dangerous, diffi∣cult, and dolorous accidents: in such sort, that difficultie and danger is the obiect and matter wherein it is exercised: to be breefe, it is all that which humane weaknes feareth, Timendo∣rum contemptrix, quae terribilia, & sub iugum libertatem nostram * 1.389 mittentia, despicit, prouocat, frangit.

Of all the vertues in greatest estimation and honor, this is most renowned, who for the prerogatiue thereof is simplie * 1.390 called a vertue. That is the more difficult, the more glorious, which produceth the greatest, famous, and most excellent effects; it conteineth magnanimitie, patience, constancie, an inuincible resolution, heroicall vertues, whereupon many haue sought the inconueniences that belong thereunto, with greedinesse to attaine so honorable imployment. This ver∣tue is an impregnable bulwarke, a compleat armour to in∣counter all accidents, Munimentum imbecillitatis humanae in∣expugnabile: quod qui circundedit sibi, securus in hac vitae obsidi∣one * 1.391 per durat.

But because many do mistake, and in place of the only true vertue conceiue the false and bastardlie valours, I will in de∣claring * 1.392 more at large the nature and definition thereof, expell those popular errours that are heere intruded. We will note then in this vertue foure conditions; the first is generallie and

indifferentlie against all sorts of difficulties & dangers: where∣fore they are deceiued that thinke there is no other valour than the militarie, which only they esteeme, because it may be it is most renowned and glorious, and carieth greatest re∣putation * 1.393 and honor, which is the tongue and trumpet of im∣mortalitie; for to say truth, there is more fame and glorie therein than paine and danger. Now this is but a small part and a little raye or light of the true, entire, perfect, and vni∣uersall, whereby a man is one and the same, in companie, in bed with his griefes, as in the field, as little fearing death in his house, as in the armie. This militarie valour is pure and naturall in beasts, with whom it is as well in females as in males; in men it is often artificiall, gotten by feare and the apprehension of captiuitie, of death, of griefe, of pouertie; of which things beasts haue no feare. Humane valour is a wise cowardlinesse, a feare accompanied with foregsiht to auoid one euill by another; choler is the temper, and file thereof; beasts haue it simplie. In men also it is attained by vse, insti∣tution, example, custome, and it is found in base and slauish minds: of a seruant or slaue, or a factour, or fellow trained vp in merchandise, is made a good and valiant souldier, and of∣ten without any tincture or instinct of vertue and true philo∣sophicall valour.

The second condition, it presupposeth knowledge as well of the difficultie, paine, and danger, which there is in the acti∣on * 1.394 that is presented, as of the beautie, honestie, iustice, and du∣tie required in the enterprise or support thereof. Wherefore they are deceiued that make valour an inconsiderate temeri∣tie, or a senselesse brutish stupiditie: Non est inconsulta teme∣ritas, nec periculorum amor, nec formidabilium appetitio, diligen∣tissima * 1.395 in tutela sui fortitudo est: & eadem patientissima eorum quibus falsa species malorum est. Vertue cannot be without knowledge and apprehension, a man cannot trulie contemne the danger which he knoweth not; if a man will also acknow∣ledge this vertue in beasts. And indeed they that ordinarilie attempt without any foresight or knowledge, when they come to the point of execution the sent is their best intelli∣gence.

The third condition; this is a resolution and stayednes of [ 5]

the mind grounded vpon the dutie, and the honestie, and * 1.396 iustice of the enterprise; which resolution neuer slacketh, whatsoeuer hapneth, vntill he haue valiantlie ended the en∣terprise, or his life. Many offend against this condition, first and more grossely they that seeke this vertue in the body, and in the power and strength of the limmes. Now valour is not a qualitie of the bodie, but of the mind; a setled strength, not of the armes and legs, but of the courage. The estimation and valure of a man consisteth in his heart and will: heere lieth his true honor: and the only aduantage and the true victorie ouer his enemie, is to terrifie him, and to arme himselfe against his constancie and vertue: all other helps are strange and bo∣rowed: strength of armes and legs is the qualitie of a porter: to make an enemie to stoope, to dazell his eies at the light of the sunne, is an accident of fortune. He whose courage faileth not for any feare of death, quelleth not in his constancie and resolution: and though he fall, is not vanquished of his ad∣uersarie, who perhaps may in effect be but a base fellow, but of fortune: and therefore he is to accuse his owne vnhappi∣nesse, and not his negligence. The most valiant are oftentimes the most vnfortunate. Moreouer they are deceiued, which disquiet themselues, and make account of those vaine Thra∣sonicall brags of such swaggering Braggadochios, who by their loftielooks, and braue words, would win credit of those that are valiant and hardie, if a man would do them so much fauour to beleeue them.

Moreouer, they that attribute valour to subtiltie and craft, * 1.397 or to arte or industrie, do much more prophane it, and make it play a base and abiect part. This is to disguise things, and to place a false stone for a true. The Lacedemonians permit∣ted no Fencers nor master-Wrestlers in their cities: to the end their youth might attaine thereto by nature, and not by arte. We account it a bold and hardie thing to fight with a Lion, a Beare, a wilde Bore, which encounter a man onely according to nature: but not with Waspes, for they vse sub∣tiltie. Alexander would not contend in the Olympique games, saying, there was no equalitie: because a priuate man might ouercome, and a king be vanquished. Moreouer it is not fitting for a man of honour, to trie and aduenture his va∣lour

in a thing, wherein a base fellow instructed by rule may gaine the prise. For such victory commeth not of vertue, nor of courage, but of certaine artificiall tricks and inuenti∣ons: wherein the basest will doe that, which a valiant man knoweth not, neither should he regard to doe it. Fencing is a tricke of arte, which may be attained by base persons, and men of no account. And although infamous and ruffinlike fellowes are apt to fight or doe any thing in cities or townes, with the dexteritie of the sword; if they see an enemie, would they not runne away? Euen so is it in that, which is attained By long habit and custome, as builders, tumblers, mariners, who vndertake dangerous things, and more difficult than the most valiant, being trained and instructed therein from their youth.

Finally, they which consider not sufficiently the motiue * 1.398 and circumstance of actions, wrongly attribute to valour and vertue, that which appertaineth and belongeth to some passion or particular intent. Eor as it is not properly vertue, nor iustice to be loyall and officious towards some, which a man particularly loueth; nor temperance, to abstaine from the carnall pleasure of his sister, or of his daughter; nor libe∣ralitie towards his wife and children: so is it not true valour to aduenture himselfe to any danger, for his owne benefit and particular satisfaction. Wherefore if it be good for gaine, as spies, pioners, traitors, merchants on the sea, mercenarie souldiers; if for ambition or reputation to be esteemed and accounted valiant; as the most part of our men of warre, who say, being naturally caried thereunto, that if they thought they should lose their life, would not goe; if wearie of his life through paine and griefe, as the souldier of Antigonus, who liuing in extreame torment by the meanes of a fistula he had, was hardie to attempt all dangers, being healed auoi∣ded them; if to preuent shame, captiuitie, or any other euill; if through furie and the heat of choler: to be brief, if by passi∣on or particular consideration, as Aiax, Catiline, it is neither valour nor vertue, Sicut non martyrem poena, sic nec fortem pag∣na sed causa fecit.

The fourth condition. It ought to bee in the execution * 1.399 therof wise and discreet, whereby many false opinions are

reiected in this matter, which are not to hide themselues from those euils and in conueniences that threaten them: nei∣ther to feare lest they surprise vs, nor to flie, yea not to feele the first blowes, as the noise of thunder or shot, or the fall of some great building. Now this is to vnderstand amisse: for so that the minde remaine firme and entire in it owne place and discourse, without alteration, hee may outwardly dis∣quiet and make a stirre. He may lawfully, yea it is honora∣ble, to ouerthrow, to vndoe; and to reuenge himselfe of euils, by all meanes and honest indeauors: and where there is no remedie, to carrie himselfe with a setled resolution. Mens im∣mota manet: lachrymae voluuntur inanes. Socrates mocked those that condemned flight: What, saith he, is it cowardli∣nesse to beate and vanquish them by giuing them place? Ho∣mer commendeth in his Vlysses the skill to flie: the Lacede∣monians professors of valour in the iourney of the Plateans, retired, the better to breake and dissolue the Persian troope; which otherwise they could not doe, and ouercame them. This hath beene practised by the most warlike people. In other places the Stoickes themselues allowed to waxe pale; to tremble at the first sudden encounter, so that it proceed no farther into the minde and courage. And this is valour in grosse. There are things which are iustly to be feared and flied, as shipwracks, lightnings, and those where there is no remedie, neither place of vertue, prudence, valour.

Of fortitude or valour in particular.

TO diuide the matter and discourse of that which is heere * 1.400 to be said, this vertue is exercised and employed against all that which the world accounteth euill. Now this euill is two-fold, externall, and internall, the one proceedeth from without, it is called by diuers names, aduersitie, affliction, in∣iurie, vnhappinesse, euill and sinister accidents: The other is inward in the mind, but caused by that which is outward: These are hatefull and hurtfull passions, of feare, sadnesse, choler, and diuers others. We must speake of them both; prescribe meanes and remedies to ouercome, suppresse, and rule them. These are the arguments and counsels of our ver∣tue,

fortitude, and valour. It consisteth then heere of two parts, the one of euils or ill accidents, the other of passions, which proceed thereof. The generall aduice against all good and euill fortune hath beene declared before: we will speake heere more specially and particularly thereof.

CHAP. XX. The first part of outward euils.

VVE will consider these outward euils three waies, in * 1.401 their causes, which shall be declared in this chap∣ter; afterward in their effects; lastly in themselues distinctly, and particularly euery kinde of them: And we will giue ad∣uice and meanes in them all, by vertue to be armed against them.

The cause of euill and hatefull accidents, which happen to vs all, are either common and generall, when at the same in∣stant they concerne many, as pestilence, famine, warre, ty∣ranny. And these euils are for the most part scourges sent of God, and from heauen, or at least the proper and neerest cause thereof we cannot easily know: Or particulars, and those that are knowne, that is to say, by the meanes of ano∣ther. And so there are two sorts of euils; publike and pri∣uate. Now the common euils, that is to say, proceeding of a publike cause, though they concerne euery one in particu∣lar, are in diuers kinds, more or lesse grieuous, weightie, and dangerous, than the priuate, whose causes are knowne. More grieuous, for they come by flockes and troopes, they assaile more violently, with greater stirre of vehemencie and furie: they haue a greater concurse and traine: they are more tem∣pestuous, they bring foorth greater disorder and confusion. Lesse grieuous: because generalitie and communitie seem∣eth to mitigate, and lessen euery mans euill. It is a kinde of comfort not to be alone in miserie: it is thought to be rather a common vnhappinesse, where the course of the world, and the cause is naturall, than personall affliction. And indeed those wrongs which a man doth vs, torment vs more, wound vs to the quicke, and much more alter vs. Both these two haue their remedies and comforts.

Against publicke euils, a man ought to consider from whom, and by whom they are sent, and to marke their cause. * 1.402 It is God, his prouidence, from whence commeth and depen∣deth an absolute necessitie, which gouerneth and ruleth all, whereunto all things are subiect. His prouidence, and desti∣nie, or necessitie, are not, to say the truth, two distinct laws in essence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neither are they one. The diuersi∣tie is only in the consideration and different reason. Now to murmure, and to be grieued at the contrarie, is first of all such impietie, as the like is not elsewhere found: for all things doe quietlie obey, man only torments himselfe. And againe it is a folly, because it is vaine and to no purpose. If a man will not follow this soueraigne and absolute mistris willinglie, it shall cary all by force: ad hoc sacramentum adacti sumus ferre mor∣talia, nec perturbari ijs, quae vitare nostrae potestatis non est: in regno nati sumus, deo parere libertas est.

Desine fata deûm flecti sperare querendo.

There is no better remedie, than to applie our willes to the will thereof; and according to the aduice of wisdome to make a vertue of necessitie. Non est aliud effugium necessitatis, quàm velle quod ipsa cogat. In seeking to contend or dispute against it, we doe but sharpen and stirre the euill. Laeto animo ferre quicquid acciderit quasi tibi volueris accidere: debuisses enim vel∣le, si scisses ex decreto Dei fieri. Besides we shall better profit our selues, we shall do that which we ought to do, which is to follow our generall and soueraigne, who hath so ordeined it. Optimum pati, quod emendare non possis; & deum, quo authore cuncta proueniunt, sine murmuratione comitari. Malus miles est qui imperatorem gemens sequitur. And without contestation to allow for good whatsoeuer he will. It is magnanimitie of cou∣rage to yeeld vnto him. Magnus animus qui se Deo tradidit. It is effeminacie and dastardlines to murmure or complaine, pusillus & degener, qui obluctatur, de ordine mundi male existi∣mat, & emendare mauult Deum quàm se.

Against those priuat euils, which do proceed from the act of another, and which pierce vs more, we ought first well to * 1.403 distinguish them, lest we mistake them. There is displeasure, there is offence. We often conceiue ill of another, who not∣withstanding hath not offended vs neither in deed nor will,

as when he hath either demaunded, or refused any thing with reason, but yet was then hurtfull vnto vs: for such causes it is too great simplicitie to be offended, since that they are not offences. Now there are two sorts of offences, the one cros∣seth our affaires against equitie; this is to wrong vs: the o∣thers are applied to the person, who is contemned by it, and handled otherwise than it ought, be it in deed or in word. These are more grieuous and harder to be indured, than any other kind of affliction.

The first and generall aduice against all these sorts of euils, is to be firme and resolute, not to suffer himselfe to be lead by * 1.404 common opinion, but without passion to consider of what weight and importance things are, according to veritie and reason. The world suffereth it selfe to be perswaded and lead by impression. How many are there that make lesse account to receiue a great wound, than a little blow? more account of a word, than of death? To be briefe, all is measured by opi∣nion: and opinion offendeth more than the euill; and our impatience hurts vs more, than those of whom wee com∣plaine.

The other more particular counsels and remedies are drawne first from our selues, (and this is that we must first * 1.405 looke into.) These pretended offences may arise of our owne defects and weaknesse. This might be a follic grounded vp∣on some defect, in our owne person, which any one in deri∣sion would counterfait. It is follie to greeue and vex himselfe for that which proceedeth not from his owne fault. The way to preuent others in their scoffes, is first to speake, and to let them know, that you know as much as they can tell you; if it be that the iniurie hath taken his beginning by our de∣fault, and that we haue giuen the occasion of this abuse, why should we be offended therewith? for it is not an offence, but a correction, which he ought to receiue, and make vse of as a punishment. 3. But for the most part it proceedeth of our owne proper weaknesse, which makes vs melancholie. Now he ought to quit himselfe of all those tender delicacies, which makes him liue vnquietlie, but with a manly courage, strong and stoutlie to contemne, and tread vnder foote the indiscre∣tions and follies of another. It is no signe that a man is sound,

if he complaine when one toucheth him. Neuer shalt thou be at rest if thou frame thy selfe to all that is presented.

They are also drawne from the person that offendeth. We * 1.406 represent in generall the maners and humours of those per∣sons with whom we are to liue in the world. The most part of men take no delight but to do euill, and measure their power by the disdaine, and the iniurie of another. So few there are which take pleasure to do well. He ought then to make ac∣count, that whether soeuer we turne vs, we shall finde those that will harme, and offend vs. Wheresoeuer we shall finde men, we shall finde iniuries. This is so certaine and necessarie, that the lawyers themselues, who rule the trafficke and af∣faires of this world, haue wincked at, and permitted in distri∣butiue and commutatiue iustice many escapes in lawe. They haue permitted deceit and hinderances euen to the one halfe of the iust price. This necessitie to hurt and offend, commeth first of the contrarietie, and incompatibilitie of humours and willes, whereof it commeth that a man is offended without will to offend. Then from the concurrence and opposition of affaires, which inferreth that the pleasure, profit, and good of one, is the displeasure, dammage, and ill of others; and it can∣not be otherwise, following this common & generall picture of the world, if he who offendeth thee is insolent, a foole, and rash (as he is, for an honest man neuer wrongeth any) where∣fore complainest thou, since he is no more his owne man, than as a mad man? You can well indure a furious man without complaint, yea, you will pitie him; an innocent, an infant, a woman, yee will laugh at them: a foole, a drunken man, a cholericke, an indiscreet man in like sort. Wherefore when these people assaile vs with words, we ought not to answere them: we must hold our peace, and quit our selues of them. It is an excellent & worthie reuenge, and greeuous to a foole, not to make any account of him, for it is to take away that pleasure which he thinketh to haue in vexing vs, since our silence condemnes his simplicitie, and his owne temeritie, is smothered in his owne mouth: if a man answere him, he makes him his equall, and by esteeming him too much, he wrongs himselfe. Malè loquuntur, quia bene loqui nesciunt, faci∣unt quod solent & sciunt, malè quia mali, & secundum se.

Behold then for conclusion the aduice and counsel of wis∣dome: we must haue respect vnto ourselues, and vnto him * 1.407 that offendeth vs. As touching our selues, wee must take heed we do nothing vn woorthy and vnbefitting our selues, that may giue another aduantage against vs. An vnwise man that distrusteth himselfe, growes into passion without cause, and thereby giues incouragement to another to contradict him. This is a weakenesse of the minde, not to know to con∣temne offence: an honest man is not subiect to iniurie: he is inuiolable: an inuiolable thing is not onely this, that a man can not beate, but being beaten, neither receiueth wound nor hurt: This resolution is a more strong bulwarke against all accidents; that we can receiue no euill, but of our selues. If our iudgement be as it ought, we are inuulnerable. And ther∣fore we alwaies say with wise Socrates, Anitus and Melitus may well put me to death, but they shall neuer inforce me to doe that I ought not. Moreouen, an honest man, as he neuer giueth occasion of iniurie to any man, so he cannot endure to receiue an iniurie. Laedere enim laedique coniunctum est. This is a wall of brasse, which a man is not able to pierce; scoffes, and iniuries trouble him not. Touching him that hath offen∣ded vs, if you hold him vaine and vnwise, handle him accor∣dingly, and so leaue him: if he be otherwise, excuse him; Imagine that he hath had occasion, and that it is not for ma∣lice, but by misconceit and negligence; he is vexation enough to himselfe, and he wisheth he had neuer done it. Moreouer, I say, that like good husbands we must make profit and commoditie of the iniuries that are offered vs. Which wee may doe at the least two waies, which respect the offendor & the offended. The one, that they giue vs occasion to know those that wrong vs, to the end we may the better flie them at another time. Such a man hath slandered thee, conclude presently that he is malicious: and trust him no more: The other, that they discouer vnto vs our infirmity, and the means whereby we are easilie beaten, to the end we should amend and repaire our defects; lest another take occasion to saie as much or more. What better reuenge can a man take of his enemies, than to make profit of their iniuries, and thereby better and more securely to manage our affaires?

CHAP. XXI.

Of outward euils considered in their effects and fruits.

AFter the causes of euils we come to the effects and fruits * 1.408 thereof, where are also found true preseruatiues and re∣medies. The effects are many, are great, are generall and par∣ticular. The generall respect the good, maintenance and cul∣ture of the vniuerse. First of all, the world would be extin∣guished, would perish, and be lost, if it were not changed, troubled, and renued by these great accidents of pestilence, famine, warre, mortalitie, which season, perfect and purifie it, to the end to sweeten the rest, and giue more libertie and ease to the whole. Without these a man could neither turne himselfe nor be setled. Moreouer besides the varietie and interchangeable course, which they bring both to the beau∣tie and ornament of this vniuerse, also allparts of the world are benefited thereby. The rude and barbarous are heereby polished and refined, artes and sciences are dispersed and im∣parted vnto all. This is as a great nurserie, wherein certaine trees are transplanted from other stockes, others pruned and pulled vp by the rootes, all for the good and beautie of the orchard. These good and generall considerations ought to remaine and resolue euery honest and reasonable minde, and to hinder the curious inquirie of men into those great and turbulent accidents so strange and wonderfull, since they are the works of God and nature, and that they doe so notable a seruice in the generall course of the world. For wee must thinke, that that which is a losse in one respect, is a gaine in another. And to speake more plainly, nothing is lost, but such is the course of the world, so it changeth and so it is ac∣commodated. Vir sapiens nihil indignetur sibi accidere, sciat que illa ipsa quibus laedi videtur, ad conseruationem vniuersi pertine∣re, & ex his esse, quae cursum mundi officium{que} consummant. * 1.409

The particular effects are diuers, according to the diuers spirits & states of those that receiue them: For they exercise the good, relieue and amend the fallen, punish the wicked. Of euery one a word, for heereof wee haue spoken elsewhere. * 1.410 These outward euils are in those that are good, a very profi∣table

exercise, and an excellent schoole wherein (as Wrest∣lers and Fencers, Mariners in a tempest, Souldiers in dangers, Philosophers in their Academies, and all other sorts of peo∣ple in the serious exercise of their profession) they are instru∣cted, made and formed vnto vertue, constancie, valour, the victorie of the world and of fortune. They learne to knowe themselues, to make triall of themselues, and they see the measure of their valour, the vttermost of their strength; how farre they may promise or hope of themselues; and then they encourage and strengthen themselues to what is best, accu∣stome and harden themselues to all, become resolute and in∣uincible; whereas contrarily, the long calme of prosperitie mollifieth them, and maketh them wanton and effeminate. And therefore Demetrius was wont to say, That there were no people more miserable, than they that had neuer felt any crosses or afflictions, that had neuer beene miserable, calling their life a dead sea.

These outward euils to such as are offenders, are a bridle to stay them, that they stumble not, or a gentle correction * 1.411 and fatherly rod after the fall to put them in remembrance of themselues, to the end they make not a second reuolt. They are a kinde of letting bloud, and medicine or preseruatiue to diuert faults and offences; or a purgation to voide and puri∣fie them.

To the wicked and forlorne they are a punishment, a sickle * 1.412 to cut them off, and to take them away, or to afflict them with a long and miserable languishment. And these are their wholsome and necessarie effects, for which these outward euils are not onely to be esteemed of, and quietly taken with patience and in good part, as the exploits of diuine iustice, but are to be embraced as tokens and instruments of the care, of the loue and prouidence of God, and men are to make a profitable vse of them, following the purpose and intention of him, who sendeth and disposeth them as pleaseth him.

Of outward euils in themselues and particularly. AN ADVERTISEMENT.

ALl these euils, which are many and diuers, are priuations of their contrarie good, as likewise the name and nature

of euill doth signifie. And therefore as many heads as there are of good, so many are there of euils, which may all be re∣duced and comprehended in the number of seauen, sicknesse, griefe, (I include these two in one) captiuitie, banishment, want, infamie, losse of friends, death; which are the priuati∣ons of health, libertie, home-dwelling, meanes or mainte∣nance, honors, friends, life, whereof hath beene spoken be∣fore * 1.413 at large. We will heere inquire into the proper and par∣ticular remedies and medicines against these seuen heads of euils, and that briefly without discourse.

CHAP. XXII. Of Sickenesse and griefe.

WE haue said before that griefe is the greatest, and, to say the truth, the onely essentiall euill, which is most felt, and hath least remedies. Neuerthelesse, behold some few that regard the reason, iustice, vtilitie, imitation and resem∣blance with the greatest and most excellent.

It is a common necessitie to indure; there is no reason that [ 1] for our sakes a miracle should be wrought; or that a man should be offended if that happen vnto him, that may hap∣pen vnto euery man.

It is also a naturall thing; we are borne thereunto, and to desire to be exempted from it is iniustice, we must quietly [ 2] endure the lawes of our owne condition. We are made to be old, to be weake, to grieue, to be sicke, and therefore we must learne to suffer that which we cannot auoid.

If it be long, it is light and moderate, and therefore a [ 3] shame to complaine of it; if it be violent it is short, and spee∣dily ends either it selfe or the patient, which comes all to one end. Confide, summus non habet tempus dolor. Si grauis, breuis; Si longus, leuis.

And againe, it is the body that endureth: it is not our selues that are offended, for the offence diminisheth the ex∣cellencie [ 4] and perfection of the thing, and sicknesse or griefe is so far from diminishing, that contrarily it serueth for a sub∣iect and an occasion of a commendable patience, much more than health doth: And where there is more occasion of com∣mendation,

there is not lesse occasion of good. If the body be the instrument of the spirit, who will complaine when the in∣strument is imploied in the seruice of that whereunto it is de∣stinated? The body is made to serue the soule: if the soule should afflict it selfe for any thing that hapneth to the bodie, the soule should serue the body. Were not that man ouer deli∣cate & curious, that would cry out and afflict himself, because some one or other had spoiled his apparell, some thorne had taken hold of it, or some man passing by had torne it? Some base broker perhaps would be aggrieued therewith, that would willingly make a commoditie thereof: But a man of abilitie and reputation would rather laugh at it, and account it as nothing in respect of that state and abundance that God hath bestowed on him. Now this body is but a borrowed garment, to make our spirits for a time to appeare vpon this lowe and troublesome stage, of which onely we should make account, and procure the honour and peace thereof. For from whence commeth it that a man suffereth griefe with such impatiencie? It is because he accustometh not himselfe to seeke his content in his soule; non assuerunt animo esse conten∣ti, nimium illis cum corpore fuit. Men haue too great a com∣merce with their bodies; And it seemeth that griefe grow∣eth proud, seeing vs to tremble vnder the power thereof.

It teacheth vs to distaste that which we must needs leaue, [ 5] and to vnwinde our selues from the vanity and deceit of this world, an excellent peece of seruice.

The ioy and pleasure we receiue by the recouerie of our health, after that our griefe or sicknesse hath taken his course, [ 6] is a strange enlightning vnto vs, in such sort that it should seeme that nature hath giuen sicknesse for the greater honor and seruice of our pleasure and delight.

Now then if the griefe be indifferent, the patience shall be easie: if it be great, the glory shall be as great: if it seeme ouer∣hard, [ 7] let vs accuse our delicacie and nicenesse; and if there be but few that can indure it, let vs be of the number of those few. Let vs not accuse nature for hauing made vs too weake, for that is nothing, but we are rather too delicate. If we flie it, it will follow vs; if we cowardly yeeld vnto it, and suffer our selues to be vanquished, it will handle vs the more roughlie,

and the reproch will light vpon our selues. It would make vs afeard, and therefore it standeth vs vpon to take heart, and that when it commeth it find vs more resolute than was ima∣gined. Our yeelding makes that more eager and more fierce, stare fidenter, non quia difficilia non audemus: sed quia non aude∣mus, difficilia sunt.

But lest these remedies should seeme but faire words and [ 8] meere imaginations, and the practise of them altogether im∣possible, we haue examples both frequent and rich not only of men, but of women and children, who haue not only a long * 1.414 time indured long and grieuous sicknesses with such con∣stancie, that their griefe hath rather giuen them life than cou∣rage; but haue attended and borne euen with ioy, yea, haue sought after the greatest and most exquisit torments. In La∣cedemon little children whipped one another, yea sometimes to the death, without any shew in their countenance of any griefe or smart that they felt, only to accustome themselues to suffer for their countrie. Alexanders page suffered himselfe to be burnt with a cole without crie or countenance of discon∣tent, because he would not interrupt the sacrifice: and a lad of Lacedemon suffered a foxe to gnaw his guts out of his belly before he would discouer his theft. Pompay being sur∣prised by king Gentius, who would haue constrained him to reueale the publike affaires of Rome, to make knowne that no torment should make him to do it, did voluntarilie put his finger into the fire, and suffered it to burne, vntill Gentius him∣selfe tooke it out. The like before that had Mutius done be∣fore another king, Porsenna; and that good old Regulus of Carthage endured more than all these: and yet more than Regulus, Anaxarchus, who being halfe pounded in a morter by the tyrant Nicocreon, would neuer confesse that his mind was touched with any torment; Beat and pound the sacke of Anaxarchus till you be glutted, as for himselfe you shall neuer touch him.

CHAP. XXIII. Of Captiuitie and imprisonment.

THis affliction is no more than nothing, and in respect of sicknesse and griefe it is an easie matter to vanquish it.

For sick folke are not without captiuitie in their beds, in their houses, for the time they lye in, yea, they ingrosse as it were affliction aboue captiuitie; neuerthelesse, a word or two there∣of. There is nothing but the bodie, the couer, the prison of the soule that is captiue, the soule it selfe remaineth alwaies free, and at libetie in despite of all; and therefore how should that man know or perceiue that he is in prison, who as freely, yea and more freely too, may walke and wander whither he will, than he that is abroad? The walls and dungeons of the prison are not strong enough to shut him vp, the body that toucheth him and is ioyned vnto him, cannot hold nor stay him. He that knoweth how to maintaine himselfe in his libertie, and to vse and hold his owne right, which is not to be shut vp, no not in this world, will but laugh at these fleight and childish embarments. Christianus etiam extra carcerem saeculo renun∣tiauit: in carcere etiam carceri: nihil interest vbi sit is in saeculo * 1.415 qui extra saeculum estis; auferamus carceris nomen, secessum vo∣cemus, & si corpus includitur, caro detinetur, omnia spiritui pa∣tent, totum hominem animus circumfert, & quò vult transfert.

The prison hath gentlie receiued into the lap thereof ma∣ny great and holy personages; it hath beene the sanctuarie, the hauen of health, and a fortresse to diuers that had beene vtterlie vndone if they had had their libertie, yea, that haue had recourse thereunto to be in libertie, haue made choyce thereof, and espoused themselues vnto it, to the end they might liue at rest, and free themselues from the cares of the world, è carcere in custodiarium translati. That which is shut vp vnder lock and key is in safest custodie: and it is better to be vnder the safegard of a key, than to be bound and enthral∣led with those fetters and stocks, whereof the world is full, that publicke places and courts of great princes, and the tu∣multuous affaires of this world bring with them, as iealousies, enuies, violent humours, and the like. Si recogitemus ipsum * 1.416 magis mundum carcerem esse, exisse nos è carcere quàm in carce∣rem introisse intelligemus, maiores tenebr as habet mundus quae ho∣minum praecordia excaecant, grauiores catenas induit, quae ipsas a∣nimas constringunt, peiores immunditias expirat, libidines homi∣num, plures postremò reos continet vniuersum genus hominum. Many haue escaped the hands of their enemies, and other

great dangers and miseries by the benefit of imprisonment. Some haue there written bookes, and haue there bettered their knowledge. Plus in carcere spiritus acquirit quàm caro amittit. Diuers there are whom the prison hauing kept and preserued for a time, hath resent vnto their former soueraigne dignities, and mounted them to the highest places in the world; others it hath yeelded vp vnto heauen, and hath not at any time receiued any that it restoreth not.

CHAP. XXIIII. Of Banishment & exile.

FXile is a change of place that brings no ill with it, but in opinion; it is a complaint and affliction wholly imagina∣rie: [ 1] for according to reason there is not any ill in it: In all places all is after one fashion, which is comprehended in two words, Nature, & Vertue. Duo quae pulcherrima sunt, quocun{que} nos mouerimus, sequentur, natura communis & propria virtus.

In all places we finde the selfesame common nature, the same heauens, the same elements. In all places the heauens * 1.417 and the starres appeare vnto vs in the same greatnes, extent, and that is it which principallie we are to consider, and not that which is vnder vs, and which we trample vnder feete. Againe, at a kenning we cannot see of the earth aboue ten or twelue leagues: Angustus animus quem terrena delectant. But the face of the great azured firmament, decked and counter∣pointed with so many beautifull and shining diamonds, doth alwaies shew it selfe vnto vs; and to the end we may wholly behold it, it continuallie whirleth about vs. It sheweth it selfe all vnto all, and in all respects in a day and a night. The earth which with the sea and all that it conteineth, is not the hun∣dreth and sixtie part of the greatnes of the sunne, sheweth not it selfe vnto vs but in that small proportion that is about the place where we dwell: yea and that change of that earthlie floore that is vnder vs is nothing. What matter is it to be borne in one place and to liue in another? Our mother might haue lay en in elsewhere, and it is a chance that we are borne heere or there. Againe, all Countries bring foorth and nou∣rish men, and furnish them with whatsoeuer is necessarie. All

countries haue kindred; nature hath knit vs all together in bloud and in charitie. All haue friends; there is no more to to but to make friends, and to win them by vertue and wis∣dome. Euery land is a wise mans countrie, or rather no land is his particular countrie. For it were to wrong himselfe, and it were weaknesse and basenesse of heart, to thinke to cary him∣selfe as a stranger in any place. He must alwaies vse his owne right and libertie, and liue in all places as with himselfe, and vpon his owne, omnes terras tanquam suas videre, & suas tan∣quam omnium.

Moreouer what change or discommoditie doth the diuer∣sitie of the place bring with it? Do we not alwaies cary about * 1.418 vs one and the same spirit and vertue? Who can forbid, saith Brutus, a banished man to cary with him his vertues? The spirit and vertue of a man is not shut vp in any place, but it is euery where equallie and indifferentlie. An honest man is a citizen of the world, free, cheerfull, and content in all places, alwaies within himselfe, in his owne quarter, and euer one and the same, though his case or scabberd be remoued and caried hither and thither: animus sacer & aternus vbi{que} est, dijs cogna∣tus, omni mundo & auo par. A man in euery place is in his own countrie where he is well. Now for a man to be well, it depen∣deth not vpon the place, but himselfe.

How many are there, that for diuers considerations haue willinglie banished themselues? How many others banished * 1.419 by the violence of another, being afterwards called home, haue refused to returne, and haue found their exile not only tollerable, but pleasant and delightfull, yea, neuer thought they liued vntill the time of their banishment, as those noble Romans Rutilius, Marcellus? How many others haue beene led by the hand of good fortune out of their countrie, that they may grow great and puissant in a strange land?

CHAP. XXV. Of Pouertie, want, losse of goods.

THis complaint is of the vulgar and miserable sottish sort * 1.420 of people, who place their soueraigne good in the goods of fortune, and thinke that pouertie is a very great euill. But

to shew what it is, you must know that there is a two-fold po∣uertie, the one extreame, which is the want of things necessa∣rie, * 1.421 and requisit vnto nature; This doth seldome or neuer happen to any man, nature being so iust, and hauing formed vs in such a fashion, that few things are necessarie, and those few are not wanting, but are found euery where, parabile est quod natura defiderat, & expositum, yea in such a sufficiencie as being moderatly vsed, may suffice the condition of euery one. Ad manum est, quod sat est. If we will liue according to na∣ture and reason, the desire and rule thereof, we shall alwaies find that which is sufficient. If we will liue according to opi∣nion, whilest we liue we shall neuer find it. Si ad naturam viues nunquam eris pauper, si ad opinionem nunquam diues: exiguum natura desiderat, opinio immensum. And therefore a man that hath an arte or science to stick vnto, yea, that hath but his armes at will, is it possible he should either feare or complaine of pouertie?

The other is the want of things, that are more than suffici∣ent, * 1.422 required for pomp, pleasure and delicacie. This is a kind of mediocritie and frugallitie: and to say the truth, it is that which we feare, to lose our riches, our moueables, not to haue our bed soft enough, our diet well drest, to be depriued of these commodities, and in a word, it is delicatenesse that hol∣deth vs, this is our true maladie. Now this complaint is vn∣iust; for such pouertie is rather to be desired than feared: and therefore the wise man asked it of God, mendicitatem nec diui∣tias, * 1.423 sed necessaria. It is farre more iust, more rich, more peace∣able and certaine, than abundance which a man so much de∣sireth. More iust; for man came naked, nemo nascitur diues; * 1.424 and he returneth naked out of this world. Can a man tearme that truly his, that he neither bringeth nor carieth with him? The goods of this world, they are as the moueables of an Inne. We are not to be discontented so long as we are heere, that we haue need of them. More rich; It is a large segnorie, a kingdome, magnae diuitiae lege naturae composita paupertas: mag∣nus * 1.425 quaestus pietas cum sufficientia. More peaceable and assu∣red; it feareth nothing, and can defend it selfe against the ene∣mies thereof, etiam in obsessa via paupertas pax est. A small body that may couer and gather it selfe vnder a buckler, is in better

safetie than a great, which lieth open vnto euery blow. It is neuer subiect to great losses, nor charges of great labour and burthen. And therefore they that are in such an estate, are al∣waies more cheerfull and comfortable, for they neither haue so much care, nor feare such tempests. Such kind of pouertie is free, cheerfull, assured, it maketh vs truly masters of our owne liues; whereof the affaires, complaints, contentions that do necessarilie accompanie riches, cary away the better part. Alas what goods are those, from whence proceed all our euils? That are the cause of all those iniuries that we indure, that makes vs slaues, trouble the quiet of our soules, bring with them so many iealousies, suspicions, feares, frights, desires? He that vexeth himselfe for the losse of these goods is a mise∣rable man, for together with his goods he loseth his spirit too. The life of poore men is like vnto those that saile neere the shore; that of the rich like to those that cast themselues into the maine Ocean. These cannot attaine to land, though they desire nothing more, but they must attend the wind and the tide; the other come aboord, passe and repasse as often as they will.

Finally, wee must endeuour to imitate those great and ge∣nerous personages, that haue made themselues merrie with [ 3] such kinde of losses, yea haue made aduantage of them, and thanked God for them, as Zenon, after his shipwracke, Fa∣bricius, Seranus, Curius. It should seeme that pouertie is some excellent and diuine thing, since it agreeth with the gods who are imagined to be naked, since the wisest haue embra∣ced it, or at least haue endured it with great contentment. And to conclude in a word, with such as are not ouer passio∣nate it is commendable, with others insupportable.

CHAP. XXVI. Of Infamie.

THis affliction is of diuers kinds. If it be losse of honors and dignities, it is rather a gaine than a losse: Dignities are but honorable seruitudes, whereby a man by giuing him∣selfe to the weale-publike, is depriued of himselfe. Honors are but the torches of enuie, iealousie, and in the end exile &

pouertie. If a man shall call to minde the historie of all anti∣quitie, he shall finde that all they that haue liued, and haue caried themselues woorthily and vertuously, haue ended their course, either by exile, or poison, or some other violent death: witnesse among the Greekes, Aristides, Themistocles, Phocion, Socrates; amongst the Romans, Camillus, Scipio, Ci∣cero, Papinian; among the Hebrues the Prophets: In such sort that it should seeme to be the liuerie of the more honest men, for it is the ordinarie recompence of a publike state to such kinde of people. And therefore a man of a gallant and generous spirit should contemne it, and make small account thereof, for he dishonoureth himselfe, and shewes how little he hath profited in the studie of wisdome that regardeth in any respect the censures, reports, and speeches of the peo∣ple, be they good or euill.

CHAP. XXVII.

Of the losse of Friends.

I Heere comprehend parents, children, and whatsoeuer is neere and deere vnto a man. First wee must know vpon [ 1] what this pretended complaint or affliction is grounded, whether vpon the interest or good of our friends or our owne. Vpon that of our friends? I doubt we shall say yea to that; but yet we must not be too credulous to beleeue it. It is an ambitious faining of pietie, whereby we make a shew of sorrow and griefe for the hurt of another, or the hindrance of the weale-publike: but if wee shall withdraw the vaile of dissimulation, and sound it to the quicke, we shall finde that it is our owne particular good that is hid therein, that touch∣eth vs neerest. Wee complaine that our owne candle burn∣eth, and is consumed, or at least is in some danger. This is rather a kinde of enuie, than true pietie: for that which we so much complaine of touching the losse of our friends, their absence, their distance from vs, is their true and great good: moerere hoc euentum inuidi magis quàm amici est. The true vse of death is to make an end of our miseries. If God had made our life more miserable, he had made it longer.

And therefore to say the truth, it is vpon our owne good [ 2]

that this complaint and affliction is grounded: now that be∣commeth vs not; it is a kind of iniurie to be grieued with the rest and quiet of those that loue vs, because we our selues are hurt thereby. Suis incommodis angi non amicum, sed seipsum amantis est.

Againe, there is a good remedie for this, which fortune can not take from vs, and that is, that suruiuing our friends, we [ 3] haue meanes to make new friends. Friendship as it is one of the greatest blessings of our life, so it is most easily gotten. God makes men, and men make friends: Hee that wanteth not vertue, shall neuer want friends: It is the instrument wherewith they are made, and wherewith when he hath lost his old, he makes new. If fortune haue taken away our friends, let vs endeuour to make newe; by this meanes wee shall not lose them, but multiply them.

Of death.

VVE haue spoken heereof so much at large and in all respects in the eleuenth and last chapter of the se∣cond booke, that there remaineth not any thing else to be spoken, and therefore to that place I referre the Reader.

The second part of inward euils, tedious and troublesome passions. THE PREFACE.

FRom all these aboue named euils, there spring and arise in vs diuers passions and cruell affections: for these being taken and considered simply as they are, they breed feare, which apprehendeth euils as yet to come, sorrow for present euils, and if they be in another, pitie and compassion. Being considered as comming and procured by the act of ano∣ther, they stirre vp in vs the passions of choler, hatred, en∣uie, iealousie, despite, reuenge, and all those that procure displeasure, or make vs to looke vpon another with an enui∣ous eie. Now this vertue of fortitude and valour consisteth in the gouernment and receit of these euils according to rea∣son, in the resolute and couragious cariage of a man, and the

keeping of himselfe free and cleere from all passions that spring thereof. But because they subsist not, but by these euils, if by the meanes and help of so many aduisements and remedies before deliuered, a man can vanquish and contemne them all, there can be no more place left vnto these passions. And this is the true meane to free himselfe, and to come to the end, as the best way to put out a fire is to withdraw the fuell that giues it nourishment. Neuerthelesse wee will yet adde some particular counsels against these passions, though they haue bin in such sort before deciphered, that it is a mat∣ter of no difficultie to bring them into hatred and detestation.

CHAP. XXVIII. Against Feare.

LEt no man attend euils before they come, because it may be they will neuer come: our feares are as likely to de∣ceiue vs as our hopes; and it may be that those times that we thinke will bring most affliction with them, may bring grea∣test comfort. How many vnexpected aduentures may hap∣pen that may defend a man from that blow we feare? Light∣ning is put by with the winde of a mans hatte, and the for∣tunes of the greatest states with accidents of small moment. The turne of a wheele mounteth him that was of lowest de∣gree, to the highest step of honour; and many times it fal∣leth out that wee are preserued by that, which we thought would haue beene our ouerthrow. There is nothing so easily deceiued as humane foresight. That which it hopeth, it wan∣teth; that which it feareth, vanisheth; that which it expecteth hapneth not. God hath his counsell by himselfe; That which man determineth after one maner, he resolueth after another. Let vs not therefore make our selues vnfortunate before our time, nay when perhaps we are neuer likely to be so. Time to come which deceiueth so many, will likewise deceiue vs as soone in our feares, as in our hopes. It is a maxime commonly receiued in Physicke, that in sharp maladies the predictions are neuer certaine: and euen so is it in the most furious threat∣nings of fortune; so long as there is life, there is hope, for

hope continues as long in the body as the soule, quamdiu spi∣ro, spero.

But forasmuch as this feare proceedeth not alwaies from [ 2] the disposition of nature, but many times from an ouer deli∣cate education (for by the want of exercise and continuall tra∣uell and labour, euen from our youth we many times appre∣hend things without reason) we must by a long practise ac∣custome our selues vnto that, which may most terrifie vs, pre∣sent vnto our selues the most fearefull dangers that may light vpon vs, and with cheerefulnesse of heart attempt sometimes casuall aduentures, the better to trie our courage, to preuent euill occurrents, and to sease vpon the armes of fortune. It is a matter of lesse difficultie to resist fortune by assailing it, than by defending our selues against it. For then we haue leasure to arme our selues, we take our aduantages, we prouide for a retrait; whereas when it assaulteth vs, it surpriseth vs vna∣wares, and handleth vs at her owne pleasure. We must then whilest we assaile fortune learne to defend our selues, giue vn∣to our selues false alarums, by proposing vnto vs the dangers that other great personages haue past, call to mind that some haue auoided the greatest, because they were not astonished at them, others haue beene ouerthrowne by the least, for want of resolution.

CHAP. XXIX. Against Sorrow.

THe remedies against sorrow (set downe before as the most tedious, hurtfull, and vniust passion) are twofold: some are direct or streight, others oblique. I call those direct which Philosophie teacheth, which concerne the confron∣ting and disdaining of euils, accounting them not euils, or at least wise very small and light (though they be great and grie∣uous) and that they are not woorthie the least motion or alte∣ration of our mindes; and that to be sorrie for them, or to complaine of them, is a thing very vniust and ill befitting a man, so teach the Stoicks, Peripateticks, and Plantonists. This maner of preseruing a man from sorrow and melancholike

passion, is as rare, as it is excellent, and belongs to spirits of the first ranke. There is likewise another kinde of Philoso∣phicall remedy, although it be not of so good a stampe, which is easie and much more in vse, and it is oblique, this is by diuerting a mans minde and thought to things pleasant & delightfull, or at least indifferent from that that procureth our sorrow: which is to deale cunningly, to decline and a∣uoid an euill, to change the obiect. It is a remedie very com∣mon, and which is vsed almost in all euils, if a man marke it, as well of the body as of the minde. Physitians when they cannot purge a rheume, they turne it into some other part lesse dangerous. Such as passe by steepe and precipitate deepes and downfals, that haue need of launcings, searing∣irons, or fire, shut their eies, and turne their faces another way. Valiant men in warre doe neuer taste nor consider of death, their mindes being caried away by the desire of victo∣rie: In so much that diuers haue suffered death gladly, yea haue procured it, and beene their owne executioners, either for the future glorie of their name, as many Greekes and Ro∣mans; or for the hope of another life, as Martyrs, the disci∣ples of Hegesias, and others after the reading of Plato his booke to Antiochus, de morte contemnenda; or to auoid the miseries of this life, and for other reasons. All these are they not diuersions? Few there are that consider euils in them∣selues, that relish them as Socrates did his death; and Flauius condemned by Nero to die by the hands of Niger. And there∣fore in sinister accidents & misaduentures, and in all outward euils, we must diuert our thoughts, and turne them another way. The vulgar sort can giue this aduice; Thinke not of it. Such as haue the charge of those that are any way afflicted, should for their comfort furnish affrighted spirits with other obiects. Abducendus est animus ad alia studia, solicitudines, cu∣ras, negotia; loci deni{que} mutatione saepe curandus est.

CHAP. XXX. Against mercy and compassion.

THere is a two-fold mercie, the one good and vertuous, which is in God and in his saints, which is in will and in

effect to succour the afflicted, not afflicting themselues, or di∣minishing any thing that concerneth honor or equitie; the o∣ther is a kind of feminine passionate pitie, which proceedeth from too great a tendernesse and weaknesse of the minde, whereof hath beene spoken before in the aboue-named pas∣sion. Againe, this wisdome teacheth vs to succour the affli∣cted, but not to yeeld and to suffer with him. So is God said to be mercifull; as the Physitian to his patient; the aduocate to his client affoordeth all diligence and industrie, but yet ta∣keth not their euils and affaires to the heart; so doth a wise man, not entertaining any griefe, or darkning his spirit with the smoke thereof. God commandeth vs to aid, and to haue a care of the poore, to defend their cause; and in another place he forbids vs to pitie the poore in iudgement.

CHAP. XXXI. Against Choler.

THe remedies are many and diuers wherewith the minde must before hand be armed and defended, like those that feare to be besieged; for afterwards it is too late. They may be reduced to three heads; The first is to cut off the way, and to stop all the passages vnto choler. It is an easier matter to * 1.426 withstand it, and to stay the passage thereof in the beginning, than when it hath seased vpon a man to cary himselfe well and orderly. He must therfore quit himselfe from all the cau∣ses and occasions of choler, which heertofore haue been pro∣duced in the description thereof, that is to say, 1. weaknesse and tendernesse; 2. maladie of the minde in hardning it selfe against whatsoeuer may happen; 3. too great delicatenesse; the loue of certaine things do accustome a man to facilitie and simplicitie, the mother of peace and quietnes. Adomnia com∣positi simus: quae bona & paratiora sint nobis meliora & grauiora; it is the generall doctrine of the wise. King Cotys hauing re∣ceiued for a present many beautifull and rich vessels, yet fraile and easie to be broken, brake them all, to the end he might not be stirred to choler and furie when they should happen to be broken. This was a distrust in himselfe, and a base kinde of feare that prouoked him thereunto. 4. Curiosi∣tie

according to the example of Caesar, who being a conque∣rour, and hauing recouered the letters, writings, and memori∣als of his enemies, burnt thē all before he saw them; 5. Light∣nes of beliefe; 6. and aboue all, an opinion of being contem∣ned, and wronged by another, which he must chase from him as vnworthie a man of spirit: for though it seeme to be a glo∣rious thing, and to proceed from too high an esteeme of him∣selfe (which neuerthelesse is a great vice) yet it commeth of basenesse and imbecillitie. For he that thinketh himselfe to be contemned by another, is in some sense his inferior, iudgeth himselfe, or feares that in truth he is so, or is so reputed, and distrusteth himselfe. Nemo non eo à quo se contemptum iudicat minor est. A man must therefore thinke that it proceedeth ra∣ther from any thing than contempt, that is, sottishnesse, indis∣cretion, want of good maners. If this supposed contempt pro∣ceed from his friends, it is too great familiaritie. If from his subiects or seruants, knowing that their master hath power to chasten them, it is not to be belieued that they had any such thought. If from base and inferior people, our honor or dig∣nitie, or indignitie, is not in the power of such people: indig∣nus Caesaris ira. Agathocles & Antigonus laughed at those that wronged them, and hurt them not hauing them in their po∣wer. Caesar excelled all in this point; and Moyses, Dauid, and all the greatest personages of the world haue done the like; magnam fortunam magnus animus decet: The most glorious conquest is for a man to conquer himselfe, not to be moued by another. To be stirred to choler is to confesse the accusa∣tion; Conuitia si irascare agnita videntur, spreta exolescunt. He can neuer be great, that yeeldeth himselfe to the offence of a∣nother: If we vanquish not our choler, that will vanquish vs. Iniurias & offensiones supernè despicere.

The second head is of those remedies that a man must im∣ploy * 1.427 when the occasions of choler are offered, and that there is a likelihood that we may be moued thereunto, which are, first, to keepe and conteine our bodies in peace and quietnes, without motion or agitation; which inflameth the bloud and the humours, and to keepe himselfe silent and solitarie. Se∣condlie, delay in beleeuing and resoluing, and giuing leasure to the iudgement to consider. If we can once discouer it, we

shall easily stay the course of this feuer. A wise man counselled Augustus being in choler, not to be moued before he had pronounced the letters of the Alphabet. Whatsoeuer we say or doe in the heate of our bloud, ought to be suspected. Nil tibiliceat dum irasceris. Quàre? Quia vis omnia licere. Wee must feare and be doubtfull of our selues, for so long as we are moued, we can do nothing to purpose. Reason when it is hin∣dered by passions, serueth vs no more than the wings of a bird being fastned to his feet. We must therefore haue recourse vnto our friends, and suffer our choler to die in the middest of our discourse. And lastly, diuersion to all pleasant occasi∣ons, as musicke &c.

The third head consisteth in those beautifull considerati∣ons wherewith the mind must long before be seasoned. First, * 1.428 in the consideration of the actions and motions of those that are in choler, which should breed in vs a hatred thereof, so ill do they become a man. This was the maner of the wise, the better to disswade a man from this vice, to counsell him to behold himselfe in a glasse. Secondly and contrarily, of the beautie which is in moderation; Let vs consider how much grace there is in a sweet kind of mildnes and clemencie, how pleasing and acceptable they are vnto others, and commodi∣ous to our selues: It is the adamant that draweth vnto vs the hearts & willes of men. This is principallie required in those whom fortune hath placed in high degree of honor, who ought to haue their motions more remisse and temperate, for as their actions are of greatest importance, so their faults are more hardly repaired. Finally, in the consideration of that esteeme and loue which we should beare to that wisdome which we heere studie, which especiallie sheweth it selfe in retaining and commanding it selfe, in remaining constant and inuincible; a man must mount his mind from the earth, and frame it to a disposition, like to the highest region of the aire, which is neuer ouer-shadowed with cloudes, nor troubled with thunders, but in a perpetuall serenitie; so our mind must not be darkned with sorrow, nor moued with choler, but flie all precipitation, imitate the highest planets that of all others are caried most slowlie. Now all this is to be vnderstood of inward choler and couered, which indureth being ioyned

with an ill affection, hatred, desire of reuenge, quae in sinu stulti requiescit, vt qui reponunt odia; quod{que} saeuae cogitationis indicium est, secreto suo satiantur. For the outward and open choler is short, a fire made of straw, without ill affection, which is only to make another to see his fault, whether in inferiours by re∣prehensions, or in others by shewing the wrong and indis∣cretion they commit, it is a thing profitable, necessarie, and very commendable. It is good and profitable both for him∣selfe and for another sometimes to be moued to anger, but it * 1.429 must be with moderation and rule.

There are some that smother their choler within, to the end it breake not foorth, and that they may seeme wise and moderate; but they fret themselues inwardlie, and offer * 1.430 themselues a greater violence than the matter is worth. It is better to chide a little, and to vent the fire, to the end it be not ouer ardent and painfull within. A man incorporateth choler by hiding it. It is better that the point thereof should prick a little without, than that it should be turned against it selfe: Omnia vitia in aperto leuiora sunt, & tunc perniciosissima cum si∣mulata sanitate subsidunt.

Moreouer, against those that vnderstand not, or seldome suffer themselues to be led by reason, as against those kind of seruants that doe nothing but for feare, it is necessarie that * 1.431 choler either true or dissembled put life into them, without which there can be no rule or gouernment in a familie. But yet it must be with these conditions. First, that it be not often, vpon all, or light occasions. For being too common, it growes into contempt, and works no good effect. Secondly, not in the aire, murmuring and railing behind their backs, or vpon vncertainties, but be sure that he feele the smart that hath committed the offence. Thirdly, that it be speedily, to pur∣pose and seriously, without any mixture of laughter, to the end it may be a profitable chastisement for what is past, and a warning for that which is to come. To conclude, it must be v∣sed as a medicine.

All these remedies may serue against the following passions.

CHAP. XXXII. Against Hatred.

THat a man may the better defend himselfe against ha∣tred, he must hold a rule that is true, that all things haue two handles whereby he may take them: by the one they seeme to be grieuous and burthensome vnto vs, by the other easie and light. Let vs then receiue things by the good han∣dle, and we shall finde that there is something good and to be loued, in whatsoeuer we accuse and hate. For there is nothing in the world that is not for the good of man. And in that which offendeth vs, we haue more cause to complaine there∣of, than to hate it: for it is the first offence, and receiueth the greatest dammage, because it loseth therein the vse of rea∣son, the greatest losse that may be. In such an accident then, let vs turne our hate into pitie, and let vs endeuour to make those worthie to be beloued, which we would hate, as Lycur∣gus did vnto him, that had put out his eie, whom he made, as a chastisement of that wrong, an honest, vertuous, and modest citizen, by his good instruction.

CHAP. XXXIII. Against Enuie.

AGainst this passion, we must consider that which wee esteeme and enuie in another. We willingly enuie in others riches, honors, fauours, and the reason is, because we know not how dearly they haue cost them. He that shall say, thou shalt haue as much at the same price, we would rather refuse his offer, than thanke him for it. For before a man can attaine vnto them, he must flatter, endure afflictions, iniuries; to be briefe, lose his libertie, satisfie and accommodate him∣selfe to the pleasures and passions of another. Man hath no∣thing for nothing in this world. To think to attaine to goods, honors, states, offices otherwise, and to peruert the law or ra∣ther custome of the world, is to haue the money and wares too. Thou therefore that makest profession of honour and of vertue, why dost thou afflict thy selfe if thou haue not these

goods, which are not gotten but by a shamefull patience? Doe thou therefore rather pitie others, than enuie them. If it be a true good that is hapned to another, we should reioice there∣at; for we should desire the good of one another: To be plea∣sed with another mans prosperitie, is to increase our owne.

CHAP. XXXIIII. Against Reuenge.

AGainst this cruell passion, we must first remember, that [ 1] there is nothing so honorable, as to know how to par∣don. Euery man may prosecute the law to right that wrong that he hath receiued; but to giue grace, to remit and forgiue, belongeth to a soueraigne Prince. If then thou wilt be a king of kings themselues, and doe an act that may become a king, pardon freely, be gracious towards him that hath offended thee.

Secondly, there is nothing so great and so victorious, as [ 2] hardinesse and a couragious insensibilitie in the suffering of iniuries, whereby they returne and rebound wholly vpon the wrongers, as heauie blowes vpon a hard and steeled anuill, which doe no other but wound and benum the hand and arme of the striker: To meditate reuenge is to confesse him∣selfe wounded: to complaine is to acknowledge himselfe guiltie and inferiour. Vltio doloris confessio est: non est magnus animus quem incuruat iniurta: ingens animus & verus aestimator sui non vindicat iniuriam, quia non sentit.

But some will obiect, that it is irksome and dishonorable to endure an offence; I agree thereunto, and I am of opinion [ 3] not to suffer, but to vanquish and master it: but yet after a faire and honorable fashion, by scorning it and him that of∣fred it; nay more than that, by doing good vnto him. In both these Caesar was excellent. It is a glorious victorie to conquer, and to make the enemie to stoope, by benefits, and of an ene∣mie to make him a friend, be the iniurie neuer so great. Yea to thinke that by how much the greater the wrong is, by so much the more woorthie it is to be pardoned; and by how much more iust the reuenge is, by so much the more com∣mendable is clemencie.

Againe, it is no reason that a man should be iudge and a [ 4] partie too, as he that reuengeth is. Hee must commit the matter to a third person, or at least take counsell of his friends, and of the wiser sort, not giuing credit vnto himselfe. Iupiter might alone dart out his fauourable lightnings; but when there grew a question of sending foorth his reuenging thunderbolts, he could not doe it without the counsell and assistance of the twelue gods. This was a strange case that the greatest of the gods, who of himselfe had power to doe good to the whole world, could not hurt a particular person, but after a solemne deliberation. The wisdome of Iupiter himselfe feareth to erre, when there is a question of reuenge, and ther∣fore he hath need of a counsell to deteine him.

We must therefore forme vnto our selues a moderation of the minde, this is the vertue of clemencie, which is a sweete * 1.432 mildnesse and graciousnesse, which tempereth, retaineth, and represseth all our motions. It armeth vs with patience, it per∣swadeth vs that we cannot be offended but with our selues; that of the wrongs of another nothing remaineth in vs, but that which we will retaine. It winneth vnto vs the loue of the whole world, and furnisheth vs with a modest carriage agree∣able vnto all.

CHAP. XXXV. Against Iealousie.

THe only meane to auoid it, is for a man to make himselfe worthie of that he desireth, for iealousie is nothing else [ 1] but a distrust of our selues, and a testimonie of our little de∣sert. The Emperour Aurelius, of whom Faustine his wife de∣maunded what he would do, if his enemie Cassius should ob∣taine the victorie against him in battell, answered, I serue not the gods so slenderlie, as that they will send me so hard a for∣tune. So they that haue any part in the affection of another, if there happen any cause of feare to lose it, should say, I ho∣nor not so little his loue, that he will depriue me of it. The confidence we haue in our owne merit, is a great gage of the will of another.

He that prosecuteth any thing with vertue, is eased by ha∣uing [ 2]

a companion in the pursuit; for he serueth for a com∣fort, and a trumpet to his merit. Imbecillitie only feareth the incounter, because it thinketh that being compared to ano∣ther, the imperfection thereof will presentlie appeare. Take away emulation, you take away the glorie and spurre of vertue.

My counsell to men against this maladie, when it procee∣deth from their wiues, is, that they remember that the grea∣test [ 3] part, and most gallant men of the world haue fallen into this misfortune, and haue beene content to beare it without stirring and molestation: Lucullus, Caesar, Pompey, Cato, Augu∣stus, Antonius, and diuers others. But thou wilt say, the world knoweth it and speakes of it: and of whom speake they not in this sense, from the greatest to the least? how many honest men do euery day fall into the same reproch? and if a man stirre therein, the women themselues make a iest of it: the frequencie of this accident should moderate the bitternesse thereof. Finally be thou such that men may complaine of thy wrong, that thy vertue extinguish thy hard fortune, that ho∣nest men may account neuerthelesse of thee, but rather curse the occasion.

As touching women, there is no counsell against this euill, for their nature is wholly composed of suspition, vanitie, cu∣riositie. [ 4] It is true that they cure themselues at the charge of their husbands, turning their euill vpon them, and healing it with a greater. But if they were capable of counsell, a man would aduise them not to care for it, not to seeme to perceiue it: which is a sweet mediocritie betweene this foolish iealou∣sie, and that other opposite custome practised in the Indies and other nations, where women labour to get friends, and women for their husbands seeke aboue all things their honor and pleasure (for it is a testimonie of the vertue, valor, and re∣putation of a man in those countries to haue many wiues.) So did Liuia to Augustus, Stratonice to king Deiotaurus; and for multiplication of stock Sara, Lea, Rachel to Abraham and Iacob.

Of Temperancie, the fourth vertue.

CHAP. XXXVI. Of Temperancie in generall.

TEmperancie is taken two waies, generallie for a modera∣tion and sweet temper in all things. And so it is not a spe∣ciall * 1.433 vertue, but generall and common, the seasoning sauce of all the rest: and it is perpetuallie required, especiallie in those affaires where there is controuersie and contestation, troubles and diuisions. For the preseruation thereof, there is no better way, than to be free from particular phantasies and opinions, and simple to hold himselfe to his owne deuoire. All lawfull intentions or opinions are temperate; choler, hatred are in∣ferior to dutie and to iustice, and serue only those that tie not themselues to their dutie by simple reason.

Speciallie, for a bridle and rule in things pleasant, delight∣full, * 1.434 which tickle our senses and naturall appetites. Habena voluptatis, inter libidinem & stuporem naturae posita, cuius duae partes; verecundia in fuga turpium, honestas in obseruatione de∣cori: We will heere take it more at large, for a rule and dutie in all prosperitie, as fortitude is the rule in all aduersitie, and it shall be the bridle, as fortitude the spurre. With these two we shall tame this brutish, sauage, vntoward part of our passions which is in vs, and we shall carry our selues well and wisely in all fortunes & accidents, which is a high point of wisdome.

Temperancie then hath for the subiect and generall obiect thereof all prosperitie, pleasant and plausible things, but espe∣ciallie * 1.435 and properlie pleasure, whereof it is the razor and the rule; the razor to cut off strange and vitious superfluities; the rule of that which is naturall and necessarie: Voluptatibus im∣perat, alias odit & abigit, alias dispensat, & ad sanum modum redi∣git: nec vnquam ad illas propter illas venit, scit optimum esse mo∣dum cupitorum, non quantum velis, sed quantum debeas. This is the authoritie and power of reason ouer concupiscence and violent affections, which carrie our willes to delights and pleasures. It is the bridle of our soule, and the proper instru∣ment to cleare those boyling tempests which arise in vs by the heate and intemperancie of our bloud, that the soule may

be alwaies kept one, and appliant vnto reason, that it applie not it selfe to sensible obiects, but that it rather accommodate them vnto it selfe, and make them serue it. By this we weane our soule from the sweet milke of the pleasures of this world, and we make it capable of a more solid and soueraigne nou∣rishment. It is a rule that sweetlie accommodateth all things vnto nature, to necessitie, simplicitie, facilitie, health, constan∣cie. These are things that goe willinglie together, and they are the measures and bounds of wisdome; as contrarily arte, lust, and superfluitie, varietie, and multiplicitie, difficultie, ma∣ladie, and delicatenesse keepe companie together, following intemperancie and follie: Simplici cura constant necessaria, in delitijs laboratur. Ad parata nati sumus: nos omnia nobis diffici∣lia facilium fastidio fecimus.

CHAP. XXXVII. Of Prosperitie, and counsell thereupon.

THat prosperitie which sweetly falles vpon vs, by the common course and ordinarie custome of the world, or [ 1] by our own wisdome and discreet cariage, is farre more firme and assured, and lesse enuied, than that which commeth from heauen, with fame and renowne beyond and against the opi∣nion of all, and the hope euen of him that receiueth these bounties.

Prosperitie is very dangerous: whatsoeuer there is that is [ 2] vaine and light in the soule of man, is raised and caried with the first fauorable winde. There is nothing that makes a man so much to lose and forget himselfe, as great prosperitie, as corne lodgeth by too great abundance, and boughs ouer∣charged with fruit breake asunder, and therefore it is neces∣sarie that a man looke to himselfe, and take heed, as if he went in a slipperie place, and especiallie of insolencie, pride, and presumption. There be some that swimme in a shallow wa∣ter, and with the least fauour of fortune are puffed vp, for∣get themselues, become insupportable, which is the true pic∣ture of follie.

From thence it commeth that there is not any thing more [ 3] fraile, and that is of lesse continuance than an ill aduised pro∣speritie, which commonly changeth great and ioyfull occur∣rents

into heauy and lamentable, and fortune of a louing mo∣ther, is turned into a cruell step-dame.

Now the best counsell that I can giue to a man, to carrie [ 4] himselfe heerein, is, not to esteeme too much of all sorts of prosperitie and good fortunes, and in any sort not to desire them: If they shall happen to come, out of their good grace and fauour, to receiue them willingly and cheerefully; but as things strange and no way necessarie, but such as without which a man may passe his life, and therefore there is no rea∣son he should make account of them, or thinke himselfe the woorse or better man for them. Non est tuum, fortuna quod fe∣cit tuum. Qui tutam vitam agere volet, ista viscata beneficia de∣uitet, nil dignum putare quod speres. Quid dignum habet fortu∣na quod concupiscas?

CHAP. XXXVIII. Of Pleasure, and aduice thereupon.

PLeasure is an apprehension and sense of that which is a∣greeable to nature, it is a pleasant motion and tickling: * 1.436 as contrarilie, griefe or sorrow is vnwelcome and vnpleasing to the senses; neuerthelesse, they that place it in the highest degree, and make it the soueraigne good, as the Epicures, take it not so, but for a priuation of euill and displeasure, in a word Indolence. According to their opinion, the not hauing of a∣ny euill, is the happiest estate that man can hope for in this life. Nimium boni est cui nihil est mali: This is as a mid-way or neutralitie betwixt pleasure taken in the first and common sense, and griefe; it is as sometime the bosome of Abraham was said to be, betwixt paradise and the hell of the damned. This is a sweete and peaceable state and setling, a true, con∣stant and staied pleasure, which resembleth in some sort the tranquillitie of the soule, accounted by Philosophers the chiefe and soueraigne good: the other first kinde of pleasure is actiue and in motion. And so there should be three estates, the two extreame opposites, Griefe and Pleasure, which are not stable nor durable, and both of them sickly: and that in the middle, stable, firme, sound, wherunto the Epicures gaue the name of pleasure (as indeed it is in regard of griefe and

sorrow) making it the chiefe and soueraigne good. This is that which hath so much defamed their schoole, as Seneca hath ingenuously acknowledged and said, that their euill was in the title and words, not in the substance, hauing neuer had either doctrine or life more sober, temperate, and enemie to wickednesse and vice than theirs. And it is not altogether without reason that they called this Indolence and peaceable state, Pleasure: for that tickling delight which seemeth to mount vs aboue indolence, aimeth at nothing else but indo∣lence, or want of griefe, as it proper butte; as for example; that appetite that rauisheth vs with desire of women, seeketh nothing else but to flie that paine that an ardent and furious desire to satisfie our lust bringeth with it, to quit our selues of this feuer, and to purchase our rest.

Pleasure hath diuersly beene spoken of, and more briefly and sparingly than was fit; some haue deified it, others dete∣sted * 1.437 it as a monster, and tremble at the very word, taking it alwaies in the worser part. They that doe wholly condemne it say; First, it is short, a fire of straw, especially if it be liuely and actiue. Secondly, fraile and tender, easily and with no∣thing corrupted and ended, an ounce of sorrow marres a whole sea of pleasure: It is called a choaked peece of artillery. Thirdly, base, shamefull, exercising it selfe by vilde instru∣ments, in hidden corners, at least for the most part, for there likewise are magnificent and pompous pleasures. Fourthly, quickly subiect to satietie. A man knowes not how to conti∣nue long in his pleasures, he is impatient as wel in his delights as his griefes, and it is not long ere repentance follow, which many times yeelds pernicious effects, the ouerthrow of men, families, common-weales. Fiftly, and aboue all they alleadge against it, that when it is in his greatest strength, it mastreth in such a maner, that reason can haue no enterteinment.

On the other side, it is said, to be naturall, created and esta∣blished of God in the world, for the preseruation and conti∣nuance * 1.438 thereof, as well by retaile of the indiuiduall parts, as in grosse of the speciall kindes. Nature the mother of plea∣sure, in those actions that are for our need and necessitie, hath likewise mingled pleasure. Now to liue well is to consent vn∣to nature. God, saith Moyses, hath created pleasure, Planta∣uerat

dominus paradisum voluptatis, hath placed and establi∣shed man in a pleasant estate, place and condition of life: and in the end, what is the last and highest felicitie, but cer∣taine and perpetuall pleasure? Inebriabuntur ab vbertate do∣mus tuae, & torrente voluptatis tuae potabis eos. Suis contenta fini∣bus res est diuina voluptas. And to say the truth, the most regu∣lar Philosophers, and the greatest professors of vertue, Zeno, Cato, Scipio, Epaminondas, Plato, Socrates himselfe haue been in effect amorous, and drinkers, dancers, sporters, and haue handled, spoken, written of loue and other pleasures.

And therefore this matter is not decided in a word, but we must distinguish, for pleasures are diuers. There are naturall, * 1.439 and not naturall: This distinction as more important we will presently better consider of. There are some that are glori∣ous, arrogant, difficult; others that are obscure, milde, easie & ready. Though to say the truth, Pleasure is a qualitie not greatly ambitious; it is accounted rich enough of it selfe, with∣out the addition of any thing to the reputation thereof, and it is loued best in obscuritie. They likewise that are so easie and ready are cold and frozen, if there be no difficultie in them: which is as an inducement, a baite, a spurre vnto them. The ceremonie, shame and difficultie that there is in the attain∣ment of the last exploits of loue, are the spurres, and matches that giue fire vnto it, and increase the price thereof. There are spirituall pleasures & corporall, not (to say the truth) be∣cause they are separated: for they al belong to the entire man, and the whole composed subiect: and the one part of our selues hath not any so proper, but that the other hath a feel∣ing thereof, so long as the mariage and amorous band of the soul & bodie continueth in this world. But yet there are some wherin the soule hath a better part than the body, & therfore they better agree with men, than with beasts, and are more durable, as those that enter into vs by the sense of seeing and hearing, which are the two gates of the soule, for hauing on∣ly their passage by them, the soule receiueth them, concoct∣eth and digesteth them, feedeth and delighteth it selfe a long time; the body feeleth little. Others there are wherein the body hath the greater part, as those which belong to the taste and touch, more grosse and material, wherein the beasts beare

vs companie, such pleasures are handled, tried, vsed and en∣ded in the bodie it selfe, the soule hath onely the assistance and companie, and they are but short, like a fire of straw, soone in, soone out.

The chiefe thing to be considered heerein, is to know how wee should carrie and gouerne our selues in our pleasures, * 1.440 which wisdome will teach vs, and it is the office of the vertue of temperance. We must first make a great and notable dif∣ference betweene the naturall, and not naturall. By the not naturall we doe not onely vnderstand those that are against nature, and the true vse approoued by the lawes; but also the naturall themselues, if they degenerate into too great an excesse and superfluitie, which is no part of nature, which contenteth it selfe with the supplie of necessitie; whereunto a man may likewise adde decencie and common honestie. It is naturall pleasure to be couered with a house and gar∣ments * 1.441 against the rigour of the elements, and the iniuries of wicked men; but that they should be of gold or siluer, of Ia∣sper or Porpherie, it is not naturall: Or if they come vnto a man by other meanes than naturall, as if they be sought and procured by arte, by medicines, or other vnnaturall meanes: Or if they be first forged in the minde, stirred by passion, and afterwards from thence come vnto the body, which is a pre∣posterous order: for the order of nature is, that pleasures en∣ter into the bodie, and be desired by it, and so from thence ascend vnto the minde. And euen as that laughter that is procured by tickling the arme-holes, is neither naturall nor pleasing, but rather a kinde of conuulsion; so that plea∣sure that is either sought or kindled by the soule, is not na∣turall.

Now the first rule of wisdome concerning pleasures is this, * 1.442 to chase away, and altogether to condemne the vnnaturall, as vitious, bastardly (for as they that come to a banquet vnbid∣den, are to be refused; so those pleasures that without the in∣uitation of nature present themselues, are to be reiected) to admit and receiue the naturall; but yet with rule and mode∣ration: and this is the office of temperancie in generall, to driue away the vnnaturall, to rule the naturall.

The rule of naturall pleasures consisteth in three points:

First, that it be without the offence, scandall, dammage, and preiudice of another. * 1.443

Secondly, that it be without the preiudice of himselfe, his honor, his health, his leasure, his dutie, his functions.

Thirdly, that it be with moderation, that he take them no more to the heart, than against the heart, neither couet them, nor flie from them, but take and receiue them, as men doe honie with the tip of the finger, not with a full hand; not to engage himselfe in them too farre, nor to make them his prin∣cipall businesse, and onely worke; much lesse to enthrall himselfe vnto them, and of recreations make them necessities, for that is the greatest miserie of all others. Pleasure should be but as an accessarie, a recreation for the time, that he may the better returne to his labour, as sleepe which strengthneth the bodie, and giueth vs breath to returne the more cheerfullie to our worke. To be short, a man must vse them, not inioy them. But aboue all, he must take heed of their treason: for some there are, that whilest we giue our selues vnto them, and loue them ouer dearely, returne euill for good, and more displea∣sure than delight: but this is treacherouslie: for they goe be∣fore to besot and deceiue vs, and hiding from vs their taile, they tickle vs and embrace vs to strangle vs. The pleasure of drinking goes before the paine of the head: such are the de∣lights and pleasures of indiscreet and firie youth, wherewith they are made drunken. We plunge our selues into them, but in our old age they forsake vs, as it were drowned and ouer∣whelmed, as the sea in his reflux ouer-runneth the sandie banks: That sweetnesse which we haue swallowed so gree∣dilie, endeth with bitternesse and repentance, and filleth our soules with a venemous humor that infecteth and corrup∣teth it.

Now as moderation and rule in pleasures is an excellent and profitable thing according vnto God, nature, reason: so * 1.444 excesse and immoderate vnrulinesse is of all others the most pernicious, both to the publicke and priuat good. Pleasure ill valued, softneth and weakneth the vigor both of soule and bodie; Debilitatem induxere delitiae, blandissimae dominae: it be∣sotteth

and effeminateth the best courages that are, witnes Hannibal: and therfore the Lacedemonians that made profes∣sion of contemning all pleasures were called men, and the A∣thenians soft and delicate women. Xerxes to punish the re∣uolt of the Babylonians, and to assure himself of them in time to come, tooke from them their armes, forbidding all painfull and difficult exercise, and permitting all pleasures and deli∣cacies whatsoeuer. Secondly, it banisheth and driueth away the principall vertues, which cannot continue vnder so idle and effeminate an empire: Maximas virtutes iacere oportet vo∣luptate dominante. Thirdly, it degenerateth very suddenly in∣to the contrarie thereof, which is griefe, sorrow, repentance: for as the riuers of sweet water run their course to die in the salt sea, so the honie of pleasure endeth in the gall of griefe; In praecipiti est, ad dolorem vergit, in contrarium abit, nisi modum teneat. Extrema gaudij luctus occupat. Finally, it is the semi∣narie of all euils, of all ruine. Malorum esca voluptas. From it come those close and secret intelligences, then treasons, and in the end euersions and ruines of Common-weales. Now wee will speake of pleasures in particular.

CHAP. XXXIX. Of eating and drinking, Abstinence, and Sobrietie.

VIctuals are for nourishment, to sustaine and repaire the infirmitie of the bodie; the moderate, naturall, and plea∣sant * 1.445 vse thereof entertaineth it, maketh it a fit and apt instru∣ment for the soule; as contrarily an vnnaturall excesse weak∣neth it, bringeth great and loathsome diseases, which are the naturall punishments of intemperancie; Simplex ex simplici causa valetudo; multos morbos supplicia luxuriae, multa fercula fecerunt. A man complaineth of his braine for sending downe so many rheumes, the foundation of all dangerous maladies; but the braine may well answere him, Define fundere, & ego desinam fluere; Be thou sober in powring downe, and I will be sparing in dropping downe. But what, the excesse and pro∣uision, the multitude, diuersitie, and exquisit preparation of

viands is come in request; and it is our custome euen in the greatest and most sumptuous superfluities, to craue pardon for not prouiding enough.

How preiudicate both to the mind and to the body a full [ 2] diet, with diuersitie, curiositie, exquisit and artificiall prepa∣ration is, euery man may finde in himselfe. Gluttonie and drunkennes are idle and vndecent vices; they bewray them∣selues sufficientlie by the gestures and countenances of those that are there with tainted; whereof the best and more honest is, to be dull and drousie, vnprofitable and vnfit for any good: for there was neuer man that loued his belly too well, that did euer performe any great worke. Moreouer, it is the vice of brutish men, and of no worth, especiallie drunkennes, which leadeth a man to all vnworthie actions; witnesse Alexander, otherwise a great Prince, being ouercome with this vice, kil∣led his dearest friend Clitus, and being come to himselfe, would haue kild himselfe for killing Clitus. To conclude, it wholly robbeth a man of his sense, and peruerteth his vnder∣standing: Vinum clauo caret, dementat sapientes, facit repuera∣scere senes.

Sobrietie though it be none of the greatest and more diffi∣cult vertues, and which is not painfull to any but fooles and * 1.446 mad-men, yet it is a way and a kinde of progresse to other vertues: It extinguisheth vice in the cradell, and stifleth it in seed: It is the mother of health, and an assured medicine a∣gainst all maladies, and that that lengthneth a mans life. So∣crates by sobrietie had alwaies a strong bodie and liued euer in health; Masinissa the soberest king of all the rest got chil∣dren at 86. yeeres of age, and at 92. vanquished the Cartha∣ginians; whereas Alexander by his drunkennesse died in the flowre of his age, though he were better borne and of a soun∣der constitution than them all. Many subiect to goutes and * 1.447 other diseases by Physicke incurable, haue recouered their health by diet. Neither is it seruiceable to the bodie onely, but to the minde too, which thereby is kept pure, capable of wisdome and good counsell; Salubrium consiliorum parens so∣brietas. All the greatest personages of the world haue beene sober, not onely the professours of singular vertue and auste∣ritie

of life, but all those that haue excelled in any thing, Cy∣rus, Caesar, Iulian the emperour, Mahumet: Epicurus the great doctor of pleasure heerein excelled all men. The frugalitie of the Romane Curij and Fabritij is more extolled than their great victories: The Lacedemonians as valiant as they were, made expresse profession of frugalitie and sobrietie.

But a man must in time and from his youth embrace this part of temperancie, and not stay till the infirmities of old [ 4] age come vpon him, lest that he be vtterly cast downe with varietie of diseases; as the Athenians, who were reproched for that they neuer demanded peace, but in their mourning gar∣ments, after they had lost their kindred and friends in warre, and were able to defend themselues no longer. This is to aske counsell when it is too late; Sera in fundo parsimonia; it is to play the good husband when there is nothing left but bare walles, to make his market when the faire is ended.

It is a good thing for a man not to accustome himselfe to a delicate diet, lest when he shall happen to be depriued ther∣of, his bodie grow out of order, and his spirit languish and faint; and contrarily to vse himselfe to a grosser kinde of su∣stenance, both because they make a man more strong and healthfull, and because they are more easily gotten.

CHAP. XL. Ofriot and excesse in apparell and ornaments, and of frugalitie.

IT hath beene said before that garments are not naturall, nor necessarie to a man; but artificiall, inuented and vsed one∣ly [ 1] by him in the world. Now inasmuch as they are artificiall, (for it is the maner of things artificiall to varie and multiplie, without end and measure, simplicitie being a friend vnto na∣ture) they are extended and multiplied into so many inuenti∣ons (for to what other end are there so many occupations and traffiques in the world, but for the couering and decking of our bodies?) dissolutions and corruptions, insomuch that it is no more an excuse and couering of our defects and necessi∣ties,

but a nest of all maner of vices, vexillum superbiae, nidus luxuriae, the subiect of riot and quarrels: for from hence did first begin the proprietie of things, mine and thine; and in the greatest communities or fellowships that are, ap∣parell is alwaies proper, which is signified by this word, disrobe.

It is a vice very familiar and proper vnto women (I meane [ 2] excesse in apparell) a true testimonie of their weaknesse, being glad to winne credit and commendations by these small and slender accidents, because they know themselues to be too weake and vnable to purchase credit and reputation by better meanes: for such as are vertuous, care least for such vanities. By the lawes of the Lacedemonians it was not permitted to any to weare garments of rich and costly colours, but to com∣mon women: That was their part, as vertue and honour be∣longed vnto others.

Now the true and lawfull vse of apparrell is to couer our selues against winde and weather, and the rigour of the aire, and should neuer be vsed to other end; and therefore as they should not be excessiue nor sumptuous, so should they not be too base and beggerly. Nec affectatae sordes, nec exquisitae mun∣ditiae. Caligula was as a laughing stocke to all that beheld him, by reason of the dissolute fashion of his apparell. Augu∣stus was commended for his modestie.

CHAP. XLI. Carnall pleasure, Chastitie, Continencie.

COntinencie is a thing verie difficult, and must haue a carefull and a painfull guard: It is no easie matter wholly * 1.448 to resist nature, which in this is most strong and most ar∣dent.

And this is the greatest commendation that it hath, that [ 2] there is difficultie in it; as for the rest, it is without action and without fruite, it is a priuation, a not doing, paine without profit; and therefore sterilitie is signified by virgini∣tie.

I speake heere of simple continencie, and onely in it selfe, which is a thing altogether barren & vnprofitable, and hard∣ly commendable, no more than not to play the glutton, not to be drunken; and not of Christian continencie, which to make it a vertue hath two things in it, a deliberate purpose alwaies to keepe it, and that it be for Gods cause. Non hoc in virginibus * 1.449 praedicamus, quòd sint virgines, sed quòd deo dicatae; witnesse the Vestalles, and the fiue foolish virgins shut out of doores; and therefore it is a common errour, and a vanitie, to call conti∣nent women honest women and honorable, as if it were a ver∣tue, and there were an honor due vnto him that doth no euill, doth nothing against his dutie. Why should not continent men in like sort haue the title of honestie and honour? There is more reason for it, because there is more difficultie, they are more hot, more hardie, they haue more occasions, better meanes. So vnlikely is it that honour should be due vnto him that doth no euill, that it is not due vnto him that doth good, but onely, as hath beene said, to him that is profitable to the * 1.450 weale-publike, and where there is labour, difficultie, danger. And how many continent persons are there stuft with other vices, or at least that are not touched with vaine-glory and presumption, whereby tickling themselues with a good opi∣nion of themselues, they are readie to iudge and condemne others? And by experience wee see in many women how dearly they sell it vnto their husbands, for dislodging the diuell from that place where they rowe, and establishing the point of honor as in it proper throne, they make it to mount more high, and to appeare in the head, to make him belieue that it is not any lower elsewhere. If neuerthelesse this flatte∣ring word, honor, serue to make them more carefull of their dutie, I care not much if I allow of it. Vanitie it selfe serues for some vse, and simple incontinencie and sole in it selfe is none of the greatest faults, no more than others that are purely cor∣porall, and which nature committeth in hir actions either by excesse or defect without malice. That which discrediteth it and makes it more dangerous, is, that it is almost neuer alone, but is commonlie accompanied and followed with other

greater faults, infected with the wicked and base circumstan∣ces of prohibited persons, times, places; practised by wicked meanes, lies, impostures, subornations, treasons; besides the losse of time, distractions of those functions from whence it proceedeth by great and grieuous scandals.

And because this is a violent passion and likewise deceit∣full, * 1.451 we must arme our selues against it, and be wary in descry∣ing the baits thereof, and the more it flattereth vs, the more distrust it: for it would willinglie embrace vs to strangle vs; it pampereth vs with honie, to glut vs with gall; and there∣fore let vs consider as much, that the beautie of another is a thing that is without vs, and that as soone it turneth to our euill as our good; that it is but a flower that passeth, a small thing and almost nothing but the colour of a body; and ac∣knowledging in beautie the delicate hand of nature, we must prise it as the sunne and moone for the excellencie that is in it: and comming to the fruition thereof by all honest meanes, alwaies remember that the immoderate vse of this pleasure consumeth the body, effeminateth the soule, weakneth the spirit; and that many by giuing themselues ouermuch there∣unto, haue lost, some their life, some their fortune, some their spirit: and contrarily, that there is greater pleasure and glory in vanquishing pleasure, than in possessing it: that the conti∣nencie of Alexander and of Scipio hath beene more highlie commended, than the beautifull countenances of those yong damsels that they tooke captiues.

There are many kinds and degrees of continencie and in∣continencie. The coniugall is that which importeth more [ 4] 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 with∣in the chaste breast of that partie whom the destinies haue gi∣uen 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 constan∣cie;

of Countries, which haue brought in mariages; of fami∣lies, 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-pub∣like 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 philo∣sophicall 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 there∣unto by the spirit, of Themistocles, Alexander, Caesar: and al∣though 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 considerati∣on, 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: in∣conduntur 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 in∣conueniences as may happen by their contempt of the ap∣probation and iudgement of another.

But that a man should be vertuous, and doe good for glo∣rie, as if that were the salarie and recompence thereof, is a false [ 2]

and vaine opinion. Much were the state of vertue to be pitied, if she should fetch hir commendations and prise from the o∣pinion of another, this coine were but counterfelt, and this pay too base for vertue; She is too noble to begge such re∣compence. 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 reso∣lutions, which serue him as barriers against the assaults of ambition.

Hee must therefore perswade himselfe, that vertue see∣keth not a more ample and more rich theater to shew it [ 3] 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 compa∣red 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 be∣thinks 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 acti∣ons. 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 mi∣racle, it is an attempt of no difficultie. He that loues him∣selfe, 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 Per∣sia, gaue ouer vnto his companions his right, vpon con∣dition, that he and his might liue in that Empire free from all subiection and magistracie, except that which the anci∣ent lawes did impose, being impatient to commaund, and to be commaunded. Diocletian renounced the Empire, Ce∣lestinus 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 offen∣dit 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; * 1.452 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 va∣lour, 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 ves∣sell 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 ap∣peare; [ 2] 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 faith∣full, since that our vnderstanding is directed by the onely meanes of speech. He that falsifieth it, betrayeth publike so∣cietie; and if this meane faile vs and deceiue vs, there is an end of all, there is no liuing in the world. But of lying we haue alreadie spoken. * 1.453

The third, that it be naturall, modest, and chaste: not ac∣companied [ 3] with vehemencie and contention, whereby it may seeme to proceede from passion; not artificiall nor af∣fected; not wicked, immodest, licentious.

The fourth, that it be serious and profitable, not vaine [ 4] and vnprofitable. A man must not be too attentiue in re∣lating what hath hapned in the market place or theater, or repeating of sonets and meriments, it bewrayes too great and vnprofitable leasure, otio abundantis, & abutentis. Nei∣ther is it good to enter into any large discourse of his owne actions and fortunes; for others take not so much pleasure to heare them, as he to relate them.

But aboue all, it must neuer be offensiue, for speech is the instrument and fore-runner of charitie, and therefore to vse [ 5] it against it, is to abuse it, contrarie to the purpose of nature. All kind of foule speech, detraction, mockerie, is vnworthie a man of wisedome and honour.

The sixt, to be gentle and pleasing, not crabbed, harsh, and enuious; and therefore in common speech acute and [ 6] subtile questions must be auoided, which resemble crafishes, where there is more picking worke than meate to eate, and their end is nothing else but brawles and contentions.

Lastly, that it be constant, strong, and generous, not loose, effeminate, languishing, whereby wee auoid the maner of [ 7] speech of Pedanties, pleaders, women.

To this point of Temperancie belongeth secrecie (where∣of * 1.454 wee haue spoken in the Chapter of faith or fidelitie) not onely that which is committed vnto vs, and giuen vs to keepe, but that which wisdome and discretion telleth vs ought to be suppressed.

Now as speech makes a man more excellent then a beast, * 1.455 so eloquence makes the professours thereof more excellent then other men. For this is the profession or arte of speech, it is a more exquisite communication of discourse and of rea∣son, the stearne or roother of our soules, which disposeth the hearts and affections like certaine notes to make a melodious harmonie.

Eloquence is not onely a puritie and elegancie of speech, * 1.456 a discret choice of words properly applied, ending in a true and a iust fall, but it must likewise be full of ornaments, graces, motions; the words must bee liuely, first, by a cleare and distinct voyce, raysing it selfe, and falling by little and little; Afterwards by a graue and naturall action, wherein a man may see the visage, hands, and members of the Orator to speake with his mouth, follow with their motion that of the minde, and represent the affections: for an Orator must first put on those passions which hee would stirre vp in others. As Brusidus drew from his owne wound the dart wherewith he slew his enemie: So passion being conceiued in our heart, is incontinentlie formed into our speech, and by it proceeding from vs, entreth into another, and there giueth the like impression which wee our selues haue, by a subtle and liuely contagion. Heereby wee see that a sweet and a mild nature is not so fit for eloquence, because it cannot conceiue strong and couragious passions, such as it ought, to giue life vnto the Oration; in such sort, that when he should display the master-sailes of eloquence in a great and vehement action, hee commeth farre short thereof; as Cicero knew well how to reproch Callidius, who accused Gallus with a cold and ouermild voyce and action, in nisi fingeres, sic ageres? But being likewise vigorous, and furnished as hath beene said, it hath not lesse force and vio∣lence

then the commaunds of tyrants, enuironed with their gards and halberds; It doth not only leade the hearer, but intangleth him, it reigneth ouer the people, and establisheth a violent empire ouer our soules.

A man may say against Eloquence that truth is sufficiently * 1.457 maintained and defended by it selfe, and that there is nothing more eloquent then it selfe: which I confesse is true, where the minds of men are pure, and free from passions: but the greatest part of the world, either by nature, or arte, and ill in∣struction is preoccupated, and ill disposed vnto vertue and veritie, whereby it is necessary that men be handled like iron, which a man must soften with fire before he temper it with water: So by the firie motions of eloquence, they must be made supple and manageable, apt to take the temper of ve∣ritie. This is that whereunto Eloquence especiallie tendeth; and the true fruit thereof is to arme vertue against vice, truth against lying & calumnies. The Orator, saith Theophrastus, is the true Physitian of the soule, to whom it belongeth to cure the biting of serpents by the musicke of the pipe, that is, the calumnies of wicked men by the harmonie of reason. Now since no man can hinder, but that some there are that sease vpon eloquence, to the end they may execute their perni∣cious designments, how can a man do lesse than defend him∣selfe with the same armes; for if we present our selues naked to the combat, do we not betray vertue and veritie? But many haue abused eloquence to wicked purposes, and the ruine of their countrie: It is true, but that is no reason why eloquence should be despised, for that is common to it with all the ex∣cellent things of the world, to be vsed or abused, well or ill applied, according to the good and bad disposition of those that possesse them. Most men abuse their vnderstanding, but yet we must not there∣fore conclude that vnderstanding is not necessarie.

FINIS.

Notes

• * 1.1

  1 The excel∣lencie there∣of.
• * 1.2

  2 The defini∣tion.
• * 1.3

  3 It is vniuer∣sall.
• * 1.4

  4 Difficult. Senec.
• * 1.5

  5 Obscure.
• * 1.6

  Plin. in Paneg.
• * 1.7

  6 Necessarie. Horat. 3. od. Euripid. Liuius.
• * 1.8

  Senec. 1. de clemēt.
• * 1.9

  Xenoph. in poedag.
• * 1.10

  7 The acquisi∣tion thereof.
• * 1.11

  8 The distin∣ction.
• * 1.12

  Hesiod. Liuius. Cicero.
• * 1.13

  Chap. 10.
• * 1.14

  1 The chiefe point of this prouision, to know the state.
• * 1.15

  Senec.
• * 1.16

  2 The second head of this prouision is vertue.
• * 1.17

  Salust. ad Caesar.
• * 1.18

  Plin. Pan.
• * 1.19

  Salust ad Caesar.
• * 1.20

  Pli. Paneg.
• * 1.21

  3 Especially 4. vertues.
• * 1.22

  Dion.
• * 1.23

  4 Iustice.
• * 1.24

  Plin. Pan. Tacitus. Senec. in tr.
• * 1.25

  Senec. Euripides.
• * 1.26

  Colum. Tacit.
• * 1.27

  Plin. Pan.
• * 1.28

  An aduer∣tisement.
• * 1.29

  For the weale-pub.
• * 1.30

  For defence and conser∣uation.
• * 1.31

  5 Discreetly without wickednes.
• * 1.32

  6 Distrust re∣quired in a Prince.
• * 1.33

  Senec.
• * 1.34

  Epichar. Euripid. Cicero.
• * 1.35

  Senec.
• * 1.36

  7 And dissi∣mulation.
• * 1.37

  8 Practise.
• * 1.38

  9 Subtilties.
• * 1.39

  Plato. Plin. Val. Max.
• * 1.40

  Iniustice profitable to the weale∣publike.
• * 1.41

  Plutarch.
• * 1.42

  Tacit.
• * 1.43

  Plutarch. in flam.
• * 1.44

  Sence.
• * 1.45

  Aristot. in Politico. Democrit.
• * 1.46

  11 Valour.
• * 1.47

  12 Clemency.
• * 1.48

  Senec.
• * 1.49

  Senec.
• * 1.50

  Tit. Liuius ca. 3. in the beginning.
• * 1.51

  Tacit. in Agricol.
• * 1.52

  Salust. ad Caesar.
• * 1.53

  13 After which are required also libera∣litie.
• * 1.54

  Liberalitie two-fold.
• * 1.55

  Hieronym.
• * 1.56

  Tacit.
• * 1.57

  14 Magnani∣mitie and moderation of choler. Senec.
• * 1.58

  Tacit.
• * 1.59

  Tacit.
• * 1.60

  15 The third head of this prouision: The maners of the Prince
• * 1.61

  Liuius. Tacit.
• * 1.62

  16 The fourth head of this prouision, Counsell.
• * 1.63

  Chap. 1.
• * 1.64

  Tacit.
• * 1.65

  Tit. Liui. Tacit.
• * 1.66

  Plin.
• * 1.67

  17 The conditi∣on of good counsellers. Fidelitie. Plin. Sufficiencie.
• * 1.68

  Curtius.
• * 1.69

  Liberty.
• * 1.70

  Tacit.
• * 1.71

  Senec.
• * 1.72

  Silence.
• * 1.73

  Curtius.
• * 1.74

  Tacit.
• * 1.75

  The vices that counsel∣lers must auoid. Presumptu∣ous confi∣dence. Tit. Liuius.
• * 1.76

  Passion.
• * 1.77

  Tacit. Precipita∣tion. Sec lib. 2. cap. 10. Tacit.
• * 1.78

  18 The duty of the prince in abusing good counsellers.
• * 1.79

  Curtius.
• * 1.80

  Tacit.
• * 1.81

  Veget.
• * 1.82

  19 Of Officers.
• * 1.83

  20 The fi•••• head of p••••uision: Treasure.
• * 1.84

  Exchequer knowledge in three points.
• * 1.85

  21 1 To lay the foundation.
• * 1.86

  5 Antoninus Pius. Seuerus. August.
• * 1.87

  22 To employ the treasure.
• * 1.88

  23 3 To make spare and re∣seruation.
• * 1.89

  Esay 30.
• * 1.90

  2. Paralip.
• * 1.91

  24 The sixt head of this prouision. An armed power.
• * 1.92

  In the chap∣ter follow∣ing.
• * 1.93

  25 The seuenth head of this prouision. Alliance or leagues. With whom.
• * 1.94

  2. How.
• * 1.95

  1 A summary description of the action of the prince.
• * 1.96

  Beneuolence, Authoritie two pillars of a prince and state.
• * 1.97

  Tacit.
• * 1.98

  2 Beneuolence is attained by clemency.
• * 1.99

  Tacit.
• * 1.100

  Senec.
• * 1.101

  Tacit.
• * 1.102

  3 Beneficence.
• * 1.103

  Tacit.
• * 1.104

  4 Liberality.
• * 1.105

  Chap. 2. act. 23. Tacit.
• * 1.106

  5 Authority.
• * 1.107

  By what it is acquired.
• * 1.108

  6 Seuerity.
• * 1.109

  Cicero.
• * 1.110

  7 Constancy.
• * 1.111

  Aristot.
• * 1.112

  Senec.
• * 1.113

  9 Against vn∣iust authori∣ty and ty∣raunie.
• * 1.114

  Plin. de Traia.
• * 1.115

  10 Hate and contempt, two murthe∣rers of ae prince.
• * 1.116

  A rist. lib. 5. Pol. Hatred.
• * 1.117

  Cicero.
• * 1.118

  11 Hatred pro∣ceedeth from crueltie. Cap. 2. art. 12.
• * 1.119

  An aduice for punish∣ments. Senec.
• * 1.120

  12 Auarice.
• * 1.121

  13 Contempt.
• * 1.122

  Art 5.
• * 1.123

  Plin. in Panch.
• * 1.124

  An ill forme of gouern∣ment.
• * 1.125

  Infelicitie.
• * 1.126

  Máners.
• * 1.127

  14 The distin∣ction of the action of a prince.
• * 1.128

  Of the peace∣able.
• * 1.129

  An aduice.
• * 1.130

  15 2 To haue a memoriall of the 1 Affaires.
• * 1.131

  2 Persons.
• * 1.132

  3 Gifts.
• * 1.133

  16 3 To appoint rewards and punishments.
• * 1.134

  17 4 To distri∣bute re∣wards.
• * 1.135

  18 Of the mili∣tarie action which consi∣steth in three points.
• * 1.136

  To enter∣prise, where two things are required.
• * 1.137

  Plin. in Pan.
• * 1.138

  Salust.
• * 1.139

  19 Three things make an en∣terprise iust.
• * 1.140

  Cic. pro Milo.
• * 1.141

  In officijs.
• * 1.142

  Salust.
• * 1.143

  Plin. l. 22. nat. hist. ca. 2.
• * 1.144

  Liuius.
• * 1.145

  22 Prudence.
• * 1.146

  Liuius.
• * 1.147

  Tacit.
• * 1.148

  Pindar.
• * 1.149

  〈…〉〈…〉
• * 1.150

  Cassiod.
• * 1.151

  24 Men.
• * 1.152

  25 Rather foote than horse.
• * 1.153

  26 And natu∣rall than strangers.
• * 1.154

  27 As well or∣dinary as subsidiary.
• * 1.155

  28 Well to choose.
• * 1.156

  29 Election of souldiers consisteth in fiue things. 1 Country. Veget.
• * 1.157

  Tacit. 2 Age.
• * 1.158

  3 Bodies.
• * 1.159

  4 Spirit.
• * 1.160

  5 Condition.
• * 1.161

  30 Well disci∣plined.
• * 1.162

  Veget.
• * 1.163

  Discipline hath two parts. 1 Valour which is at∣tained by exercise.
• * 1.164

  2 Trauell.
• * 1.165

  3 Order.
• * 1.166

  Maners the second part of discipline.
• * 1.167

  Continencie.
• * 1.168

  Tacit.
• * 1.169

  Modestie.
• * 1.170

  Abstinencie.
• * 1.171

  33 Of captaines.
• * 1.172

  Of the Ge∣nerall.
• * 1.173

  Tacit.
• * 1.174

  Tacit.
• * 1.175

  Tacit.
• * 1.176

  Sertori. in Plut.
• * 1.177

  34 The third head of the rules and counsels to make warre.
• * 1.178

  Rules for the whole time of warre.
• * 1.179

  35 For the fight.
• * 1.180

  When.
• * 1.181

  Where.
• * 1.182

  With and against whom.
• * 1.183

  How.
• * 1.184

  36 Rules for ranged bat∣tailes.
• * 1.185

  37 Hauing ioy∣ned battaile.
• * 1.186

  38 A question of the stra∣tagems of warre.
• * 1.187

  Polyb. lib. Plut. in Marcell. Vlp. lib. 1. de Prob. Aug. quaest. sup. Iosue.
• * 1.188

  39 The third head of this military subiect, to finish war.
• * 1.189

  Of peace in respect of the vanquished.
• * 1.190

  In respect of the vanqui∣shers.
• * 1.191

  Honorable.
• * 1.192

  S. Bernard.
• * 1.193

  Liuius.
• * 1.194

  The diuision of this mat∣ter by distin∣ction of the accidents.
• * 1.195

  1 The decsrip¦tion.
• * 1.196

  2 Remedies and aduise∣ments.
• * 1.197

  3 Punishment of conspira∣tors, and the aduice there∣upon.
• * 1.198

  Iustin. li. 1. Tacit.
• * 1.199

  1 Description.
• * 1.200

  2 Aduise∣ments and remedies.
• * 1.201

  2 Aduise∣ments and remedies.
• * 1.202

  Description.
• * 1.203

  2 The aduise∣ments and remedies.
• * 1.204

  1 The descrip∣tion.
• * 1.205

  2 Aduise∣ments and remedies.
• * 1.206

  The de∣scription.
• * 1.207

  Chap. 16. Plutarch. in Bruto.
• * 1.208

  Curt. Tacit.
• * 1.209

  1 The de∣scription.
• * 1.210

  2 The causes.
• * 1.211

  3 The counsels and reme∣dies.
• * 1.212

  Two que∣stions.
• * 1.213

  The first.
• * 1.214

  The second.
• * 1.215

  Outragious. Moderate.
• * 1.216

  Neuters.
• * 1.217

  Iudg. 21. Tit. Liu.
• * 1.218

  Inconstant.
• * 1.219

  Common.
• * 1.220

  Mediators.
• * 1.221

  1 The descrip∣tion.
• * 1.222

  2 The first and originall iustice.
• * 1.223

  3 The distin∣ction of iustice.
• * 1.224

  4 Iustice in practise dis∣tinguished.
• * 1.225

  5 There is no true iustice in the world.
• * 1.226

  6 The diuision of this mat∣ter.
• * 1.227

  L 2. c. 5.
• * 1.228

  See lib. 1. chap. 36.
• * 1.229

  3 To know and culture himselfe.
• * 1.230

  4 To keepe himselfe in exercise.
• * 1.231

  5 To make vse of all things.
• * 1.232

  6 To gouerne his spirit, that is, his iudgement.
• * 1.233

  1 The de∣scription.
• * 1.234

  3 How neces∣sary to the weale-pub.
• * 1.235

  4 The first di∣stinction of the causes.
• * 1.236

  5 2 Of persons
• * 1.237

  7 3 Of degrees.
• * 1.238

  8 The differē∣ces of friend∣ship common and perfect.
• * 1.239

  9 The descrip∣tion of per∣fect friend∣ship.
• * 1.240

  10 Examples.
• * 1.241

  1 The dignity of fidelity.
• * 1.242

  Cic.
• * 1.243

  2 Fidelity rare
• * 1.244

  The diuision of this mat∣ter.
• * 1.245

  3 He that gi∣ueth faith.
• * 1.246

  4 He that re∣ceiueth it.
• * 1.247

  Cap. 14.
• * 1.248

  5 The subiect of faith.
• * 1.249

  Liuy.
• * 1.250

  6 The maner of giuing faith.
• * 1.251

  7 Treachery iniurious to God.
• * 1.252

  To man.
• * 1.253

  8 To keepe se∣crets.
• * 1.254

  1 An excellent thing.
• * 1.255

  2 To whom profitable.
• * 1.256

  3 Rare, diffi∣cult, dange∣rous.
• * 1.257

  4 The rules of true admo∣nition.
• * 1.258

  1 Flattery a pernicious and villa∣nous thing.
• * 1.259

  2 Especially to two sorts of people.
• * 1.260

  3 Hardly a∣voided.
• * 1.261

  It imitateth and resem∣bleth amitie, but it is the plague there∣of.
• * 1.262

  4 The descrip∣tion and an∣tithesis of flattery and amitie.
• * 1.263

  5 Of lying, the fowlenesse and hurt thereof.
• * 1.264

  6 Of hypocrisy
• * 1.265

  7 The difficul∣ty thereof.
• * 1.266

  8 The discom∣modity.
• * 1.267

  9 The counsell heereupon.
• * 1.268

  10 Dissimulati∣on befitting women.
• * 1.269

  Tacit. Sen.
• * 1.270

  1 An exhor∣tation to good workes by diuers reasons.
• * 1.271

  Ambros.
• * 1.272

  2 The distin∣ction of be∣nefits.
• * 1.273

  3 Inward and outward be∣nefits.
• * 1.274

  4 Rules of be∣nefits. 1. To whom.
• * 1.275

  5 2. Willingly.
• * 1.276

  6 3. Speedily.
• * 1.277

  7 4. Without hope of resti∣tution.
• * 1.278

  8 5. Accor∣ding to the desire of the receiuer.
• * 1.279

  9 6. Without the offence of another.
• * 1.280

  10 7 Wisely.
• * 1.281

  11 8. From a hartie affe∣ction.
• * 1.282

  12 9. Without boasting.
• * 1.283

  13 10. Continue them with∣out repen∣tance.
• * 1.284

  14 11. Not to reuoke or trouble a good turne.
• * 1.285

  15 Distinctions of benefits.
• * 1.286

  16 Obligation the mother and daugh∣ter of a be∣nefit or good turne.
• * 1.287

  17 The first ob∣ligation and mother.
• * 1.288

  18 The second obligation which is thankfulnes.
• * 1.289

  19 Of ingra∣titude.
• * 1.290

  Senec.
• * 1.291

  20 Rules of thankfulnes.
• * 1.292

  Senec.
• * 1.293

  Idem.
• * 1.294

  Plin.
• * 1.295

  1 Common duties.
• * 1.296

  2 Particular duties of the husband.
• * 1.297

  3 Of the wife.
• * 1.298

  Eccles. 26.
• * 1.299

  4 An aduise∣ment vpon the acquain∣tance of ma∣ried folks.
• * 1.300

  Plutar. in Solone.
• * 1.301

  2 The diuision of the office of parents.
• * 1.302

  3 The first part, the of∣fice of pa∣rents.
• * 1.303

  L. 2. de leg.
• * 1.304

  The second part of the office of pa∣rents. Ezech. 16.
• * 1.305

  Aul. Gell. L. 12. c. 1.
• * 1.306

  Galen. multis lo∣cis. Homer. 10. Iliad. I say 7.
• * 1.307

  6 The third part of the office of pa∣rents.
• * 1.308

  An instru∣ction very important.
• * 1.309

  Quint, Senec.
• * 1.310

  9 The diuision of this mat∣ter.
• * 1.311

  The first ge∣nerall aduice touching in∣struction. To gard the eares.
• * 1.312

  11 The second generall ad∣uice touching the choice of instructors. Conference. Bookes.
• * 1.313

  12 The third generall ad∣uice. Instruction milde and free.
• * 1.314

  Coloss. 3.
• * 1.315

  Terent.
• * 1.316

  Terent.
• * 1.317

  Eccles. 30.
• * 1.318

  13 Particular aduisements touching the minde.
• * 1.319

  L. 1. ca. 7.
• * 1.320

  Tacit.
• * 1.321

  14 A compari∣son of science and wis∣dome.
• * 1.322

  15 The defini∣tion of sci∣ence and wisdome.
• * 1.323

  Salomon in his Ec∣clesiast.
• * 1.324

  Ecclesia∣stes 1. 18.
• * 1.325

  19 Learning and wisdome meete not together.
• * 1.326

  Wisdome without science.
• * 1.327

  Science without wisdome.
• * 1.328

  Act. 26.
• * 1.329

  20 The reason of this sepa∣ration.
• * 1.330

  21 An answer
• * 1.331

  to ill disci∣pline.
• * 1.332

  22 Good disci∣pline.
• * 1.333

  Tacit.
• * 1.334

  23 2 The second aduice tou∣ching the choice of sci∣ences.
• * 1.335

  24 3 The means to learne.
• * 1.336

  By word of mouth.
• * 1.337

  25 By example.
• * 1.338

  A compari∣son of these two.
• * 1.339

  26 From the liuing.
• * 1.340

  27 From the dead by bookes.
• * 1.341

  28 4 To make the scholler to speake and to reason.
• * 1.342

  Mat. 16. 22. Luk. 10. & 24.
• * 1.343

  29 5 An ad∣uisement touching ho∣nest curio∣sitie.
• * 1.344

  30 6 Aduice.
• * 1.345

  32 An aduise∣ment touch∣ing the body.
• * 1.346

  33 3 An ad∣uisement touching maners.
• * 1.347

  1 Euill ma∣ners.
• * 1.348

  34 Good ma∣ners.
• * 1.349

  See Lib. 2. cap. 9.
• * 1.350

  36 The fourth part tou∣ching the dutie of pa∣rents.
• * 1.351

  The loue of parēts grea∣ter than the loue of chil∣dren.
• * 1.352

  37 The loue of parents two∣fold.
• * 1.353

  38 Of the true fatherly loue in communi∣cating with his children being come to yeares of discretion.
• * 1.354

  39 The vsage of them in their last willes according to the lawes.
• * 1.355

  40 Of the dutie of children towards their parēts.
• * 1.356

  41 This dutie consisteth in fiue points.
• * 1.357

  2 Ier. 35.
• * 1.358

  In examer.
• * 1.359

  Leuit. 11.
• * 1.360

  Senec.
• * 1.361

  1 The dutie of Soueraignes.
• * 1.362

  To be religi∣ous.
• * 1.363

  Mercur. Trism.
• * 1.364

  2 To obserue the lawes of superiors.
• * 1.365

  3 To keepe his promise.
• * 1.366

  4 To obserue the lawes.
• * 1.367

  5 To do iustice.
• * 1.368

  6 To take care and affect the common good.
• * 1.369

  Senec.
• * 1.370

  9 The dutie of subiects.
• * 1.371

  Exod. 12.
• * 1.372

  10 Whether it be lawfull to lay violēt hands vpon the person of a tyrant. A double tyrant. The entrāce.
• * 1.373

  2 In the exe∣cution three waies.
• * 1.374

  Heerof see aboue Chap. 4. in Chap. of tyrannie and rebel∣lion.
• * 1.375

  Tacit.
• * 1.376

  Tacit.
• * 1.377

  L. Cogitatio∣nis ff de poen. L. Si quis non dicam c. de sacros. Eccles.
• * 1.378

  12 Examinati∣ons of Soue∣raignes after their death.
• * 1.379

  1 For what cause Magi∣strates are allowed of.
• * 1.380

  Lamprid.
• * 1.381

  2 How a ma∣gistrate ought to pre∣pare himself before he take the charge.
• * 1.382

  3 A generall description of magi∣strates.
• * 1.383

  4 The dutie of magistrates as touching the soue∣raigne.
• * 1.384

  5 As touching priuate men.
• * 1.385

  Deut. 16.
• * 1.386

  5 Cic. lib. 1. Officior.
• * 1.387

  Exod. 2.
• * 1.388

  1 The descrip∣tion of va∣lour.
• * 1.389

  Senec.
• * 1.390

  2 The praise thereof.
• * 1.391

  Senec.
• * 1.392

  3 Of imperfect or false valours.
• * 1.393

  Military valour.
• * 1.394

  4 Temeritie or stupiditie.
• * 1.395

  Seneca.
• * 1.396

  Bodily strength.
• * 1.397

  6 Arte and industrie.
• * 1.398

  7 Passion.
• * 1.399

  8 Indiscretion.
• * 1.400

  The proposi∣tion and di∣uision of this matter.
• * 1.401

  1 The distin∣ction and comparison of euils by their causes.
• * 1.402

  2 The aduice against pub∣licke euils. Prouidence. Destinie.
• * 1.403

  3 The distin∣ction. Of priuat euils.
• * 1.404

  4 The aduice against them in generall.
• * 1.405

  5 Particular aduisements drawne from our selues.
• * 1.406

  6 Of those who offend.
• * 1.407

  7 The conclu∣sion of these counsels & with the rule of wisdome.
• * 1.408

  1 Generall effects very profitable.
• * 1.409

  2 Particular effects di∣uers.
• * 1.410

  1. Lib. of the three veri∣ties, cap 11.
• * 1.411

  3 Medicine and cha∣stisment.
• * 1.412

  4 Punishment.
• * 1.413

  In the first booke.
• * 1.414

  Examples.
• * 1.415

  Tertul.
• * 1.416

  Tertul.
• * 1.417

  2 Nature.
• * 1.418

  3 Vertue.
• * 1.419

  4 Examples.
• * 1.420

  1 Pouertie two-fold.
• * 1.421

  1. Want of things neces∣sarie.
• * 1.422

  2 2. Want of things super∣fluous.
• * 1.423

  Prouer. 30.
• * 1.424

  The praise of sufficiencie.
• * 1.425

  1. Timot. 6.
• * 1.426

  1 The first head.
• * 1.427

  2 2. Head.
• * 1.428

  3 3. Head.
• * 1.429

  4 To be angry when it is good and commodious.
• * 1.430

  For himselfe.
• * 1.431

  5 For another with condi∣tions.
• * 1.432

  5 Clemencie.
• * 1.433

  1 Temperancie two-fold. Generall.
• * 1.434

  2 Speciall.
• * 1.435

  3 The descrip∣tion of tem∣perancie.
• * 1.436

  The descrip∣tion and di∣stinction of pleasure.
• * 1.437

  2 Against it.
• * 1.438

  3 For it, See Lib. 2. ca. 6.
• * 1.439

  4 The distin∣ction of plea∣sures.
• * 1.440

  5 Aduisements heereupon.
• * 1.441

  Which are naturall.
• * 1.442

  6 The first and generall rule.
• * 1.443

  Rules for the naturall.
• * 1.444

  8 Want of go∣uernment in pleasure pre∣iudicious.
• * 1.445

  1 The vse of victuall.
• * 1.446

  3 Sobrietie commended.
• * 1.447

  Hierom.
• * 1.448

  1 See the chap. 24.
• * 1.449

  August.
• * 1.450

  Lib. 1. ca. 60.
• * 1.451

  3 An aduise∣ment.
• * 1.452

  1 Rules of speeach.
• * 1.453

  Cap. 10.
• * 1.454

  8 Chap. 8.
• * 1.455

  9 Of eloquence and the com∣mendation thereof.
• * 1.456

  10 The descrip∣tion.
• * 1.457

  11 Obiections answored.