❧ Politic discourses, treating of the differences and inequalities of Vocations, as well Public, as Private: with the scopes or ends whereunto they are directed.  
Translated out of French, by Aegremont Ratcliff Esquire.  ¶ Suas habet Respublica ligaturas. 
¶ Imprinted at London for Edward Aggas. 1578.   

TO THE RIGHT Honourable, Sir Francis Walsingham Knight, principal Secretary unto the Queen's most excellent Majesty, Aegremont Ratcliff Esquire, wisheth continuance of health, long life, with increase of honour.  
THE counsel given us by the ancient, advising each one (Right honourable,) to covet to be that he is, and no more: if it be well, and duly considered of, is not to be rejected: for that we be thereby taught two especial points, most worthy to be embraced of all men. The first is, that there is nothing more decent, commendable, or yet more beneficial to man, then to be contented, and constantly stand to his calling: without coveting, as oft as his fond affection shall egg him, to be other than he is, by changing of his manner of living. For that, as Numa Pompilius (being called to be King of Rome,) said: There is no change more dangerous, and more to be eschewed of every wise and wary man, than the changing of his calling, or the manner of living, he is in. The second, and chiefest, is: that there is not one, who (beside his apparent calling made by man's means) is not secretly by the unspeakable providence of God, called to some vocation: that is to say, to one manner of living, or other. And who hath not his particular distinct talon assigned him, to be employed to God's glory, & the common utility of the society of all men? Which, as it should appear, hath been the cause why that Philosophers, seeing (as Seneca saith) that a forced nature, or inclination, seldom or never thriveth, or bringeth forth good fruit: have been of advice that children, after they have attained unto the years of discretion, and understanding, should partly be permitted to the choice of the Faculty, Occupation, Art, Science, or Trade of life, they best like to follow: as that, wherein (in very deed) for the most part, they thrive, and profit best. Such be the secret furtherances of God, for the commodity, ease, and relief of his creatures. And, to speak by experience, if a man do well consider their youthful course, he shall not fail to see children, almost even from their cradle, and first understanding, given to like or mislike, to choose or refuse, & also to be more apt to one thing then an other. Some given to a form of Architecture: some to Letters, some to Arms, some to Sciences, and Mechanical occupations: and so forth.  
All, most apparent tokens, yea, evident signs, of this secret vocation, surpassing the comprehension of man. So that this ancient counsel, is no whit dissenting in that point, from the advice of the celestial Philosopher, and most blessed Apostle Saint Paul: who, upon this consideration, willeth each one to walk worthily, and with all humility, meekness, and patience, charitably supporting each other, in the vocation we be called unto. For (sayeth he) there be distributions of graces, and administrations: and also gifts, different, or unlike one an other, given us according to grace: and distributed to each one, after the measure of Christ's blessed will and pleasure: to be by us (following his advice) willingly, and with diligence, & fidelity, prosecuted, without being yrked or annoyed, or yet of ourselves disturned from perseverance in the intentive exercise thereof, for any occasion, whatsoever. Two most remarkable lessons, & worthy to be remembered and spoken of, in these our days full of disorder: when that no man (or at least few or none,) is contented with his own lot: but every one led with I know not what kind of self love, greediness, and ambition, seeketh to be all in all, & is not many times afraid (as if he had as many sufficiencies, as vain thoughts, or fond motions,) like a blind monster to attempt things in despite of Minerva: that is, to undertake things that be contrary to his natural instinct, and to cast (though for the most part, to his own confusion,) at that which passeth his reach, and capacity. Without consideration either of his talon, given him, not to be cast aside, or negligently digged up in the Earth: but rather to be used carefully, and also liberally employed to common profit. Or yet caring for policy, the nurse, and conseruatrix of all well founded Common weals: as that which respecteth the Public, & all men in general, and not any particular. Or once thinking on his duty, which teacheth him, orderly attendance, virtuous perseverance, and humble obedience. Yea, or yet (which is the worst) without remembering the fear of God: who hath created him a seely member, of the huge and mighty body of human society, & appointed him his distinct charge, not to be exercised to his own particular, but to the relief, & common maintenance of the universal body: neither more, nor less, then as we see each member of man's body travel in his degree, for the sustentation, and continuance of the whole. All, and every one of them, by Gods most wise providence, being so straightly restrained within the limits of their duty, that no one may, or can leave his own, to take to him his fellows office, or charge: no more than one man (if he keep himself within his bounds) may, or aught to encroach, or intrude himself into an others: but to the very end (following their example, so necessary for our instruction, proposed unto us,) firmly to stand to his own, without starting, or of his own motion, once looking on another's. A consideration, though of great importance, in these days little thought on, and less regarded. For, who ever saw so many discontented persons: so many yrked with their own degrees: so few contented with their own calling: and such a number desirous, & greedy of change, & novelties? Who ever heard tell of so many reformers, or rather deformers of estates, and Common weals: so many controllers of Princes, and their proceedings: and so few embracing obedience? Which beginneth now (the more pity) to be lagged at the carts tail. And to be short: such strange, and sudden alteration in all estates? Doth not the unlearned lay-man, undertake the office of a Minister? Doth not the Minister disallow of inferior orders, and level (as a man would say) with both eyes at once, (for failing,) at the Bishop's mitre? Is the Bishop, trow ye, so exempt of self love, and desire of honour, as that he could not be contented to leave his former vocation, to embrace the supreme dignity of Priesthood? Likewise, the Plough man, doth he not think the Merchant happier than himself? The Merchant, doth he not tickle at the title of a Gentleman? The Gentleman, doth he not shoot at the mark of Nobility? And the Noble man, hath he not his eye fixed upon the glory and greatness of a Prince? What Prince could not be contented to be Monarch of the whole world? What should I say? Would not the Lawyer (think ye) agreeably accept the title of a Lord? And thus of other: No one almost living not infected (witness experience) with this pestiferous canker of fond self love, impatient ambition, or irksome discontentment of his estate: but for the most part, all corrupted with the delight of dangerous change, and innovation. And what should be the cause of this disorder? Forsooth, in my opinion, either the ignoring of vocation: I mean, that men do not know, or consider themselves, to be but particular members of an universal body: and that they, in that respect, be, by the incomprehensible ordinance of God, called & appointed each one in his degree, to some assured particular estate, & honest manner of living, by his secret providence: and not by hap, or fortune (as Philosophers of old time held opinion) allotted unto him, to keep himself sufficiently occupied (without needing to seek any other, if he list, as he ought, constantly to persevere, and apply the same) in this life, in all virtue, to the common relief (as is before said) of the universal Politic body and society of all men in general. Or if they knew this: because the natures, and manners of men be so depraved, and corrupted, as that they neither force to observe this vocation, or fear to violate the same: but far, as if every one were ordained to live, as a GOD unto himself, without respect of the Public: not caring, so their turns be served, what become of the rest. Wherefore, considering how necessary the remembrance of this vocation is, and wishing therewithal the impression thereof in all men's hearts: as that, which is not only the original, and chief part of human society, but also the guide, & sure director of all actions, and affairs, be they Public or Private, Politic or Domestical: I have taken upon me to translate out of the French, into our vulgar tongue, a Book entitled, Politic discourses: treating of vocation, and the diversity thereof in sundry kinds. By the which, as we be assured of the interior, or secret vocation, or manner of living each one is called unto, (as is before said:) so we be also taught, how, and which way, each one ought orderly, and duly, to enter into exterior, or apparent Public vocations, or trades of living: and have also laid before our eyes, aswell the duties of them that have power & authority, to call men to Public vocations: as of them also, which seek, or sue to be called thereunto: and likewise, how each one ought to behave himself, and constantly proceed in that he is called unto: with divers other points worthy of knowing, touching that subject, (as I can learn,) not yet treated of by any other: & have made bold to cause the same to be published under your honours protection: hoping, though I have in this my translation, (as a young beginner) rather imitated mine Author verbatim, in his right sense, and meaning: then sought by polished style to beautify the same: that yet for all that, you will account no whit the less thereof, but accept it in good part, as presented for a testimony of a hearty desire to gratify your Honour with any other agreeable service, whensoever it shall please you to command. Thus committing your Honour to the tuition of Almighty God, I take my leave, praying him to preserve, & continue your Honour in health, long life, and all honour.  
Your Honours dutifully at command, Aegremont Ratcliff.   

¶ To the most mighty, and most Christian King of France, Charles the ninth of that name.  
SIth it is so, that each thing naturally coveteth and desireth that, which is good, and that there is nothing that may so much avail to the conservation of human life and society, as that which is necessary and profitable for him: it is most certain (Sir,) that among all things created good and beneficial for the avail of this life, there be none that be to be compared with the commodity and profit that cometh from man. For what is it, that hath maintained & caused Common weals, Realms, 
Alexander Iu. Caesar.  and Empires to flourish, but men? Alexander, julius Caesar, and other excellent and great personages, by what other mean have they done so great and renowned things? So that it is most clear (without need of greater testimony in so apparent a thing) that there is no one thing after God so commodious and profitable for the weal of life, and human society, as man himself: even as contrarily, it is a thing no less certain and evident, that there is no evil, be the same never so great and detestable, which chanceth not unto men by themselves & by their own default. Wherefore he that took upon him to search out the causes of man's death and destruction: after he had gathered together an infinite, as sicknesses, pestilences, floods, 
Dicearchus. Cicero. lib. 2. of his Offices.  and other, concluded in the end, that there have a far greater number, without comparison, been destroyed and put to death by man's mean, as by wars, seditions, murders, poisonings and otherlike, then by any other mischief or mishap. Which hath moved the ancient to say in common proverb, 
Men like wolves toward men.  that men were like unto wolves toward men: And contrarily, that man was God to man: meaning thereby, that even as there is nothing more beneficial to man, than man himself: so there is nothing more contrary and damageable to man, than himself. But to what end will you say (Sir) tendeth this discourse? It is, that thereby I will infer, that among all politic things, and which may appertain to the government, & administration of the Public, there is nothing so recommendable as to understand what belongeth to vocation: that is to say, which is the way & manner to live, whereunto every one is duly called, & what is the duty and office of them that have authority to call men. For without doubt, the first part of a Common weal well instituted, consisteth in well choosing, picking out, & ordaining of men apt and meet for the Public choice, each one according to the manner of living he is called unto: Neither more nor less, then, as we see in the government of a ship, the first and most requisite part to be, that the Pilots, Patrons, and Governors be well chosen and ordained in the same. And even as the good husbandman reaping most commodity of his tilth and labour is he, not that hath most land, but that can best choose and discern the property and nature of each plot of his ground: So the best governor and administrator of the Public is he, not that hath a great extent, and most subjects, but that can best handle men, in well choosing them apt & meet, each one for his office. This being most certain, that some say, that The prince and lord ought to husband his lands, lordships, and revenues by men: but that he must husband men by himself. And if so be that Artificers and handicrafts men be blamed, because they neglect the providing of instruments, and tools meet and necessary for their Art and Science, and also for not knowing the names, usage, goodness, and place where to fetch them: how much more shall the Prince, Sovereign Lord, and administrator of the Public, be blame worthy, handling things of so great importance, and doing his actions, not with tools without souls, but by the aid and service of men, if he be in that point slothful and negligent? As there never was thing better said, than this, that To vanquish and be vanquished in war, is but an accident of well or evil choosing and ordaining of men: So say I, that the weal and woe happening to a realm, proceedeth no whence else, but of ignorance and negligence in the feat of vocation. And there is no grievouser sickness, or yet more dangerous to be feared in the body of a common weal (as in man's also,) then when as the members be ill disposed and ordained, it being impossible that they should then do their office well. For proof hereof, let us behold all the signiories & kingdoms that ever were, & we shall undoubtedly see, that as long as careful diligence in the well choosing & ordering of men, hath been 〈◊〉 in them, they have continually prospered, and flourished: but assoon as through the ignorance or negligence of them that should have looked thereunto, force, ambition, favour, & avarice crept into them, straightways they began to 〈◊〉 And without seeking for other examples than our own, we must not think that any one thing more prospered the reign of king Joys II. 
King Joys the II. of France.  of that name, your ancestor (Sir) than his singular dexterity in the feat of vocation. For, true it is, that there hath not any king been before or sithence him, that hath been better skilled in making of good choice of men meet for his service, & singularly of them which were in authority & credit about his person, as those in very deed, on whom dependeth most good and harm, to the rest of the administration and government of a Realm: and by negligence in taking good heed unto the which, oftimes hath been seen happen unto kings, that which chanceth upon Theatres, that is, that he that playeth the part of a servant, causeth himself now & then to be better heard, than he that holdeth the sceptre in his hand, who scarcely can make himself to be understood: And so happened it unto king Agesilaus, 
Agesilaus. Lysander: Galba, Ononias & Lacon.  by the ambitious enterprise of Lysander: and to the good old Emperor Galba, by the arrogancy of Ononias, & Lacon, his servants, & sithence to many other. Also men must not think that the infinite disorders, troubles, and confusions we see daily in all estates of this realm, be they Politic, or Ecclesiastical, without exception of any, proceed from else where, but of the negligence, & recklessness heretofore in the feat of vocation: all men having been indifferently admitted & received to the public administration. So that by reason that every man hath heretofore been allowed & advanced to charges, & dignities, & offices, not so much in respect of virtue, demerit, and sufficiency, as by undue & pernicious means, we now see all perverted and marred by extreme confusion, & disorder. And therewithal (which is worse) men's wits and understandings, by that mean so disturned from the path and study of virtue, that in place of the same smally regarded & less rewarded, they have given themselves to follow other ways, & means, by bringing solicitations and secret practices, by money, presents, favour, and ambition, which be the plagues & capital enemies of a Common weal: Each man beside that using in his vocation, after he have once by hook or by crook attained the same, the like and very self diligence and care that they do, which have bought a house or heritage to no other end and intent, but to see what profit or revenue they can make thereof: As for the rest, living in the same, 
The selling of Offices openly taunted  so new-fangled and inconstant, as that without any stay, assoon as they be entered into one kind of living, they strait seek to leave the same to enter into an other: or if they keep it still, they cause sundry other and divers charges together, changing their robe & fashion of living as oft as they list, without any respect of the public, only thereby to satisfy their greedy ambition and avarice. Wherefore we may not marvel at so manifold troubles, inconveniences, & disorders, in deed no less pitiful than lamentable, as be seen in these days: in the which you (Sir) are called to the crown by right & lawful succession, in hope & assured expectation of all men, that the gifts, graces, & virtues of your ancestors, shallbe no less hereditary in you, than this sovereign, royal, & divine authority, which it hath pleased God to put into your hands: and myself being your most humble and obedient servant, desiring nothing more than your increase & greatness to the commodity of your subjects, have enterprised to treat this argument of vocation, not yet, that I know, taken in hand by any other man: which truly hath seemed unto me the meetest for this time, yea the most necessary for all men, beginning from the head to the foot. And because you are sovereign head of all (Sir) & he, in whom therefore, the sovereign authority lieth, to call, establish, and dispose each man to his manner of living, to the advancement of your realm: & to whom also by good reason, all that is done in that respect, should be dedicated & consecrated: I have boldly adventured to present the same unto you, & to cause it to be published under the protection of your most royal name: hoping that though the work be unworthy of your Majesty: that yet for all that, it shallbe received of you, as presented by him, who desireth to profit the Public, & thereof to his power to give proof and testimony. Praying God (Sir) that with the increase of your years, it may please him, to give you also increase of honour, & all that appertaineth to your Royal Majesty, with the continuance of long life, and all prosperity.   

THE FIRST BOOK of Politic discourses, upon the mean how to enter orderly into offices, and charges.  

CHAPTER. I. That the vocation of men, hath been a thing unknown unto Philosophers, and other that have treated of the Politic government: of the commodity that cometh by the knowledge thereof: and the Etymology, and definition of this word, Vocation.  
sundry great personages both learned and well acquainted with affairs, have both learnedly, and wisely written of Politic matters, which concern the government, and Public administration: yea, and have established most necessary and profitable laws, ordinances, and statutes touching that suit: howbeit there is no one among them all, that hath once busied himself about the ruling, or direction of the Public estate, in that point, that appertaineth to the vocation of men, nor yet given any certain law, or rule meet to ordain, and appoint a convenient number of persons in charges, and offices, occupations, conditions, and manners of living, according to the necessity of each Town, City, or Assembly of men, great, or small, to the common relief, and service of all men. 
The cause why ancient Philosophers have not treated of vocation.  And that because (as it seemeth most probable) that they knew the same to be needless: because that, in that be half, as every man may see, daily experience giveth us sufficiently to understand, that in the universal Public estate, there is no one thing better ruled, and guided for the ease and commodity of men, than the vocation of every one distinct, and different, accordingly as the necessity, and common want requireth. And that this is true, mark any Town, or place of assembly you list, great or small, and you shall not fail there to find a sufficient number of artificers, men of occupation, officers, or of other manner, and condition of life, for the entertainment, & common service of the people there assembled. But if you ask after the laws, ordinances, or other reasons of this policy, doubtless you shall find the same to be done without care, labour, diligence of man, or other politic foresight. 
The singular providence of God, in the feat of vocation.  Wherein we have great cause to marvel at the singular providence of God: who, even as he hath by admirable Art framed man, with sundry members serving one another, each one in his office: hath in likewise so preserved, and conduced the assembly and society of men, as that the same is, by a secret vocation of each one to his office, and manner of living, maintained and conserved by common succour, and mutual aid: a thing no less excellent and admirable, then smally considered of, and less esteemed of all men.  

That the knowledge of the feat of vocation, is more necessary, than the knowledge of the course of the Heavens.  And sith that men have been so diligent in seeking, and discovering the order of the Heavens, the course of the Sun, and Moon, the movings of the stars, and all other celestial dispositions, being by the knowledge thereof alured to the high speculation of God: what should be the cause why they have been less diligent in seeking of this politic order, passing it under silence, although the same be no less excellent, and miraculously maintained by mean of this vocation, which concerneth men, each one in his calling? Especially, seeing that the knowledge of the heavens, & course thereof, although it be much esteemed, is a great deal further off from us, more difficult, and less needful: whereas this is at hand, familiar with us, bringing with it a marvelous commodity, for the entertainment of the convinction of men. The Prince of Philosophers Plato, and after him Aristotle and other, 
The opinion of Plato, Aristotle, and other, touching vocation.  treating of the administration and government of a Common weal, knowing our infirmity and indigence to be such, as that it hath need of common aid and succour, say that the same indigence or necessity, hath caused the assembly of men, and the building of towns and cities: but they reach not unto the point of knowing, and celebrating of the effect from above, miraculous in the feat of the vocation (or calling) of all men, whereof we mean to speak: But confusedly attributing all to Nature, say, that we be borne thus unlike one another, and be naturally inclined to sundry manners of living: 
The Astronomers opinion.  As the judicial Astronomers, would have the cause attributed to the planets and celestial bodies, 
The opinion of Physicians.  according to the difference of their positions and aspects: and the Physicians, according to the mixtion of humours, and difference of temperatures, every one in his profession, 
Cicero his opinion.  assuring himself to have found the cause. And Cicero, going about to teach and instruct man in his office and duty, speaking of the deliberation every man hath, in choosing of his manner of living, saith in the end, that the same dependeth on the force of man's spirit, his natural inclination, and chance of fortune: No one of them all knowing aught that concerneth vocation. So that the ancient with one consent, have in the end, called men's several manner and fashion of living, by this word represented in Latin, Sors, 
Vocation, in old time, called Fortune, or Hazard.  signifying of itself, as much as, Hazard or Fortune, sithence by them appropriated to the state and condition of man, as subject to the government and uncertain guiding of Fortune, to whom they refer the ruling and issue of all things. But we knowing all things to be ruled by the only divine providence, 
Why vocation is so called.  reducing all thereunto, call the manner of living we be now in, Vocation, as holding for a thing most certain, that it is by the ordinance and providence of God, 
Difference of gifts.  that we be thereunto called, & not by Fortune: Acknowledging that there is difference of gifts, administrations, & operations, divided to each one, according to his good pleasure, & one only spirit working all in us all: Wherein we wish, that they which desire that an other beginning and nearer than God, who is the first general cause of all, 
God is the general beginning, the most certain of human actions,  and the furthest distant, should be sought out, should first well consider the little certainty that hath been in all that, which hath been disputed by men in time past: and then we suppose that they will not mislike, if in the prolixity and confusion of the causes by them alleged, we, not following the direct way required in such a matter, have at the first entry stayed ourselves at a most certain and true cause, and from the which, be the same never so far off, more assurance and direction shall be had, then following the path other have showed: 
This word, Fortune, taken by some for God.  the most of all which, for all that, to wit, they that have committed all to Fortune, shall be found all to be of one side, having by this word, Fortune, meant God, in things they understood not the causes and reason of. It is then vocation, we mean to treat of, most requisite, profitable, and necessary to be known: For there is no one place and part of human life, be it in public or private affairs, be it in the politic or domestical estate, be it that a man determine or deliberate alone by himself, or for an other man, where this vocation ought not to march foremost as a rule of life, a guide, and assured direction in all actions and thoughts. But our intention is, not to stay at the particular institution of each one, in his manner of living: for beside that, that the same is a thing amply enough treated of by other, and out of our purpose, it should therewithal be too prolix and tedious. So that it shall suffice, 
The division of this work.  that we show (rather truly, then teaching wise) what this vocation is, and the manner how every man ought to be called duly: And afterward speak of the diversity and multiplicity thereof: that we may also in the end, summarily and in general, describe how every one ought for his part, to be intentive, constant, and diligent, in following of that which belongeth to his vocation. Wherefore ye must first understand, that this word, 
What this word, Vocation signifieth. Vacation hath an other manner of meaning than vocation.  Vocation, taken out of the latin tongue, signifieth that whereunto a man is called: which in deed is of an other manner of force then the common word, Vacation, which we use, signifying the trade of living which each one commonly tendeth or plieth. For beside the same, is signified unto us by this word, Vocation, the express will and ordinance of God, correspondent to the state and condition of the life we be in, as thereunto called by him. And it is to be wished, that this word were henceforth common, and printed in the hearts and mouths of men: For the better understanding whereof, we will say once again, as by way of definition, that the vocation or calling of man is no other thing, but the trade of life and manner of living, whereunto each one is called, not by Fortune, but by the assured providence of God, to the conservation of order, policy, and government of the life, and society of men: as contrariwise, by this word Revocation, is signified the counter appeal, 
What Revocation signifieth.  or (to speak plainlier) the calling back of the manner of living, whereunto a man was before called: no more casual than vocation, ne yet less of the providence of God, and to the conservation of the order, policy, and government of life, and human society.   

CHAPTER. II. That there be two ways or means to be called to vocations: the one interior and secret, the other exterior or apparent, done by man's means: and first of the interior, which consisteth in the testimony of the conscience, and natural inclination.  
Now to treat of the way (as the order of teaching requireth,) and mean how to enter orderly into vocations, and offices: it is not without great reason, & appearance, that our elders have said, the beginning to be the half of the whole: Meaning thereby to let us understand, that in all things men ought chief, and with great diligence, to give order, that the beginning be well established and ordained. For to speak truly, the beginning is not only the half of the whole, but it hath beside that, a respect to the end. It being a very uneasy thing for him to make a good beginning, that hath not forecast, or comprehended with himself the end of his enterprise. 
The beginning showeth the end.  Thus having presently to speak of the order that each one ought to keep, to enter into his vocation, which is the beginning and principles of life and human society: 
The chief party of the politic estate, resteth in the vocation of men.  we suppose to have the chief, yea, the total party of the politic charge, appertaining to the entertainment of Common weals, Kingdoms, Empires, and Monarchies, to treat of, be it that we look to them that seek to enter into vocations, or them that have power and authority to receive and call other thereunto. 
Partition of the work.  Because that when the beginning and principles be not well established and ordained, the rest of the enterprise shall very hardly have good issue. Wherefore, treating of the way and mean, how to to enter into vocations, we will speak as well of them that have authority to call men, as of them which seek to enter thereinto, the one as well as the other of them, being to be admonished, lest the order and policy of government of the public, be by them disturbed, and brought into trouble and confusion: which can not but happen, 
They which enter and receive into vocations, cause either good order, or disorder in Common weals. Two means to be called to vocations.  when neither the one nor the other taketh diligent heed, lest the means requisite and necessary in a matter of so great importance, be not utterly neglected and forgotten. The way and mean then, to be duly and orderly promoted to vocations, is double: the one interior & secret, and the other exterior and apparent: As touching the interior and not apparent, of the which we will first speak, the same consisteth in the assured testimony of the interior, partly of the conscience, and partly of each ones natural inclination. The testimony of the conscience hath his regard to God, and the profit of the Commonalty of men: 
The mean how to be called by the testimony of the conscience, and natural disposition.  The testimony of the natural, regardeth each once proper inclination, according unto the which, each one ought to found and advise himself, by the testimony of himself. And although the first trial, which lieth in the good and well ruled intention, be great: yet doth it not suffice alone, unless that by the proper testimony of our own selves, we know our natural inclination or sufficiency, to be agreeable unto the same: because that it is most certain, that God distributeth his gifts and graces, to each one as it pleaseth him. 
The gifts of God be divers and different.  And even as we see great variety and difference in the body of man, some light and nimble, ready and apt to run, other strong and mighty meet to wrestle, in some beauty, in other comeliness: so is it of wits, each one having some natural inclination, proper and particular to himself, very considerable in the feat of man's vocation. 
Cicero. The choice of the trade of living is a very difficult thing  So that it is not without cause that Cicero concludeth, that the deliberation and choice of every man's manner of living, is one of the difficultest things in this life. For in very deed, there is not he (especially that is well borne) who naturally from his first understanding, is not of himself given to speak, wish, dream, follow, or do some one thing willinglier than an other, and which he unwillinglier leaveth and forsaketh also. That I mean, wherefore every man may think himself engendered, & whereunto assuredly he is called out of heaven: yea, wherein he shall find both heaven and earth more favourable and beneficial, and profit more than in any other: For God and Nature help, favour, and advance, that which they have begun.  

Plato his opinion touching the interior vocation.  Plato, (to whom all antiquity consenteth and agreeth) is of opinion, that man hath two good Angels destined by his planet, the one of his nativity and life, the other of his profession, which we call vocation: the which if it disagree with him: he thinketh can not be other then painful, and of small profit. What so ever it be, we may well enough say, that there be two sorts of people which be very unlucky, and infortunate: the one of them be those, which neither make profession of any honest office, nor yet do aught else that may profit, or avail the commonalty of men: the other be they, which make profession of some charge, disagreeing with their natural inclination. Of which, 
Two sorts of people infortunate.  the one may justly be blamed of sloth and recklessness, yea, of rebellion against God and Nature, who calleth them to some honest office, and willeth them to follow that which is appointed and begun in them: And the other be worthy of great compassion, because they be so infortunate and unprovided of counsel, as that forsaking the guide of nature, they follow that whereunto they be not called. 
Proverbs aptly applied to the interior vocation.  For the first, the ancient proverb hath been made, which saith: that GOD is angry with truants or idle persons: and favourable to them that apply themselves to some honest exercise. And for the second, an other that saith: that a man ought not to enterprise or do aught in despite of Minerva: that is to say, against his natural instinct: 
A forced nature never thriveth.  Seneca saying to this purpose, that of a forced nature or inclination, men reap small profit. Which is the reason, as me seemeth, why jupiter is so importunately prayed in the Pythagorical verses, to solace and ease men of the infinite toils they daily live in: or else to show them by some good Angel, the way they ought to keep in their actions, during this life. As who should say, that all the evil which is in mankind, proceeded from no whence else, but of the confusion and uncertainty of men in their vocation. But above all other, that secret way, 
The interior vocation is chiefly to be considered in public vocations.  by privy testimony of man himself, aught to have place in them that be called to any public vocation, be the same Ecclesiastical, or Politic: that is to say, that men should not ambitiously through avarice, or any other lewd greediness, accept any vocation offered unto them, 
Zeal toward the public, aught to be in public persons.  but of a good zeal, to the edification, profit, and common utility, ready patiently to bear all hatred, injury, and loss, for maintenance of truth and justice: And to be short, that they moved with love of the public, and not with any particular, should enter into public charges. For, as Pelopidas going to the wars, answered his wife, 
Pelopidas saying to his wife  recommending unto him the care and safety of his own person, that it was to private soldiers that the same was to be recommended, and not to Captains, which ought rather to be mindful to save other men's lives.  
So likewise is it not the part of such persons as enter into public charges, to have regard to their own particular, but only to the public. And beside this secret testimony of good zeal and intention, the other testimony of sufficiency, or at the least, of not insufficiency self, aught to be in us. Wherein it behoveth every one to take good heed, 
Mistrust and presumption, are to be eschewed in the interior testimony.  lest over great fear, or distrust of himself, do on the one side hinder or make him slack: or else on the other side, lest that over great arrogancy and presumption deceive or hasten him on headlong. For they be two points, which ordinarily do most abuse and deceive them, that be in the way of entry into vocations and public charges, and the last more than the first, for as much as confidence and presumption, be I know not how, a great deal prompter and more natural to man, than distrust, as we shall hereafter show more at large in place convenient. 
It behoveth also to measure ability, with the consideration of the enterprise.  Who so also purposeth to enter into any vocation and charge, ought not only to remember how honest the thing is that he undertaketh, but also must there with all principally consider and measure his capacity and power.   

CHAPTER. III. Of the exterior vocation, made by man's means: and first of the Ecclesiastical, in all his degrees.  
AS concerning the exterior and apparent vocation, made by the exterior and apparent testimony: the same is also very necessary and requisite for all persons, called to the public vocation, that is to say: to the Ecclesiastical and Civil vocation: but especially to the Ecclesiastirall, in the which each thing ought to be guided by decent and convenient order: And therefore, lest any man should intrude himself into the handling thereof, it is expressly prohibited, and forbidden, not to intermeddle himself therein, without this exterior and apparent vocation. 
The authors intent.  We will not speak here of the vocation of GOD simply, that is to say, of the vocation made by him, without other mean of man: As Moses, Aaron, 
Extraordinary vocation.  the Prophets, the Apostles, and many other sithence, were called, because it is a thing out and above our intent: having not taken in hand to treat (as we have before said) but of the Civil, and Politic vocation only.  
But coming to the exterior calling, made by the help of man, we will first speak of the apparent or Ecclesiastical vocation, and then come to the Politic, still observing the order we have begone. 
Of the apparent Ecclesiastical calling  Wherefore ye must understand, that the Ecclesiastical calling was in old time made by the consent, and approbation of all men, not in uproars, and confusion, but at the instance, and request of the people, election of the Clergy, authority & approbation of the Prince: To the end, that he should be placed, and preferred above all men, who should be approved of all men. And there was no difference between the vocation of Bishops, and that of the inferiors: 
The exterior vocation of Bishops, and inferiors.  saving that the Bishops were made by the Metropolitan, and other Bishops of the province present: and the inferiors, the Bishop of the diocese alone present. As for abbots, they were made by the Bishop of the diocese also, 

The apparent vocation of abbots.  
The ancient vocation of the Levites.   by consent, and election of the Monks only, and not of the people. And if we look further to the time of the old Testament, we shall find the Priests of the Levitical law, not to have been consecrated, and ordained, but after they had been brought into the presence of the people. Howbeit by succession of time, first the consent of the people hath been put out, and then the Clergies also, and the election of Bishops, 
The calling of Bishops reserved to the Canons.  reserved only to the Canons of cathedral Churches. As for inferior benefices, the entire provision hath been left in the Bishop's hand by collation, every one in his diocese: the Pope Bishop of Rome excepted, who hath reserved unto himself this authority, to provide, by concurrence, and prevention, indifferently in benefices of all dioceses, 
The vocation of bishops & abbots in these days.  as he doth yet at this present, as all the world knoweth. At this instant the provision of bishoprics, is otherwise made in this Realm, because the king nameth such persons as him pleaseth to choose, in all the bishoprics, and Abbeys of his realm, and after his nomination the Pope approveth. 
The exterior vocation of Popes is very ancient.  As touching the vocation, and manner of calling of Popes to their pontificacy, it was was in old time like unto the manner of calling of other Bishops, at the least wise, but little differing from the same: for, the election of the Pope was made in the presence of neighbours, and Bishops next at hand, which were then called Cardinals, and the chief of the Clergy of Rome, by the consent, and at the postulation, and request, aswell of the Clergy, as of the laity, the authority, and approbation of the Emperor: and that of the person of some Deacon, or Priest of Rome, who had passed the inferior degrees, and not otherwise.  

The vocation of Popes, given to Emperors.  Sith that time, the Popes gave the full power of election to Charelemaine, and other Emperors, which hath sithence been by them renounced: so that at this present, the manner of calling of Popes to their pontificacy, is only reserved to the Cardinals, duly assembled in the 〈◊〉, according to the constitutions of Pope Alexander 3. Gregory. 10. & Clement. 5. Which to be short, be all the manners of calling to Ecclesiastical vocations used in these days.   

CHAPTER. four Of the apparent Politic vocation: and first of Magistrates, beginning from Moses days, and so consequently to the the Grecians, and Romans until this day.  
AS touching the politic, or civil vocation: if we look back to Moses days, undoubtedly we shall find, 
Moses days.  that the way of choosing of Magistrates, was ordained by him, saying: I am not able alone to bear this burden, therefore choose ye out from among yourselves such as be wise, of experience and be known, each one in his Tribe, and quarter, and I will give them charge to govern you. It appeareth also in many places, 
The Grecians days.  that in the time of the Grecians, the people were likewise provided of Magistrates by election. Aristotle saying to that purpose, that offices be, and aught to be offered, and proposed unto them, whose sufficiency, and industry is known, and seen of all men: Although that in Gréece, being governed by sundry Civil estates, diverse and different to each other, according to the difference of Common weals, the Magistratts were also created in some places there by lot, as in Public weals intermeddled, & indifferently ruled, and governed by the people: And in other Commonweals better founded by election, but not altogether without the casting of lots, joined thereunto, to avoid the brigging, and practices of the ambitious, 

The Venetian estate.  
The time of the Roman Republic.   as is yet to this day used in the signory of Venice. In the Romans days, they proceeded likewise to the election of Magistrates in full assembly of the people, by the plurality of voices. And without seeking further, it appeareth sufficiently by the ordinances of this Realm, 
He manneth France.  that the old manner was, to proceed by election and nomination in all judicial seats, when so ever any office was vacant in the same: whereof the sovereign courts do yet to this day retain the shadow, and figure only, without other effect ensuing.  
The reason of this election was great, and necessary, founded upon the insufficiency of man, and impossibility to be able to answer alone to so great a charge, as was well enough known to Moses, a great parsonage replenished with the spirit of God.   

CHAPTER. V Of the apparent vocation to the Royal digninitie, and incidently of the well founded Monarchy of France.  
THere is in civil estates governed by a Monarchy, a vocation sovereign above all other: to wit, The dignity Royal: Whereunto, it appeareth that in some places, they were called by the election, voice, and suffrage of the people: and in othersome, by succession. And whether of these two, is the better, hath bene a question propounded by Aristotle in his Politics, 
Aristotle.  but left by him undecided. We use that, which (in my opinion) is the better: To wit, by succession, which is also found the most flourishing, and the longest of continuance of all other: as the kingdoms of the Syrians, 
The vocation to the Regal dignity of Fr. The law Salic.  Egyptians, & Parths bear sufficient testimony. And to save labour, they of England, France, and Spain: especially of France, because it is not only by succession, but simply by succession of Males, according to the law Salic.  

Aristotle.  Although it seem that Aristotle, as it it were glancing by, would rather approve, and allow the vocation of kings made by voice, and suffrages, calling the same which goeth by succession, A barbarous domination, such as of the master, over the servant. But that may not be understood of a kingdom, and Monarchy so well constituted as ours, fastened, and linked, not as Dionyse the tyrant said, 
The Monarchy of Fr: well founded.  with a chain of Diamonds, with force, & fear, but with the chain of benevolence, and love of subjects, purchased by justice, and virtue: The which, though it be loser, 
The Monarchy of France snaffled with two bridles.  not so fast girt, and straightly stretched as the other, is for all that a great deal firmer, and of more force to keep, and entertain a principality a longer continuance of time. Having over this Monarchy, 
The Monarchy, is most durable, that is kept under bridle.  two principal, good, and sure bridles, to temper, and keep the same from running riot, after the unbridled affection of one man alone: to wit, religion, which hath always been in singular recommendation with our Princes, and by the neglecting whereof, authority, 
Theopompe king of Macedon.  and obedience easily wax cold. The other, is justice, whereby their laws, ordinances, gifts, pardons, and alienations be moderated, and tempered. 
The ephors, were certain counsellors in the Lacedæmonians common weal, which had the controlment (among other things) of the kings doings, if he did aught amiss contrary to the laws, and without whose advise the king could do nothing, etc.  And the which the bounty, and wisdom of our Princes hath not been accustomed to account so much bridles, as firm pillars, upon the which their authority is the surelier stayed, to be thereby the firmer, and more durable. As Theopompe said unto his wife, who was offended, because he endured himself to be bridled, and kept under by the ephors, and reproached him, that through his cowardice, he should leave the kingdom of Macedon the less unto his successors, yea greater (said he) because it shallbe the more durable, and far surer.   

CHAPTER. VI Of the exterior vocation to the Imperial dignity, as well of the East, as of the West.  
BEside the Royal vocation, there is the Imperial calling, whereof we have not yet spoken, whereunto, it appeareth, that men have entered by divers means. For it is most certain, that the first usurped that authority by force, and violence: As julius Caesar, Augustus, and sithence them, some of their successors, partly by consent of their soldiers, and authority of the Senate, and partly by the only election of their soldiers: but in sundry manners, some violent, and forced: the other voluntary, and agreeable.  

The Empire divided into two, the East and the West.  And this Imperial authority growing in the end to such feebleness, and decay, as that it held no more title in Italy, and the West Countries, the Romans were constrained in the time of Constantine, son to Leon the fourth, eight hundred years sithence, or there about, to address themselves to the French: so that the Imperial majesty, was divided part in the West, 
The West Empire.  and part in the east. The West was put into the hands of Charlemagne, and his successors, almost all Almans unto this present day. 
The East Empire.  The Empire of the East, through the over great cowardice, and negligence of the Emperors of Greece, is fallen into the Turks hands, and detained in extreme tyranny by them of Ottomans house, and race: the which began to grow in greatness, & estimation, three hundred years sithence, or there about, during the Empire of Albert of ostrich. But to return to our West Empire, and the manner of calling thereunto, 
Charlemagne first Emperor of the West, after it was divided from the East & the manner how  Charlemagne (as we have said) was the first called to that dignity, severed and divided from the East, being at Rome, and having there reestablished Pope Leon, into his pontificacy, or bishop's sea, whence the Romans had expelled him: (as it is written) upon Christmas day in the Evening, the Pope with a loud voice proclaimed Charlemagne Emperor of the Romans, always August and prosperous: and that Charlemagne refused to accept the Imperial title, without the consent and favour of them of Constantinople, then chief seat of the Empire, and of the Emperor himself, who was then there with his mother Irene. sithence that, 
The Imperial vocations in these days.  by reason of sundry troubles happened while the West Empire was vacant: as well by means of divers Princes, as of the Pope, either of them pretending right and authority in the same, 
Otho. 3.  it was thought good in the time of the Emperor Otho. 3. 
Gregory. 5.  and of Pope Gregory the first of that name, (about five hundred years ago,) that thenceforth the Empire should be provided for, by voice of election. 
The seven electors of the Emperor.  And that there should be seven electors made, and created of the greatest Princes of Almain, who should have power, and authority to choose him, To wit, the archbishops of Mayence, Coloigne, and Trevers: the king of Boheme, the county Palatine of Rhine, the Duke of Saxony, & the Marquis of Brandenburge: which is the manner observed even to our days, in calling Emperors to that authority, and dignity.   

CHAPTER. VII. Of the exterior vocation of them, which ought to govern during the nonage, & minority of a king.  
IT cometh to purpose to treat here of an other vocation, no less necessary than the Royal: to wit, of them, unto whom the government of a realm ought to be given, the King being unable to command and rule, by reason of his tenderness of age, that is to say, being under fourteen years: and consequently, to know unto whom it appertaineth to call men thereunto. Some be of opinion, 
Legitime vocation.  that (as we have said) the Royal vocation to be legitime in this realm, that is to say: ruled by succession, introduced by the law, and not elective: that so likewise the calling to that government, & charge aught to be judged legitime. But the question hath been, whether the same aught therefore to be ruled according to the disposition of the civil law, which calleth the next of kin to sucéede, and before him, the mother, 
Women debarred from all administration by the Emperor justinian's constutions.  according to the Emperor justinian his institution: because it hath been called again in doubt, whether the same constitution may and aught to reach in a case of administration of so great importance, as the same of a realm: the infirmity of the sex having been found such, that all other administration (the same of her own children excepted) hath been prohibited, and defended her. Howbeit it is certain, if we will herein follow examples, that we shall find infinite wives, aswell of Kings, Emperors, and other Monarchies, which have governed and ruled, both prosperously, and wisely, to the well liking, and contentation of their subjects, during the Nonage of their children. But it seemeth to many, that the particular disposition of the law Salic for this realm, 
The law Salic.  doth not in any case permit, that the female should be admitted to the same. Whereunto a man might answer, that the law Salic doth in deed exclude women, but it is from the Royal title, and not from tuition, and government: 
feodary customs.  no more than the laws, and chief our feodary customs, do debar women from the administration of fieofie, although they exclude them in divers places, from the signory, or sovereignty of the same. And whereas it may be said, that there is great difference between the administration of a kingdom, and the administration, and government of a fieofe: for answer thereunto, among other particular examples of our histories, the example of S. Joys mother is alleged: which in deed every man endeavoureth to wrest to his own sense and purpose.  
But there be some, which leaving this legitime vocation, will contrarily maintain, 
The elective vocation.  that the same aught to be elective, according to the universal custom of this realm, 
He meaneth France.  by the which all tutelages be elective, commonly called datives, and not legitime: and that it should belong to the states of this realm to provide the same by election, because the Royal, and most ancient law having transferred all the right of commandment, and administration, which belonged to the people, to one alone, and the exercise of that power, and authority ceasing for a time in the person of him that can not exercise it, the same aught in the mean while to return whence it came first, and remain there until such time as there be, by their consent, meet and sufficient persons provided and deputed, to exercise the same authority: allowing for all that, that the legitime, aught to be preferred before all other. But though this opinion were veritable, yet may men allege to the contrary thereof, the tumult, and confusion of a popular voice, and of the Commonalty of a whole Realm, chief in time of such troubles.  
Among all these reasons, 
Conclusion upon the example of these days.  and means of the one side, and other, I can not find a better resolution than the same, that we may gather of the order held in the prudent and wise government we see at this present in this Realm, 
He meaneth Charles the ninth his days.  through the singular providence, and goodness of the most virtuous, and wise Queen Mother, and of the well-beloved King of Navarre, chief of the Princes, (in line collateral:) with the sage advise, and counsel of all the other Princes, assisted by many other great personages well experimented in the affairs of estate. All and every of them, according to their degrees, and pre-eminence, called to the same administration, as well by mean of the legitime, as of the elective vocation: not by the voice of a Commonalty, which in deed is both uncertain, and confused: but by the gratification, and approbation of all men.  
The odious name of Regency, in the mean while, being buried, and kept under silence: and all commandments, and ordinances made under the title Royal: 
Of the government after Alexander's death.  as we read after the death of Alexander the great, that to avoid, and appease the controversies, and contentions risen between sundry great personages, it was by them wisely devised, to cause one of Alexander's fair and rich pavilions to be set up, wherein their assemblies of counsel should be made, to deliberate of the affairs of estate, and to ordain and command, under the name and title of king Alexander, then already deceased, (as we have said,) and of none other.   

CHAPTER. VIII. Of them that ought to be called to the government of the Empire, when there is any lawful impeachment, to rule and govern, happened.  
AS for them, unto whom the charge and government of the Empire ought to be given, when as any like disturbance shall happen, speaking only of our West Empire: there is very great difference between the same, and that we spoke last of: because the same is provided by election, (as we have said,) and not by the law of succession: so that they which be chosen, be always of approved, and competent age, decent quality, and sufficiency. And therefore, if there happen any impeachment, it must return again to the first way of election. Thus much touching the ways, and means, which we have before declared, ought necessarily to be observed, to enter orderly, and by due means, into vocations. Adding further, 
The exterior testimony required in some private vocations.  that though we have before said, that apparent testimony is only required, and necessary in Public, and Common vocations: that, yet notwithstanding, it letteth not, but that the self same testimony is also required, and necessary in private vocations: as we see by experience in sundry Towns, and well ordered Cities, where no man is admitted to the Public exercise of divers Arts, Sciences, Professions, and Occupations, before he have made due proof of his sufficiency.   

CHAPTER. IX. Of the best form, and manner of all apparent Vocations: and incidently of three kinds of civil estates, and of the best, and most perfect manner to govern a Common weal.  
HAving hitherto recited sundry means and ways of calling unto Ecclesiastical, and Politic vocations, inferior to the Royal estate, and dignity, and that, without declaring which of them we like best: it shall not be amiss before we fall from the matter, briefly to show our opinion. 
Two kinds of politic estates.  Wherefore ye must understand, that there be in number, three sorts & manners of civil estates, to wit, three manners of governing of Common weals, assemblies, and societies of men: of the which, the first is by a Lord alone, as by a King: the other, by the dominion of many, as the signory of Venice is: and the third by a Commonalty, as Swicerlande is. So that to tell presently which of these kinds of vocations seemeth best unto us, the answer shallbe divers according to the diversity of governements: to wit: That in respect of a popular estate, (I mean) well ordained, the best way, and manner to call men unto vocations, shall be that, which shall be made by the voice, and consent of all. And as touching the domination of many, likewise well ruled, that which shall be made by the voice, and approbation of many, be it by lot, or by them both joined together, as Aristotle rehearseth treating of the election of Magistrates. And as for a Monarchy, likewise well founded: that is to say, provided of a wise and discreet governor, complete in virtue and justice: that which shall also be made by the advise of one alone: accommodating the way of calling unto vocations, in each civil estate, according unto the sundry manners of government of the same, presupposing always the same to be ruled, and governed, by each one in his perfection.  

Every politic estate apt to fall into the vice next at hand.  But for that each one of these estate, being by himself alone, hath been found imperfect, and easy to vary, and fall into a vice which is his familiar, and very nigh neighbour, by reason of the frailness and imperfection of man. 
Monarchy. Tyranny. Aristocracy. oligarchy. Republic. democracy.  As the simple Monarchy, into a government called, Tyranny: the dominion of many, called Aristocracy, into a Monopole, or faction of certain ambitious, and greedy persons, called oligarchy: & the popular government, called a Common weal, or Republic, into an unbridled licence, and abandon, called democracy. All differing in this point, that some, which be the good, have no other booty, and respect, but to the weal-public: and the wicked, to their own particular profit: The one like unto the government of the father, toward his children: the other of that of a master, toward his servant. Those three kinds of Public governments, that being each by himself alone imperfect, by reason of the vice, imperfection, and in sufficiency of men, (as we have declared,) they that have wisely treated of Commonweals, have been of opinion, that to render a public estate very perfect, and complete, 
The most perfect public state is the same, that is mixed with the three.  it is necessary to compound, or at the least, to mix the same with the three together, that the one might serve for a bridle, and counterpeise to the other. In the which Civil government so framed of the three, we will say likewise, that the most perfect, and best established manner of calling unto vocations, shall be by those three ways also above said, conjoined together.  
As, to make our meaning the better, and more familiarly to be understood, we will now show as for an example of a Politic, and Royal estate well ordained, the same of the Realm of France, because it hath in the first place, a King, sole, 
Example of the most perfect estate taken upon the realm of France. Aristocracy.  and sovereign Lord above all other: and in the which, by reason of the weakness of counsel, government, and wisdom that consisteth in one man alone, there is a form of a Senate instituted, that is to say, a good, and notable company, and assembly, of excellent personages, to maintain the law (which only ought to command,) and justice, in their force. The which doth ratify, and approve the laws, statutes, ordinances, pardons, gifts, alienations, grants, and other things of like importance in the Public: and in the which the people is maintained in moderate liberty, to be heard at the provision of offices: yea, and in possibility, by virtue, to be participant of the chiefest and sovereign handling of the Public, and in so doing, to ascend to the greatest honours and dignities, 
The perfect estate is mixed.  aswell Politic, as Ecclesiastical. For in such a Politic estate, we find the three Civil forms of government to be kept, and equally retained: I say equally retained, according to the Geometrical proportion, and not the Arithmetical: that is to say, according to the dignity, and pre-eminence of each Civil estate, the one above the other, as it ought, and as we see to be in the composition of man's body. Because that in the first place, we find a Monarchy, 
Of the Monarchal estate.  in the institution of a King alone, to honour, obey, and reverence above all other: Neither more nor less, 
Artabanus & Themistoles.  (said the Persian Artabanus, to Themistocles, than the image of the living GOD ruleth and governeth this world. 
Aristocracy.  Then find we, that this Monarchy holdeth of the Aristocracy, in that the same is aided and tempered, by the form of a Senate, we have spoken of, the cause of the long continuance of kingdoms, 
Theopompe.  as Theopompe, King of Macedon said and we have before declared: And the authority of the which Senate, 
Plato. A conterpeise.  is called by Plato, a counterpoise to the Royal power, and authority, profitable and salutiferous to the universal body of the Common weal.  
And beside all this, we find also, that this Public estate doth participate of the Republic, in that, that moderated liberty is reserved to the people, whereof is engendered an obeisant amity of men, which neither be bond slaves, ne yet excluded from honours, and dignities, no not from those which be the greatest.  
Then, to come to our point, we say, that even as that hath been esteemed the best manner of governing of a Common weal, 
The Realm of France: compounded of three politic estates.  which is made by this Politic estate, partly compounded of the three, as the realm of France is, which in deed is better than any other: That even so, the best manner, and form to call unto vocations, is the same which is participant, and composed of the three ways, we have before spoken of: howbeit according to the excellency, and prerogative of each estate, unto the which we have accommodated his form, and manner of calling unto vocations in the same. 
The best way to call to vocations.  And in so doing, that the best manner of calling unto vocations, shall be the same, which shall be made, first at the instance and request of the people: unto whom the prerogative holding of the right of a Republic shall be reserved, to have power to demand, and propose some such, as they shall think to be the honestest men, & most worthy of Public, Politic, or Ecclesiastical offices, and charges, each one in his own Country, City, or Province. Then shall the right of election be referred to the judicial seat, Chapter, or other Public order, Ecclesiastical, or Politic, established above the other. And to the king the sovereign authority to approve and authorize one of them that shall be thus first duly chosen, and then presented unto him. And this fashion and manner of calling unto vocations, which be Ecclesiastical, is the most ancient, and expressly spoken of by the ordinances of the Church, made in the time of Boniface 3. of that name. As also for the Civil estate, it is written many days ago, that the Roman Emperor followed the manner, and form, the Christians observed at the choosing of their Clergy, as we will straight declare, speaking of their office, and duty, which have authority to call unto vocations. So that we can give no better advise, then to reduce things to their original, and first beginning.  
And to proceed further, we say that not only in the feat of vocations, and the respect of the manner of calling thereunto, that consideration is best, which hath regard to the three Politic estates, intermingled as we have said: but that also every good, wise, and politic man, in every act, or counsel, which toucheth the Common commodity, 
The civil man ought always to have respect to the three politic estates together.  ought still to have this consideration laid before his eyes: and do as the good Physician, who to conserve the body in health, doth not only look unto certain members, or some one part of the fame, although it be the greater, but universally to the whole body. For so undoubtedly ought every good counsellor of the Public to conserve equally the body of the Common weal, in his perfection.  

A mean power well conserved in every estate, preserveth the universal body of a Realm.  Because it is a point fully resolved in the Politic government, that there is no one thing, that so much conserveth and maintaineth the same, as the mediecritie of authority conserved in his mean, by just counterpoise of each of the Civil estates together. As contrarily there is nothing that so soon causeth the ruin thereof, as excessive authority: enterprised beyond measure, 
The power of authority is not restrained within his limits, but by force.  by one or other of those Politic estates, and governments of the Public. Because that greatness and authority do not willingly contain themselves within their measure, or limits, unless it be by force and constraint, which once taken away, it cannot otherwise be, but all must come to a disorder, and abandon.  
For proof hereof, leaving a part sundry Realms, 
Examples of civil estates perished by excess of authority.  as that of Assyria, Persia, and other, and also diverse Common weals, and Greek Aristocracies, perished by this excess of authority, in unequal government enterprised by one of the Civil estates before rehearsed? Let us only go go to the city of Rome, and we shall find, 
The royalty of Rome.  that the royal dignity took end by no other thing, then by the arrogant authority the Kings usurped, despising the Senate and popular liberty. 
The Roman republic.  And sithence the people being governed by Consuls and a Senate, we shall find also, that the whole Civil estate was sundry times in great peril, sometimes, because the Senate took too much on them, and otherwhile, by being too soft to the people: So that in the end, the excess of power caused the change that ensued, by means of a number of flatterers and clawbacks, 
Flatterers abuse them that be in authority.  which incontinently, to advance themselves, gathered about the same, causing it to abuse his authority. As we may ordinarily see about Kings, which to the like end, cease not to persuade them, that they alone may do all, and that they need not to submit themselves to any other: following the counsel of Theopompe, (of whom we have before spoken) his foolish and undiscrete wife, until such time as they have brought them into ruin and loss of their estate. Seeing not, or if they see it, desiring that it should not be seen, that there is no better mean to command, than the latter, conjoined and tempered with the three politic estates: ne yet better way to call unto vocations, than the same which hath such equal respect unto them, as we have before declared. But it is time that we now speak of the office and duty of such, as have authority to call unto vocations.   

CHAPTER X. Of their duty and charge, which have power and authority to call to vocations, Ecclesiastical, or Public: of what importance their charge is: how hurtful the sale of offices is to the Common weal.  
IT followeth now to speak as well of their duty, which have the charge and authority to call and provide, as of them which desire and intend to enter. 
Much good and evil dependeth on them that have power to call men.  And to begin with them that have power to call, be it either to Ecclesiastical or Civil charges: undoubtedly, there is no one thing of so great importance in the Civil administration, ne yet whereof more good or harm dependeth, then of the diligence and negligence of those, that have power and authority, 
The principal party in government.  as being the principal point, and most requisite in the Civil government, well to discern and choose the very nature and sufficiency of every man, that is by them called and received into any public service. As it is said of the good husbandman, that the knowledge he may have of the winds, of the quality and disposition of the air, 
A comparison between them that have power to call, and the husbandman.  and other things, which be in very deed most necessary in husbandry, be to small purpose, unless he first be well acquainted with the nature and property of each soil, & know what it may bear: as Virgil writeth, saying: 
First ought we learn by skilful use,  
What ilk soil doth brook or refuse:  
Corn in one place, elsewhere vines thrive,  
Each thing hath place where best to live:  
High trees best fruits oft times forth bring,  
But in deep dales, green meadows spring.   
So it is undoubtedly of the nature and property of wits, inclinations, and sufficiencies of men, each one in his degree, chiefly to be understood by them, which ought to make choice and election in the Common weal. For even as there is no member or part of man, be the same never so small or secret, which hath not his virtue and several property, greatly serving to the conservation of the whole body: So is there no one wit, the which, so the same be well chosen and employed, may not serve, and bring some fruit to the Common utility. But to speak truly, such care and knowledge resteth not in the head of one alone, be he never so able: so great, and notorious is the weakness of man. 
Advertisement to them that undertake alone the authority to call.  And they that enterprise this charge and authority alone, aught to take good heed to that they do, and not to be easy and light in providing, before they have well and nearly inquired, and diligently considered thereof. For, sith it is so, that one of the difficultest things to man, is to pick out, and choose some kind of living, fit and convenient for himself, yea, though he be aided by the knowledge of his own proper nature and inclination: 
Vocation to offices, is a difficil thing.  how much more difficult a thing must it needs be, alone to provide for offices, men meet and worthy of the Common government? Truly it is a thing surpassing the ability and capacity of one alone, be he never so excellent. 
Virtue is to be sought out where ever it abide.  So that the only virtue and sufficiency of men, meet for the exercise of Ecclesiastical or Politic callings, must be only that, which must be sought out, in what habitation so ever it harbour, be it either in young or old, poor or rich, noble or common person: as if offices and public charges were the rewards of virtue, & not of blood or race, or yet of wealth and riches.  
But to come particularly to Ecclesiastical and Civil vocations: men had such care in old time, 
Diligence used in old time in the vocation ecclesiastical.  to perform that which belonged to the Ecclesiastical, that not contented with the politic election (whereof we have spoken,) they beside that, declared and published the name of him that was chosen, that every man might be received and heard, that knew aught worthy of blame and reproach by him.  
And the Emperor Alexander Severe, who reigned about the birth and first foundation of the Christian Church, 
The Emperor Severus ordinance.  seeing the singular diligence Christians used, in the providing of Ecclesiastical charges, made a constitution and ordinance, by the which, following their example, he ordained, that the like should be observed for the estates and offices of his Empire: saying (as Lampridius testifieth of him, 
Lampridius. ) that sith the jews and Christians kept and used that most commendable fashion, in purveying of their offices, by greater reason he also ought to keep the same. And to speak more freely, sith it is so, that they which have this sovereign authority of God, 
Against recklessness in the ecclesiastical vocations.  to be as his vicar's and lieutenants, be most diligent and careful, in seeking and finding of people meet and excellent for their particular service, as Cooks, Barbers, Musicians, Falconers, and other like, what excuse can they allege or pretend, being less diligent in providing persons sufficient and capable for the public service, and in seeing that offices be provided of persons meet and capable, and not the persons of offices. 
Plato.  If it so were, saith Plato, that the helm and governing of a ship were given by favour of friends, or sold for money, without consideration of sufficiency, (as Sylla said of young Marius: 
Sylla, and Marius. ) or that the rudder were given to him that knoweth not how to handle an oar: in what danger and inconvenience should they of necessity be ere long, that be in the same? So undoubtedly is it of every Realm or Common weal, governed by persons established in the same, without regard of the weal public, and respect to virtue & sufficiency. Nothing being more certain (as the Emperor justinian said) then that the beginning of all iniquity and injustice, 
justinian Emperor.  proceedeth of the sale of public charges and offices. 
The spring of all injustice cometh of the sale of offices, Alexander Severus saith.  For (as the Emperor Alexander of whom we spoke right now, said) it is requisite that he that buyeth, sell again afterward. I will never suffer (said he) that there be merchandise of offices in my Empire: for, if I permit the same, I may not afterward punish, 
A custom observed at Rome, by them that desired to enter into offices.  nor condemn men for selling, having before bought of me. Therefore the ancient Romans, while their Common weal flourished, in token and testimony, that no man ought to present himself, & much less be received by buying, especial suit, money, or corruption, but by virtue, and for deserts sake: had a custom, when their assemblies were made, to proceed to the election of Magistrates and officers, to deck and cloth themselves in a white and single lose garment, ungirt, & without jacket, and in this apparel to present themselves to the place appointed, and simply by them selves, and not by other, to request the citizens to have them in recommendation.  
So that there never entered into men's heads a greater error nor fonder opinion, 
It is an absurdity to hope for profit, of the sale of offices.  concerning politic affairs, then to have believed that the sale of offices should bring commodity to a common weal: As if the principal force of a kingdom, depended on the alms or gathering of money. As in our days, some which have been greatly abused have thought. Not seeing that, quite contrarily: it is the mean to overthrow and destroy the principal foundation of the same: as present experience doth but over well teach us. 
Aratus. Which is the most assured treasure a Prince may have.  The same being far truer that Aratus said to Philip son to Antigonus king of Macedon, that there was no treasure or profit more assured to a Prince, than the government of a Common weal, and the conduction of men, well ordained: ne yet a stronger and better fenced fortress, than the love, fidelity, and good will of subjects. For, as Plato saith, 
Plato.  it is not the sceptre of massive gold, that is to say, wealth and riches, that maketh Princes to prosper, but the obedient amity of their subjects.  
Oh, I would to God that we had hitherto had the force and virtue of men in more estimation, 
The virtue of men more recommendable, then that of money.  than the force and virtue of money: and then had we not seen the trouble and disorder in all estates that we now see, the Public estate and zeal being converted into gain and merchandise, not without great shame and dishonour to them chiefly, that have set the shop open to all men, making offices no less common, than a harlot in the stews. So that it is a difficult thing in these days, to find one, unto whom a man may not say, 
julius Caesar's saying, to Silla.  as julius Caesar said merrily unto Sylla, vaunting in choler, that he would use against him the authority and power that his office gave him: Thou hast reason (said he) to call that same thine own office, for it is thine in deed, sith that thou hast bought it. A detestable thing, and by the which the study of virtue hath been sore decayed, every man seeing the same avail so little to the obtaining of offices, and advancing to degrees of honours. For even as (saith Marcus Cato. 
Marcus Cato. ) Dyer's for the most part die the colour which they see is most sought for, 
Virtue quaileth by selling of offices.  & leave the same that hath less cost: So men naturally give themselves to that, which they see most esteemed and honoured, be it virtue or vice. And ye must not think that the utter destruction and ruin of the Roman Republic, 
The ruin of the Roman Republic by sale of offices.  above all other that ever were, the most excellent and renowned, hath taken his beginning from elsewhere, then from this merchandise and traffic of offices: and when as the people made account thereof: as an ordinary gain, selling offices openly without shame or fear, for ready money. Whereof they failed not to make their profit, which coveted no other, but the mutation and change of the state.  

Discommodity and hurt coming by the sale of offices.  So that he spoke most wisely in my judgement, that said, that he that first gave money to the people of Rome to enter into offices, took from them their authority, and was therewithal, cause of the utter ruin of their Common weal. Because that this corruption being once entered in the provision of offices, is of such nature, that suddenly it passeth from hand to hand, unto the judges sentences, and in the end pierceth so deep, that it spotteth and soileth all clean things, after it have once made the chief of the Common weal bondslaves to money. So that for conclusion, as Paul Aemile said, that, 
Paul Aemile  for a man to vanquish or be vanquished in the wars, was but an accident of well or evil choosing and ranging of his people in battle: 
All inconveniences happening to common weals, come by fault of due vocation unto offices.  we may well enough also say, that even so likewise the prosperity and decay of a Common weal, is no other, but an accident of a good or evil election, and provision in offices, of persons meet and necessary for the same. Which shall suffice for that which concerneth them, that have authority to call unto vocations. Let us now come to them that be desirous, and intent to enter into the same.   

CHAPTER. XI. Of their duties which seek to enter into vocations: and how that no man ought to intrude himself.  
Now to come to them, which intent and have desire to enter into public and Ecclesiastical vocation: we will first say, that no man ought to enter, or intrude himself into any vocation: that is to say, unless he enter by the ways and means here before declared, being thereunto called by him, that hath power and authority to do the same. 
Example of the Paininies. Of Cato and his Son.  A point in deed straightly kept and observed by the Ethnics, witness that which is left us written of Cato, writing for his son, to Pompilius chief of the Roman army, because he had cassed certain ensigns, under the which his son, as then unwilling to retire himself, was. I pray thee (wrote he) that it may be upon a new oath, that my son may follow thee: for being discharged of his former, it is not lawful for him to fight, unless he be first duly received by thee, and by the way he ought to be. And he wrote as much to his son, and commanded him expressly, that he should beware, otherwise of his own head, to present himself to the combat. Wherein we have in our days seen divers overshoot themselves foully, and also full evil befall them, because that of their own head, and without other commandment they entered, and left themselves be shut up in towns & castles besieged, exposing their persons undiscréetly, to the peril and danger of the enemy, without being otherwise at all orderly and duly, as they ought thereunto called.  

Furius Camillus.  Furius Camillus in like manner, at that time that Rome, (all saving the capitol, wherein certain of the inhabitants were retired) was taken by the galleys, being chosen by common consent of all them that had abandoned the city, to be their captain: said, the he might not accept that charge, unless he were first lawfully chosen, and confirmed by the voice and suffrage of them that were then besieged in the capitoled: Because (said he) that they be those at this present, which may represent the body of the city, by whose commandment & consent, I may enter into the charge, and not otherwise. Aratus a valiant and famous parsonage among the Grecians, 
Aratus blamed for intrusion.  being deputed captain of the Achaians, was blamed and openly reprehended, because that he had of himself seized the office of a Magistrate, and anticipated the time, although but of five days only, yea, though it was done to secure the territory of Messia, left in prey unto the enemies, by Timoxenus, than Lieutenant general.  
And truly it falleth ordinarily so out, 
They that intrude themselves be rejected of God  that he that beside his lawful vocation, desireth the government of the Public, and of his own motion intrudeth himself into affairs, is rejected of God, as we will show hereafter, speaking of the constancy that is to be retained in each man's vocation. There is an old Roman law made by V Publicola, 
Valerius publicola.  by the which he was condemned to lose his life, that durst undertake to exercise any charge, 
A law against intrusion.  which had not been lawfully given him: As if the Romans had esteemed that there was no injustice greater, or more detestable, then to usurp an authority, or power, of himself. If we will mark the Epistles of saint Paul, 
Saint Paul witnesseth his vocation: and so doth our saviour Christ also.  we shall not see him in any one thing more diligent, then in testifying his vocation to be legitime. And also, if we must needs come to the Son of GOD, hath he not alleged the manifest testimony of his father, and of S. john, teaching us thereby, what and how great reverence we ought to bear unto vocation, being impossible otherwise to prosper in the same.   

CHAPTER. XII. That neither the good intent or zeal, or yet the sufficiency of him that intrudeth himself, or yet the very want or need of those that exercise vocations: may serve for excuse to them, that enter uncalled: And how that it behoveth to attend patiently until we be called  
AND a man may not stand or stay upon a good intent or zeal, nor yet upon his own sufficiency, thinking by that means to enter of his own head uncalled: Although, which is more, that the fact enterprised were of itself greatly to be esteemed, 
The delivery of a country from tyranny.  and praise worthy. For (as for example,) there is nothing more commended among men, be they Historians, Orators, or Philosophers, them the deliverance of the City or Country from Tyranny: And yet he is manifestly condemned, who uncalled, that is to say, unappointed to the office of a Magistrate for redress of Public wrongs, and without lawful authority, dare of himself do such an enterprise. And to proceed further, is there ought not only before men, 
The preaching of the gospel.  but also before GOD, more to be esteemed, than the preaching of the Gospel? And yet, though thou were the most sufficient Divine that ever was, if thou be not thereunto called, (as hath here before been said,) undertaking the same of thyself, thou art culpable, and blame worthy. And it sufficeth not to say, that necessity, and the want of good Preachers moved thee thereunto: for God is the Lord of the harvest, (saith jesus Christ,) who will send harvest folk, when it shall please him. Teaching us, that our office in the mean while, is to pray unto him, that it may please him to send us them.  

The Magistrate's fault.  As we may in like case say, of that which concerneth the Public estate, that the fault or recklessness of Magistrates, 
julius Caesar rebuked.  may be no sufficient cause, for a private man, of himself, to take upon him the punishment of offenders. So did julius Caesar, over rashly, having never before had any Public charge, when he, of his own private authority, caused certain Cilician Rovers and Sea Pirates, which he had taken, to be hanged and set on the Cross at Pergamus, under colour, that junius, Praetor (or Sheriff) of Asia, unto whom he went to crave justice, had showed himself cold and slack in doing of punishment: which could not give him authority io do it of himself. 
Nasica reproved.  No more than before him, unto Nasica, who having requested the Consul precedent of the Senate, 
Tiberius' Graccus slain  because Tiberius Graccus faction raised a tumult in Rome, that he would secure the weal Public: and having received this wise and well advised answer of the Consul, that he would not begin by force, and laying of hands, before condemnation pronounced: For all that, rising in choler, under pretext (said he) that the sovereign Magistrate made no account of succouring of the Republic, furiously took arms, & by force, seditiously slew Tiberius. Wherein, as the Consul showed himself a very wise man, so did the folly and rashness of Nasica, appear very great, undertaking that, which by no means was permitted him.  
And it behoveth, that every man, in the mean while keep himself patiently and constantly in the place and estate he is in, 
Men ought to abide patiently in their places tarrying until they be called.  (as shall more amply be declared hereafter) without hasting himself headlong, or fearing that God doth not see him, in what place so ever he be, or may be, be the same never so base. For God looketh down, even to the basest and lowest things: no place being so hid and secret, in the which he findeth him not, and out of the which he draweth and taketh him not, whensoever it be his good pleasure to serve his turn with him.  
As we read of Marcus Curius, whom he found out well enough, 
Marcus Curius.  sitting in the Country by his fire side, to place him in the Senate of Rome. And Quintus Cyncinnatus at the plough, 
Quintus Cyncinnatus.  to advance and promote him to the supreme degree of Dictator. joseph also a long time before, 
joseph. Moses. Saul. jonas.  was well enough found out in prison, & made governor general of Egypt. Moses amidst his sheep, to be prince over the people of Israel. Was not Saul also found out seeking his father's Asses, to be promoted to the Royal dignity? And to be short, jonas, in the very whales belly, to be sent to the Ninivites? And thus of other.   

CHAPTER. XIII. That the suing for an office, by honest means, is not to be reproved.  
But in thus dissuading each one from entering into vocations, by any other mean or way, 
The pursuit of an office by honest means allowed.  then by orderly calling only, without intruding himself: I mean not for all that, to reprove, as a pernicious or evil thing, their intention, which moved with good zeal, do of their own motion present themselves to some vocation and charge, and especially which by honest means sue for the same: rather because that they deserve it well, 
plutarch.  then of set purpose to obtain the same by ambitious brigging, (as Plutarch said writing to Trajan: 
Example of Cato of Utica ) and more in respect of the Common profit, then of any particular. As it is written of Cato of Utica, who had oftentimes been solicited by his friends, to ask the office of Tribune of the Roman people, & would never give ear unto them, although he might easily have obtained the same, 
Metellus.  until such time, as certain years after, he was advertised that Metellus, by the encouragement and instigation of Pompeie, meaning to raise partialities and factions, made friends to get the same: saying then, An honest man ought to seek to enter into offices, 
A notable saying.  for the Common weals sake: and that though he might oftimes very easily have got that office, he would never require the same, while there was nothing a do, but had reserved himself to pursue it, when as it behoved, not without great danger, to fight for the commodity, and weal of the Common estate, 
Pompeie and Crassus.  and protection of liberty. As within a while after to resist Pompey's, and Crassus' rash enterprises brigging for the consulship, he did in deed present himself, and asked the office of Praetor, to the end, said he, that the same might serve him as a fortress, to make head against their Consulship: & that being no private person, he might have the more authority to resist them, which held the first and principal place of commandment. Which undoubtedly be considerations worthy of a virtuous man, seeking to enter into the administration of a Common weal.  
It is written, He that desireth the charge and function of a Pastor and Bishop, desireth a good work. And isaiah being asked of God, 
The Prophet isaiah.  what he should be whom he should send, said strait, Send me Lord, Lo I am here. 
The good intention excuseth not the pursuit made by corruption  The Roman laws have not condemned or reproved the honest suing or seeking of an office, or government, so that it were without presents, money, or corruption, for that which ought to be purchased by virtue, should not be bought with money, no, though his meaning who pursued, 
Example of Bibulus obtaining of the consulship. The ambitious pursuit, of Themistocles.  tended to a good end. As theirs was, which meant, by the consent of Cato, (a virtuous and well renowned parsonage,) to bring, or labour to get Bibulus consulship by corruption, to hinder the ambitious election of Lucilius, laboured for by julius Caesar. And as Themistocles meaning was also, who fearing lest all should be lost, if Epicides, son to Euphanides, were chosen general, to conduct the wars against the King of Persia: 
Epicides.  because he was a coward, and subject to money, bought with ready coin Epicides ambitious pursuit, of set purpose to prevent and make him leave off his enterprise.  

The honest compassing of offices commended in the city of Sparta plutarch.  It is most certain, that by the Grecian laws and customs, this virtuous & honest acquisition of Public charges, was not prohibited, no, not in the city of Sparta, which hath been the best policied, & ordained of all the towns of Greece, chief in the time of Lycurgus, of whom Plutarch speaking, saith, that the same was as then, the most honourable pursuit, and the most honourable combat that might have been seen among men, that was made, (if it so happened the Senator died,) for his place, in the which the law would that the honestest man of the town should be substituted. For he (saith he) bore away the price from all pursuers, not that was the swiftest among the swift, or the strongest among the strong, or the richest among the rich: but who was the most virtuous among the virtuous, reaping for reward of his virtue, full power, and sovereign authority, in the government of the Common weal.  

He that presenteth himself ought to be well provided and instructed  But he also that will present himself to demand and sue for any charge, aught to prepare himself, & be well instructed in all that appertaineth unto the exercise & sufficiency of the same, & by good reason: much more than he that determineth with himself to tarry until he be called, 
Example of Cato.  without making other mean or suit. As it is written of the same Cato, of whom we spoke right now, that he being determined to demand the office of a Questor, would never attempt the same, before he had diligently overread the decrees and ordinances which concerned the charge and office of a Questor: and which is more, until he had particularly inquired of all the points thereof, of those which had longer experience to know summarily, what the power and authority, of that office was, 
Against them that present themselves ill instructed and provided. Euribiades.  that he might be fully capable and sufficient, before he opened his mouth to ask the same. And to him, whatsoever he be, that would otherwise advance himself, might that justly be said, that Euribiades said to Themistocles, that in games of price, and of running, they that rise and make their course, before the time appointed, aught to be chastised, & sent back again. Thus, the honest pursuit, as before, 
Pursuit ought to be made without doing wrong to others.  shall not be to be reproved, so it be made without doing wrong, injury, or damage to any other person, although he were a competitor, & labouring or suing for the self same thing: 
A good comparison. Crysippus.  for neither more nor less (said Crysippus) than they that run, & seek to win the price in wagers of running, do but their endeavour, when every of them doth what he can with slight, might, & main, to be former, and win, so that it be without shoving & thrusting with his hand, tripping, or other let of his companions race: so is it a thing blameless in this life, if every man seek to get that he thinketh decent, profitable, & convenient for himself, 
Lucius Lucullus.  so that he do it without wronging any other body. The honest modesty of Lucius Lucullus in this point, 
Marcus Lucullus.  was greatly esteemed of the Roman people, because that, seeing his younger brother Marcus Lucullus suing for an office in Rome, he would never demand or accept any before him, but tarried his brother's time, & opportunity, and let slip his own: by which his courtesy, he entered so much into the good grace of the people, that being absent he was chosen Aedile, & his brother also with him, for his sake, both at one time.   

CHAPTER. XIIII. That we ought not to be offended, if we cannot attain unto the vocation sought, or sued for: and whence the great grief of a refuse proceedeth.  
But if there hap a repulse or refuse of the vocation laboured for, I am of opinion also, that he that hath failed of his purpose, ought not to enter into any sorrow or trouble of mind, 

A fond custom.  
Cassius' offended with Brutus, because because he was preferred before him.   as they did in times passed at Rome, not only the refused, but also their Parents, Friends, and Allies, with a disgrace which continued certain days: nor yet to fall at debate and contention with his competitor, as Cassius seeking to be Praetor Urban of Rome, did with his brother in law Brutus, because that julius Caesar, preferred Brutus in the same: and with therewith all, 
He that is put back aught to think, that he hath sped aswell as he that is received.  that he should think himself to have received no less than he that hath sped.  
As it is written of the gatherers of Manna from heaven, that he that had the most, had no more than he that had least. And much less ought he to esteem himself rejected of GOD, but rather to think that he is in singular favour with him, because that refuse is more to his commodity, then if it had happened otherwise, sith he hath declared his good pleasure to be such. For if it had not pleased him so, it had not been in the power of man that it should have chanced otherwise. At the least he ought to do no less than the Painime Grecian Paedaretus, 
Paedaretus rejoiceth because he could not obtain an office he sued for.  who failing to be of the number of the three hundred of Sparte, returned jocund and merry unto his house, because (said he) I have this day known the town of Sparte most happy, to be so well provided of men, that it hath three hundred more worthy and sufficient than myself. And the Roman Cato, was he not marvelously commended for his modesty toward his competitor Publius Sulpicius, 
Cato bore patiently the refuse of an office he laboured for.  after he had been vanquished by him, in the pursuit of the consulship? because he said nothing else, but that men should not marvel, if he would not yield or give to any other, that, which he esteemed the greatest bliss that might happen unto himself, although that Sulpicius had received great honour and advancement by his mean? 
Whence the grief of a refuse proceedeth.  Truly to take at the heart a denial or refuse of any honour, proceedeth of no other thing, but to have too eagerly & beyond measure desired the same. And even as we ought not to be proud of any honour, so likewise ought we not to abase or trouble ourselves for any denial what soever that may happen: 
The office of a good Citizen.  because it is the part of a good Citizen, to keep himself always alike ready, and to offer his body and wit, to serve the Common weal.   

CHAPTER. XV. Whether a man being disorderly and unduly entered into any vocation, may lawfully brook and abide in the same: and whether the administration in the mean while, done by him that is unduly entered, aught to hold or be of force.  
AND the pursuit made by such honest means as we have spoken of, is so far from blame, as that although it so fell out, that a man were entered into any Public charge and administration, be the same Ecclesiastical or Public, by a dishonest meaning, yea, by unlawful means, (although that such a thing be an evil example, 
Whether his administration that is unduly entered, aught to be approved or not.  and hard to prosper, for that very seldom or never cometh an evil beginning to a good end:) yet for all that, if such a one reform his former intention, & conform himself as he ought to do to his vocation, I dare boldly say, that he of himself doth not amiss, (where there is a superior, who hath power over him,) to abide in his office: for all vocations of themselves continue always good, and there is nothing but the perverse intention of man corrupted with disobedience, that is to be reproved. Yea, though he that is unlawfully admitted, continue still in his perverse intention, men hold opinion, that, that which hath been done during his government, ought not therefore to be disannulled, because of the consequence of that which hath been done during the same: as for this only occasion Cicero was resisted, 

Cicero resisted.  
Example of Clodius.   going about to have made void all the had been done by Clodius, during his Tribuneship: not for that, that Clodius was not known to be a wicked man, & unduly admitted to the Tribunship, as a Patrician and noble man: but for the consequence and inconvenience only that might have ensued. 
Sylla, and Caesar.  For the which respect, all that Sylla, & Caesar had done, was approved by the Senate, although the one of them had declared himself Dictator, & the other usurped by force the Monarchy of Rome. But though this treatise asketh a longer discourse, yet because it is somewhat from our purpose, we will leave the fame, and return whence we came fro.   

CHAPTER. XVI. That men may sometimes intrude themselves into offices.  
ALthough this rule be most true and certain, that no man ought to enter of his own head into any Public vocation: yet for all that, such necessity may sometimes happen, that it ought to have no place. As for example, in the Common government, although the Public revenge & defence appertain only unto Magistrates: yet, if in place, out of the presence and succour of Magistrates, any man be assailed by robbers or thieves, so that power and resistance be required, he may, and aught without fear, to help and defend himself, & use the force and authority of the sword, which otherwise appertaineth to Magistrates only. As the Divines say likewise in the Ecclesiastical estate, if it so happen that there be need and want of Church men, and in all other like cases, led by the necessity of brotherly charity, that then the same is permitted to every one, which belongeth to the Ecclesiastical duty and office, although that otherwise it be prohibited.   

CHAPTER. XVII. Of them which will not intrude themselves, but rather draw back, & take away all occasions that might cause them to be called, or being called refuse the same.  
THus have we hitherto seen, how that it is not lawful for us to intrude ourselves, or enter into vocation, unless we be thereunto duly called. But there be some that be so far off from presenting, or intruding of themselves, that thinking to do better, they contrarily flee, and as much as in them lieth take away all occasions which may cause them to be called: of the which this is a meet place to speak. 

Vocations exposed to many dangers.  
The state of marriage. Menander.  
The politic estate.   Because there be many, which seeing vocations to be things of great charge, & exposed to many perils, dangers, & adventures: be it that we look on the domestical state of marriage, which the Poet Menander likeneth unto a navigation amidst waves and tempests: or else on the politic estate, exposed to so many ingratitudes and slanders, wherewith so many great personages have been oppressed: 
Notable examples.  as among the Grecians, Lycurgus, Solon, Aristides, Themistocles: among the Romans, Camillus, Scipio, Lentulus, Cicero, & infinite others, 
Themistocles dissuaded his son from meddling with government.  which have been constrained to say that honours, dignities, and public administrations, were no other thing, but funeral pomps. Wherefore Themistocles father, seeking to dissuade his son from intermeddling himself with the government of the Common weal, 
The ecclesiastical estate.  went along the sea coast, showing unto him the bodies or hulls of old galleys cast here and there without any count made of them, telling him, that men did the like of governors: when they were able to serve no longer. Or be it also that we consider the Ecclesiastical estate, wherein through all ages, there have been so many disturbers, wicked ministers, vessels of wrath, sowers of heresies and dissensions.  
Considering then so many inconveniences, such servitude and subjection in vocations full of sweat & travel, 
The cause why sundry have forsaken their vocations. Thales to Solon.  some have kept themselves from marriage: as among other, Thales, who seeing Solon sore troubled with the news that were brought him of his sons death, said thus unto him: Thou must understand, Solon, that the fear of the self fortune, that is happened unto thee, disturneth & keepeth me from marriage, and desire to have children.  
Other have forsaken and given over all charge, and administration of the Weal Public, and other subjection: 
Diocletian, & Maximian: Metellus, and Lucullus: Crates and Diogenes.  and in stead thereof, have given themselves to the following of their pleasures & delights, preferring their particular ease, before the public profit: as it is written of Diocletian & Maximian Emperors: & before them of Metellus & Lucullus. Other (as Crates and Diogenes) laughed and scorned all worldly things, yea, all order & government also, as things not only uncertain & subject to the wheel of Fortune, but also accompanied with infinite care and travel, hindering the fruition of the true felicity. Other have through fear and want of courage fled the meddling in affairs, 
Nicias.  as the Athenian Nicias, who did always eschew the honours & charges of the Commonweal, although he were oftimes chosen thereunto by his Citizens, as the honestest and worthiest man of the Town. Other because they be called to mean offices, thinking themselves worthy of greater and better: or else because they had before had and exercised worthy charges: following not therein the example of Quintus Fabius, 
Quintus Fabius.  who after he had been Consul, and above all other, disdained not to march in the wars under other Consuls. 
The contemplative life.  Other preferring the contemplative before the active life, have retired themselves out of Common weals, and company of men, founding themselves upon this sentence, that there is no better thing for a man, then to live to himself, and in such sort as it be not known that he hath lived: and therefore have forsaken and refused their vocations they were called unto: as it is written among other, 
Amonius.  in the Ecclesiastical history, of a Monk named Amonius, who seeing himself called to the function and dignity of a Bishop, cut off his own ears, threatening also to cut out his tongue, if they pressed him any nearer to accept such a charge. And other moved, I know not with what kind of contempt, hatred and disdain of the conversation of men, 
Conon. Gabrias. Timon. Alcibiades.  have left and abandoned their society: as among other, Conon, Gabrias, and one named Timon, who fleeing the frequentation of all men, would converse with no one, but with Alcibiades alone, and that because (said he) that he alone should one day be cause of the total ruin and destruction of the Athenian Common weal: so much did he abhor the company and frequentation of men.  
Of all which, to answer truly, 
They that flee vocation shoot at the self same mark that kings do.  me thinketh peerless to say aught else, but that which Cicero speaking of this manner, said, that it is greatly to be feared, lest that those kind of people shoot at the self same Butt and end, that Kings, Princes, and great Lords do: that is to say, to live at their pleasure, without pain, care, and trouble, out of all subjection and servitude, not being able to endure and support the molestations, necessities, injuries, reproaches, and slanders, ingratitudes, and persecutions accustomed, and which the parties called to vocations and Public charges received ordinarily, but being overcome with impatience and indignation, to see before their eyes so many evils, confusions, disorders, and wickednesses, in the assemblies of men.  

Contemplation is lame, without the action.  And as for speculations and the contemplative life: knowledge and contemplation only (as we will show hereafter) is a lame and unperfect thing, unless the same be so accompanied with the action, use, and handling of affairs to the Common profit and service of men. And yet will I not deny, but that in some vocations and professions, 
Contemplation more necessary in some professions, then in other some.  contemplation is more needful and necessary, then in other some, and therewithal, the restraint of the action very commendable in them, which by excellency of wit and understanding, have wholly given themselves to learning and writing, for the instruction and erudition of others, or otherwise to do some thing beneficial to the society of men: As Plato and his Schoolmaster Socrates, 
Plato and Socrates.  who being on a time asked (as Xenophon writeth,) why it was, that he having traveled so much to make good governors, and administrators of Common weals, did himself notwithstanding, so earnestly flee the administration, and government of the same, without ever having vouchsafed to undertake the rule of any: asked for answer, whether of the two were the better, and most beneficial to a Common weal: to govern the weal Public himself, or to teach, and learn to do the same well. And yet was Isocrates in the like case, 
Isocrates.  greatly commended, because he abstained by the space of the four score and eighteen years of his life, from all charge and public administration, 
It is a robbeie of the common weal, to frustrate the same of the service due by all men.  it being for all that most certain and assured, that it is no less injury to a Common weal, to frustrate and disappoint the same of the common service due by nature according, unto the gift, grace, and ability that every man hath received, to be employed to the Public commodity and profit of all men, then to rob and spoil other men of their goods.  
So that we say, 
It is a wicked part to refuse the government of a common weal.  that even as it is not lawful for a man to intrude himself into any vocation, before he be thereunto duly called: so to refuse the same, or else to take away such occasions as might cause him to be called thereunto, is a wicked, cowardly, lewd, and perverse thing. 
The gird Saturninus gave unto Marius.  Wherefore Saturninus spoke unto Marius like a virtuous man, calling him Traitor, because he refused the consulship in time of trouble and necessity: saying, 
The reproach the Athenians gave to Aratus.  that to refuse such a charge in time of peril and need, was nothing else, but to betray the Common weal. As the Athenians did in likewise reproach Aratus, refusing to be their captain general, in the most distress of their troubles, that he did as the Mariner, who abandoned and forsook the helm of his ship, even when the tempest was most vehement and outrageous. As also may be said of every Public charge, unless there be a very just cause and consideration, which dissuadeth him that he is called. For it is not said, that it is always necessary for a man to accept the vocation he is called unto, because he may sometimes have just and reasonable occasion to refuse the same.  
As the secret and assured testimony, 
Just causes why to refuse public charges. The time.  of his own unability, or infirmity, be it of the body, wit, or age, causing insufficiency, or else some other occasion grounded on the time, which peradventure would not suffer him that should receive the office to exercise the same with such diligence and liberty as he ought to do. 
Example of Cato.  Which was the cause why Cato (whom we have so oft remembered) being careful of the Common weal, dissuaded his son to intermingle or entangle himself with the government of the Republic, in time of tyranny: Because (said he) that to do as it should behove the dignity of Cato his son, the quality of the time and affairs would not permit, 
Pompeius Atticus would never sue for any public charge, and the cause why  and to do otherwise, was neither decent nor honest. As it is likewise written of Pompeius Atticus, that he would never ask or sue for any charge or office, because the manners of his time could not permit him to enter thereunto, with the sincerity required by the laws. 
An honest man in a corrupt time resembleth unseasonable fruit.  And to speak truly, an honest and sound man in a corrupted time, is very like unto fruits coming out of season. For even as men see them gladly, and praise them with admiration, without using them: So the ancient innocency being once grown out of ure, and after long distance of time coming to show itself again, amidst the corrupt lives and depraved manners of men, purchaseth assuredly great glory & renown: But otherwise, the same is not found sortable to be set about any work, meet to be employed in affairs: because that the gravity and perfection of virtue, is disproportioned to the corruption of the time.  

The knowledge of a more sufficient man, is a reasonable cause of refuse  Further, if he that is called to any vocation known in his conscience any one sufficienter or meeter for the advancement of the Common service then himself, he ought to be deemed to have just cause of refusals, as it shall more amply be declared hereafter, when we shall speak of the constancy that is to be retained in vocations. There be many circumstances to be well considered of, by him; that is chosen to bear any office, before he refuse the same. Which for all that come all to one point, which is, that his refusal ought to be more founded upon the consideration of the common profit, then upon his own particular, wherein undoubtedly a man may easily err. And if we will narrowly examine the foolish and undiscreet, ambitious, and extreme avarice of our time, we shall find that the example of late happened in the person of monsieur de Moruillier, 
monsieur de Moruillier.  bishop of Orleans, is both monstrous, miraculous, and also worthy of memory: Because that after that he had been called to be of the kings privy counsel, as one who had handled the affairs of France, both abroad and at home, in great reputation, known of all men to be of no less experience than learning, good life and conversation: being chosen to be Chancellor of France, which is the sovereign dignity, yea, if a man might so call it, the Solstice of the honour of justice, he would not accept the same. Wherein truly his great wisdom and integrity may not suffer him to be taxed, as having more respect to his own particular, then to the public, or else that any one should say, that by so doing, he loved himself better than the public, or yet reproach him of pusillanimity: for he hath given sufficient proofs of his magnanimity, always accompanied with zeal and labour, employed for the Common weal. So that I can not impute the cause of the same his refusal, but to one of these two points, or else peradventure to them both at once: that is, to the time, (which I dare boldly affirm to be such, as the like whereof hath not been many years sithence:) or else to the charge of his Ecclesiastical vocation, esteeming himself unable to bear two so great burdens at once. But such considerations, worthy in deed of a most honest man, fall not commonly into every man's brain.  
Neither do I mean to reprove the modesty and reverence, 
The humble and modest refusal of public charges is not to be reprehended. Moses. Saul. Examples. Numa Pompilius.  proceeding of the humble acknowledging of himself, whereby offices have oftentimes been and may, with some honest excuse, be refused. As Moses called of God, to retire his people out of Egypt, answered, Lord, who am I? And Saul seeing himself chosen king of Israel, moved with a commendable shamefastness, hide himself, and retired out of the company of them that had chosen him. And Numa Pompilius king of Rome, who began his answer with an honest refuse: and so in likewise infinite other. But for all that, without approving or allowing of their saying, 
Of them that say that we ought to accept any public charge uncompelled. Plato. Conclusion, upon them which desire or refuse public charges.  which thinking to speak modestly, have affirmed, that a man ought not to accept or enter into any public vocations, but by constraint, or unless he be compelled. For that which is voluntary in virtuous things, is much more to be commended, then that which is forced: unless that with Plato, we will understand, constraint to be a modest refuse, tarrying for commandment and entreaty. For conclusion, even as it is the part of a wise and virtuous man, not to extol him lightly in vain hope and opinion of himself, and less to be dazed at the brightness or excellency of an honourable office or dignity: So after he be once orderly called, & that he have modestly excused himself, to stand or strive any further, is the part of an undiscreet man, bearing but small reverence to the authority of vocation: nor yet such respect as he ought to do, to the commodity of the common society.   

CHAPTER. XVIII. Whether one man may duly be called to two vocations: and first, of sundry domestical, and other private vocations at once.  
AND sith it is so, that we diligently search out all that appertaineth unto vocation, meaning to leave no one thing behind, if we can possibly, as certainly we desire and seek to do to our power: It is not out of purpose to ask in this place, whether one man may be duly called to two vocations and manners of living, and consequently intermeddle himself, in the exercise of them both at once. And to answer the same, it is very clear, 
Domestical vocations be compatible in one person.  that the domestical vocation in itself, which consisteth in fathers, mothers, children, masters, and servants, doth tolerate the office of father, son, master, & servant, all at once. And also, 
Domestical vocations compatible with the private.  that the same is not incompatible with private vocations: as with a domestical, to be an husbandman, artificer, or merchant: for though those callings be unlike, 
Of sundry private vocations together. Plato.  yet doth the one bring no impediment to the other: but that one man may exercise many private vocations together. Plato in his treaty of laws, saith, That the imbecility of man's nature permitteth not, that two arts sciences, or occupations, may be at once exercised by one man: although that in an other place he telleth, (but as it were for a wonder) of one Hippias, 
Hippias.  who being in good array, used not the help of any other workman, to make his clothing and apparel, but his own hands: 
Plato his law.  wherefore (saith he) it shall stand for a law in every city, that no workman or artificer, shall use two occupations at once, but every artificer shall ply his own art, & seek to gain his living by the same: and if any man do the contrary, let him be compelled to cleave to one & no more, either by imprisonment, penalty, or banishment. And undoubtedly, there is great appearance in this law & ordinance that Plato made, because the same is grounded on the infirmity & weakness of man: which hath since that, 
Aristotle.  ben followed by Aristotle in his politics, saying: That nature had given to every one of her creatures, 
Man resembleth not the Delphike sword.  his particular office and charge: and hath not made man, like unto the Delphike sword, which serveth to many and sundry uses.   

CHAPTER XIX. Of domestical vocations joined with the Public. Politic, and Ecclesiastical: and of the domestical vocation of marriage, with the Ecclesiastical.  
THe difficulty hath been esteemed great, for the domestical & private vocations before rehearsed, ronjoined with the Public, Ecclesiastical, or Politic. And to speak first of the domestical by marriage, 

The vocation of marriage with the politic.  
The vocation of marriage with the Ecclesiastical.   the conjunction thereof with the politic, as to be married, and therewithal placed in office or public charge, was never misliked. But to be in wedlock and the Ecclesiastical estate both at once, the Roman and Greek Church be entered in dispute and discord about the same: because that the Grecian Church allowed them both joined together, affirming the same to be founded upon the institution of marriage, for procreation's sake, and to serve for a remedy against incontinency. agreeing in that point with the opinion of Crysippus, 
crysippus' opinion touching marriage.  who said many days before that, that every wise man ought to marry, unless he would incur the indignation of jupiter Gamelius, and Genethlius, that is to say, of God the author of marriage and generation: In consideration whereof, 
Lycurgus' called them infamous, which would not marry.  Lycurgus noted them of infamy, which refused to marry. But the Roman Church contrarily hath prohibited the same, because that men should the better give themselves to prayer and Ecclesiastical service, lest that through the continual cares, and daily charges that be in marriage, they should be withdrawn, 
Marriage a mean to trouble man. Plautus. Cicero. Nircius.  and distracted from the service they be bound unto: The same being not without reason that Plautus saith, that he that would find some mean to trouble himself, need but to take upon him to govern a ship or a wife. Cicero after the decease of Terentia his wife, being requested by Nircius to take his sister in marriage: answered, that it was not possible for him to tend to marriage, and the study of Philosophy at once.   

CHAPTER. XX. Of private vocations, with the Public Ecclesiasticalll.  
AS touching private vocations, that is to say, not established in public offices: there is an other doubt, whether the same may be exercised with the Public. For first, if we consider the old law of Moses, 
Moses.  every kind and sort of people, may not be received and admitted, to that which appertaineth to the Ecclesiastical vocation: And Aristotle agreeing thereunto, 
Aristotle.  namely excludeth Artificers, and men of occupation. But sith the coming of jesus Christ, this difficulty hath seemed to cease, because that men of occupation, and base condition, have been called by himself. But for the decency of Church men, that they might have the better mean and leisure, to apply and give them selves to their function and charge, and tend to study, and continual prayer, it hath been thought best, that they should have some revenue and mean to live: Not for all that, that the vocations above said, should otherwise be of themselves incompatible.   

CHAPTER. XXI. Of private vocations, with the Public Politic.  
AS for the Politic vocation, to know whether the same may be communicated unto them which be in the exercise of private lives: the ancient which have written of Politic government, 
Phileas. Hippodamus, Lycurgus. Plato. Xenophon. Aristotle.  as Phileas, Hippodamus, Lycurgus, Plato, Xenophon, Aristotle, and other have utterly rejected from all degree of honour and dignity Public what so ever, of a common weal well ordered, all those that exercise vile and base arts, as unmeet and incapable of the Public estate. Which (as I have said) is understood of a Politic estate well consituted. 
Difference between the Monarchal estate, and the Popular.  For in the simple estate of a popular Common weal, not so well instituted, it is necessary, that such folks be called to offices, if not to all, at the least ways to some, for fear lest otherwise, there might some change of state or sedition ensue: 
Cantons be towns, which have set themselves at liberty and join all in one commonalty.  as we see it still at this present practised in Suysse, throughout all the Cantons, that be maintained by this popular estate, in the which all offices be temporal, so that the time of their charge being expired, & ended, they return to their private life. But in the Monarchal estate, under the which we be, it is an other thing: because that Magistrates be in the same perpetual, distracting, and occupying a man sufficiently, without tending any other thing: and therefore the two vocations by good reason, be not receivable at once, 
Arts and occupations be the gifts of of God.  as we see is practised among us: Not that we esteem arts and handicrafts, not to be the gift of God, and no less in their respect serviceable and commodious, for the weal of human society, and to the exercise of virtue, than the greatest & most apparent vocations: yea, which is more, that from the one a man may climb to the other, if he hap to be found capable: but only because (as I have said) that our offices be of perpetuity, & such as require such a one, as from his youth hath been given to the exercise of the same & no other.   

CHAPTER. XXII. Of many Politic vocations together.  
IT followeth now to speak of many politic callings together, whether they may be exercised by one alone, to satisfy the same also: if it so be, that in private charges, the imbecility of man be such, the one alone can not be perfect, & sufficient for two, there is far more appearance to say, that much less shall he be found capable, or sufficient to take on him the handling of many public charges at once. And in deed, Aristotle treating of Magistrates, 
Aristotle his opinion, touching many politic vocations together, in one weal public.  is of this opinion also, saying, that each one may far better discharge that which belongeth to his office & duty, when he employeth himself but about one, & is not impeached with many. But he meaneth, & restraineth his saying, to great towns & cities only, because (saith he) that in small, it is not possible by reason of the few number of citizens, that offices may otherwise be changed from one to an other as they ought to be: speaking of common weals, in the which Magistrates be temporal: howbeit, if our former proposition, of the imbecility of man, & that he cannot be as a Delphike sword, serving to sundry use, abide true, me thinks it should be out of purpose, the Aristotle's meaning should reach more to a little than a great town. For to say, that the necessity of changing of temporal offices require it so: it is certain, that to the proportion of the lesser number & assembly of men, fewer Magistrates should also be required: & therefore should the difficulty of changing offices also cease, were it not that Aristotle's saying (by all likelihood of truth) is to be understood, 
Interpetation of Aristotle's opinion.  to reach no further than the terms of a Republic, & not of a simple town or city: & in the which Repub. although the same were but mean or little, there should for all that, be required the like number, & sufficiency of Magistrates, as in the greatest. For undoubtedly, to every Repub. he speaketh of, there is indifferently a certain and like number of Magistrates by him ordained, necessary for the same: 
In the Monarchal estate many politic vocations, be not compatible together.  be it great, mean, or little. But being in the terms of a simple town or city, governed under a Monarchy, as we be, not composed in form of a Republic, in the which all offices be perpetual, I durst say and avow it for a thing most certain, that many Magistrates and Politic estates, may not be exercised by one person alone.   

CHAPTER. XXIII. That the handling of many vocations together is a dangerous thing, and that whereunto a Prince ought to have an especial good eye: as also of many Ecclesiastical vocations together, and of the Ecclesiastical and Politic vocation and administration.  
ARistotle himself imitating the same, numbereth in another place the handling of many offices by one man alone, among the chief vices of a well ordained Common weal, 
The Carthagians reproved.  reproving the Carthagians, which contrarily esteemed such maniment or handling to be very honourable and praiseworthy. As we see also ordinarily about Kings and Princes, 
Our days.  some of that opinion, which think their authority, credit, and renown, so much the more extended, by undertaking of many charges, and sundry affairs. A thing no less dangerous and full of peril, than the insufficiency of man is evidently known, and whence we see great and fowl faults ensue. 
A Prince ought not to admit many charges to one man alone.  Wherefore the Prince ought above all other things, to take good heed not to commit to one man alone, be he never so excellent, many charges and Politic, or Ecclesiastical administrations at once, were it for nothing else, 
Marcus Cato.  but that the so doing (as Marcus Cato said) is either to make small accept of offices, 
The danger that cometh of giving many offices to one man.  or else not to have many men which be thought worthy to exercise them. And, to speak uprightly, to commit so many charges and offices to one man alone, is no other thing, but to restrain the honour, reputation, and estimation desired of every man, to a very few persons, and in consequence thereof, so much more to discourage and divert men from the love and study of virtue: whence it happeneth, that we see Princes by that mean oftentimes, have need of men, even in the handling of their greatest, & most urgent affairs. And so subjects abide bondslaves to one or two, to the great vetriment of their estate. Whereas alluring each one by all means to the study of virtue, and presenting to all men governements, and offices, in reward thereof (as they ought to do,) they should as well abound in virtuous and honourable personages, 
It is a great treasure for a prince to have wise ministers.  as in abundance of prosperous success in their affairs. For neither is there treasure more precious, nor yet defence more to be desired of a Prince in his Realm, than a good number of wise and grave Counsellors about him. As it is written of Darius king of Persia, 
Darius' saying to Zophyrus.  who presenting a Pomegranate unto Zopyhrus his wise and most trusty servant and counsellor, said these words: I cannot wish aught in this world more excellent, then to have with me, as many Zophyres, as there be grains in this Apple. On the other side also, he that is well advised, ought not take upon him sundry offices, and charges at once. For as there be in man's body sundry members, having diverse offices: so by reason ought the politic body of man, 
A good comparison.  to have difference of members, degrees, and offices, in diverse persons: otherwise if the whole body were the eye, where should the hearing be? And as it is an unseemly thing in man's body, to see one member do, and undertake, the office of an other: so it is a very dangerous, and an undecent thing, to see one person take upon him many, and diverse charges, & offices.  

Of two ecclesiastical vocations at once.  And that not only in Politic, but also by great reason, in Ecclesiastical vocations. For it is most certain, that by all ancient constitutions of the Church, no man may or aught to intend two, as being a thing straightly defended, and which at the first beginning, was inviolably observed, and in no case admitted: saving that within a while after, it was permitted in case of necessity, and evident utility to the Church, (if it so happened that any bishop died, and until such time as some other were provided in his place,) that an other Bishop might visit and procure the benefice of the Bishop's sea vacant: but without taking either the title or fruits thereof, or yet being absent from his own Bishopric about that visitation, and procuration, (which is commonly called a Command,) above six months. A thing undoubtedly founded upon a good consideration, as many other likewise instituted to good purposes, but sithence drawn to an evil, 
The right of a command drawn to an evil consequence.  and pernitions consequence and breach, as every man may see, without needing longer to trouble or stay ourselves about the same. As also beside that in succession of time another gap hath been opened in case of eminent, or excellent learning, or greatness of house, or family, which is no less pernicious: Although I mean not to deface, 
Eminent learning and greatness of blood maketh not a man capable of two charges.  or diminish that which appertaineth to the excellency, and greatness of Nobility, knowing, right well, that in consideration thereof, many less worthy have been preferred before the most worthy: It being most reasonable, that the virtue of those which profit also after they be dead, be also recognized and honoured in their successes. And even as dim, and dark places be lightened by reverberation of the Sun: so ought likewise the light, and bright beams of predecessors, to make their followers, and aftercomers to shine. But this favourable consideration may not extend to the taking away of the insufficiency, and impediment of that man's imbecility, who is well known to be unable to discharge the duty, and exercise of two Public charges, 
Briares were Giants with a hundred hands. Geryon. A notable example of pope Clement the fourth.  as it is said: unless so were, that yet at this present there were some Briares to be found, which as the fable telleth, had an hundred hands: or else a Geryon, who as men feign, had two, or three bodies, & as many sufficiencies. And it is not without great cause, that Pope Clement the fourth of that name, is greatly renowned & extolled, for that being advertised that one of his nephews had three Prebendaries, straight compelled him to renounce two of them, and keep but one, what soever his friends could allege to divert him, declaring them to be but small benefices, and without charge of souls: And that considering he was his nigh kinsman, he ought not only to dispense with the three Prebendaries, but also provide him of better and greater benefices. Whereunto for answer: I would to GOD (said he) that all Prelates, and Popes, would imitate, 
A virtuous saying.  and follow the steps of our Lord jesus Christ, and not their Parents, Cousins, and Nephews: for he is not worthy to be successor unto the Apostles, who is nearer or maketh more account of his own, than he doth of the poor of the son of God his Church. Let every man therefore take heed, how he intrude himself into two Public, Politic, or Ecclesiastical vocations: & let them also that have power to call men thereto, see that they be diligent in preventing the same.  
We would treat yet further of the Ecclesiastical vocation, joined with the Politic: to wit, if one person might exercise them both: were it not that, by that which we have before discoursed, it appeareth sufficiently, that they ought not in any case to be joined together in one person, but to be ruled, and administered by several persons. As it was wisely declared by Fabius Maximus, 
Examples of Fabius Maximus: Aemilius Regulus.  who then being about the election of Consuls at Rome, he did what he could to hinder the choosing of Aemilius Regulus, a quirinal Priest: because (said he,) we may not withdraw him from his sacrifices, and chiefly from the diligent care he ought to have of God's service.  
Agreeing in that point with Aristotle, who rejecteth, 
Aristotle sundereth two vocations.  and sundereth the one administration from the other, saying, that they ought to be altogether distinct, and severed. And undoubtedly with great difficulty may both at once be executed, and discharged by one person, 
King Philip de vellois his ordinance.  without great prejudice of the one of them, and most commonly of both at once. Therefore was it ordained in King Philip de Vellois his time, that no Priest, or Ecclesiastical person, should be deputed to assist at the parliament, where the affairs of state were then treated, & determined of. And the cause of that ordinance is thus penned: Because the King maketh conscience to disturb, and divert Prelates busied about their spiritual government, and will have such in his parliament, as may amply and continually, without departing, attend upon the same. These be the terms of the statute, the which until this present, that the parliament is restrained, and sith king john his days in the particular affairs of justice, hath been diligently observed. (:)    

¶ The second Book of Politic discourses, treating of the manner how a man should behave and govern himself, in the offices he is called unto.  

CHAPTER. I. Division of the vocation in general, or common to all men: the particular vocation concerning every man severally: and first of the general.  
Now after that we have defined vocation, and the mean to enter duly into the same: it behoveth to know, how every man ought to behave himself, and what diligence is to be used in the exercise of that which belongeth to his vocation. That there be two sorts of vocations: 
Two sorts of vocations.  the one is general, & pertaineth equally, & indifferently unto all men: the other particular, which belongeth distinctly, & severally, unto every man: the one contemplative, & the other active: for as much as man is created to live, not as herbs, & plants, or yet as brute beasts in all sensuality: but according to the reason placed in his understanding, apt partly to speculation, and contemplation: partly to the action participant of both lives: 
Man is not created to live like beasts.  the one of the which resteth in contemplation of things, altogether separated from the body, and the other in the action of the same: whereof we draw this general division of vocation, by the which we begin: terming the one general, & the other particular. Not that we be not equally, and in general called, and meet aswell for the one, as the other: but because that we be all indifferently called to the knowledge, speculation, and contemplation of God, and distinctly, and differently to the action, according unto the difference of every particular vocation. 
Comparison of two vocations with the members of man's body. The perfect rule of life consisteth in the love of God.  For even as all the members of the body be appointed particularly each one to his office, & yet for all that, all created to one end, to wit: to the preservation of the body in general: So we, being all particularly appointed each one to our manner of living, be therewithal called to one general vocation, belonging to the union, and conjunction of us all together with God, as being each of us called to the knowledge of him, to love and union with him, to the end each one of us should afterward here in earth guide and rule his vocation, and particular kind of life, according to the government prescribed unto us all by his law, wherein only the true, and perfect rule of life, and human society, consisteth. And the which undoubtedly, if it might once thoroughly enter into us, all particular vocations, which concern the institution & reformation of men's manners, whereof we have to treat hereafter, should cease, as needless and superfluous: so that it should be in vain to speak of them. For, what need should there be of Doctors, Preceptors, Magistrates, and Superiors, or other public, or domestical policy, if the mind, and life of man, 
Aristotle.  were so ruled, and of itself governed, by the union, and perfection of love, and charity? This saying of Aristotle being most true, 
The office of justice.  that where amity abideth, there needeth no justice: because that the office of justice, is no other, but to render to each one, that which belongeth unto him, which we see amity executeth of itself sufficiently.  

Disorder proceedeth of the vice of man.  But it is most certain, that all confusion proceedeth of our own imperfection, because that in stead of uniting of ourselves unto God, (as it is said) and also reporting of our manner of living, whereunto we be called, to the common profit: we will neither know, obey, nor love any other, but our own selves, putting our confidence and trust in ourselves: that is to say: in our own wisdom, strength, force, and virtue. Wherehence, all contempt of the Common weal, and disorder in human society, springeth: every one going about to ravish, or take for himself, that which belongeth to God alone, and the Commonalty of men. Wherefore, it hath been most necessary, to repress, and contain man's fury, and arrogancy by laws, precepts, instructions, disciplines, doctors, magistrates, sword, penalties, and punishments, and to induce vocations in divers sorts, and manners, very needful for the necessity and infirmity of man, and therefore ordained unto him, as an exercise meet to rain him to order, and divine government.  
Wherein we have greatly to consider of the singular bounty of God toward us: who, 
The goodness of God seen in the feat of vocation.  although that of himself, (if his blessed will had been such,) he had been able by himself, his Angels, or otherwise to have governed, and ruled all things: for all that, hath vouchsafed that notwithstanding, so much to honour man, as by him, as his own instrument, to do his work: meaning thus, by mutual office, industry, & means distributed to each one, according to his pleasure, to retain us in the bond of amity, lest the eye should say to the hands, or the head to the feet, and so the other: I have no need of you. For else, if each one had been sufficient for himself, and had known to have had no need of other, the pride, and arrogancy of man is such, that we should have seen no other things but envy, disdain, and arrogancy reign, and consequently all dissipation, and disorder of nature, in worldly things. And thus much briefly touching the general vocation.   

CHAPTER. II. Division of the particular vocation into a calling, which consisteth in the private office, or else in the Public charge: and first of that which consisteth in a private office, as the Economical vocation, and Domestical wedlock.  
AS for each man's particular vocation, ye must briefly understand, that every vocation consisteth either in a private office, that is exercised by private persons: or else in public offices, exercised by public persons: the private consists partly in the economical charge: that is to say, domestical: as in the rule, and government of wife, children, house, and family: partly in an other office and manner of living in general, of private persons, and no whit at all public: as in the exercise of Mechanical arts, and occupations, as hereafter shallbe said. The Public office, consisteth partly in the well ruling of the interior, partly of the exterior: to wit, of the Ecclesiastical estate, to rule the interior, 
Order necessary to treat an argument.  and conscience of men: and in the Politic estate, instituted for the exterior, and corporal peace, and tranquillity: the Politic estate exercised partly with arms, and partly without arms. Of all the which vocations we must speak summarily, and by order. For having heard the first part in order, that is to say, what the vocation we mean to speak of, is, order will, that we afterward know what the same is, and wherein it consisteth, according to the variety, and multiplicity of the same: desiring not to be thought troublesome therein, if at the first entry, we stay somewhat in writing of things, which be in very deed both common, and easy: but yet for all that profitable and necessary, for continuance of the argument we have enterprised to treat of. Because that to prove any argument, or matter whatsoever, by method and good order, it behoveth to begin with the easier, and most familiar things.  
We will then begin with the Economical vocation, as that which is the mother, 
The Economical vocacation is the mother of all other.  and nurse of all other, and wherehence aswell Magistrates, Governors, & administrators of the Public, as Churchmen, Doctors, and teachers of good manners, and sciences, and all other whatsoever, yea, all assemblies, and societies of men, do proceed. For, whereof be Towns, Cities, Countries, Provinces, Realms, & Empires compounded, but of households, and private families, by success of time assembled together? 
The state of marriage.  Thus shall the vocation of marriage (in deed general, and common to the other, if we look to the only conjunction made by the same, but yet for all that by us placed in the rule, and number of the particular, as being a domestical manner of living, which may be particularly, and by itself, in any one without the other) be the first of all other in order, as so instituted even from the first creation of the world. Which (as Aristotle sayeth) is the chiefest society, 
The society of marriage. Aristotle.  and company of all: so made, not so much by the reason and counsel of man (as other be,) as by the commandment of a natural appetite, and instigation to engender his like, common to all creatures: and which company once taken away, of necessity all other must decay, & consequently the whole world become barren, and desolate. Whereof it followeth that they which have been of this opinion, (as among other, 
Simonides.  Simonides was) that the same society is a captivity, a shipwreck, & necessary evil, from the which, if we could abstain, we should be happy, be greatly to be blamed: even as they be also, which have for gain, & lucre sake, take upon them to counsel, and persuade men to the same, 
Antigorus. Demetrius.  as a good thing: as Antigonus did his son Demetrius, rehearsing these verses unto him.  
Will we, nill we, needs must we wive,  
Against nature, the way to thrive.  
Aptly encountering these verses of Euripides: 
Will we, nill we, we must obey,  
Against nature, the thriving way.   


Vocations comprehended under the Economical vocation.  
The husbands and wives duty.   Under this economical, & domestical calling, be comprised, the vocations of husbands, and wives, fathers, mothers, children, masters, & servants The office of all which consisteth principally, to wit: the husbands and wives, in a mutual & reciproke love and amity, and the common care of household affairs, howbeit according to the difference of nature: the which because it is found more endued with strength and virtue of body and wit in man, then in the woman, it is reasonable that unto the man also, as the more excellent, and for the commodity of the society of them both, the superior authority should appertain, and remain recognized of the wife, 
The fathers and mother's office. Plato.  by an obeisant amity.  
As touching Fathers, and Mothers, their office lieth principally in the good education, and institution of their children. For, even as (saith Plato) unto them that plant in the earth, the difficulty consisteth not in planting, but in the well husbanding of the plant having once taken root, and life in the earth, and beginning to take nurture and growth: 
Plato. Lycurgus.  So likewise is it of the institution of children: which is so much recommended, that the ancients themselves (as Plato, Lycurgus, and other,) would not that the same should all together be under the puissance of their fathers, but under the public power, and authority: because the Public hath therein more interest than the fathers. Therefore fathers be particularly taught, to bring up their children in learning, correction, 

The Father's office.  
The Mother's office.   and obedience: the mothers to be careful of their nouritour, and entertainment, giving all example of sobriety, chastity, and modesty in manners, & behaviour: and diligence in that, which concerneth their meinie and household. Children also must be advised on their behalf, to reverence, 
children's duty.  and obey their Fathers and Mothers: no one thing being, which after the Poet we own unto God, is more to be recommended to man: 
Plato.  Plato saying to this purpose, that there is no image, or remembrance of GOD in earth, so much to be reverenced, as our Father, Mother, and grandfathers. As for Masters, 
The masters office.  and servants belonging also to the domestical vocation, they be likewise admonished: to wit, Masters, to call to mind that there is a Lord, and Master above all, with whom there is no acception of persons: and therefore must courteously use, and entreat their servants, as those which be the tools, and living instruments of household, and by the which they must govern, and rule all other things, and the servants by themselves.  
Seneca doth justly therefore reprove the old Proverb, which sayeth, As many enemies, as servants: For they be no enemies (sayeth he, 
An old Proverb reproved by Seneca The servants duty. ) unless it be unto them that make them such, by seeking to be served more by fear, then by love. servants also must be advertised to obey their Masters in all fidelity, and simplicity of heart. Which shall suffice for this time, for the institution of the Economical vocation, most serviceable to the Politic. Because that the Economical science, that is to say: the Art of well ruling of a household, is one of the principal parts of the politic science, which consisteth in the ability of well ruling, and governing of a great multitude of men, and such as we see in a City. For, a City is no other thing, but an assembly of many households, and houses together. And therefore, it is not without very great appearance, if the civil, and domestical virtue of the Roman Marcus Cato, 
The virtue of Marcus Cato his civil and domestical rule, preferred before Aristides.  hath been by some preferred before the same of Aristides the Grecian, both great personages in the feat of Public administration. Because that Marcus Cato was known to be no less good husband, then wise governor of the Public: whereas Aristides hath in this point been found faulty, because he had not the foresight to leave unto his daughters, only wherewith to marry them, but left his posterity in extreme poverty & need: rendering justice by that mean somewhat odious, and the less to be esteemed, as if it impoverished men, ruined families, and were more beneficial to all other, then to them that minister, and have the same. But this is no place of further discourse on this matter: let us then proceed to the other vocations following.   

CHAPTER. III. Of an other private vocation beside the economical, and of the division thereof, into divers kinds.  

Plato his opinion touching vocations.  AS touching other vocations which be private & not public, Plato, as we have heretofore said, hath espied men's necessity to be such, as that it hath been the cause of their assembly that they might continually secure, & help each other by reciproke aid: and therefore saith, that nature hath produced men in variety, & diversity of wits, & inclinations, convenient for human society: the one to command, the other to obey: some for husbandry: some also for merchandise and traffic: some for arts and sciences: and so of other. Making a distinction of men's wits, 
A distinction of men's wits according to metals.  according to metals, and accommodating each man's manner of living, unto them, according to the property of the inclination thereunto most convenable: to the end that he that should be found participant of gold, might serve, and be accommodated, and applied to the most excellent estate, and manner of living: and he that should be found participant of iron, might be placed in some inferior & meaner office, hard, & painful, and so consequently of other. 
The indigence of man proceedeth of his own vice.  But we passing beyond the reach & knowledge of nature, say, that this necessity, and want proceedeth of man's imperfection, and vice, for punishment of the which vice, he is enjoined to live in travel and sweat of his body, each one according to the grace, gift, and manner of living imparted him, to the Common relief, and profit, not by fortune, but by the certain pleasure of God, which we call vocation  
And of this imperfection, and imbecility of men, be the Particular and Private vocations (we have now treated of) issued: part of which, 
Division of private vocations.  appertain to the nurture, decking, and health of man's body, part to his abode, and recreation or pleasure. Those which belong to man's nurture be they, which consist in husbandry and tilth of the ground, traffic and sale of the fruits thereof, and therewithal in the bringing up of beasts created for his food: husbanmen and merchants being thereunto ordained and appointed in sundry manners. As also for his apparel and entertainment, there be sundry vocations, and occupations: yea, almost as many, as there be members in him, beginning from the head to the foot. For his health there be Physicians, Surgians, Barbers, and other like, instituted. For his habitation, or dwelling place, all Architectes, and other which serve for utensils, movables, and household stuff: For his recreation, Chanters, Musicians, and other, ordained to give honest pleasure, and recreation unto man: Not comprehending a great many more, which be for the commodity and ease of man, impossible all to be written. 
Points to be recommended in private vocations.  To all which above rehearsed, each one in his degree, aught in general, and chiefly to be recommended, to wit: To them that be dedicated to labour, and tilth of the ground, attendance, diligence, and travel: To merchants, and handicrafts men, good delight, truth, and loyalty: To them which be for health, and cure of men, learning, experience, and fidelity: And to the last, which be for recreation, a ready and pleasant grace, without fantasticalness.   

CHAPTER. four ¶ Of the Politic vocation, which consisteth in Public office: of the division thereof into spiritual, and secular: and first of the spiritual or ecclesiastical and also of the same, which belongeth to Masters and Rulers.  
THe Public vocation ensueth now, which we call so, because it consisteth in the conduction, administration, and government of the Public in general: and is as the head of a man's body in respect of other members of the same, which is ordained partly for the interior or secret government of man, and partly for the exterior or apparent: The one called Spiritual, and the other Secular. 
The spiritual vocation.  The Spiritual vocation, which we call Ecclesiastical, is that, which is instituted for the government and inward peace of conscience, and reformation of the mind, 
Plato.  which is the chief and principal part of man: this being most certain, that Plato saith, that all good, and evil, proceedeth and cometh of the soul in the body. The Secular, 
The secular vocation.  which we call Politic, respecteth corporal & temporal things, which appertain to the policy, rule, & government of this present life among men. 

The Emperor Valentinian.  
Saint Ambrose B. of Milen.   That which me thinketh the Emperor Valentinian giveth sufficiently to understand, speaking of the promotion of S. Ambrose (being before a secular judge) unto the Bishop sea of Milen. We give thanks unto GOD, for that (said he) that it hath pleased him to give the government, and charge of souls unto him, into whose hands it had before vouchsafed to commit the government of bodies. We will then speak first of the Ecclesiastical vocation, and then come to the Politic.  
The Ecclesiastical vocation, 
The Ecclesiastical vocation.  is Minister of the word of God, guide of all wisdom, ensign of virtue, purgation of vice: and without the which the knowledge of man is ignorance, his light darkness, his life eternal death. To begin then to speak first thereof, the same consisteth in Doctors, and Pastors of the Church: 
Doctors Pastors.  The Doctors be appointed for the interpretation of scriptures, & the Pastors for Ecclesiastical discipline, for the administration of Sacraments, and exhortation to the word of God. Under which name of Pastors, be comprised Bishops, Priests, and other like, having the cure of Churches. As for archdeacons, Deacons, Subdeacons, Lectours, Chanters, Acolites, & other, their constitution is inferior, destined & appointed to the Ecclesiastical service. All which Bishops, Pastors, & other superiors have thus been appointed by the degrees, not to use the dominion, or power reserved to the Politic estate of Magistrates, 

The order of Ecclesiastical vocation, not appointed to rule and command.  
The ecclesiastical vocation ought not to be entangled with the politic.  
Aristotle.  
The Church hath her jurisdiction several from the politic magistrates.  
The ecclesiastical office. The duty of them which be taught.  
The vocation of Magistrates.  
Socrates.  
Preceptors' ought to be reverenced as Fathers.  
Alexander.   whereof we will speak straight, but for the conservation of Ecclesiastical discipline, and above all things it be hoveth to take diligent heed, lest those two vocations he confounded, or intermeddled the one with the other. For Aristotle himself saith, expressly in his Politics, that the order of people instituted for the religion, is to be rejected, or put out of the number of Magistrates, as from them, unto whom power and authority, to ordain, judge, & command, is reserved. And yet for all that, the Church hath her proper jurisdiction for the discipline, and policy of manners, and spiritual things, though altogether distinct, and other than that of Magistrates, but howbeit very available for the succour and aid of the same: whereof here is no place to speak further. And all persons called to this vocation, be admonished to instruct the people well, & to live virtuously without reprehension. As they also, that be instituted by them, be taught to bear honour unto their Pastors, as unto them that watch for their flock.  
The vocation of Preceptors, Masters, and those which teach sciences, and manners, cometh in good time to be spoken of here, because it is joined with the Ecclesiastical, and discharged by the self mean, either of the tending to the institution, instruction, and interior reformation of the mind: Socrates speaking whereof, said: that he that would institute, or conform many to the Public government, was to be preferred before them which governed the Common weal themselves: Preceptors being no less to be honoured, and respected, than our own fathers: because that of the one (said Alexander the great, speaking of his Schoolmaster Aristotle,) we receive life, and of the other, well living.   

CHAPTER. V Of the Public vocation, and of the division thereof: and first of the Royal vocation and dignity.  
IT resteth to speak of the Politic vocation ordained for them, upon whom the Ecclesiastical power can do no good, by doctrine and exhortation: to the end that by the Magistrates sword, they may at the least wise, be retained & withholden from evil doing, as the wild beast is let and restrained by the collar and mousel. This vocation is no less necessary and profitable, than the very elements by the which we breath and live. For beside that, that by this vocation we be maintained and conserved in life as well as by those elements, religion, peace, amity, and the common society of men, is thereby the more conserved among men. And without Magistrates, it should not be possible that men could endure together without prompt and sudden dissipation and disorder. Wherefore, 
Obedience due to Authority.  every man is admonished to yield himself obedient unto the superior powers, which be ordained by God: the Magistrates themselves being called Gods. Plato saith after Horace, 
Plato. Horace.  to this purpose, that the Princes and governors of men, be as if they were ravished, and surprised with divine fury, not understanding the one half of that they do, as if they were sometime transported, and beside them selves: and that therefore they ought justly to be called divine men, as being inspired and guided by divine motions. For even as (saith he, in an other place) sheep, oxen, and kine, be not governed by their like, but by a more excellent nature, to wit, man: so man's nature of itself is too feeble and weak, to govern itself, unless it be assisted and guided, by the divine nature. And therefore is it that Lycurgus, Numa Pompilius, 
Wherefore divers ancient men, feigned to have conference with the Gods. Moses. David. The royal dignity.  Sertorius, and divers other, feigned to have conference with the Gods: that which a good Prince ought to do, not feignedly or by dissimulation, but by true religion, and certainty of faith, and hope, in the conduction of God: as Moses, David, and other like did.  
The royal dignity comprehending summarily in itself, the authority and power of all Magistrates at once, is the same which is also consecrated with greater and holier ceremonies, as that which approacheth nearest to the divinity, and unto the which, it is the more earnestly and in particular signified to do justice: for there is nothing so seemly and decent in a Prince, or yet that maketh his life so celestial & divine, as to do and exercise justice: as contrarily, there is nothing that rendereth the same so beastly and brutish, 
Mars. Timotheus. Pindarus. jupiter. Themis.  as injustice: because that Mars, who signifies force, is a tyrant (as Timotheus saith:) but law and justice (as Pindarus saith) is Queen of the universal world. And jupiter (as Poets feign) hath the Goddess Themis, that is to say, Right and justice set by his side: which signifieth, that a Prince ought to do nothing, 
Traian's saying full of justice.  but that which is holy, righteous, & just. And therefore the Emperor Trajan, proceeding to the creation of one of his Lieutenants general, putting a sword into his hand, said right wisely unto him: Use this sword in just causes: and when I do injustice, draw it against myself. Likewise the wise Poet Homer saith not, 
Homer.  that Princes & Kings have received of jupiter the keeping and custody of engines and artillery, ne yet strong ships, to ruin and overthrow towns: but holy laws, and justice: and therefore calleth he not that king, the disciple and familiar friend of jupiter, which is most bloody, most violent, or greatest conqueror: but rather him, that is the most upright and just Prince. 
Agesilaus.  King Agesilaus saith, that men ought to meet the difference of a worthy and unworthy king, by the measure of justice, as well as by the measure royal. And in my opinion, Charles the fift king of France of that name, 
A most just act done by Charles the fift of France.  among other, did one act right worthy of the meeting by this great measure, and is to be remembered in this place: he had unjustly and without desert, discharged and deprived sundry persons of their charges and offices, the which he having soon after espied, he pronounced his own sentence against himself, in manner following: We of our pure and noble office royal, unto whom it appertaineth to correct, as well our own doings as others, as oft as we see that justice hath been thereby wounded and perverted, especially in grieving & oppressing of the innocent: have declared the deprivation by us made, and that which hath ensued, only to have proceeded of our especial or absolute power, and not of right, reason, or justice. And undoubtedly, the true and firm glory of a king, 
The true royal glory.  is to submit his highness and majesty unto justice: and he can not do a higher, more royal, and divine thing, surpassing common virtues, then to conform himself as much as in him lieth, to God, in the administration of the same: considering that the execution of justice, without comparison, is far more royal, then to make war: because that the making of war, is an enterprise no less common to the good Prince, then to the tyrant, and so is not the doing of justice. And yet for all this, I would not but that a good Prince or King, as is said of the Goddess Pallas, should be both Polemike and Politic, 
A king ought to be both Polemike and Politic, and how. Wise counsel.  that is to say, having properties requisite to govern as well in peace as war: Provided always, that the same be made and guided to the commodity of his subjects: following therein the property of a good Pilot and shipmaster, who hath a continual regard to the life and security of them that be in his vessel: or else of the good shepherd, who hath nothing in more singular recommendation, than the defence and safe keeping of his flock.  

A wise saying of the Emperor Adrian.  The Emperor Adrian reaped great commendation for a sentence worthy of a good Prince, spoken to this effect at his first entry into his Empire: to wit, that he ruled and governed his Common weal in such sort, as every man should see, and know that the same should be to the common profit, and not to his own private. 
Difference between a good Prince and a Tyrant.  No one thing being, wherein the good Prince may better be discovered from a tyrant, then by an administration like unto the same of a good steward, I mean, redounding to the profit and commodity of them that be governed by him, & not to his own particular, as the tyrant doth, following the example of a master toward his servant. Wherefore, this admonition of Antigonus (a king in Asia) seemeth unto me both worthy of praise and memory, 
Antigonus.  when that to repress the insolency of his son toward his subjects, he said unto him: Dost thou not know my son, 
A kingdom is a noble service. Agamemnon. Luripides.  that our kingdom is no other thing, but a noble service? Confirming that which king Agamemnon had before said of himself, in the tragedy of Euripides, who in his Aulide, nameth himself Iphegenia.  
With th'apparence of greatness, though we pass our days,  
Yet serve we the people, for the most part always.  
To the which purpose the shepherds also in a tragedy of Sophocles, 
Sophocles.  speaking of their flocks, say thus: We serve them though we be masters.  
Men in old time gave three titles to Kings, 
Three Royal titles. King.  to wit: of King, judge, and Priest: King, to rule and command, as the father over his children, to their commodity and profit that be under him: As he hath been called judge, 
judge.  because it is he who ought to yield right and justice to every one: there being no greater bliss for mankind to hope or look for, (as Plato saith) than when the sovereign authority united and coupled with wisdom and justice, 
Plato.  shall recounter and meet in one self person: And Priest, 
Priest.  because of the care he ought to have of religion, that the same may above all things, be well & purely conserved in his realm: as we see the same to have been the first and thief thing, that was had in recommendation with the Kings of Israel, and for the which, Kings in times past, have obtained the title of most Christian, as the most excellent and royal title they could have taken. And in deed, 
The title of most Christian King.  there is nothing that so much conserveth and maketh kingdoms to prosper, as religion: as in like case, there is nothing that breedeth so much mischief and misery, 
Religion maketh realms to prosper: & the contempt thereof breedeth their ruin.  as the contempt and neglecting of the same: as we may see, and well learn by an infinite of examples of our time. And it is not to be believed, that God hath raised this mighty and cruel nation of Turks against us Christians, for any other cause, but for the little respect of religion that hath been, and yet is in us. 
A Sceptre given unto Kings in remembrance of their oath.  Therefore ought Kings diligently to call to mind the three titles above rehearsed, for the effect of which they have given their oaths, at their admission and entry: In memory whereof, and because they should have no occasion to forget the same, there hath of all antiquity a sceptre been given unto them, having upon the upper end thereof, in signification of the same, a hand stretched out.   

CHAPTER VI Of the vocation of justice.  
THe vocation of justice, very commodious & requisite for the society of men, consisteth in many most necessary degrees, provided that the number of them be not excessive: It being most certain which Plato saith: 
Plato.  that there is no greater sign and conjecture of a corrupted Common weal, then when there is a great number of judges & Physicians in the same: because that thereby it appeareth, the manners of men to be sore depraved, and their lives very untemperate and dissolute. 
Laws and magistrates ought to be cut off, and maintained in sufficient number only. Ecprepes Ephore.  For certainly these be two points: the laws and Magistrates, by the which the administration of a city, realm, or Common weal, receiveth as much or more hurt then good, when they be not cut off, and maintained in a more necessary, then superfluous number. Ecprepes Ephore the Lacedaemonian was much commended, because he cut a sunder with an axe, 
Cythera.  the two strings which Phrynis the Musician had added to the harp, more than the seven ordinary: as if this wise man would a far off have prevented the superfluity of vices, lest the same should proceed to the corruption of life. How much more were he to be esteemed, who in a Common weal perished through the excessive number of Magistrates, laws, and ordinances, should be the author of the cutting off, and reducing of the number and unbridled multitude, to a moderate and necessary number? Further, they that be of this vocation, ought especially to be well wakened with this sentence: 
Warning to judges and Lawyers.  Take heed to that ye go about to do: for it is not man's judgement that ye exercise, but Gods. Certainly it behoveth, that every minister of justice, be in the exercise of his vocation, void of favour, acception of persons, avarice, hatred, and vengeance, having no other thing before his eyes, but the simple verity, & just judgement, which of itself representeth a manifest piety and equity, always ready to deal uprightly, as often as occasion shall be presented. And especially to take heed, 
laws may not serve for cobwebs. justice must not be delayed.  lest the laws and ordinances be made cobwebs, where nothing but flies be caught: and that justice be not so delayed, as that the party's travel and expenses surmount the cause, more process arising of a sentence or decree then before: as it hath oft happened, and many good houses thereby utterly undone. Therefore Cato, surnamed Censorius, 
Cato Censorius.  upon a time as they determined in the Senate to cause the court and auditory of Rome, to be richly adorned, and some would have had galleries built to keep suitors under covert: impugning the same (said) I am of opinion, that the entries of all courts and auditories should be paved with galthrops, to keep men as far off as may be, and that they should approach the same no more, then if it were a dangerous rock: Meaning thereby, that it was not the part of a good judge, to allure and nourish men in processes or suits, but rather by all means, to dissuade and disturne them. 
All ministers of justice bound to the law of verity. Panetius. Cicero.  Under the judges be many other ministers of justice, as Advocates, Attorneys, and other, which be bound to the law of verity: although that Panetius, a man much renowned among the Stoics, and followed by Cicero, was wont to say, that it belongeth to judges to follow the verity, but that it sufficeth for Advocates and Proctors or Attorneys, to have the colour of likelihood of truth.  
Thus may you see, 
Power given to Magistrates.  how that the authority of the sword, is given unto the chief Magistrates and estates of the Politic vocation, for the punishment of offences, and tuition and defence of subjects: and to that end, power to make wars, and bear arms against all seditious persons, disturbers of the common rest and tranquillity, to make laws and ordinances, and beside that, power and authority to impose, raise, and levy taxes and impostes, for maintenance of Public charges, and not otherwise: A good King being therein known from a tyrant, 
The difference between a good king and a tyrant.  when he imposeth nothing on his people, unless the same be for the utility of the Common weal. Whereof it followeth, 
Obedience due unto the superiors.  the inferiors for their part, own due obedience unto their superiors, as ministers and executors of God's authority, and that not only for fear of authority, as of necessity: but also for conscience sake. This obedience is so much recommended by holy scripture, as that to backbite, or say evil of our superiors, is straightly prohibited: yea, although they were wicked, as we be taught by sundry examples. Men (saith Cornelius Tacitus) have to honour things past, 
A grave saying of Cornelius Tacitus.  and to obey the present. And as they ought to desire to have good Princes, so ought they, what so ever they be, to endure and support them. Even as (saith Aristotle) wisdom is the virtue of all other meetest for him that commandeth: 
Aristotle.  even so the good opinion, estimation, and reverence of subjects, and inferiors toward their superiors, 
A king ought not to be offended to hear his faults Alexander. Joys. 12.  is that which is most necessary and requisite for them. A Prince ought also to understand, that it is a thing worthy of a King (as Alexander the great said) to suffer himself to be blamed, and to hear evil for well doing: King Joys 12. of famous memory, saying to this purpose, that a king ought to take pleasure in hearing now and then Interludes and Comedies, played with liberty, (as he did often times:) because, said he, that thereby he may perceive and learn many things done in his realm, which otherwise he should not know.  
Certainly, superiority, and inferiority, commandment, and obedience. be things produced, 
Superiority and inferiority things both necessary and natural.  and engendered at once, and naturally linked, knit, and joined together, for the commodity, and profit of all men, and whereof all things be participant, and conserved: yea, even the very elements, and which is more, alone in himself: Because that superiority, and commandment, lieth in the soul and reason: and inferiority, and obedience, in the body and senses. So that if the inferior order be confounded with the superior, of necessity sudden disorder, & ruin must needs ensue: and that inconvenience needs happen, 
A fable of a Serpent.  which is spoken of in the fable of the Serpent, whose tail came one day to quarrel with his head, saying: that she would go her torn foremost, and not always lag behind: which when her head had granted her, she found herself sore troubled, not knowing how, nor which way she ought to go: and so was the cause that her head being constrained against nature to follow that part which had neither sight, nor hearing to guide herself, was all to torn. Such is the virtue of these two points well united, and ordained, as contrarily the harm is great by the confusion of them. Wherefore, 
Photion, of many Captains & few soldiers.  Photion having led the athenians to the wars, and seeing sundry resorting to him, which intruded, and intermeddled themselves with his office, & charge of Capiteine, exclaimed saying: O Hercules, what a confusion is this, where there be so many captains, and so few soldiers? Demades, 
Demades of Alexander's army after he was dead. Cyclops Polyphemus the Giant  after the decease of Alexander the great, aptly compared his licentious, and disobedient army, unto Clyclops Polyphemus, after his eye was out: As likewise may be said of every City, assembly, or society of men, when these two points of authority, and obedience, be not correspondent and united.  

Superiority and inferiority, be the firm bands of all vocations.  And that this is true, behold for example all vocations, whereof we have spoken, and ye shall not find that there is any thing serving so much to the union, and entertainment of the same, as this reciproke superiority, and inferiority, authority, and reverence, be it between the husband, and the wife, the father, and the son, the master and the servant: and specially between the superior and the inferior. Because it correspondeth to the first, 
The first law of Nature.  and sovereign law of Nature, that he who of himself is less then sufficient to govern, 
Authority and obcisance must be maintained within their limits. Solon.  rule, and defend himself, should submit himself unto him, that hath more ability to do the same. To this purpose Solon being asked which was the best ordained, and most happy Common weal: the same (said he) that best obeyeth the Magistrates: Provided always, that the obedience of subjects be not servile, nor yet the authority of superiors over much affeeblished. For aswell the one, 
The kingdom of pierce. The Athenien Republic.  as the other breed troubles, mutations, and change in Common weals: witness (among other) the kingdom of Persia, extinguished, and decayed by holding the people in over great servitude: and the Athenien Republic spoiled, and destroyed by the excessive liberty and licence of the people. The happy Common weal (saith Plato) is the same, 
The happy common weal of Sparta  in the which the Prince is obeyed of all men, and he himself obeyeth the laws. Sparta among all other Common weals, hath been worthy of great honour, and praise, as that wherein the best science that men can learn, was taught: to wit, to obey, and to command: and whither therefore, the Philosopher Xenophon, being familiar with Agesilaus, persuaded him to send his children, to be brought up and instructed. 
Xenophon.    

CHAPTER. VII Of their vocation, which deal with the Finances or princes treasure.  
Under this Politic vocation we speak of, there is an other particular, which beareth no small woke, especially in this realm: That is, the calling of them that be chosen, and appointed both Finances, of the which some be called to handle and receive, other to ordain, and other to hear the accounts of the handling and administration of the same: All the which offices concerning the maniment of Finances, (that is to say of the Prince's revenue, and therefore) were instituted as Plutarch rehearseth, in the life of Valerius Publicola,) to the end that the sovereign, 
The first institution of these that deal with Finances. plutarch.  and principal Magistrates should not be diverted by so light a matter, from the tending of greater and weightier affairs. And also (if they were wicked, & lewdly bend) that they should not have the mean to execute their wicked determinations, having in their hands, and disposition, both the handling of the principal affairs, and the money also. Also lest they should peradventure in the end be forced to use the counsel that Alcibiades gave to Pericles, 
Alcibiades. Pericles.  when they told him that Pericles was troubled about the rendering of his accounts: what (said he) were it not better that he troubled himself not to render any at all? Or else be constrained by despair to do as Laches, who took the Isle of Lesbos, 
Laches.  and being called in justice to render account of his charge, which consisted in the two maniments, drew out his sword, and slew himself openly before the world. To all those above said, fidelity, & loyalty ought chiefly to be recommended, & to them so much the more, because that this treasure more than any other, 
Aristides. Prince's treasures subject to theft. Plato.  (as Aristides said speaking of meddling with the Finance of Athens, whereof he had been Treasurer) is willingly subject to theft, & evil demeanour. Wherefore Plato said, that in the feat of election, & approbation of Treasurer's, there needed no less circumspection, and diligence, then in the choice, and approbation of a head, or general of an army. Because that the Sinews of war (that is to say) the principal force is deposed, and put into their hands.   

CHAPTER. VIII. ¶ Of the warlike vocation.  
THe warlike vocation (that is to say) of men of war, comprised also under the Politic vocation, and yet differing from that we have hitherto spoken of, in that it is exercised by arms, and the other without arms,) is not, as it is showed in many places, reproved, but allowed, and commended: provided there be no injury, molestation, or oppression done to any one by them that be called to this vocation of arms: but that they content themselves with their pay and wages: so that, being called by the King, Prince, or Magistrate, having authority to do the same, to go on warfare, to maintain subjects in peace, and repulse injury, outrage, and sedition, we may not think that the simple obedience to such vocation, be other but greatly to be esteemed, and necessary, what soever may happen thereof, be it that we kill, or be killed: This being most certain, that it is a good, & commendable act, to slay an enemy disturber of the peace, weal, and public rest: be it either in open war, or else by laying in wait, surprise, 
jesus Nave.  or ambush: God himself willing jesus Nave to provide himself of spials & use ambushes.  

A man of war ought not to ask or inquire, after the cause, why he is employed.  And, although it so fell out, that the wars were evil, unjustly, and for trifling cause enterprised: yet for all that, he that is called to that vocation, ought not to inquire the reason thereof, ne yet, under that pretext, to refuse the obedience due unto his Prince, unless the cause were notoriously known to be unjust, and unreasonable: as to maintain, or set up a false religion, or other wise. For, the natural and due order to conserve peace among men, requireth that the authority, advice, & enterprise of war, should appertain to kings, and Princes, and not to particular persons. 
The authority and advice of war be longeth, to the Prince.  The Prince also undoubtedly ought consideredly, by good advice, and not through ambition, glory, and greediness, revenge, or other passion of mind, entering into the high path of kings, (as the Orator Cineas said to Pyrrhus) named insatiable desire to reign, and without great occasion, 
Cineas.  to come unto this extreme mean and remedy of war. To be short, men of war ought to be such, 
Pyrrhus. What kind of men soldiers ought to be. Plato.  as Plato in few words advertiseth them: to wit: like unto good watching dogs, which be cursed and dangerous unto such, as come from without to do hurt: and courteous, gentle, and tractable to them which be within: and not, as the Greek proverb saith: Lions at home, and Foxes abroad.  
And I would to God, that they of our time had this lesson well in mind, 
Themistocles  and would show themselves such, that men might not justly upraid them, as Themistocles did some of his time: That they were like unto Casserons, because (saith he) that ye have a knife in deed, but ye have no heart.   

CHAPTER. IX. Of the comparison of vocations one with an other: and first of the Contemplative, with the Active.  
WE have seen what the vocation particular and general, is, that is to say, the vocation contemplative, & active, and the active vocation aswell Private as Public, with all their kinds, and differences: without omission (as we think) of aught that may belong to the politic, civil, and human declaration. 
The author meaneth not to speak but of human vocation.  For, as touching the highest secret, and especial vocation of God, and chiefly, that which ought not to be drawn to example, as of many called to divers actions, which be not to be brought in consequence, here is no place meet to speak of them. Now to make the excellency, & utility of all the vocations, above rehearsed the more clear, & evident, we must next come to the comparison of each of them, aswell of the contemplative with the active, as of every of the actives also together one with an other: The case standing so, that aswell of the one part as of the other, there be very great, and apparent reasons, & also that oftentimes such comparisons come in question. We will then begin by the comparison of the contemplative vocation, 
The contemplative vocation resteth in the noblest part of man.  with the active calling: and speaking first of the contemplative, it is without all doubt, that the same lieth in the noblest and most excellent part of man, which is the mind: whereby also, as by the noblest instrument of all other, the highest, and greatest actions, yea, the nearest approaching unto God, be exercised. For there is nothing wherein a man may approach so nigh, and which is more to conform himself wholly unto him, then by this contemplative, and speculative vocation: because that the action of this contemplation, is no other thing, but a familiar conversation with God, accompanied with the fruition, and continual enjoying of a pure, and firm delight in all tranquillity, contentation, and accomplishment of all felicity. 
Contemplation consisteth chief in the virtue of wisdom.  And because that sapience is, of all other, the chief virtue, as that which resteth in the knowledge of divine things, so much also is this contemplative vocation, (which consisteth in this virtue,) more excellent than the active, which resteth only in prudence, and other inferior, and base virtues.  
Furthermore, the highest virtue, 
The greatest virtue is that which causeth a man to have least need of other help.  and action of man, is that which procureth him the less need of other aid, and mean, and in the which, the point of felicity consisteth: which is seen in the contemplative vocation, the which having, as it were, no need of worldly things, is contented, and satisfied in itself: whereas the active vocation standeth but in human actions, exercised by the lesser, and inferior part of man, mortal, and transitory, no ways sufficient of itself, but having need of all things treated: being therewithal in continual care, toil, and desire to attain the point, and butt of felicity, (nevertheless unperfect,) proposed in every action. Whereof ensueth that the active vocation, is as much different from the vocation contemplative, 
The excellency of the contemplative life.  as there is difference between the understanding, and the body, between heaven, and earth, between the superior who commandeth, and the inferior who serveth, & obeyeth, and between that, which is immortal, and that which is mortal, and perishable. And there is nothing so seemly, and worthy of man, as the contemplation, and trying out of the truth, guide & light of man's life, which otherwise should be but a confusion, and darkness, yea, an eternal death. Howbeit, coming now to the active vocation, 
Of the active vocation.  if we do well, diligently, and thoroughly consider that which is to be considered of, that is: what is most decent, natural, and meet for the weal, profit, and continuance of human society, we shall not find any thing so convenient as the active life: all actions being reported to the benefit of the commonalty of men, 

The excellency of virtue resteth in vocation.  
Man is compounded of understanding and body to contemplate, and do.   neither more nor less, than the actions of every member of man's body be referred to the conservation, and entertainment of the same. And as it is said, that the principal praise, and excellency of all virtue lieth in the action, so the principal bliss, profit, and commodity of this human life, lieth in this vocation. For to what end should man be compounded of a body, and members to the same, aswell as of reason, & understanding, but to serve his own turn, and to use his action, & consequently to do that which belongeth to the conservation of the universal body of man, by means of sundry, and divers actions, according to the variety, and diversity of every man's particular vocation?  
Certainly, even as there is nothing so great to nature (as we have said,) as this common, and reciproke exterior action of every one, redounding to the maintenance of a bond, and universal conjunction of all men: So is there nothing so monstrous, and against nature, as the abandoning of this commonalty, 
The abandoning, and leaving of the action is monstrous and against nature.  by neglecting the action: I mean the apparent action (as I have said,) knowing right well, that in the contemplative vocation, there is also an action but interior, (whereof I have spoken) which is not communicated to an other body: and there is nothing more lame, nor unperfect, than contemplation above, 
Examples of two Cities.  and sequestered from the same. For proof hereof, look, for example's sake, upon a city, or other assembly of men alone, as perfect in sciences, knowledge, and speculation, as you would wish: and one other also apart by itself, no less accomplished in prudence, other virtues, and human actions: and you shall find by experience, within a short space, whether of these two vocations, and manners of living, shallbe be best, and most convenable for mankind: without doubt ye shall see the city, or assembly given to speculation fail, and the other flourish, grow, & increase. For what could the state of man's life be, what the generation, what the nurture, what the education, and institution of children, what the order, and government of towns, how should arts, and sciences be exercised, and to be short, what should the society of man be, without the action, that is to say, when men be wholly given to contemplation? And doing neither more nor less than is written, among other things, of the Philosopher Anaxagoras, 
Anaxagoras ravished by the contemplation of celestial things, had suffered himself to perish, had not Pericles succoured him. Pericles.  who by the contemplation, & ravishment of the love of celestial things, fell in such disdain, and contempt of earthly things, that he forsook his house, left his lands lie barren, and therewithal fell in such recklessness of himself, that neglecting his own life, and nourishment, he was in danger of death, had he not been succoured, and relieved by Pericles, unto whom praying him instantly that he would desire yet to live, he said, they that have to do with light, O Pericles, let them power oil to maintain the same: thus leaving the whole care of his life in Pericles hands.  
If we will yet proceed further, 
Beasts that live alone, be dangerous and hurtful. Tame beasts be profitable.  and look not only on men, but also on brute beasts, we shall likewise see those which live by themselves alone, to be more hurtful, and damageable, then beneficial: as on the contrary side, those that be tame, and accompaniable (that is to say, living in flocks, as sheep, bees, doves, and other like,) to be altogether commodious, 
Against them which abandoning the common manner of living flee the company of men.  and profitable for the use of man. That which Homer doth sufficiently witness, saying for reproof, and injury to a certain person: 
Wretched must we call him, and eke without law,  
Who from men's company, himself doth withdraw.   
As if he would say, him to be a rebel, and disobedient to the law of nature, 
The Active vocation is the nurse of man's life. He that severeth himself from men is either more or less than man.  and to do against the duty of an honest man, who forsaketh the common trade, and manner of living, and abandoneth (as much as in him lieth) the state of man's life, of the which, the active vocation is nurse, and conseruatrix: Aristotle saying of him that severeth himself, and fleeth the company of men, that he is either more than a man, sufficient alone to himself without need of any other: or happily less than a man of his social nature: who is not only borne for himself, no more than all that which the earth produceth, but for the usage of men, one for another by mutual office, and reciproke duty or endeavour: that which Nature teacheth us sufficiently, though it so were, that there were no other thing to learn us the same. 
The fruit of contemplation is nothing unless it be communicated to some other body.  And what better testimony can a man give of the pleasure he receiveth of his contemplation, then to communicate the same to some other body? And, even as by the contemplation of God's works, he knoweth, and seeth his infinite, and admirable bounty toward mankind: so, to do in like manner, by actions, and works of justice, and charity toward men. The true point of felicity, being no other thing (as Philosophers define) but an action, 
The true point of felicity.  and operation by virtue: which certainly be the greatest reasons, and considerations, that may be brought either of the one part, or other. But men cannot, (you will say) take from the contemplative life, but that it is the chief, as the most approaching unto God. It is true: But also you shall not be able to deny, 
A very apt comparison between both vocations.  but that without the action, the same is lame, and unprofitable to mankind: and that therefore the active vocation alone, is not more profitable, and beneficial unto him, than the contemplative alone without the action. But thereunto might be replied, that the action ruled by prudence only, and other inferior virtues, not reaching to the degree of sapience (which is the knowledge of divine, and human things, and of that which is just, and unjust) cannot be also other, but mancke, & unperfect without contemplation: yea, a very blind confusion, and trouble of all things, that men live in the dark ignorance of God, and of that which is just, and reasonable: those being the principal guides, and lights of all necessary actions, to maintain human society in his perfection.  
So that in the end we shall of necessity be constrained to confess that aswell the one, as the other vocation by itself, and severed, is manck, unperfect, 
Either vocation is unperfect, alone, and severed.  and of no avail to the commonalty of men: the action alone, and by itself serving the same nothing at all without the guide of contemplation, ne yet contemplation alone, unless the action ensue: it being no less requisite for man's need, and necessity, that each one exercise here in earth his particular vocation openly, and to the commodity of all men, then to know, and contemplate that which is above. And even as the love of verity desireth, and coveteth contemplation: so undoubtedly, the bond, and union of human society, seeketh and requireth also the work and action.  
That which the most holy, 

The law of God, instructeth man in both vocations joined together.  
The contemplative vocation is preferred before the active, contrary to Cicero his opinion.   and most perfect law of God teacheth us sufficiently, made no less for the active, then for the contemplative vocation, but instructing man equally in them both, & yet for all that, beginning first by that which appertaineth to contemplation, and then descending to that which concerneth the action, showeth us sufficiently, that it is unto the vocation contemplative, that the first place appertaineth: although that Cicero in his treatise of offices, would have maintained the contrary.   

CHAPTER. X. The comparison of active vocations one with another: & first of the public vocation, with the private.  
Now to come to the comparison of active vocations, one with another, and to begin with the Public, and the Private, it seemeth at the first entry, that there is no proportion at all between the one, and the other, nor therefore any appearance why to enter into the comparison of them. For, what proportion is there of a house to a town, city, province, or Realm? Or what comparison may be made 〈◊〉 the art, and science of ruling of a family: and the art, and science of governing a great number, and infinite together, no more then to exercises Mechanical, in respect of exercising of liberal arts, sciences, and moral, and Public doctrines? certainly to enter into the comparison of those two vocations, seemeth that it is to do neither more nor less, than who so would make comparison of the head to the feet, of rivers to the sea, or else of the state, health, and disposition of the whole body, to the state, health, and disposition of one member alone.  

The public calling is the band of other private vocations.  The Public vocation being a sure band, & accord of sundry things, otherwise, and without the same, dissjointed, and discording together, and consequently exposed to many dangers, and of small durance. So that it behoveth that the one command, and the other is expressly enjoined to obey. And as much distance as is between commanding, and obeying, so much difference seemeth to be between the one vocation, and the other: which showeth well, that the Public vocation, is the same of all other actives, unto the which, without difficulty, the first place is due.  
But yet for all that, 
The private vocation.  (to come to the Private vocation) the comparison of these two vocations, is not without controversy, ne yet so easy that a man may well deem thereof at the first sight. For the Public vocation must needs confess, that without the Private vocation, it can do nothing at all. Because it is most certain, 
The private vocation mother of all other.  that the Private calling is the Mother, and spring of all vocations: and of the which all be engendered, aswell Magistrates, Governors, and administrators of the Public (as we have before said) as Priests, Preceptors, Teachers, and Doctoures, and other whatsoever: yea, all companies, and assemblies of men, as Towns, Cities, Provinces, Realms, and Empires: So that the Private ceasing, and failing, of necessity all other cease also. Further, most true it is that the Politic art that is to say, 
The politic art dependeth of the Economical.  the art of well ruling and governing of a Commonweal, dependeth principally on the Economical that is to say, on the science of well governing of a household and family. Because that it is impossible that he should govern sundry families, that is not first skilled in the well ordering and governing of one alone: And it cannot be otherwise, but that he that is unable to the one, must be also unable to the other. And which is more, it is requisite that every government and Public administration resemble, and take his pattern of the Economical.  
For, where the King, or other sovereign Magistrate shall govern more to the respect, 
The Economical calling serveth for a pattern to the public.  and profit of them he ruleth, then of his own, then shall the same be no other but the government of a good Father of a household, toward his children: or else contrarily, if he govern with more regard of his own particular, then of them whom he commandeth, then shall the same also be no other, but the government of a master, toward to his servant. So that the domestical government to say uprightly, is nothing, but an example, and pattern of the Public, whether we have regard to commanding or obeying which is the principal and chief link, and band of Public government. For in the one and other you shall find one self fashion of commanding, aswell in ask, as in a father of household, and in a Tyrant, as in a master: as also one self fashion of obeying that is to say, in children, and them that be well ruled, and governed, in servants, and them that be tyrannised: The obedience of the one being filial, and loving: and of the other, servile, and forced.  
And to say that the Public administration is the health, 

The universal health is the soundness of every member.  
Public richesses, is the wealth of many.   and universal disposition of all the body, in respect of the health, and disposition of one member alone, represented by the domestical government: what is the health, and disposition universal, but the soundness, and disposition of every particular member? No more than Public richesse, is any other thing, but the wealth, and richesses of sundry particular persons. So will we always come to this point, that the Public can not be aught without the Private vocation, It booteth not, meaning to diminish the dignity of Private vocation of so much, to say, that the fame is enjoined to obey, because that commandment belongeth to the Public vocation: For put case it were so, it is a less matter, or less appertaining to the government, and the administration of a Common weal, to know how to obey well, then to know how to command well? certainly the virtue of obeying well, 
To know how to obey is no less than to know to command  is no whit inferior to the same of commanding well, if it be not greater: For hardly shall he command well, who hath not first learned to obey well: And there shall more Common weals be found decayed, and destroyed by want of obedience, then by want of commandment. Besides that this vocation consisteth as much in the exercise of virtues, sciences, 
The private vocation surpasseth the public in the exercise of Arts and Mechanical sciences.  and moral doctrines, as the Public: but true it is, that it consisteth not in the exercise of the Politic, no more than the politic in the exercise of the economical. And the Private hath also therewithal, more than the Public, the exercise of arts, and Mechanical sciences, wherein the nurture, clothing, harbouring, and lodging of man consist. And beside that, the care of his health, and disposition, 
The excellency of the public vocation in respect of the private.  of his pleasures, and pastimes, with infinite other commodities, no less necessary for mankind, than one of the elements, without the which man's life cannot dure. And yet for all that, we may not say, but that the public vocation, hath this point, and advantage of the private: 
The scope of Public vocation, comprehendeth in it the drift and end of all other vocations  that it serveth to maintain the greatest and most perfect society, and company of all, and which comprehendeth under itself, all other societies, and commonalties together. Further, that the scope, and drift of the Public vocation, (which is bliss, and felicity,) comprehendeth in itself all the ends whereunto each Private vocation tendeth separately & by itself. All their drifts ending, and resting in this scope of vocation public, which Philosophers say to be an action, and operation by virtue, whereunto all Private vocations tend, neither more nor less, than all springs, and Rivers do to the sea.  
And, albeit that the final end of each one in particular be all one, and like unto that of a City, or Common weal: yet for all that, the same of a Republic is so much the more to be esteemed, 
The most common felicity, is the most divine and perfect.  as the bliss and felicity thereof is the more common to many: Of all felicities the same being the most perfect, and nearest approaching to the divine virtue, which is most common, and dispersed among many.  
This Public vocation having besides that, altogether conformity to the reason of Architecture, in respect of other active vocations, because that it hath authority, and eye over them all, ordaining to each one of them what it ought to do: neither more nor loss, than the Architectures, or Master workmen over all the workmen which be needful for the raising and construction of a building.  

The public vocation was before the private.  Furthermore, to say that the Private vocation is the chief, & which may stand without the Public, and not the Public without the Private: is clean contrary, if a man consider more exactly thereof. This being most certain that the thing, which is whole entire, and perfect, is naturally before the parts thereof. As for example, the Architect meaning to build a house, hath sooner conceived in his imagination, the whole building that he will make, than every part thereof: So will we say of a Painter, of that he will paint, and of every other workman going about to utter his conceit, he beginneth by one part, & endeth by an other, all still for all that remaining unperfect, until the entire perfection, consummation, and total accomplishment of the work, before wholly conceived: and the total being once destroyed, 
Parts be nothing without the whole.  of necessity all the parts thereof must come to nothing. And the parts may not be esteemed aught, I mean, in virtue, efficacy, & power, in respect of the whole, unless the same total be accomplished in his entire, no more than the foot, or hand of a man's body without the conjunction of the whole body: So is it of severed houses, and families, not joined, and incorporated to the entire, and perfect body of a Town, City, or Common weal.   

CHAPTER. XI. ¶ Of the comparison of Private vocations together.  
THus much touching the first comparison of active vocations, that is to say, of the Public with the Private, by the which we have begun. It followeth now to enter into the comparison of Private vocations together: and afterward, to come also to the comparison of Public vocations one with an other. As for the Private calling, that is to say, the domestical, & economical, with the Mechanical trade of merchandise, and other, exercised by Private, and not Public persons, we have already touched the most part of that which may belong to the conference of them, in the likening we right now made of the Public vocation, with the Private. Wherefore, we will not stay any longer about the same, having sufficiently given to understand (as we suppose) that although that the Private calling, which is not domestical, be very necessary, and peradventure as much as the domestical, the same being no less requisite to nourish, entertain, and conserve, then to engender: that yet for all that, the domestical is to be preferred before the other. For even as some parts of men, 
The Domestical aught to be preferred before other.  no whit inferior for his necessity, be for all that hide, and less esteemed than the other: And as iron for usage is esteemed no less needful than gold, but yet for the value, the gold more accounted of then iron: so is it of the domestical vocation, the which though it be not in respect of the necessity, more to be esteemed then the other Private: yet for all that, for the respect of dignity and ornament, it is more to be praised, for sundry reasons we have here before deduced, which to avoid prolixity, and troublesome rehearsal, we will not repeat.   

CHAPTER. XII. Of the comparison of Public vocations together: And first of the conference of the Ecclesiastical, with the Politic: & of the Politic caling with out arms, to the same that is exercised with arms.  
WHerefore coming to the conference of Public callings together, which consist in the Ecclesiastical and Politic calling: it seemeth also, that in conferring here before the contemplative & active vocation, we have treated that which appertaineth to the dignity and excellency of the one and the other: 
The ecclesiastical calling preferred before the politic.  and by the self reasons that we have placed the contemplative in the first rank, we will adjudge the same also to the Ecclesiastical vocation. For though we respect the Ecclesiastical as an active, undoubtedly there is no action so excellent, as that which instructeth and informeth the interior, which is the principal part of man, where hence all the good or evil of the exterior proceedeth. Or else if we account thereof as participant of the contemplative (as it behoveth of necessity, that all active vocations be so: as we have before said,) in the case, it is also most certain, that there is no vocation whereunto contemplation is more proper & necessary, ne yet which is more composed of the same also: & therefore, to the which the first place & degree of all other actives, doth better appertain. There resteth then only the last comparison of politic vocations, 

Comparison of the Politic vocation exercised by arms with the same without arms.  
The vocation exercised by arms, is royal and excellent.   which consist in offices, & estates exercised, some by arms, and other some without arms: the one for war, and the other for peace. Of the which also to speak our opinion summarily, beginning first with the vocation exercised by arms: without all doubt, the virtue military hath always been esteemed more excellent and royal than any other, as that whereby men have purchased more reputation and glory, more ample dominion and obeyfance, then by any other else. As it may easily be proved by the example and good testimony of the mightiest Empires, Realms, Monarchies, and Common weals, enlarged & grown to their high renown & glory, only by exploits of arms: whereunto all laws, ordinances, Magistrates, and affairs of state and justice, submit themselves: all arts and sciences also: yea, all things, at the only brute of wars & arms, retire themselves, be whist, and keep silence. To be short, by arms peace is purchased and maintained, where from, as from a spring, all wealth, all bliss and felicity do proceed. So that it is not without cause, if the warlike calling hath in all ages been esteemed worthy & meriting great honour & praise.  
Howbeit, this Politic vocation without arms hath always been the same, 
The politic vocation exercised without arms, thought better than the other.  and good cause why that hath been judged the chief, as the most profitable and necessary, and by the which greater things have been achieved, then by that which hath been exercised by arms. For proof whereof, we need but to come to the nearest and most particular comparison of certain of the greatest and most excellent personages Politic and Military that have ben, and thereby we shall more perfectly understand, whether of the two vocations is preferred, and more renowned then the other. Among other, it is written of two notable personages in the Athenien Common weal, which were very famous, the one professing arms, 
Comparison between Themistocles and Solon.  and the other Politic government, to wit: Themistocles and Solon: the first renowned above all other athenians for exploits and feats of arms, & the other for good laws, ordinances, & other institution of the Common weal: the one undoubtedly extolled, and approved to be very valiant, 
The Isle Salamine. Xerxes. Areopagites.  by the famous & so much spoken of victory he got in the Isle of Salamine, against the great king Xerxes: and the other no less renowned by the establishing of the Senate of Areopagites, so beneficial to the Public: and the one of the which, did once stoutly secure the athenians by force of arms, but the other by good laws, and wise and well established counsel, hath not only in his life time, but also many days sithence profited them. 
Themistocles  Themistocles can not show wherein he hath aided Solon, and Solon may prove he aided Themistocles, with a good and wise counsel, and a Senate he instituted in his Common weal: 
Comparison between Pausanias, Lysander, and Lycurgus.  by the advice whereof, the war was enterprised and conducted. As much may be said of Pausanias, and Lysander also greatly renowned, and by whose warlike virtue, the Lacaedemonian Empire was greatly enlarged, the which for all that, may not in any case be compared, or approach any thing near unto the laws, discipline, and institution of the Republic, made by Lycurgus. And if they will allege for themselves their force, valiantness, good and wise conduction, it will be told them that they had nothing but that which Lycurgus had left, and put into their hands. And, not to be tedious, as much may we say of every other Common weal, well and wisely instituted. 
Comparison between Marcus Scaurus, and Caius Marius. Comparison between Quintus Catulus & Pompeius.  It is therefore that Cicero (speaking to this purpose) doth no less in his time praise the eloquence and learning of Marcus Scaurus, than the arms and forces of Caius Marius: nor yet Quintus Catulus his Politic skill and experience, less than Pompeius the great his prowess and valiant acts, saying: that arms served to small purpose abroad, without good counsel at home. Yea, he cometh thus far forth, that he produceth the dangerous conjuration of Catiline, suppressed and extinguished by himself being Consul, 
Catiline his conjuration suppressed without arms.  without arms, or other mean and aid, but only good counsel and diligence. Wherefore he was afterward had in such reputation with Pompeie, (having won so many and so great victories) that he said unto him openly, that the glory of his victories had served him to small purpose, if Rome, wherein he might have triumphed, had not been conserved by the wisdom of Cicero.  
And sith we must needs come to our particular examples of this realm: 
Comparison between the Court of parliament and the glory of Arms.  the court of parliament hath it in any respect, given place to the glory of arms? the reputation thereof having been such through out all Europe and Christendom, that the greatest Lords, Earls, Dukes, and Princes thereof, have voluntarily come to submit themselves, their controversies, and arms unto the justice of the same: yea, (to avoid prolixity) Pope's and Emperors: 
Frederick the second.  as we have read of Frederick the second of that name, being fallen at debate and deadly contention with Pope Innocent the fourth, 
Innocent the fourth.  because he had deprived him of his Empire in the Counsel of Lions. Such reverence hath been borne to this sacred and honourable justice, neither more nor less, then in times passed unto the Oracle of God: yea such, as that of late, in the year of our salvation 402. 
402  certain Spanish Knights brought thither a treaty made and passed between the Kings of Castille and Portugal, 
A treaty made between the Kings of Castille and Portugal brought to the Court of parliament.  concerning the state of their realms, to cause the same to be there openly proclaimed: which was done, and they carried with them the act of the publication, thinking not to have had sufficient assurance of their pactions and covenants, for the tranquillity of their countries, unless this most famous and renowned justice, did authorize and approve the same. And in good sooth, there is neither virtue, or glory of arms, to be conferred to this religion of justice, the which causeth weapons to fall out of men's fists, without stroke striking. True it is, that the virtue military requireth a valiant heart, strength, and constancy: but if we do well consider of Politic affairs, & their accidents, we shall find that they require no less virtue at all: And to speak plainly, 
The politic vocation requireth no less virtue than the military.  that it is by counsel at home, that all wars have been enterprised, & for the most part executed. Furthermore, to what purpose be wars enterprised? Is it not to have peace? Peace then, as the end of war, is more to be praised then war is: even as health, which is the end of Physic, is without comparison, more to be esteemed then Physic itself. To the Politic vocation then, exercised without arms to obtain peace, 
Two manners of fight among men.  the first degree is due. And truly, considering that there be among men, two manners of contesting and debating, of that which falleth in question and controversy: the one by reason, and the other by force: it is certain, that the one manner is human and honest, and the other brutish and dishonest, whereunto men ought never to come, but when they have first assayed all other possible means, by counsel and reason.   

CHAPTER. XIII. That all vocations be so commodious and necessary, for the entertainment of life and human society, that which so ever we look on, or consider of, the same seemeth still the most necessary.  
Now having spoken of all vocations, and manners of living, and then conferred the one with the other, making comparison of every of them, there is no man (as I think) who seeth not clearly, how necessary and profitable they be, for the conjunction and union of human society: yea, so necessary, that one can not stand or continue without the other. And which is more, such is the virtue and efficacy of either of them, that pondering each of them severally, one after an other, it seemeth the same still, upon the which we cast our eye, to be the principal, & more necessary than the other. As for example, looking upon the contemplative vocation, what think ye, I pray you, of all other actions wandering here & there, in the ignorance of divine things, and of that which is just and reasonable, 
Cyclops Polyphemus.  but that they be as blind Cyclops Polyphemus? Also on the other side, consider of the active vocation only, what would ye esteem of all contemplation and speculation, without the action, other than as of a body without soul and life? And coming particularly to the actives, if ye happen to weigh the Ecclesiastical by itself, what would ye judge, that all actions could serve the interior of the man, motive of the exterior, being neither well instructed nor yet reform? Then passing to the Politic, what may ye think of all other severed and discording, without the union, accord, order, or government of the Public? Likewise, proceeding to the warlike, what contemplation, doctrine, preaching, policy, science, justice, household, family, merchandise, occupation, Physic, Cheirurgerie, Music, or other private vocation so ever is it, which retireth not, and giveth place at the only terror of arms, and which standeth not in need of them, to be maintained in peace, safety, and defence against the enemy, and hostility? Then coming to Private callings, & first to the domestical, what vocation may we name, that may want the same, considering that all take their beginning and original thereof. And finally, descending to Private, which be not domestical, what vocation having taken essence, may live, and dure in this world without the same? And thus still considering of each of them a part, and by themselves, ye shall not fail to find the same to be such, as all other in comparison thereof, shall seem nothing unto you. So admirable, artificial, divine, and pleasant a thing it is, to mark this bond of human society, by means of those vocations, most necessary and meet joints and members of the same: and yet for all that, very rarely or not at all considered of by most men.   

CHAPTER. XIIII. That there is not one man who is not called to some vocation, and hath not sufficient matter in the same, to keep himself occupied in the exercise of virtue.  
OF the which treating hitherto, I shall not think to have wrought a small feat, if I have attained unto the point whereat I have a long time leveled, & sought to come unto, which is, that every man may know, that there is not he, who is without a vocation, and who is not called to some one. Then that there is no calling, wherein is not sufficient ado, for a man honestly to employ himself in the exercise of virtue: nothing being worse, then to think the contrary. As many do, because they be not placed in state, dignity, office, or else some other occupation, or Public and apparent charge: which causeth them to say, that they be not called to any thing in this world, and that they have nothing to do: or else, if it so happen, that any of them think and know well, that it can not otherwise be, but that he is called to some charge, yet is he for all that yrked, and discontented with the same, as of small value in respect of other more excellent or apparent, which he setteth before his eyes: whereof proceedeth great negligence, & discontentment to each one in his manner of living, being thus induced into such an opinion which is mere false, and most necessary to be cut off.  

Every man ought to be persuaded that he is called to some vocation and sufficiency to excercise himself in virtue.  For first it is necessary that every man persuade himself, & be assured that it is not possible that he be otherwise in this world, then called to some vocation, and such as sufficeth to hold him honestly occupied, (wherein I mean not in any case to comprise such manners of living as be vicious, and reproved, as to be a Cosiner, Bawd, Thief, Usurer, juggler, and such like,) it being so, that every person is by necessity in some Public, or private charge, 
The vicious kind of living is not comprised under the name of vocation.  and that it can not otherwise come to pass, but that at the least, the one must be either a Father, Mother, Son, or Daughter, Master or servant, superior, or subject: all manners of living being universally, and in general comprised therein. And there is no one constituted in any of them, which hath not the mean duly to busy, and exercise himself in virtue (as we have said,) at the least, if he will acquit himself well. And for proof hereof, is it to have nothing on hand, to be in marriage, to have the charge, and government of wife, children, and family? 
Marriage.  The son, or daughter be they bound to no charge, being called to obedience, temperance, chastity, 
Son, or Daughter. Servant, or subject.  and good manners? The servant or subject, shall they say, that they have cause to be idle, diligence, fidelity, service, and obedience being commanded them? And may Magistrates, and superiors say they have no great charge? To be short, is there any one living, unless he be either wholly impotent of wit, or of body, especially, if he purpose to be a commodious and beneficial member to the Commonalty of men, that can say that he wanteth occasion & mean, to employ himself, in doing of some good thing available to the same, in what estate, fashion, and manner of living so ever he may be, be it in the public, or Private life? For (as Aristotle hath in his Ethics,) there is no less mean to do well in the Private life, then in the Public. It followeth then, (for conclusion,) that there is not one which is not called to some vocation, and which hath not means enough honestly to employ himself in the same, 
There is no less mean to do well in the private then in the Public vocation.  to the common profit. And without all doubt, justly ought he to be reputed accursed, & engendered against nature, who (serving but as a burden, & unprofitable charge here on earth, should say that he knoweth, or feeleth not himself called to any one thing, and would not employ himself in this life about some honest, 
He is accursed that knoweth not himself to be called to some good and profitable vocation.  and profitable office. It resteth then, only to have always before our eyes, this society of men, which we so oftentimes repeat and to purpose each man in his vocation constantly to obey the same. Of the which constancy to be observed by such, as (being thereunto orderly called) do virtuously practise their vocation, it is now both time, and place to begin to speak.    

THE THIRD BOOK of Politic discourses: treating of the constancy, and perseverance a man ought to have, being duly and orderly entered and called to offices.  

CHAPTER. I. ¶ That inconstancy, especially in the feat of vocation, is common and natural unto men: And that therein he surpasseth all creatures: of the cause of this inconstancy: and the opinion of diverse persons upon the same.  
IT is said, 
Three things requisite for the accomplishment & perfection of any thing.  that there be three things chiefly necessary for the perfect accomplisment of man's intention, joined with the work, and action which ensueth thereof: to wit, The way and mean (as the first in order, and before all other required and necessary) how to be able to attain unto his intention, and his action also: The second, the knowledge of the thing whereunto man seeks to come: The third and last, the constancy, and perseverance that each man ought to have after he hath compassed the same. We have hitherto spoken of the two first, declaring (as the chief, and principal point by us propounded) which is the way to enter, and orderly to come unto offices, and vocations, afterward the mean to understand and know them, that he may the better govern, and maintain himself in the same. Now resteth the third & last, without the which all that hath hitherto been by us said of the other two, should be to small purpose. For what can knowing of a thing, be the same never so great and excellent, or yet the obtaining thereof profit, if a man straight ways will leave, and rashly forsake the same again? 
Constancy, above all other things necessary in man's actions.  So should it assuredly be a thing of small effect, and less avail, to have understood by us what the vocation of man is, and the mean to obtain the same, unless a man would, after he is placed, constantly behave himself, and resist impeachment, lets, or occasions to the contrary.  

The misliking of the condition of a man's own life is a natural thing  And so much the more necessary is this latter part for each one, as it is an assured thing, that there is no disease more frequent, and common to man, then easily to discontent himself, and mislike of his own condition, and gladly to delight in that which appertaineth to an other: Showing himself therein far more ingrate, and worse of condition, and nature, than all other creatures. For as the Ecclesiastic saith, we see the Sun rise, and fall in his place, by his course, and accustomed moving: floods run to the sea, and yet the sea not overflow, but still keeping itself within his bonds and limits: and then the floods take their course, and returning to their first springs, afterward to reflowe again into the sea: The moving of the Sun, Stars, and Planets, and to be short, all creatures keeping their order, and containing themselves within their limits of nature, 
Man exceedeth all other creatures in inconstancy.  and in that which God hath ordained unto them. But man alone contrarily, always to be inconstant, & looking an other way, not content with the condition of the life he is established in, whereof proceedeth all curse and affliction of mind yea, and which is more, great ingratitude towards him, who placeth and appointeth each one in the vocation he is in. 
A man is never the better for changing his calling.  And yet is it so, that if it were permitted man to change his calling, & condition of life with any other, we should undoubtedly see, that he would find even as much annoyance & discontentment therein, he found not more, as in the former that he had forsaken, 
Example of Vulteius Mena. Horace.  and in the end desire to return thereunto again. As it befell Vulteius Mena, of whom Horace writeth in his Epistles, concluding that every man ought to hold himself to the condition of life, he is called unto. 
Example of the fable, speaking of an Ass.  Which is also represented unto us by the fable of the Ass, which complained of his estate, and condition, desiring now to be a horse, now a dog, and still finding worse than before. Which hath caused some to say, that if all evils and troubles were on an heap together, to be distributed equally unto all men, that there is not he, which should not take his own evil again, because he hath no part with any other: 
Evil recompensed with the good.  the world being governed in such sort: the evil is recompensed with the good, and divided to each one according to his vocation, by just and equal proportion.  
It is certain, 
Man naturally regardeth his evil rather then his good  that man's nature is always inclined sooner to have regard to that which harmeth him then to that which doth him good, which he easily forgetteth: & contrarily prompt to that, which by appearance seemeth to do good to another man, without consideration of the evil, he seeth not. And we see well enough, when a shoe sitteth well upon an other man's foot, but we feel not where it pincheth him. Wherehence this light and mutable inconstancy proceedeth in the mind of man, whereby he forsaketh his own vocation, strait to run to an other: whereas, if he regarded, as he ought to do, the commodity is given him in this manner of living, he is in, and considered well of other men's evils, he should live in greater contentation, and constancy: exempt from ingratitude, and affliction.  
We see by experience the newfangledness, 
Man is soon annoyed with his own trade of life.  and variety of man to be such, in the mamment of his vocation, that almost assoon as he is placed in any state, or fashion of living, he is by & by yrked therewith, & disliking of the same, straight desireth an other: as by example, we see him that is married, think him happy that is not: & contrarily, him that is free, praise his life that is wedded: even as they which lead a private life, covet nothing more, then to have some Public charge: & they that be in the same, 
Horace.  praise nothing more, then to be private: Horace saying, in his Epistles to this purpose: 
Being fast in wedlocks bands y linckte, the single life we then best think.  
The widow deems them best some say, whom loves links keep fast chained always:  
Bind fast then with bond durable, how shall we this Protee mutable?   
So displeasant (as Terence saith) are we of ourselves, & discontented with our present estate, still aspiring to that which passeth our capacity. The Roman people yrked with the Monarchal estate, 
Terence. Example of the Romans.  & government of one alone, would needs be commanded by many, first by Consuls, & then by Tribunes in divers mutations, & changes: as the Israelits before them, annoyed to be governed by many, asked a king, where they found worse than before: & thus hath it always been, & shall be of the inconstancy, & instability of man, most manifest, & apparent in the exercise of his vocation. The famous & wise Philosophers espying this variety, 
The opinion of diverse which have searched out the cause of this inconstancy.  & inconstancy of man, prompt & inclined to all disorder, & yet for all that, seeing in natural things, so permanent, & measured an order, be it in the moving of heaven, of stars, & planets: be it in the so well according discord of the Elements, & so equal counterpoise of the earth: flowing & reflowing of floods & rivers: be it in all other creatures, great & small, all keeping their natural order, have been marvelously (and not without cause) amazed, whence it should come that such disorder, & confusion should be in mankind, the most excellent, & noble of all other creatures. And in the end have imputed all the fault & cause thereof, partly to the matter whereof men be compounded, as frail & caduke: partly to man's will so light, & variable of itself: & ascending higher, be come to every ones fatal destiny, saying: the there is a certain connexion, & conjunction of the first cause, with the second, natural, & of the will of man, so constrained that it is not possible to be able to avoid them. And in the end, there were a sort, & manner of people, 
The Manicheis opinion.  which were named Manicheis, engendered of a depraved, & corrupt Philosophy: which passing further, dreamt, & imagined that there were two Gods, the one good, & the other evil, to whom they imputed the cause of all this confusion, & disorder. But we must confess that all this fault cometh no whence else, but of the corruption, 
The corruption of man causeth his newefanglednesse.  and depravation of man's will, & judgement, (a point not sufficiently known by the ancient Philosophers) from the which there proceedeth a blind confidence, & presumption of himself, which is the spring of all error. Every man coveting to be a God to himself, that is to say: to undertake when so him listeth the government, & administration of men, & Common weals, without attending until they be otherwise called. So sore be they infected, & perverted by this malign, & false persuasion: You shallbe as gods. Witness Caesar, Sylla, Pompeie, M. Antony, 
Gene. 2. Example of Sylla, Pompeius, Caesar, and others. Brutus, Cassius, Cinna.  & infinite other, which led by this arrogancy, leaving their vocations, have procured, & raised infinite seditions, & disorders. As also Brutus, Cassius, Cinna, & their companions conspirers, & murderers of julius Caesar: the which blinded by their own particular, & arrogant counsel, in stead of restoring the Ro. Republic (as they were not ashamed to promise) stirred up partialities, & numberless troubles. In recompense whereof they received in the end most miserable death, 
A good lesson for rebels.  no one of them remaining within three years after unslain by the sword, either by others, or by their own hands: which is the ordinary fruit of their rashness, which passing out of limits, 
The reward of them which advance themselves uncalled: is to be rejected of God.  & bounds of their own vocation, over unadvisedly, and audaciously take upon them, the which pertaineth to God only, whose will & pleasure is, that every one should keep, & contain himself within that, whereunto he is called, without straying elsewhere.   

CHAPTER II. Of the three chief adversaries, and enemies to man's contancie in the exercise of his vocation: & first of ambition of glory and honour mixed with emulation: and of the opinion of them that think ambition, and jealousy necessary among Citizens.  
THere be three principal plagues, enemies, 

Three capital enemies to the constancy of man.  
Example of C●imon, Pericles & other. Nicias, Alcibiades, Aristides, Themistocles.   and adversaries to all constancy, proceeding from one self spring: to wit, ambition, envy, and impatience, as may daily be seen by experience: and from the which they that have ben greatest, and the most renowned among men, have not been able to warrant themselves. As he may easily see that will take some pains to consider aswell of Cimon, and Pericles, of Nicias, and Alcibiades, their behaviours in the administration of their public: as also of the same of Aristides surnamed The just, who was so transported with the ambition of glory, and honour intermeddled with emulation, & envy, having Themistocles for his concurrent, and competitor, that he feared not frankly, & publicly to propound unto the athenians, that unless both himself and Themistocles were by them chased away, and cast into the Barather, (which was a deep dungeon wherinto malefactors, and such as were condemned to death were cast headlong,) it were not possible that the affairs of their common weal should ever prosper, or yet that their city should be but in greater peril, and danger. As Dion in like manner, having caused Heraclides his concurrent in the exercise of the government of Syracuse, 
Of Dion and Heraclides.  in the end excusing himself, showed unto the people, that otherwise it should not have been possible to have given order to the seditions, & troubles (which incessantly sprang up among them) as long as they two had been jointly in authority.  
Thus far were they sundered from the love, 
Pelopidas, & Epaminondas virtuous companions in government of the public.  honour, and amity, that Pelopidas, and Epaminondas (which were in deed right brethren in arms, and companions in public charges) bore still continually one to another. Neither of them seeking either glory, or riches for themselves: (unto the greediness whereof, quarreling, and seditious envy, is always linked:) but referring each other others acts, and prosperous exploits unto the public honour, and service. Plato his saying being most true: 
Plato of them that strive for the sovereignty.  that they that fought, and contended to have sovereignty in the government, and the administration of Common weals, put the Public estate in no less peril, and danger, than Mariners do their ship, striving among themselves, who shall govern and stir the same. Marius and Sylla both sore tached with the self vices, 
Marius, and Sylla.  having taken a light and frivolous foundation of capital enmity, because of the victory of jugurtha, the which either of them attributed unto himself, by their so doing, so entangled the Common weal with civil wars, partialities, and irremediable dissensions, that finally the same ended itself in a violent tyranny, and confusion of the whole state, and Empire of Rome, which doth right well declare, 
The Poet Euripides touching ambition.  and approve that the Poet Euripides was a wise man, and well acquainted with the mischiefs that fall upon Common weals, when he counseleth governors to flee ambition, as the most intolerable passion wherewith men's minds be chiefly vexed, and as a most present, and mortal fury to them that acquaint themselves with the same: and whereof we may say that which is feigned, the Fox said unto the sick Lion mentioned in Horace Epistles.  
The steps be seen both all and some,  

Many cast themselves into ambition but few return.  Of them that towards thee be come:  
But of such as from thee retire,  
I see n'apparent sign appear.  


The fable of Ixion against the ambitious.  
The Centaurs   And it is not without cause, that men take the fable of Ixion to have been made against the ambitious. For, even as the Poets feign that he had to do with a cloud, thinking the same to have been the Goddess juno: and that of this embracing the Centaurs were engendered: so the ambitious embracing vain glory, as an image of true virtue, never doth act which is just, or worthy of a virtuous man, but produceth effects, wherewith some bastardises is always intermingled, according to the diversity of the winds, which drive and toss them: now stirred by envy and jealousy, and then I know not by what desire to complée, having no other intent: but to accommodate themselves, and be agreeable unto the appetites, and affections of them that may advance their ambitious attempts: no other thing resting them, by this mean, but the only title, and appearance, of Magistrates, governors, and administrators of the Common weal: committing (under the cloak, and shadow thereof) foul faults, and manifestly furious, as if they were folk out of their wits, as if they would have honour should not proceed of virtue, but the same to be virtue itself.  

Example of Tiberius & Caius Graccus.  As thereof, among infinite other examples, the same of the two Roman brethren, Tiberius, and Caius Graccus ought to suffice us, both the which being nobly borne, very well brought up, and with a good and virtuous intent entered into the maniment of Public affairs: were for all that in the end lost, and spoiled by the greedy ambition.  
And in like manner Marcus Crassus having the second time by practices, and slights: 
Marcus Crassus.  forcibly attained the consulship, with the government of Syria: burning with a miserable flame of ambition, because that, among many millians of men, he was not, as a man would say, esteemed the chief, or most worthy, but rather by common opinion, deemed to be inferior, and not comparable with Caesar, and Pompeie, as if all had failed him, committed so many foul incongruities throughout his government, and chiefly in the voyage he made against the Parthies, that in the end, (through his great default,) his honour, and almost all the huge army he led thither, was miserably, (not without great damage of the Common weal,) overthrown, and cut in pieces.  
Wherein a man may clearly see, 
Of them that allow of ambition and jealousy among citizens Lycurgus.  how far they be from the truth, which be of opinion, that ambition, and jealousy, in the government of a Common weal, aught to be sown among Citizens, as a sting of virtue. As it seemeth to be the opinion of him that established the Lacedaemonian laws, willing that honest men should always have some thing to clear, and debate one with another. 
Homer. Agamemnon. Ulysses. Achilles.  And the opinion of Homer also, having made Agamemnon rejoice to see Ulysses and Achilles at fowl words together: which he would not have done, unless he had thought that debate, & envy among principal personages, did serve to cause one to have an eye over an other, to the advancement of the Common weal: as there be natural Philosophers also, 
Discord causeth the life, and harmony of this world  which hold opinion, that if a man deprived this world of discord, and debate, the course of the Celestial bodies would stay, that the generation of the world should cease: for that (as they say) that is the cause which maintaineth all the harmony of this world. 
Vicious dissensions between wicked Magistrates.  But certainly the same ought not to extend to vicious and excessive brawls, and dissensions between Magistrates passing the bounds of contention of virtue, (whereof we speak) most dangerous, and damageable to Common weals. Neither more nor less than as we see in Elements, and contrary humours, of the which man's body is composed, that the distemperature, and unequal power of the one over the other, is the cause of dangerous sicknesses, and accidents chancing to man's body.   

CHAPTER. III. Of ambition, and vain glory mixed with avarice, and of impatience in sundry manners.  
TO speak of the ambition of glory, & honour meddled with the ambition of goods, and avarice: beside the example of Marcus Crassus we of late alleged, 
Example of our time.  the excess of examples of our time ought to be more than sufficient, without needing to have recourse to other. Because that every man evidently seeth what variety, and inconstancy the same hath engendered unto us, in all estates aswell Ecclesiastical, as Politic: whether we list to discourse by itself the change that is made in every of them: or else thoroughly consider of the mutation, and variety which is made from one estate to another, that is to say: from the Ecclesiastical, to the Politic, or from the Politic, to the Ecclesiastical: by the change of habit, 
Horace. Priscus.  and manner of life, from hour to hour: as Horace saith in his satires, speaking of the incomparable unconstancy of Priscus. For I dare boldly say, that there shall no Politic estate be found, before our time, where so many examples of inconstancy, and lightness in vocations, and public estates, may be espied, as we might have known in our days: A thing greatly to be blamed, not only in them which show themselves so new-fangled, and variable, but also much more in those which receive them, thereby cherishing the greatest evil, and inconvenience that may be brought, or induced into a Commonweal.  
And as touching impatience, 
Of impatience in sundry kinds.  whereof we have also spoken, as engendered of the self spring: it is most certain that man is no less easily induced thereby to leave, and forsake his vocation, and run a contrary course. Take it so, that we speak of impatience, and unability to bear a refuse, or ingratitude. 
Example of Coriolanus.  As Martius Coriolanus at Rome, who seized, and provoked by the same, took arms against his own country, being unable virtuously to bear, as it became him to have done, the ingratitude of the Roman people, having refused him the instance, and suit he made for the consulship, whereof indeed he was the worthiest of all them, that could have then demanded the same. But the honest man called to the handling of a Public charge, ought rather to desire (as Marcus Cato said) to be deprived, 
Marcus Cato.  or put by a good turn, than once to give occasion of an evil. Whether it be that we speak of the impatience of the time and attendance, 
Absalon.  as Absalon who being unable patiently to tarry so long to reign, rashly, 
David.  and unjustly took by force, king David his father's dominion from him: or else of impatience of labour, as Lucullus and Diocletian, 
Lucullus, and Diocletian.  who forsook their public charges, preferring their particular ease, & rest, before the weal public: Or else also of the impatience to bear, and suffer reproaches, injuries, or other adversities, which ordinarily be presented unto every Public person. 
Timolion.  As it happened unto Timolion, who (having caused his own brother Timophanes to be slain, 
Timophanes.  therein virtuously preferring the weal public of his country, before the love of his blood: because that Timophanes, contrary to duty and justice, went about to have usurped the tyranny of Corinth, whereof his brother Timolion had given him the charge and custody), could not bear, or by force of reason vanquish the passion he received of the lamentations, 
Cleomenes virtuous opinion.  injuries, and reproaches his mother and other gave him, but was so daunted with remorse, and impatience, that he obstinately, and contrary to the advise of all men, utterly quited the meddling with the maniment of Public affairs: wherein the opinion of Cleomenes King of Lacedaemon, was much better, saying when he was driven out of his country by King Antigonus, that he that abandoned himself, and yielded to traveles, and labours, or yet to the reproaches, and praises of men, must needs confess that he is vanquished by his own cowardice. For as it be hoveth a man to keep himself warily, and be ashamed of fowl, dishonest, and evil actions, so also to be afeard of all kind of blame, reproach, or evil opinion of the world is a fault of magnanimity.   

CHAPTER. four ¶ Of remedies against inconstancy: and of the two points chiefly necessary for him, that will retain constancy in the exercise of his vocation.  
Wherefore having hitherto treated of the inconstancy and variety natural and proper to man, specially in the execution of his vocation, and the chief cause thereof, of the which an ignorant blinded: yea, an arrogant, and presumptuous opinion, & confidence of himself, backed with ambition, envy, & impatience, is engendered: It followeth now to come to the remedies and means, by the which, notwithstanding so many impediments, and adversaries, we may still constantly persevere in our vocations. For even as (saith Plato) the cloth which we mean to die good Scarlet, 
A good comparison made by Plato.  lest the same should afterward lose his colour, ought first to be diligently washed, and prepared by the Fuller, and afterward died, and redied in the self colour: So he that determineth constantly to persevere in his vocation, & calling, ought first to be well prepared by good institution, and discipline, and then confirmed, and resolved in the pursuit of his enterprise. Thus then to enter thereinto, we think that he that purposeth with himself constantly to follow that, 
Two points necessary for him that meaneth constantly to persevere in his calling.  whereunto he is called, ought chiefly, and first of all, to have two points in singular recommendation. The first of which lieth in moderately thinking, and esteeming of himself, and not otherwise, if we must needs say so, then of a small and frail instrument, tarrying the workman's hand, to dispose and employ it to such works as he shall like best. The other, 
Notable sayings.  and second is, the obedience and reverence due to vocation: that is to say, to the Politic order, instituted for every man to be called unto, according to his manner of living, not by chance, or unwares: but by the certain providence of God, as we have before said, without otherwise enterprising any other of himself, although that he know himself both sufficient and worthy of the same: yea, which is more, though the ways to enter therein were both easy, and also open for him.  
Solon (to this purpose) being by reason of great trouble risen in Athens, between the poor, & the rich, 
Example of Solon.  by general consent chosen mediator, & reformer of the laws, and Public state, was, for his great virtue, advised, and solicited by the chiefest of the Citizens, seeing the hurly-burly very difficil to be appeased by the law of reason, to take upon him the principality and sovereign authority: alleging, to induce him thereunto, 
Apollo.  an Oracle of Apollo, speaking of him, which served to that end every man than spoke of: and that if he refused the authority presented unto him, he should but openly declare himself betrayer of the Common weal, in the troubles and need it then stood in: further, that a Monarchy once accepted, incontinently looseth the name of tyranny, and becometh a just kingdom, when he that taketh the same is an honest man: as in time past Timondas, 
Timondas. Pittacus.  who by their consent made himself king of Negreponte: and Pittacus, sithence King of the Corinthians, with diverse other considerations: But for all that, they could not prevail so much, as once stir him from his resolution, which was constantly to persevere in his charge, whereunto he was duly chosen, and called, without ever consenting in any cause, to usurp the charge, which he thought not to be in all respects justly offered unto him, which undoubtedly he would not have done, if he had not been retained by these two bridles, which be, the humble and the modest opinion of himself, with obedience, and reverence to Politic ordinances.  
For else, who is he, be he never so virtuous, the bridle being once loosed to arrogancy, contempt, and irreverence to the weal Public, that would not easily have given ear to such persuasions, and so apparent reasons? Indeed it is written of Lycurgus, (who established the Lacedaemonian laws,) that he in like manner refused to be King of Sparte, the kingdom belonging by right to Polydectas his brother's son, of whom his widow remained with child, because that, although he were in very deed a parsonage most sufficient and worthy of such a royal dignity, he would not consent to marry her, who, to that end, would have destroyed the fruit she had in her womb. 
Difference between Solon, and Lycurgus' case.  But this differeth much from Solon his doing, because that it seemeth, that that which the one could not accept without iniquity & evident crime: the other contrarily might not refuse without reprehension and manifest blame.  
We will add unto the Greek by us here alleged, an other Roman example, 
Example of the Roman Virginius.  which is neither less excellent, or less worthy of memory. It is of Virginius the most renowned captain, who had done as much or more service to his Common weal, than any other of his time: he being exhorted, 
Nero.  when Nero was chased out of his Empire and slain, to take the Empire to himself, as the most esteemed, and best worthy of the same, being as then chief of the strongest legions, and having under his power a good part of the Empire, which was all Gaul: for all that, notwithstanding the necessity and extremity he was then put to by his soldiers, which earnestly requested him to accept the same, yea, so solicited and pressed him, that a Colonel of a thousand footmen presented a naked sword, and told him, that he should either deliberate with himself to accept the Empire, or else to receive the naked sword through his body: would not give ear thereto, but persisted in his resolution to abide in the state and charge he was in, saying: that he was neither determined to accept the same himself, ne yet to suffer it to be given to any other, but to him that should be duly chosen, and called thereunto by the Senate, unto whom only the authority of election appertained. Sith it is so then, that Pagans have borne such reverence to this Politic order, 
The Christian hath more occasion to be constant in his vocation then the Pagan.  what sufficiency so ever hath been in them, and what need or necessity so ever hath happened: we that have an other manner and more clear light and knowledge of the effect, virtue, and authority of vocation, how can we inconstantly, and through arrogancy and unreverentnesse, forsake or leave the vocations whereunto we be called, to intrude ourselves into any other?   

CHAPTER. V That the wrong persuasion of them that enter into offices, causeth their impatience in the same: and of the true persuasion and admonition that they ought to receive, which in fleeing impatience, enter into the same.  
AS concerning impatience, whether the same come of ingratitude, attendance, labour, reproach, adversity, or any such like thing, commonly received, (as we have said) by them that meddle with the Public: the same proceedeth ordinarily of a fond and blind persuasion, which for the most part occupieth their heads, which aspire to Public charges, purposing with themselves an other end and issue, than they ought to do, as of wealth, honours, pleasures, authority, and greatness: for if the contrary happen, as of necessity it can not otherwise do, unto him that meaneth to acquit himself honestly and uprightly: 
Simonides.  No more (said Simonides) than Larks can lack and want creastes upon their heads: straight in stead of resisting by virtue and patience, they enter into choler and impatience, whereby they straight abandon and forsake their charges, or else abide in them with annoyance and grief. And it befalleth them (as Plutarch saith in his Politics, 
Plutarch. ) as unto those which for pleasure and recreation sake, when the weather is fair and clear, and the sea calm, be entered into a ship, hoping to have an easy and pleasant navigation: for afterward being driven by sudden tempest into the main sea, looking still upon the firm land whence they parted, they abide forced & compelled in the ship, but not without great displeasure. It is not therefore with this persuasion that it behoveth to enter into vocations in expectation or hope of particular ease and gain: but contrarily, 
The true persuasion a man ought to have entering into Public charges.  with assurance to be exposed, (as it were in the main sea) to infinite dangers, waves, and tempests. For otherwise, unless that man's wit and understanding be confirmed, and fortified by reason, and the knowledge especially, of the reverence due to vocation, it is impossible but that he must easily waver and stray, through the infinity of occasions that be presented, though oftentimes, but very slight: whereas it behoveth that the resolution be not only good and honest in itself, but also firm, & not subject to change: lest it happen unto us, as it doth to likerish & dainty mouths, which oftentimes, with most fervent appetite desire a meat: and when they once have their fill thereof, be straight glutted therewith. For so happeneth it to many, which after they have instantly sued and laboured for an office and trade of living, be incontinently annoyed with the same, by reason of the weakness of their imagination, & apprehension of the public respect, transported for the most part, with their own particular.  
And therefore (said the Philosopher Panetius, 
Panetius. ) they that be called to dealing in affairs, being exposed to many dangers very difficult to prevent, aught to do as wrestlers, which being called to the combat, and upon the point of wrestling, do plant themselves strongly upon the ground, with both their arms raised aloft, and set right up before them, for a rampire, ready and provided to defend and assail. For even so, said he, the man constituted in a Public charge, aught to be prudent, and fortified with constancy against all assaults, whereunto he is continually exposed, lest that by chance he be taken unprovided, and forced by impatience in the end to say that which Demosthenes said, 
Demosthenes' overcome with impatience.  having experimented the troubles men receive in government and administration Public: that if two ways were laid before him, the one to the government of Public affairs, and the other to hell, that he would sooner choose that which led to hell, than the other.  
Undoubtedly, this impatience we speak of, above all other to be eschewed by the Public man, ordinarily is accompanied with, I know not what kind of obstinate selfwill, the which the impatient doth fond esteem to be stoutness of courage, 
The impatient account obstinacy, stoutness of courage. Plato. Obstinacy is solitary.  and magnanimity, ignoring that obstinacy is the thing in the world, that he that will meddle with the government of a Common weal, and converse with men, ought chiefly to eschew: As that which (as Plato saith) dwelleth with solitariness, that is to say: that they which do obstinately stand to their own opinion, and will not at any time accommodate themselves to any other: dwell in the end alone. Who so ever therefore will live in this world, especially in charge and Public administration, must of necessity be a lover of patience, and not for any accident, mischance, or adversity that happeneth unto him, abandon that which belongeth to his office and duty, but rather so much the more to fortify himself, and persevere in his vocation. 
Metellus.  For, to do well (saith Metellus) in place where is no danger, is a thing common enough: but to do well where danger is, is the very office of an honest and virtuous man.  
Neither may a man cease to persever, though he see many complaints & lamentations proceeding, 
Complaints and lamentations, ought not to hinder a public man from perseverance.  because of good and upright administration: as it chanceth most commonly unto them, that by nature be honest and just men, which for the most part, be not agreeable to the common people, because that endeavouring themselves ordinarily to reform them, they displease them, even as the bands and ligatures of Physicians and Cheirurgions do them that be wounded and hurt: For although the same be to put, or restore lose and displaced members into their natural joints again, yet for all that, 
A man cannot govern with out committing some fault.  they put the patiented to much pain. Ne yet ought he to leave the perseverance in his vocation, although he now and then commit some faults in the same, as he can not other wise choose but do: because that, not to fail in the handling of affairs, is a thing surpassing man's nature: but to learn by faults, to beware in time to come, is the point of a wise and virtuous man. Or although he see no happy issue of his well doing, because that it sufficeth to have testimony with him, that he hath faithfully acquitted himself in his vocation: in this assurance to fortify himself in the same: 
The Cato's more wise than happy.  as the virtuous Cato's, which were more wise than happy in their counsels, did always. Truly inconstancy and lightness, make the act evil, which otherwise of itself is good: and the choice founded upon an assured knowledge and firm discourse of reason, never changeth, although that the thing enterprised, succeed not always to a good end.   

CHAPTER. VI That vocations ought to be esteemed as an exercise and trial of virtues: and how detestable a thing inconstancy is, and contrarily, how commendable constancy is in any vocation.  
WHerefore vocations, specially the Public shall be presented to all persons, which mean constantly to persevere, and acquit themselves in them, as exercises and proofs of virtue, by the which (as Bias said) a man is soon discovered what he is: 
Bias.  no one thing being, which more trieth or bewrayeth the nature of man, than the licence and authority of a Magistrate, which stirreth all the passions that be harboured in the bottom of man's heart, and causeth all secret vices hid therein, to appear. Wherefore Cato of Utica, 
Cato of Utica  seeing himself chosen Questor of Rome, protested that he was not come to intermeddle himself in the affairs by chance and adventure, nor yet to enrich himself, or else to satisfy any particular passion, but that by mere deliberation he received the administration of that charge, as the very exercise of an honest man.  

Socrates against inconstancy.  Socrates did so much detest and abhor this inconstancy, that he said, that even as it is naturally recommended to each one to keep his own, and not to have an eye upon others: that so likewise each one ought to be no less diligently advised, well and carefully to do that which belonged to his own charge, without enterprising aught upon an other man's office: and that it was no less injustice to abandon and forsake his place, then to abandon the defence of him, that should be committed to our guard. And without doubt, to forsake his vocation, to enter into an other of his own authority, is to do as the man of war, who leaveth the rank his captain appointed him: or else to do as the captain, who leaveth the fort or castle committed to his charge, of himself, and without licence of his Prince, to go to an other, under colour of meaning to secure the same: because that it is a thing most certain, that for the danger and peril of any other place what so ever, but the same which is committed to his tuition, he ought not to depart from his charge: 
Ecclesiastes.  Ecclesiastes saying to this purpose, that the man forsaking the place he ought to keep, doth as the bird that abandoneth his nest. 
A saying used in old time.  And therefore the men of old time said wisely, Covet or desire to be that thou art, and no more: Meaning by this most worthy sentence, to retain and keep each man in his calling, without permission to change or abandon the same, at his own fond appetite or fantastical motion. And if so be, 
jesus Christ observed his vocation.  that all that is before said content us not, let us then look upon the example of the son of GOD, and we shall see, that though he were Lord of heaven and earth, that yet for all that, being a man in this world, he kept himself so precisely within the bounds and limits of his vocation, that he refused there, to exercise the office of a judge or other Magistrate, and Public authority.  
Numa Pompilius, 
Numa Pompilius of the changing of his condition of life.  when the Romans sent for him to be their King, said, that among all the mutations dangerous to man, the alteration and changing of his estate and manner of living, was that, which was most to be feared and eschewed. 
A good comparison.  And indeed, if it to were, that man's members had this sense, to know the greatness or smallness of each others work and action, was there ever any greater confusion, if under colour thereof, the one would forsake the office whereunto he is deputed, to undertake the same of an other? 
A familiar example.  Or else to show the same yet by a more familiar example, if we should see in the domestical house, that servant which is deputed to one service, forsake the same, & undertake at his pleasure, his companions: as the secretary, the barbers: the barber, the stewards: the steward the pages: & so of other, would we not say, that such were greatly to be blamed, because they went but out of their offices, and disobeyed their masters pleasure? So it is assuredly of every of us, in the feat of his vocation, toward the sovereign master of all, who hath given unto each one of us his office, faithfully to stay and employ ourselves therein, without permission to go out of the same of ourselves, be it upon never so good an intent, occasion, or particular opinion, might the same by appearance never so much tickle or flatter our spirits.  

Joys the eleventh of France.  King Joys the eleventh, a most wise Prince, and above all other skilful in the choice of men meet for his service, gave also upon a time sufficiently to understand, how recommendable a thing each one's constancy in his vocation is: he had among other of his privy counsel, a merchant, a man of good wit and service, by means of whose traffic, he had intelligence in sundry strange countries, and therefore favoured him so well, that he caused him to sit at his board: it happened upon a time, 
A good story  this merchant seeing himself thus in favour, desired the king to make him Noble: which, in consideration of his service, was easily granted him: whereupon (thinking to have, by so much the more advanced himself in honour and estimation,) appareling himself straight in Noble man's attire, he came to present himself at the king's dinner, as he was wont to do, looking that he should have been commanded to sit down as before, and that in a more honourable place then of custom, but he was well deceived: for it chanced quite contrarily, that he was left standing all the dinner time, and not once so much as bid sit down: whereof sore abashed, not knowing whether it were by chance or otherwise, that he was so forgotten, the king rising from the board, called, and said unto him: If I have heretofore accustomed to make you sit at my table, & do no more so now, you must not marvel thereat, because that while you were chief of your sort and calling, I did no man wrong to honour you for such a one: But having changed your estate, and put yourself into the same wherein you are not the thousandst in degree, I should do wrong to many, if I now preferred you before them in that behalf. 
A worthy saying of Joys the eleventh of France.  By the which saying, assuredly worthy of such a king, we be taught, that there is nothing more seemly for a Prince, then to conserve to each one the degree of honour that appertaineth unto him, and that it is better for a man constantly to keep himself chief in his own place, though it be inferior, then to leave the same, to make himself second to a greater.  
Numa Pompilius, 
Example for constancy by an ancient institution in the Romano sacrifices. Hoc age.  of whom we spoke right now, instituted that in all sacrifices, ceremonies, and processions of Priests, these words, Hoc age, which is to say, Do this attentively, should by some man be cried out with a loud voice: A custom in deed both commendable, and right worthy to be imitated and followed in a better thing: as that which teacheth a man to gather his wits together, and leave all other works and thoughts to be attentive to that he hath to do. For undoubtedly man's negligent rechlessenes in the exercise of his vocation is so great, that every day, morning, and evening, the same self voice, and words ought to be heard of each one, and cried with sound of trumpet, to stir man to be diligent, and attentive to that whereunto he is called, and to do nothing, as it were, in way of his discharge only.  
Also, sith it is so, 
Philip king of Macedon.  that Philippe King of Macedon, after he had obtained victory against the athenians, was praised, because he ordained that every morning at his uprising, one of his Pages should with a loud voice pronounce these words to him: Philippe, thou art a man: to serve him for an admonition, and kenuing of himself: how much more should it be a thing esteemed praise worthy and necessary, if every day, each one in his own behalf were advised to be careful, & diligent in the discharge of his calling? And that therefore, to begin with the greatest, to the meanest, it were said to the king, Thou art king, be attentive thereunto: And to the Churcheman, Thou art God's Minister, and disposer of his word: And so of other.  

The Scythians.  To the end, that, as it is written of the Scythians, that when they sit drinking, and making merry together, they cause now and then the strings of their bows to twang, as if that the so doing served to call again, and retain the force of their courage, and hardiness, which otherwise would glide, drop away, and be destempered with the voluptuousness of the wine they take: Also, that by this voice, and frequent admonition, resounding in all men's ears, every one might be retained in his office, and not be carried away, and distracted by the number of adversaries, and enemies, among the which we live continually, altogether contrary to the constancy required in the exercise of our vocation.   

CHAPTER. VII ¶ Of them that say that there is a certain revolution, and praefixion of time, or place, in the which a wise man ought to leave off the dealing in affairs.  
Moreover, I cannot be of their opinion, that say that there is a certain revolution, and prefixion of time, or place, in the which a wise man ought wholly to leave off and forsake the administration of Public affairs, neither more nor less, than when the flower of age, and strength of body, be once passed, a man is no more meet to just, or yet to wrestle, or do any other like exercise of body: in this respect praising Lucullus, 
Example of Lucullus, Metellus, and Scipio the African.  because he left the dealing in affairs in good time: and Metellus surnamed Pius, because that in his old days he also retired himself: As Scipio the African, who seeing that the glory of his noble acts moved the Citizens to envy him, changed the remnant of his life, into rest, and abandoning all Public affairs, went to dwell in the country. Amuretus' the Turk, not long sithence, 
Amuretus' the Turk.  after he had gotten a famous victory against King Vladislaus, whom he slew, moved with this consideration, dismissed himself of his Empire, 
Vladislaus King of Hungary.  and quitting all affairs, made himself one of Mahomates Monks: lest (said he) that fawning Fortune should hereafter deceive, & play him a slutishe trick, whereby possible the glory he had won in that conflict, might vanish, and be obscured. And contrarily they which heretofore reproved Marius, 
Marius.  because that he could not retire, and content himself after a goodly and excellent exploits of arms, the which he had achieved to his great honour: having thereby attained the accomplisment of perfect felicity, without being able for all that, to prefix, or set an end of the course of his prosperity: Saying also the like of Cicero, 
Cicero.  that he should have grown aged more happily, if after he had suppressed Catiline his conjuration, he had retired himself to his house, without further giving himself to the Public. And thus of many other. For such an opinion is rather founded upon a particular respect, then upon the public: according to the which we mean still, that the intent of all persons entering into, or going out of vocations, 
Marcus Cato his saying.  should always be ruled. And therefore Marcus Cato having continually this only end before his eyes, said, 
Dionysius of Siracuse.  that even as Dionysius the tyrant of Siracuse was told & advised, that he could not be better buried, then in tyranny: that even so, he also could not better nor with more honour, grow aged, then in still intermeddling himself, even to the very end, in affairs of the Common weal.   

CHAPTER. VIII. ¶ Of diverse cases, in the which it is permitted, yea, necessary for a man to leave his vocation: and of the authority of Revocation: equal with the same of vocation: and incidently of the honest rest of age, and of the wisdom, and discretion men ought to use toward the Prince, commanding evil things: with many other purposes.  
BUT although that it hath been, and is our principal drift, and intent, to provoke, and exhort men constantly to follow, & apply that which belongeth to their calling, without leaving or abandoning the same in any wise: yet for all that, there may sometime such occasion be presented, the it is permitted: yea, requisite & expedient for a man to leave the same: whereof it behoveth us also to speak in this place. As first of all, when a man is duly, and in such manner as we have before debated, called from one vocation to another: 
Whether being called from one vocation to an other, we may lawfully refuse the same.  For in this case every man is bound straight to follow the voice of God, who calleth him by their means to whom he hath given that power: unless he have some very just cause in himself, to disturne, or disuade him therefrom: as some secret testimony of his unability, and weakness, be it of body or wit, or else some other insufficiency, & consideration, which may be in sundry manners, according to the time, and occasion presented: Provided always, that the consideration be, as we have still said, rather founded upon zeal toward the Common weal, then upon the love of his own particular.  
That which we say, 
Whether being called from a higher to a lower place we may make any just refuse.  that being called from one vocation to an other, we must straight obey, leaving our former, receiveth no great difficulty, being called from a meaner to a greater vocation: but being called from a greater to a lesser, the question would seem more doubtful, and difficult: to wit, whether there ought to be the like obedience in straight leaving the first, to receive the last, and lesser, or base. For undoubtedly, there be but few, which raised in high degree of honour, would willingly come lower: & yet for all that, retaining the end we have always proposed, which is the consideration of the Common profit, without any particular respect, there should seem to be no difference, whether we be called from a mean vocation to a higher, or from a higher to a lower, why there ought not to be equal obedience, aswell in the one kind, as in the other. As we read in the Roman histories of many, and among other of Quintus Fabius, a great parsonage, 
Example of Quintus Fabius.  that having been Consul of Rome, in sovereign authority, he refused not for all that, his Consulship being ended, although he came from being the chief, 
There is mo●● trust to be given to him that cometh from a higher state to a lower, then to the contrary.  and principal conductor, to go to the wars under other Consuls. And verily, there is far greater trust, without comparison, in a man coming from a great, to a less: then unto him, who from a base, is advanced to a higher: and the conduction of affairs, should also be far surer, when the principal governor shall have about him a number of excellent, and virtuous personages, already experimented, which by their wisdom, and good counsel might supply the unexpert rawness of him that should be advanced from a base, to a higher: 
He meaneth France.  howbeit, as we live in this Realm, offices being perpetual, I cannot say, but there should be just reason to refuse the less office, and charge, coming from the exercise of a greater.  

Revocation is a sufficient cause, for a man to forsake his charge.  It is also lawful, yea, expedient, to leave his vocation, if there happen any revocation, be it for any criminal cause, forfeiture, infamy, or other just occasion happened: so that the revocation be made by him that hath authority. For as it is reasonable, that he should be constituted in office, which is thought worthy: so is there nothing more reasonable, then that he should be deprived, that is declared unworthy: 
Example of Tarqvinius king of the Romans.  as King Tarquin for his injustice, and violent authority: when he was not only revoked, but also the royal dignity wholly abolished, and disannulled by the people, which had called his predecessors to that pre-eminence, and authority: although the same were the most ancient of all other, and by the which Rome itself had been founded. And Adulphe Emperor of Alomaine orderly chosen to the Imperial dignity, 
Of the Emperor Adulphe  was for his insufficiency afterward revoked by the self electors, and deprived of the sovereign power: such is the authority of Revocation. So that it was not without very just cause, that Aristides, 
Of Aristides.  so much renowned in Gréece, being revoked, and dismissed of all charge, & public administration by the banishment of Ostracism (or popular authority) was driven out of the athenians camp, against the Lacedæmonians, whither he was come to render himself, with intention to have fought on his citizen's side, because that it was during the time of his exile, and whiles his revocation yet lasted, and also without being otherwise called thither, then of himself. Flaminius' chosen Consul, 
Flaminius' blamed for disobeying his revocation.  and dispatched to make wars against the Milanois, being revoked, by reason of sinister presages happened, was justly blamed, and reproved: because that he being then ready to give the shock, notwithstanding his revocation, gave battle: although that he defeated, & overthrew his enemies, and returned to Rome, laden with rich spoils: so severe observers were the Romans of this vocation, what felicity, or prosperity so ever might have ensued, thinking it to be more expedient for the Common weal, that this reverence, and obedience (which we so diligently recommaund,) should be kept, then to vanquish their enemies in battle. Scipio Nasica, and Caius Marius, 
Scipio Nation and Caius Marius, commended for obeying unto vocations. Agesilaus.  being toward the Provinces allotted unto them, and revoked for like cause, were the better esteemed: because that they incontinently quited their Provinces, and straight returned to Rome, where they voluntarily deposed themselves of their estates. And Agesilaus king of Lacedaemon, was never so much honoured for any act he did, as because that he abandoned his great, and prosperous conquests in Asia, assoon as he had received a little billet sent him out of his own country: by the which he was advised to return home. Leaving by that means, with Asia, a fair, and worthy example of obedience, 
Hannibal disobeyeth his dismission.  due to them that have power to revoke: far other than Hanibals was, who beginning to have evil success in Italy, never meant for all that, (unless of mere force) to obey his citizens, which revoked him to defend them from the wars they had on hand, & in their own country. 
Alexander the great.  And Alexander the great being for the self cause called back into his own kingdom of Macedon, refused not only to return but also scorned, when he heard of the great battle his Lieutenant had had against Agis, 

Agis.  
Darius' King of Persia.  
The authority of revocation nothing inferior to that of vocation.  
A man may lawfully disobey the revocation made by them that have no authority.  
Henry the fourth. Duke Rodulphe.   saying, that it seemed unto him, (hearing those news while he defeated king Darius in those parts,) that they told him of a battle of Rats, and Mice. In doing whereof, without all doubt, they were both worthy of blame. For the authority of Revocation (made by them, as I have said, that have lawful power, and commission to do it:) is nothing inferior to the same of vocation. I say, especially by them, that have lawful power to do it: for if they were other, then should there be just cause not to obey the same. As Henry the fourth Emperor of Almain of the name, being duly chosen by the electors of the Empire, and yet for all that revoked or dismissed by Pope Hildebrand, who sent the Imperial crown, wherein these verses were engraven, unto Rodulphe: 
Christ jesus, whom Scriptures the rock do call,  
To Saint Peter, the crown gave, before all:  
And I, who in earth his place represent,  
To thee Duke Rodulphe, the same now present.   
Meaning, to say that the Empire was by our Lord and Saviour jesus Christ, conferred unto the Pope, 

The revocation made by part, and no sufficient number of them that have authority to do the same, is insufficient.  
Example of Coriolanus.   and that by Popes it ought to be given to Princes: of which enterprise, for all that, full evil befell him and Rodulph: because he accepted the same, as the history thereof beareth more at large. So should it be also, if the revocation were made by some, and no sufficient number, or part of them that had authority to call: as it happened unto Coriolanus, having been chosen captain general of the Volsques, by consent of all, & revoked by Tullius alone, having as then in deed greater authority than any other.  
For, I will gladly dismiss myself of my charge, (said he) and remit the same into the hands of the Lords of the Volsques, if they all command me, as I have by commandment of them all, and not otherwise accepted the same.  
If a man were called to some authority, charge, 

The time of charge being expired, the same aught to be given up.  
Of them which usurped their vocations. Sylla. In Caesar, M. Antony, Lepide, and August.  
Timolion left his charge.   or Public dignity, for a certain time limited, or else by occasion of some sudden accident only: the time once expired, or the occasion ceasing, he should be more than blame worthy, who that notwithstanding, would continue and persevere in the same: as for example, Sylla, julius Caesar, Mark Antony, Lepide, and August, the which contrary to the institution, and Public ordinance of their offices, ordained only for a time, did forcibly, and by violence usurp, and detain the same: and so continued in their sovereign authority, or to say better, in their tyranny. Wherefore Timolion, among other, deserved great praise, because that he, of his own free will, assoon as he had wrecked, and defeated them that would have usurped the government, and made an end of that which was committed to his charge, quited the state, and charge of captain general of Siracuse. 
Pelopidas and Epaminondas kept their offices by force  And contrarily, Pelopidas, and Epimanondas, were justly accused, and blamed, because they kept their office, and government of Boetia longer than they ought, although it was but four months only.  
If he also that is entered into any vocation, 
Infirmity of body or wit is a sufficient cause for a man to give over his vocation.  cannot any longer satisfy the Common weal, wherein he hath been received, by reason of his infirmity of body, imbecility of wit, feebleness of age, or else through some other impediment what so ever it be, happened unto him, it shall be best for him to depart, or forbear, and dismiss himself: because that Public vocations be ordained unto men, to be used to the public service, and not to be enjoyed in respect of any interest, or particular profit. As, among other, Appius Clodius a notable parsonage, who partly because of his age, 
Example of Appius Clodius.  & partly because he had lost his sight, surceased, & gave over his charge, and neither went any more to the Senate, or yet intermeddled himself with any Public affairs. And we have in our days seen the Emperor Charles. 
The Emperor Charles the fift.  5. upon the like consideration of age, and imbecility or unability longer to sustain accustomed travels, retire himself wholly from affairs, and Public administration.  

Honest retreat and consolation for age.  And in very deed, a man feebled with age, and whom crooked years compel to withdraw himself from the maniment of affairs, aswell of war as of peace, is not only excusable: but much to be commended when he retireth himself unto some honest consolation to pass the rest of his days quietly: and especially, when he hath the mean to retire himself to the most happy, and most honest contentation, of learning, full of rest, and tranquillity of mind: in the delectation thereof, conjoined with honest contemplation happily to end his virtuous actions, all reported or referred to the only butt of virtue, proposed to every good servitor of the Public and profitable member of human society. And verily it is a seemly, and honest thing for age, to repose, and refresh himself, after a number of toils, and troubles, in the study of Philosophy, in reviving of the part contemplative, and mortifying (at the least wise bridling) in good time, the part ambitious, and active.  

Having done his duty in any charge, without prevailing, or profiting in the same, a man may retire himself. Example of Solon, and Pisistratus.  We say the like as before, if that after a man hath done his full endeavour in any office, or charge, he see that he cannot avail, or profit therein. As Solon, who, having done his uttermost to resist, and suppress Pisistratus tyranny at Athens, and seeing that no man would give him ear, withdrew himself to his house, where he took, and set his army in the street before his door, saying: As for me, I have done what I have been able to do, to succour, and defend the laws, and liberty of my country: and thence forth kept himself quiet, without any more meddling with the government of the Public weal. For in the like case, I durst boldly say, that it should be lawful for a man, to abandon his vocation. 
Example of Cicero.  As we read likewise of Cicero, that during the seditious, and civil wars, and when that the government of the Common weal ceased, forced first by the tyranny of Marius, then of Caesar, and other, he in the mean while having no mean to attend on affairs as he was wont, retired himself to the study of Philosophy, seeking to profit the Public otherways, by teaching of young folk, or else busying himself in compounding of sundry most utile, and profitable discourses of Philosophy, until such time, as the troubles beginning to cease, 
A charge may be forsaken, when a man man may not exercise thesame with a safe conscience.  and the Common weal to recover itself, he returned again to the administration of affairs, as before.  
Beside the cases before spoken of, there is yet an other worthy of noting, which is, that whensoever, & as often as he that is called to any charge, cannot exercise the same as he is bound to do, and without offending of his conscience. As we will show for example, 
Example of Papinian.  of Papinian a most eloquent, & renowned lawyer, who being requested by the Emperor Caracalla, 
The Emperor Caracalla.  to excuse him by his learned eloquence, of the murder most unnaturally committed on his own brother Geta, 
Get a brother to Caracalla.  stoutly answered: that he could not do it: and that it was not as easy a matter to defend a murder, as it was to commit it. Whereupon he suffered most cruel death, choosing rather to abandon, and incur the danger of his life, then to approve a dishonest fact.  
And therefore if a King, Prince, or superior did command any unjust, and wicked thing, it were better for a man to abandon his office, and vocation, 
Wisdom & discretion is to be used toward a prince commanding a wicked thing.  then to be in them, a minister of iniquity. But for all that, I mean after he hath prudently, and discreetly behaved himself toward his Prince, and superior, that is to say, after he hath made some honest excuses, or else given some better advice, according unto the matter presented, by all mean possible, to dissuade him, or at the least to qualify his commandment: doing even as the Sun, which neither followeth the course of the firmament directly, ne yet hath his moving altogether opposite, and contrary, but going somewhat bias, and by an obliqne way, maketh a disturned, or crooked line, which is not too extremely swift, but goeth turning softly, and by his obliquity, or crooked course, causeth the conservation of all things, maintaining the world in good temperature. As men affirm it to be the manner of the GOD of nature, in the guiding, and government of this world, not to force any thing, but mollifying the same by gentle demonstrations, 
A man ought not to be precise.  and persuasions of reason, to constrain it to obey: for else, a man may not suddenly, and rashly forsake or leave his charge, as some which be too precise, and scrupulous think they may, because they cannot abide, nor endure divers faults and wicked things, which be daily discovered and seen in the maniment of Public affairs: and thereby oftentimes take sudden occasion to make many alterations, and changes, and in the end to leave, and forsake their vocations: which proceedeth no whence else, but of lack of knowledge, or rather of want of experience.  
There be also which passing further, say, 
When a country is utterly depraved, a man may leave his office.  that if the state, and Public government of a country, were so depraved and corrupted, as that vice were publicly approved in them for virtue, or a lie for truth, injustice for justice, that then it should be best for a man not only to abandon his Public vocation, but also to departed altogether out of the country itself: alleging to this purpose an example written, among other Grecian histories, of one call Amyris, 
Example of Amytis.  who, because he had seen a master, pursuing his servant, bore more reverence to his father's tomb, than to the temple, and image of the Goddess whither he was fled for refuge, and the fact to be approved of all men, did abandon the Town, which soon after was burnt and utterly destroyed.  
We will here for the last, add yet one other cause, no less virtuous, then rare and seldom frequent, 
When a man knoweth any one more sufficient than himself, he may well give him place.  when it is also lawful: yea, necessary for a man of himself, and without offence to give over and abandon his vocation. It is, when that he that is placed in dignity, and Public charge, knoweth that there is an other man, that can better, and more to the advancement of the Common weal, execute the charge laid on him. For in this case it is a point worthy of singular praise, and commendation, to give his place to him, that should be found & known by the opinion of men, better to deserve the same: preferring the Public utility, and profit, 
Example of Minutius and Fabius Maximus.  before particular affection. As Minutius did most virtuously behave himself toward Fabius Maximus, when he quited unto him the Dictatorship: as one known more worthy to command alone, and willingly submitted himself under his charge, and commandment. 
The satraps successors to Alexander. Antigonus. Eumenes. Example of  And less did not the great satraps, or Princes, successors to Alexander, having war with king Antigonus, when they all voluntarily yielded the authority of commandment unto Eumenes, and submitted themselves unto him, as one known to be the most worthy, and sufficient to be sole Capteime general of the army. 
Pope Celestine.  Pope Celestine did also in this point right well show his great modesty, when that being admonished of his insufficiency to bear charge of so great a Bishopric, he renounced voluntarily, having been but six months Pope, showing by his so doing, more respect to the Public weal, then regard to any particular appetite. That which I repeat oftentimes, because that this consideration fa●●ing, his intention that giveth his place to an other man, cannot be but altogether lewd, and perverse: As the same of Nicias the Athenien, 
Example of Nicias the Athenien.  a parsonage for all that of great value, was, who justly received reproach and blame at all men's hands, because that he, of a desire to save his own person in time of danger, resigned the honour, and charge of captain, to one named Cleon, a rash man, of no reputation, having in so doing respect but to his own, without caring at all for the Public: doing as a Mariner, who abandoneth the government of the helm, to an other man, even when the tempest is most furious, and violent.   

CHAPTER. IX. ¶ Finally, to what end each vocation ought to be referred.  
Now to conclude, there need not many words to make men understand, to what end every vocation ought to be referred or reported, as a thing already sufficiently showed, and declared. For even as we see in Music, Harmony pleasant, and agreeable unto the ear, to be compounded of many distinct and different tunes: So have we also seen the entertainment, and common accord of human society to be composed of many, and diverse vocations distinct and different: and their end to be put peace and union, neither more nor less undoubtedly, than the end of travel of every man's members tendeth to the only conservation, and continuance of the universal body of the Commonalty of men.  
In respect whereof Cicero said most wisely, that to take away aught by force, 
To do against the society of man, is a thing repugnant to nature. Cicero.  and unjustly to make his profit, and gain, of the hindrance and damage of an other man, is a thing more repugnant to Nature, than death, poverty, grief, exile, or any other thing, be the same never so grievous that may happen unto man, either in his person, or goods. Adding further, that if it so were, that each member of the body, had the understanding to think, that it were best for him to draw to himself the health and life of his companion, that it could not otherwise be, but that in short time we should see the whole body decay and die: that even so among men, if each one would ravish to himself the goods and commodities of other, it should not be possible, but that earelong the common society should be dissipated & broken.  
And this union, and mutual commerce of men, saith Plato, 
The happy common weal as Plato writeth.  is so allowed of, as that it is impossible to devise or imagine a more assured Common weal, and nearer approaching to the immortality of the Gods, than the same wherein there is a Commonalty, and union, not only of all goods, but also of each thing that nature hath appropriated to each one: as of the eyes, ears, & hands: to the end that whosoever should hear, or do any thing, should employ the whole to the Common use, and profit. And in the which Common weal in the end, there should be such a participation of joy, and sorrow, as that for one very cause, and occasion, all should by one common affection of mind be touched at once all merry or all sad. Following therein the saying of Solon, who being asked which was the City of all other, 
Solon's opinion.  that seemed unto him the best governed: answered, The same where they that be not outraged pursue as eagerly the redress of an injury, as they themselves, that have received the same: And Plato sticketh not to say, 
Plato his opinion touching the commonalty of women and children.  that the very Commonalty of women and children, was necessary in a Common weal, and City well instituted, not in respect of any other communication, or society, as it is most likely, then of mutual love, and well ordained charity, minding to show, that there is nothing that aught to be so dear and precious, which by common affection should not be common among us. For even as in the bodies of beasts, the parts of them live, be nourished, and take the spirit of life, by the bond they have one with an other: So likewise the society of men, joined and fast linked together, with the chain of this common affection, and respect to the common weal, is by common foresight conserved, and increased.  
And truly this society is the end whereunto each vocation ought to be directed: but yet for all that, 
The end of all vocations, is fellowship and society.  not grounded upon I know not what peace, tranquillity, and human glory, wherein the wisest and most renowned among the Philosophers be fallen on sleep: but referred to the place whence the same proceedeth, that is to say, to heaven, the honour and glory of the Almighty. For as long as particular affection of glory dwelleth and abideth in us, it is impossible that the true union which we seek, should be in the society of men. This being a most certain and assured thing, that all glory is accompanied by a particularity, chief enemy, and adversary to Commonalty, the daughter of Charity, who is meek, humble, courteous, and patiented, not seeking her own commodity: which is so high a point, that undoubtedly it forceth and straingeth our nature, yea, all human Philosophy. For there is nothing harder and more grievous to man's ears, inclined naturally to his own profit, then to hear that he must renounce the love and good will he beareth to himself, 
A man to renounce himself to serve other, is a troblesomething to hear.  wholly to abandon himself, to procure an other man's profit: yea, to quite his own right: to leave the same to his neighbour. But therein do we not also with the Philosophers, follow nature as our guide, but the spirit of God, who warneth us in the scriptures, that the gifts and graces received of him, be by him freely imparted unto us, to be again by us liberally employed to common profit, and that therefore the right use of the good liberality bestowed upon us, consisteth in a liberal communication to other. That which the members of our own body teach us sufficiently, no one of them being, which doth not employ himself more to the commodity of the whole body in general, then to his own particular.  
Wherefore, 
epilog and recapitulation of all the book.  having now showed what vocation is, and treated of the manner to come orderly thereunto, and of the office and duty as well of him that hath authority and power to call thereunto, as also of him that is called in general and particular in sundry manners: and having also spoken of the multiplicity and variety thereof, so that it cannot be, but that a man must needs know, that he is called to some one of them: then having done you to understand, the natural inconstancy of man, in that which belongeth to his vocation, and the cause thereof, with the mean how to maintain himself constantly therein, and the end whereunto each vocation ought to tend: Making an end of this work, there where we have begun: we think to have sufficiently showed, that the vocation of man is a certain manner of living, distinct and different in sundry kinds, according to the necessity of man's imbecility and need, proceeding from the divine providence, and not by chance of Fortune, to serve for mutual succour, and reciproke aid one to an other: whereunto every man ought to be called duly, and constantly maintain himself in the same, to the conservation of the order, policy, government, and union of the life & society of man.   
FINIS.