XIII

Of Goodnesse and Goodnesse of Nature

I

TAKE Goodnesse in this Sense, the affecting aim it

of the Weale of Men, which is that the Grecians call Philanthropia; And the word Humanitie (as it is used) is a little too light, to expresse it. Goodnesse I call the Habit, and Goodnesse of Nature the Inclination. This of all Vertues, and Dignities of the Minde, is the greatest; being the Character of the Deitie: And without it, Man is a Busie, Mischievous, Wretched Thing; No better then a Kinde of Vermine. Goodnesse answers to the Theologicall Vertue Charitie, and admits no Excesse, but Errour. The desire of Power in Excesse, caused the Angels to fall; The desire of Knowledge in Excesse, caused Man to fall; But in Charity, there is no Excesse; Neither can Angell, or Man, come in danger by it. The Inclination to Goodnesse, is imprinted deepely in the Nature of Man: In so much, that if it issue not towards Men, it will take unto Other Living Creatures: As it is seen in the Turks, a Cruell People, who neverthelesse, are kinde to Beasts, and give

Ambassader

fr. German

Almes to Dogs, and Birds: In so much, as
Busbechius reporteth; A Christian Boy in Con-

Emp & to Rontestantinople, had like to have been stoned, for

d. 1527.

gagging, in a waggishnesse, a long Billed Fowle. Errours, indeed, in this vertue of Goodnesse, or Charity, may be committed. The Italians have an ungracious Proverb; Tanto buon che val niente: So good, that he is good for nothing. And one of the Doctors of Italy, Nicholas Macciavel, had the confidence to put in writing, almost in plaine Termes: That the Christian Faith, had given up Good Men, in prey, to those, that are Tyrannicall, and uniust. Which he spake, because indeed there was never Law, or Sect, or Opinion, did so much magnifie Goodnesse, as the Christian Religion doth. Therfore to avoid the Scandall, and the Danger both; it is good to take knowledge, of the Errours, of an Habit, so excellent. Seeke the Good of other Men, but be not in bondage, to their Faces, or Fancies; For that is but Facilitie, or Softnesse; which taketh an honest Minde Prisoner. Neither give thou Æsops Cocke a Gemme, who would be better pleased, and happier, if he had had a Barly Corne. The Example of God teacheth the Lesson truly: He sendeth his Raine, and maketh his Sunne to shine, upon the Iust, and Uniust; But hee doth not raine Wealth, nor shine Honour, and Vertues, upon Men equally. Common Benefits, are to be communicate with all; But peculiar Benefits, with choice. And beware, how in making the Portraiture, thou breakest the Patterne: For Divinitie maketh the Love of our Selves the Patterne;

The Love of our Neighbours but the Portraiture.
Sell all thou hast, and give it to the poore, and
follow mee: But sell not all thou hast, except
thou come, and follow mee; That is, except thou
have a Vocation, wherin thou maist doe as much
good, with little meanes, as with great: For
otherwise, in feeding the Streames, thou driest
the Fountaine. Neither is there only a Habit
of Goodnesse, directed by right Reason; but
there is, in some Men, even in Nature, a Dispo-
sition towards it: As on the other side, there is
a Naturall Malignitie. For there be, that in
their Nature, doe not affect the Good of Others. aim at
The lighter Sort of Malignitie, turneth but to a

to toward.
++ Intrastate -
* where
the loading is.
adid

ess

Crosnesse, or Frowardnesse, or Aptnesse to op- cross temper pose, or Difficilnesse, or the like; but the deeper+perense, pure Sort, to Envy, and meere Mischiefe. Such Men, t. bends sim in other mens Calamities, are, as it were, in back, off season, and are ever on the loading Part; Not so good as the Dogs, that licked Lazarus Sores; but like Flies, that are still buzzing, upon any Thing that is raw; Misanthropi, that make it their Practise, to bring Men, to the Bough; And yet have never a Tree, for the purpose, in their Gardens, as Timon had. Such Dispositions, are the very Errours of Humane Nature: And yet they are the fittest Timber, to make great Politiques of: Like to knee Timber, that is good for Ships, that are ordained, to be tossed; But not for Building houses, that shall stand firme. The Parts and Signes of Goodnesse are many. If a Man be Gracious, and Curteous to Strangers, it shewes, he is a Citizen of the World; And that his Heart, is no Island, cut off from other Lands;

E

but a Continent, that ioynes to them. If he be Compassionate, towards the Afflictions of others, it shewes that his Heart is like the noble Tree, that is wounded it selfe, when it gives the Balme. If he easily Pardons and Remits Offences, it shews, that his Minde is planted above Iniuries; So that he cannot be shot. If he be Thankfull for small Benefits, it shewes, that he weighes Mens Mindes, and not their Trash. But above all, if he have St. Pauls Perfection, that he would wish to be an Anathema from Christ, for the Salvation of his Brethren, it shewes much of a Divine Nature, and a kinde of Conformity with Christ himselfe,

XIIII

Of Nobility

E will speake of Nobility, first as a Por

WE

tion of an Estate; Then as a Conditioncmmonof Particular Persons. A Monarchy, where h there is no Nobility at all, is ever a pure, and absolute Tyranny; As that of the Turkes. For Nobility attempers Soveraignty, and drawes the Eyes of the People, somewhat aside from the Line Royall. But for Democracies, they need it not; And they are commonly, more quiet, and lesse subiect to Sedition, then where there are Stirps of Nobles. For Mens Eyes are upon the Businesse, and not upon the Persons: Or if upon the Persons, it is for the Businesse sake, as fittest, and not for Flags and Pedegree. Wee see the Switzers last well, notwithstanding their Diversitie of Religion, and of Cantons. For Utility is their Bond, and not Respects. The regard for united Provinces of the Low Countries, in their Government, excell: For where there is an Equality, the Consultations are more indifferent,partial and the Payments and Tributes more cheerfull. A great and Potent Nobility addeth Maiestie tc

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