A dialogue full of pithe and pleasure: betvveene three phylosophers: Antonio, Meandro, and Dinarco vpon the dignitie, or indignitie of man. Partly translated out of Italian, and partly set downe by way of obseruation. By Nicholas Breton, Gentleman. Breton, Nicholas, 1545?-1626? 1603 Approx. 72 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A16739 STC 3646 ESTC S104777 99840508 99840508 5020 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16739) Transcribed from: (Early English Books Online ; image set 5020) Images scanned from microfilm: (Early English books, 1475-1640 ; 1128:21) A dialogue full of pithe and pleasure: betvveene three phylosophers: Antonio, Meandro, and Dinarco vpon the dignitie, or indignitie of man. Partly translated out of Italian, and partly set downe by way of obseruation. By Nicholas Breton, Gentleman. Breton, Nicholas, 1545?-1626? [38] p. Printed by T[homas] C[reede] for Iohn Browne, and are to be solde at his shop in Saint Dunstons Church-yard in Fleetstreete, London : 1603. Italian source not traced. Printer's name from STC. Signatures: A-E⁴ (-A1). Running title reads: Of the dignitie or indignitie of man. At least quire C outer forme and most of quire D are in 2 settings; C3r line 1 ends (1) "Beast" or (2) "vp". Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Man (Theology) -- Early works to 1800. 2003-10 TCP Assigned for keying and markup 2003-11 SPi Global Keyed and coded from ProQuest page images 2003-12 Rina Kor Sampled and proofread 2003-12 Rina Kor Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion A Dialogue full of pithe and pleasure : between three Phylosophers : Antonio , Meandro , and Dinarco : Vpon the Dignitie , or Indignitie of Man. Partly Translated out of Italian and partly set downe by way of obseruation . By Nicholas Breton , Gentleman . Dignus honore pius , Gloria sola Deus . LONDON Printed by T. C. for Iohn Browne , and are to be solde at his Shop in Saint Dunstons Church-yard in Fleetstreete . 1603. TO THE RIGHT Worshipfull the louer of all good spirites , and nourisher of all good studies , Iohn Linewray , Esquier , Maister Surueior generall of all her Maiesties Ordinance , Necholas Breton wisheth the merits of much worthinesse on earth , and the ioyes of hea●uen hereafter . SIr , it is a custom amōg the best minds , to cal their thoughts daily to account , to whom and in what they are beholding , which considered , they fall next to the endeuour of desert , and last of all into a hate of themselues , if they performe not something , wherin they are seen● to be themselues : now , finding my selfe so much bound to your vndeserued fauours , that I cannot auoid Ingratitude , to bury them in obliuion , I haue awaked my dull spi●it to salute your kindnesse , with this token of my loue : wherein you shall finde a matter of more worth then I am worthy to meddle with , handl●d in Diologue-wise , betwixt three Philosophers : in which , vnde● the Title of the Dignitie or Indignitie of Man , are discoursed many necessary points to be cons●d●red of ▪ as well for the outward as the inward parts ; wher●in it may be you shall finde pleasant wittes speake to some purpose , no Machauilian pollicies , nor yet idle fables , no straunge Riddles , nor vaine libelling ballades , but quicke spirits whetting their braines , to shewe the edge of their inuentions : and not to be tedious in my Preface before you come to the matter , you shall finde in summe , that true worth , wherin lieth the whole matter , that only maketh the worthie or vnworthie man , and the due glorie vnto God , who is only worthie of all honour , & of all men : the greatest part of this booke was in Italian , dedicated to a man of much esteeme , in the Dukedome of Florence , and this booke in this our Language , I haue thought good here in England , to present to your worthinesse , of a better worke , in this her Maiesties Royall Tower of London : in which , as by your continuall trauels in your place , you doubtlesse deserue no lesse gracious regarde of the greatest , then account with the wisest ; so would I be glad by the due fruite of my thankfulnesse , of your selfe , and men of your worth , to be worthily thought honest . In assured hope whereof , leauing my booke to your kinde acceptation , and my loue to your like account , I rest . Yours affectionately to commaund : Nich. Breton . To the Reader . BY your patience gentle Reader , giue mee leaue to laie before your eyes , a discourse vpon the Dignitie , or Indignitie of Man , handled in the maner of a Dialogue , by two or three conceited companions : that though they were no great Graduates , yet it seemed by that they spake , they vnderstood what they learned ; and though they exceed not in their knowledge , yet they went not to schoo●e for nothing : two of them it should seeme were younger then the third , who , in his sullaine humour vsed speech that might giue cause of mirth ; how euer they disagreed in their opinions touching the matter they had in talke , yet they parted , and liued such friends , as made good vse each of others company . So would I wish it to be with you that reade , what euer you thinke of my writing , yet so to conceiue of my labour , that being not disdainfully spoken of in this , it may be better imployed hereafter : but least I should begge a liking of that which may seeme not worth the looking on , I will leaue my wo●ke to the worlds curtesie , and my good wil to my friends kindnesse : and so rest to euery one as I haue reason . A friende , Nicho. Breton ▪ A Dialogue between three conceited companions : Dinarco , Antonio ▪ and Meandro , vpon the Dignitie or Indignitie of Man. Antonio . MY good friend , well ouertaken . Dinar . That is as it falles out . Anto. Why ? I speak out of a good mind , that hoped to meete with no other . Dinar . Nay , your words may séeme to be good , but your minde is knowne to your selfe . Anto. So it may bee to you , if it pleas● you . Dinar . But what shall I get by it ▪ Anto. No hurt , i● you mistake not your selfe : But why do you growe into this humour ? If you desire to be sollitary , let not me b● troubles●me . God be with you . Dinar . Nay sof● , I loue you too well to let you passe with your impatience : an● therefore temper your wittes , your walke will b● the better : but tell me what you would say , if you could speake ? Anto. I would say that I neuer heard any man speake as you doo : but I would you would speake to some better purpose . Dinar . V●nitie , vanitie , and all is vanitie . Anto. W●at of that ? D●n . W●y , when all is nothing , to what purpose is any thing ▪ Anto. Then leaue the world , and speake of God. Dinar . Oh leaue that to the Angels , for men are become such diuels , that th●y are not worthy to thinke vpon th● name of God. Anto. Oh those be Atheists , au●ngeance on them : but surely there are some goo● creatures on y●●arth , th●t sinc●r●ly hono● God. Dinar . But are t●ey no● 〈◊〉 m●●t o● th●m ? Anto. Such beggers are ric● men , wh●●h in Grace haue a great poss●ssion . Dinar . Yea , bu● that Grace hath litle grace in this world . Anto. No matter , for there wil one day be a chaunge , when the goats wil be seuered f●om th● sh●epe , and then Conscience will be somewhat in account . Dinar . You speake of a great while hence , but there are many things to be done before that day . Anto. And yet it may come ere it be looked for . Dinar . True , but that is either not beleeued , or l●●●e thought on : but a litle by the way , i● your haste be not the greater ▪ wil you st●●e a while with me , and sit downe by this faire spring ? for I am not young , and old men must haue baites , i● their ●ournies be ●ar●e . Anto. I will either staie or goe with you with all my heart , for my businesse is not such as can draw me from your company : but looke you who commeth out of the wood , ouer the style , making towards vs. Dinar . It is Meandro , séeme not to s●e him . Mean. Gentlemen , ys are well met this faire morning : her● are two sweete Fountaines , one of cleare water , and an other of cleare wit. Dinar . What shall we haue a play ? Anto. Why Sir ? D● . Why , doo not you heare the Parasite begin the Prologue ? Me. Oh Sir , good words , you know I am no capper nor curt●●s man and therefore if I were deceiued , I am sorrie for my opinion . Dinar . Why you know , water may be fowle , and wit foolish : and therfore wash your hands ere you know the one , and call your thoughts together , before you iudge of the other . Mean. Ind●ed Sir you do well to teach children how to reade , but he that is entred in his Primer , néeds no helpe in his A.B.C. Dinar . Indéed an olde foole is no babe , and yet ●leare eyes may haue a blinde sight . Me●n . It may be a principle among Spittle-men , but sounde limbes néede no Surgeon : but yet for your good words I thanke you , and as I can , I wil req●ite you . But leauing this crosse ●inde of car●ing , I pray you let vs fa●l to some ●airer play , that Signi●● Antonio may haue a part , and not stande like a Torch bearer . Dinar . Why , deuise what you will , that may not lo●se time , and you shall soone trie my cunning . Mean. Why Sir , shall we speake of loue ? Di. Oh the vainest thing of the world , which is either mistaken , or vnknowne , or at least if there be any , it liueth in the heauens , where the world cannot come at it : what say you Antonio ? An. Truly I haue no pleasure to loose time in idlenesse , for either as you said in the world it is not , or as it is , not worth y ● talking on . D● . W●ll said , wanton loue , is lust : wealthy loue , couetousness● , and fained loue hypocrisie ▪ but the true loue is Charitie , which in the world is growne so colde , that it makes me shiuer to thinke on it , and therefore haue litle pleasure to speake of it . Mean. Then S●● shall we talke of Vertue ? Dinar . What , how litle she is esteemed in the worlde ? what sayes Antonio ? An. Truly Sir , I can rather sigh for her , then speake of her , ●or she is so poorely maintained in many places , that shée is called but the Lady of the beggers : and therfore I had rather honor her wher● I finde her , then talke of her , where I can do her no good : but i● it please y●u , shall we speake of Armes ? Di. Me thinkes peace were a better hearing , and valure is better to be séene in action , then argument : what sayes Meandro ? Mean. Me thinkes the sound of blood is hideous , and the terror of death is miserable : but shall we rather speake of peace ? Dinar . I thinke you may holde your peace a good while , before you can truly speake of peace among men , for since the Authour of it went from the earth , I thinke it was neuer séene in the world . How say you Antonio ? Anto. I thinke that discord hath so got the vpper hand , that peace is so put to silence , that there is almost nothing to be spoken of her , but that it is pittie she is no more to be spoken of . Dinar . True : for not only men haue no great pleasure in her , but the women are out of loue with her : and what shall we th●n talke of her ? Anto. Shall we then talke of state matters ? Dinar . Not for your liues : make cleane your dishes and your platters , but talke of no Princes matters . Mean. Indéed the meane is best , and a quiet is a happie life , obey lawes , paie duties , ware bonds , keepe silence , feare God , and pray for the Quéene : these are all the state matters , that I will either speake of , or harken too . Anto. Indeed litle said , is soone amended : and silence s●ldome hath o●fended : who look●th hye , may haue a chip fall in his ●ye . Dinar . Yea , and perhaps a choppe on his necke , that may cost him his head : but what , shall we speake in rime ? Anto. A litle , but if you like it , shall we speake of Poetrie ? Dinar . What , Ballades ? why it is growne to such a passe , that the E. i● taken out , and of Poetry , it is called pottry : why verses are so common , that they are nailed vpon euery poste : besides , it is a poore profession . Mean. Ind●ed they are most in vse with Players , and Musitians , for else they goe downe the world for imployment : but if there were a fall of rich men , there might be some worke for them about Epitaphs : for if they be too busie with Libels , they are put to silence for euer after : but shall we leaue this poore subie●● , and speak of the ●xcellency of Musique ? Dinar . Oh the Instrument betwixt the legges , where the stick and the Fiddle can diuide finely vpon a plaine song , and carry the parts full , puttes downe all the Musique of these dayes . Mean. Yet a still Recorder doth well in a Chamber , where a so●●●p will vse him sweetly : but , what should staid wittes trouble their heads with too many crochets ? Let vs honour the Art , and talke of some other exp●rienc● . A●to . Shall we speake of Phis●cke ? Dinar . Oh the word is ill in pronouncing , Phisicke is an vns●uery matter , that shewes nothing but sorrow , for the charge of the recouery , makes the grief● of the remedie : besides , onely on the Patients paine , groweth the Phisitians profit : no , no , exercise , and a spare diet , early rising , and warme cloathes , is better then a pill or a potion : Oh the very thought of it hurts my stomacke , I pray thée let vs talke no more of it . Mean. Shall we then discourse of Lawe ? Dinar . Argue that list vpon their cases , I pray God kéepe me from their Courts , where their q●irkes and qui●ides makes me desire title of their acquainta●ce . Anto. Indeed I haue heard it compared vnto a Laborinth , where one may get in when he will , and out , when he can : but the cry of the poore so discredits many of the professor● , that I haue no pleasure to speake of it . Mean. Shall we then talke of hunting or h●wking ? Dinar . What birds , and dogges ? No , no , tyring of legges , and tearing of throates , with luring , and hollowing , are nothing pl●asing to mine humor , I doo not loue so to make a ●oyle of a pleasure . Anto. Shall we then talke of Astronomy ? Din. No : let vs rather looke about vs in the world , then stand stari●g on the starres : I loue not , with following the Moone to fall into a d●tch . Mean. Shall we then speake a litle of Beautie ? Dinar . D● t is growne so Artificiall , that the natural is almost out of p●int , and because I will robbe no Artificer of his cunning , I will leaue that Art to the Painter . Anto. I●●eed S●r , I heare that most young Louers are Idolaters , for in stead of liuely faces , they do reuerence to painted Images . Dinar . Truly , I am of your minde . Mean. Then let vs beginne where we left this other day , to speake of the Dignitie or Indignitie of m●n : what say you Maister Antonio ? Anto. I wil answere your proposition , but Dinarco that hau● the garland . Mean. Why ●●r , I will not iniure the Tauerne to steale away she bush , and therefore let words that ●ost litle , be affoorded good cheape , and as well taken as spoken . Dinar . Content is pleased , and for that I will not be ceremonious , I will begin to breake ●he Ice . I am perswaded that there is no creature so litle worthy honour as man : I meane not absolutely without exceptions , as man hath bene and should be , but as man is , and should not be : but because I would be glad to heare your two kinde quarellings vpon the questions , and for that my memorie of that I would say , may be the better refreshe● by that that either of you say , let me in●rease Antonio begin , as the elder , I cannot say the better scholler . Mean. Father , w●e will confesse our selues all punies to your perfection , and Schollers in your schoole , where , who doth remember what you teach , may make much of his vnderstanding . Dinar . Goe too I say , vse Rhetho●icke so a better vse then flatt●rie , and rather doo as you haue reason , than say that you haue no thankes for : and yet but louingly angry , I pray you take not ill a good meaning : and Maister Antonio , ●et me entreat you to begin the deliuerie of your opinion , wi●h your reasons for the same , touching the worthinesse or the vnworthinesse of man. Anto. Father you may commaund your children , though w● blush at our b●ldnesse , and therefore vnder correction , I will be but obedient to commaundement . Dinar . Well Antonio , be not sine with your friendes , it is Art to hide Art : you know I loue you , and so I pray you vnderstand me , and yet modestie I allow of , so it be not belowe the cliffe of good Musique : but I pray you begin . Anto. Touching the dignitie , or indignitie of man , this is mine opinion , that by all which I can with indifferent iudgement finde out by all the notes that I haue taken in the nature and the life of man. I see not any , but that compared with other creatures , I ●●nde him the lesse worthie of any , yea almost of any to be commended . For ●●●st , touching his first s●bstance , was hee not created of the ●●me of the earth , then which , what can be worse imagined ? And t●uching generation , is not man euen at this day of the like substance ? In his conception , is he not inf●cted with corruption ? In his bréeding , full of trouble , griefe , and sicknesse , to his bréder ? his place a hou●e of darknesse , and his li●ertie conioyned to a limit ? when with a world of paine to his enlarger , couered with v●cleen●nesse , hee comes he knowes not whither , is receiued by he knowes not whom , doth hee knowes not what , & liues he knowes not how ; dis●urnished of all defe●ce against hurt , vnprouided of all comfort toward● his g●od : vnable to stand without helpe , or to be thankfull to them that holdes him vp : crying before hée speak●s , to signi●ie sorrow b●yond speech ; and subiect to so many daungers , a● ho●rely threaten but his death : which if h●e scape in his Infancie , he shall finde in his elder age : for n●thing is more certain then death , nor v●c●rtaine then the time , and the meane : his des●res in●atiable , his humo●re variable , his ●uries intollerable , his sinne● innumerable ▪ and so h●s life ●●●crable . What ▪ h●e is not this , hée is not himselfe , and being this , wh●t can be worse then hims●lfe ? for his estate , in what estate so●u●r hee be , let vs sée the best that hée can be , an● then consider what withall he may be . If a ●●ing , he may be a tyr●nt , and that is odio●e : or a shéepe , and that is 〈…〉 If a Couns●●lor , he may be prend , and that may bréed enuy ▪ he may be couetous , and that may corrupt conscience . If a souldier , he may be desperate , and so dangerous , or bloudie , and so murtherous : or couetous , and so trecherous . If a Lawier , hee may b● partiall , and that were perillous : or gréedie , and that were gré●uous : or faithlesse , and that were villamous . If a Merch●nt , hé● may be banquerout , and so a begger ▪ or a theater , and so a villaine . If an Vsurer , hée may be a dogge , and so halfe a diuel● . If a Trades-man , hée may bée a false dealer , and so a deceiuer , or a plaine deal●● , and so a begger . If a Farmer , hé● may be a Corne-monger ▪ and so a C●arl● : Or a Grazier , an● so a Chuffe . If a Miller , hée may towle false , and so pro●e ● Thee●e . If a Labourer , hée may be lazie , and so lubber : or ● begger , and so a ●ag●e . In summe , examine euery ●ne of ●●ese , and see of what estate he is , that may deserue to be honoured for his worthinesse . If a Queene , I say nothing but Go● preserue her . If a Lady , she may lacke honour , and that were shamefull . If a Gentle woman , shée may haue a wrong tytle , and that wer● pittie . If a Citizen , shée may be proud , and that is vncomely . If a Country dame , she may loue ●auncing , and so further fro●●ng . If a begger , she may be a Bawde , and so a bagage : so that ●●ale , and female , I sée no state , but in the same they are subiect to s●ch imperfections , that there is little desert of commendations , which may make man a more worthy creature then any other . If he be yong , ●is ●ddes h● is wanton : if aged , he is wilfull : if rich , hée is proud : if p●●re , he is desperate : if wise , he is troubled : if fonde , he is scorned : so that 〈◊〉 is many wayes so blameable , as that he is almost no way commendable : but in desert of due praise , inferiour ●o many other creatures : what feedes so grossely , speakes more loudly , 〈◊〉 so vile●y ▪ An Eagle wil catch at no flies , when high mindes wil stoope at 〈◊〉 matters : a Lyon will not prey on a Lambe , ●ut a Tyrant will no● spare the innocent : a Hawke will be reclaimed to her ●ure , when a man will harken to no learning : a horse wil know hi●●yder , whē a Scholler wil be a straunger to his maister : ye● , a ●ogge wil be a watch-man at his maisters doore , when a seruant wil be 〈◊〉 in his house : and a spaniell wil wagge his taile for a bone , 〈◊〉 wil be vngratefull for a great benefit . A Nightingale singes b● nature , man cries by nature : the Elephant wil lead a man thr●●gh the wildernesse , but man wil lead man into destruction : the Lizard will keepe a man from the Serpent , but one man is a Serpent to another : the Ant laboureth for his liuing , while man sleepeth out the time of his labour : the Sparrow wil learne to kéepe ●ut , while man wil keep in no compasse : the birds vnto their ●ing the Eagle , the beasts to the Lyon , the fishes to the Whale , are more in subiection by nature , then men either by law ▪ or loue , to their Soueraigne . For neatnesse , how cleane kéepes the Bee her hiue , and ●ow fowle is many a Sluttes hous● ? For apparell , how doth th●●wanne prune her feathers ● and how full of feathers is many a Slo●ens fowle coate ? For wit , how hath nature ●aught the Fée to sucke ●he●oney , and gather the wa●e off the flowers , while man with his folly gets but poyson from the w●edes ? What cunning hath nature taught the Spider in her webbe , while men by Art are faine to studie for lesse skill ? for outward neatnesse , the beast kicketh his haire , the byrd pr●neth her feathers ▪ the fish scowreth his scales : while man onely is so lazie , as he will fearce f●nde time to wash his hands : for inward cleannesse I meane , of nature , looke into the Beasts , and of all the most monstrous , the Elephant , and compare them with man , you shall sée s●ch to be the difference , as may be a shamefull griefe to thinke on : there is no beast , great or small , but knoweth his time of generation with his ●emale , which past , he l●●ueth her , and falleth to such course , as either 〈◊〉 or seruice doth commaund him , not dwelling vpon the vilenesse of his action , but as it were glad to be from it : yet for the time is he to her so kinde , that he will sport and play with her , so carefull ouer her , that he will suffer none to hurt her , and so iealous of her kindnesse , as that he will aduenture death , ●re an other shall ●nioy her . But of all the most worthy to be noted , as I before said , is the Elephant , who certaine dayes before his méeting with his female , that shee may kindly entertaine him , goes to the Sea , and ther● as deepe as hée dare stand for drowning , stayeth till the waues doo almost couer him , when béeing well washed , hée walketh into some place where hee may drye him in the Sunne , then goeth vnto some Rocke , where betwixt two stones , hée whetteth his tuskes , as it were to burnish them and sharpen them for some fight : all which performed , hée walketh full of melancholly , till he haue met with his female , when putting on a pleasing humour , hée maketh her such sport , as he findes most fitting her contentment : which done , and hauing performed for certaine dayes , that due course where vnto nature hath commaunded him , hee then retires himselfe into some sollitarie place , where as it were , wearie , and not well pleased with himselfe with that he hath done , solemnly stealeth alone downe againe to the Sea , where in like manner as before , hée standeth till hée be cleane washed from that vncleanenesse wherewith hée findes hims●lfe defiled : which done , and dryed as before in some sunni● place , hée getteth him againe to his fellow mates , where he passeth the rest of his life : and ( which I had almost forgot ) it is sai● that ●ée onely once in the yeare , and onely to one , thus ties the time of his delight . Now for byrds , haue they not all a time of bréeding ? an● dooth not euery Cocke kéepe with his Henne ? yea , and if hee finde any f●ne graine or seede that hée holdes most daintie , will hée not call for his H●nne , and spare it from himselfe , to bestowe it on her , and dye vppon him that will ●are to treade her ? yea , and in the time of her sitting , when shée seeketh for foo●e , will helpe to hatch vp her young , or bring foode into her neast , both for her and her young ones , and withall , hauing once chosen each other , how kindly without chaunge , doo they kéepe one with an other , while b●t one moneth in the yeare , they haue ( most of them ) the time of their treading . Now note I say , this the nature both of beastes and birdes , both in their cleanenesse and kindnesse to their females , and how farre it excéedeth the nature of man ▪ who spareth neither time , nor place , to follow his f●●thy desires , not caring how vncleane eyther himselfe or his minion bee , so hée may after a full stomacke , and drunken ryotting , tumble with his Trull , and almost not caring who behold him : and withall , many a one , yea to his owne wife , to whom he is bound , both by the lawe of God , and nature , to be kinde , and in all honest course of reason to be carefull of , will bée more dogged then any dogge , and care not what become of her , nor who enioy her , so that hée may make a gaine of her : but how w●full is the state of that woman , and how wicked is the ●atur● of that man , let indifferencie giue iudgement , to the commendation of all creatures but man , and the onely discommendation of man. Oh how sweete a thing is it to behold the ●●we suckle her lambes , the Henne clocking her chickens , and to thinke how little a time they take in their generation , after which , they no more endure the company of theyr ●ales : and what a sorrow and shame it is , to see some women send theyr children to Nurses , farre from them , and so ●●idome looke after them , as though they neuer cared to see them : yea , and without prouiding for them , let them either begge , or starue for theyr liuings , and withall , haue theyr lu●ts neuer satisfied , but readie to spoyle one , to make an other , or so o●t to be breaking vp of the ground , that the séede hath no time to bring fruite . Againe , what beast or b●rd , but knowes his owne young ? and how many a man , that God know is , knoweth not his owne childe , but labours to maintaine the fru●te of an others pleasures ? What shall I say ? Tedious it were to runne through the courses of nature in all creatures : of which no doubt , there is not any , but for due causes of commendation excéedeth man in his corrupt nature . Againe , what good●y flockes of shéepe , what heards of cattell , what flight of byrds , and what s●oules of fishes , are oftentimes to be séene , to liue kindly together : and man , oh wretched man , how fewe can agrée together , when one can scarce liue by an other : yea in the very time of death , when the shéepe findes it selfe infected , he ●trayeth from the flocke , and dies alone in some sollitarie place , as loath to infect his companie : if a byrd be either sicke or diseased , she pearcheth alone vpon some bough , or swigge , where alone she makes an end of her life , as loath to grieue her friends with her calamities : the fish no sooner is eyther sicke , or hurt , but hée runneth to the sh●re , where alone hée endeth his dayes , as loath to infect the water with his putrifaction . Man onely when he findes himselfe sicke or hurt , gets himselfe into the Citie or Towne of most company of people , there in his owne , or his Hostesse house , in the best Chamber , in the finest shéetes , and the most sumptuous bedde , and among a number of his best friends , how foule and infectio●s soeuer be his disease , not ashamed who sée him , nor caring who be hurt by him , giuing griefe to many , and leauing good to fewe , perhappes with roaring and crying , vomitting and purging , in all the ●●thinesse of corruption , dyes f●rre more beastly then any beast . Consider then , since in so ma●● partes of imperfections , man is so worthy dispraise , and all creatures liuing in all due parts of commendations , doo so excéed him , I cannot in mine opinion , but conclude him to be the most dishonourable , and vncommendable of all creatures in the world . Dinar . Antonio , gramercie for thy too true , though semewhat too bitter , laying open the beastly nature of man , as too many are found in these dayes : but as I greatly like of thy consideration of their corruption , so would I heare what may be spoken of the contrary : for I am partly perswaded , that either some fri●nd hath deceiued thee , some enemie abused thee , or some creature like a woman , played false with thée , that thou hast so narrowly looked int● the notes of their euill nature . But let it bée as it is , thou hast spoken but a truth , for which let other , I will not blame thée , but rather heartily thanke thée . And now Meandro , shall I entreat you to deliuer your minde vpon this subiect ? Mean. Father Antonio hath spoken so home to his purpose , that hée hath made me halfe afraide to make any reply , yet at your commaundement , I will shewe my weake iudgement . Touching the worthinesse of man , I finde him in many due considerations , the most worthy reuerence , honour , and commendation , of all creatures . And first , touching his first substance : the first substance whereof I finde man to be framed , was rather the ●reame of the earth , then the slime of the earth : for surely it had neuer else made such butter as could receiue the print of so excellent a forme as man : but when nature had bethought her selfe of some such exceeding substance , as that therein shée would be pleased aboue all other , shée then tooke rather the Creame then slime of the earth , whereon shee set the foure Elements , to shewe their vertues in that worke , which shée would name her best b●loued , and hauing framed that excellent forme of man , who both b● his outward and inward gifts , shée had-made most gracious of all creatures : what predomination did shée giue vnto him ouer them all ? yea euen vnto the Elements , who had their workings in his creation , to be now at his commaundement : hath he not the fire to warme and to heate with ? the water to ●óole , and wet with ? the ayre to breathe by , and to fill with ? and the earth to dwell , and to plant on . Doth not the Bird come downe from his highest pitch ? the Beast come downe from the highest mountaines , and the fish come vp from the déepest waters , and all to ●éede his hungry stomacke , to cloathe his naked carkasse , and to enrich his rustie treasure ? do they not feare his eye ? tremble at his voice ? and be they not obedient to his commaundement ? but to answere more particularly to each point : In his generation , is not his substance of y ● strength and almost life of the foure elements ? which met in a little matter , forme so excellent a creature ? then for his place , though darke to blinde eyes , yet hath vnderstanding there that cleare sight , that nature hath her placing of euery part of his perfect bréeding , wher● knowing his constitution , she preserues him from all hurt , and feedes him so purely , as passeth a simplé comprehension : then at the time of her appointment , she deliuers him into the handes of those that she knowes wil preserue him , not like a beast in the wildernesse , nor a bird in a mossy neast , nor a fish in a muddie hole , but in a priuate place , and in such modest company , as concealing the fruite of corruption , bring him foort● like the fairest of all creatures : when his crying prognosti●ateth his sorrow for this world , where he lost the first of his perfection , and feareth too great an infection : for his paine to his bréeder , it is forgotten , being bred , and for his weaknesse in knowledge of either time , place , or person , it is a cause of a greater thankfulnesse , when he li●eth to know them all : for his dis●urnishment of defence , his de●enders are prouided , and for his want of comforts , a world of comforters : and for daungers when death is the worst , being the end of sorrowes , the feare is nothing : his desires are reasonable , his furies appeaseable , his humours tollerable , his offences though innu●erable , yet in pittie , pardonable : his labours infinit , his cares discr●ete , his thoughts high , his studies déepe : his wit admirable , and his life honourable : this if he be not , he is not himsel●e , and being this , on the earth what can be better then himselfe ? Now for his estate , let vs consider each estate sp●ke● of , and by degrées answere the oppositions : consider the worst that is , and the best that may be . If a king in his ●iranny ouer the wicked , he may be a friend to the vertuous , in his clemency to the repentant , he may reclaime the malignant . If a Counsellour , his anarice may teach the prodigall thriftinesse : and i● haughtie , it may bréed feare in the enuious : If a souldier , a bloodie execution may bréed a quicke victorie , and a spéedie peace : If desire of gaine , it may breed the more care to kéepe , for feare to loose : If desperate , Fortune may be a friend to the aduenturous . If a Lawier , hee may be partiall in pittie , and that may be gratious ▪ and if couetous , it may make him studious : If a Marchant , his pouertie may bréede patience : and care , may recouer his credi● : If an Vsurer , he may pleasure the néedie , and punish the spend-thri●t : If a Trades man , he may be cunning , and so wealthy : If simple , yet honest , though not rich : If a Farmer , good husbandry is no churlishnesse : And if a Grazier , each ●atte beast is not an Ore : If a Miller , a large Thumbe shewes a strong hand : If a labourer , recreation may be no lazinesse : If a begger , a good exercise of Charitie , and a Beade-man for the liberall . If shée be a Quéene , I say not only with Antonio , God preserue her , but knowing such a Quéene in a little , but I may say , a greatly blessed Ilande , whome according to ●he excellencie of her nature , the heauēs haue worthily named Bazilethea : I say such a Quéen , as , not the greatest Monarchie in the worlde hath the like , to loue , and honour . Let me say thus much in her due , that what dignitie soeuer may ●e iustly giuen vnto man aboue all other creatures , that , and much more may be giuen vnto her Maiestie , aboue all other : who in all the iudgements of the worth●est wittes on the earth , is worthily held , not only the Grace of all her Court , but vnder heauen the very glorie of her kingdome : whose patience in all trouble , whose temper in all passion , whose vountie to the well deseruing , and Iustice ouer the obstinate , whose mercy to the offendant , and loue to the vert●ous : whose beautie in nature , whose wisedome in iudgement , whose magnanimi●ie in daungers , and constancy in Religion , whose prouidence in care , and resolution in performance , makes her the true figure of the Phaenix , and the worthy honoured wonder of the world : whose praises so farre pa●●e the reach of humane reason to set downe , that admiration may rather cont●mplate , then conceit expresse them : for while the wise serue , the vertuous loue , the valia●t ●eare , and the mightie admire . What can be said ? but that since in the dignitie of humane nature she is the worthy wonder of her dayes , let her subiects euer pray , that in the euer wonder of the world , she m●y liue the blessed Maiestie of her kingdome , and be perswaded , that where the vertue of beautie , and beautie of vertue , the mercy of Iustice , and care of iudgement , in the eye of Grace , the heart of Truth , and the hand of Bountie , makes that Angell of a woman , which proues the glory of a creature . Let the Phaenix be drawne from her spirit , and the dignitie of man in this worlde vnder heauen from her Maiestie : whom the Chronicles of neuer ending ages , may eternize for the most gratious Quéene of the world . Of which Truth , while Enuy is eating of her snaky haire● with anger , to heare of , Fame ioyfully soundeth her name in eternall tryumph . But least I blot my paper , in séeking to shewe a faire hand , and abridge much of her worth , in so litle touching the wonder of her worthinesse , I wil only leaue Princes to admire her , the vertuous to loue her ▪ the honourable to atten● her , the learned to commend her , the deuout to pray for her , that God who by his Almightie power for the good of her kingdome , did in her seate of Maiestie place her , will so in his glorious mercy , in the same euer preserue her , that while the whole world is full of her worthy fame , her subiects may ioy to behold the Maiestie of her person : and while the greatest part of the worlde doth admire her , the heart of Englande may euer ioy to enioy her : to which prayer I hope he liues not s● vnworthily borne , that wil not ioyfully say , Amen . And now , if in the weake sexe of humaine nature be founde this matter of so excellent a Maiestie , let no creature by many degrées of commendation come neare vnto man in his true dignitie . Now to answere more briefly vnto subiects of lower tytles : If a Lady , shée may want honour , but not vertue . If shée be a Gentlewoman , shée may be mistaken , and so wronged . If a Citizen , shée may bee proude , to auoyde base familiaritie . If a Countrey-woman , shée may bee ●auncing , yet no fi●ling : And if a begger , though poore , yet may shee be honest . In summe , there is no estate of man , from the Prince to the begger , but in the worst that they are , they may be better then th●y seeme to be : in youth he 〈◊〉 wittie , ●n age he is wise , in wealth he is wary , in pouertie he is patient : i● wise , he is honoured : if l●nd , he may be instructed , or pittied : what feedes so finely ? speaks more sweetly , or liues so vertuously ? being man , as he is indeed , or el●e indeed is not man : the stooping of a high minde , shewes the vertue of humilitie , and to roo●e ●ut th● ofspring of Idolatry , if it be , it is a good tyrannie : who reclaimes the Hawke to the lure , but the expert Faulconer ? or why loues the horse the Ryder , but for his good keeping and managing ? A seruant will kéepe his maisters cophers , while a dogge wil steale his meate from his Trencher : and a peasant wil plant him a v●n●yard , while a spaniell can but spring him a Partridge . A Nightingale cannot but sing , nor sing but one m●neth , man singeth or sorroweth as he seeth cause , in reason , at what time so●uer . The fish cannot but swimme , nor swi●me , but in the water : man can swimme in the water , and walke out of the water : the Elephant wil lead a man out of the wildernesse , & man wil deliuer man out of much wofulnesse : the ●yzard keepes man from the Serpent , and man instructs man how to shunne the diuel : yea , and in his diuine counsa●le , may be called a God vnto man : Man laboureth for the corne whereon the Ant féedeth , and teacheth the Sparrow the cut that she keepe● . In summe ▪ all creatures feare their king for his greatnesse , onely man loueth his Soueraigne for his goodnesse . Now what Bees ●iue is so cleane , as the Merchants parlour , or the milke-maides dairy ? And for appar●ll , what Swannes feathers more neat then the Courtiers cloake and the Citizens gowne ? and while man plants his gardens with sweete flowers , the droanes deceiue the Bees of the hony . And how weake the webbe of the Spider is , euery common Weauer can decipher . Now while the beast lickes his haire , man brusheth his coate : while the bird pruneth her feathers , man combeth his haires : and while the fish scowreth his skales , man batheth his skinne : so that for outward neatnesse , there is no comparison in any creature to be had with man. Now for the inward part ▪ the Spirit , man is not carried only by the instinct of nature , to seeke out his 〈…〉 lust , but by reason , to loue the obiect , where vertue is the grace of the subiect , where beautie mu●t please the eye , and th●se qualities the minde , that make marriage honourable , and loue comfortable . When conceit hauing met with contentment , cannot only kéepe company for a time , but is so tyed in the bandes of affection , that fancie can neuer get loose , but continneth loue vnto liues ende : where both are so kinde , that there can nothing be too deare for each other , and a louing iealousie , is a pleasing humour , while hée laboureth abroad , and shée hu● wi●eth at home ; for their owne profite , and theyr childrens comfort : and while the Wolfe killeth the Lambe , and the Kite ●he Chickin , man kéepeth his litle ones from the daunger of all hurt : and being satisfied with one choyse , they neuer make other chaunge . How many Histories are to be alledged , for the approouing of this truth ▪ yea , how many haue dyed for want and losse of theyr beloued ? and for theyr loue to theyr little ones , oh how infinite are the studies , labours , and trauailes in the parents , for the bréeding , nourishing , instructing , and bestowing of their children in their liues , and what care in laying vp f●r them after theyr deathes ? what care hath the husbande for his wife in her childe-bedde ? what solemnitie at a Christening ? and what sorrowe at a buriall ? and for knowledge , how many Fathers haue not only begot , but bredde theyr owne Children ? so that God knoweth they are not ignorant of his blessings : Now for theyr deathes , as they were borne so they dye , in a bedde , or Chamber , among suche as are by goods , or good counsaile to bee the better for them , and in Cities , for that there is moste hope of remedie , and amongst friendes , wh●re is moste assurance of helpe and comfort : and sometime dye , as well pleased as to liue , and rather to dye , then liue diseased : so that in all estates of what condition soeuer , I still finde man to be the moste honourable creature . Thus haue I a● neare as I can answered Antonio ●o eneuery particular poynt of his Inuectiue : but in briefe , who could consider the maiestie of a King , the wisedome of a Counsellour , the valour of a souldi●r , the learning of a Lawier , the trauaile of a Marchant , the husbandry of a Farmer , the toyle of a Tradesman , and the patience of a beggar , might well auow loyaltie to the Prince , loue to the Counsellour , honour to the souldier , seruice to the Lawier , and praise to the Marchant , and wish a good haruest to the Farmer , a good chapman to the Tradesman , and a good almes to the beggar : and in all and euery of them , finde so much matter of commendatiō , as no other creature can come neare : but since it were a Laborinth too long to enter into the infinite causes all other creatures , I wil say but this in conclusiō , that the faire Ladies of a Court , the gallant souldiers in a Campe , the graue schollars in a Universitie , and the solemne companies of a Citie , and the good fellowes in a Countrey , so putteth downe , a flight of wilde Géece , a heard of Swine , and a skoule of Herings , that for all causes , both maiestie , amitie , and vnitie , man is the only creature worthie of all honourable commendation . Dinar . Meandro , thou hast spoken a little to some purpose , it may be thou hast either met with a kind wenche , or an honest friende , that hath brought thée into this good beléefe of all other : but howsoeuer it be , I mislike not what thou hast saide , what euer it be that thou thinkst : but to answere ye both , let me tell yée , that yée are both short of that you woulde seeme to speake of , which is the worthinesse , or vnworthinesse of man : which neyther lyeth in your praise , nor his disgrace , but in that which either aboue , or belowe your reaches is to be considered : yée haue béene like two Fishers that came to a Brooke where were good Fish , but they laie at the bottome , which though no deeper then they might wade , yet they loathd to take too much paines , caught a fewe Engines in the shallowe grauell , and thought themselues no meane Fisher-men : you haue studied some point of Philosophy , and obserued much of that you haue séene , but Aristotle must giue place to Plato , and you may learne more if you will take paines : and for that I will not be so vngratefull , as to say nothing touching your opinions , I will deliuer yée a little of what I haue redde , and gathered fully : by my reading , touching this poynt of the Dignitie , or Indignitie of man. First , touching his ●…st substance , it was neither of slime ; nor Creame , as either of you haue imagined , but of a secret instinct of loue , which would haue an Image lyke vnto it self , when the omnipotencie of the Deitie beganne a worke of great Maiestie : when in the seconde person of himselfe hée shewed the perfection of that forme . Learne then to knowe , that before all beginnings there was a beginning , which being without beginning in it selfe , beganne all beginnings by it selfe , and willing to be pleased in it selfe , beganne this first Image to it selfe : so that héereby ye may sée in this beginner of all beginnings , was loue the first beginner of this worke , which we call man , who hauing all things before it selfe to looke vppon , made loue the only first substance to worke vppon , which laide vppon this slyme or Creame as yée haue termed it , brought it to that forme which it selfe lyked : and ( as it is ) then first named it , man. Here now was the first and only best part of his honour , that the creature was made vnto the Image of his Creator . I speake not of that outward forme , wherein we behold him , but in that inward perfection wherin his glory created him . Now to his second honour , hée placed him in Paradise , where hée made him kéeper of his garden , with possession of all his fruits , one only excepted . The third honour , he gaue him power and commaundement ouer all his earthly creatures , and to name them at his owne pleasure . The fourth honour was his wife , that he tooke out of his owne side , that he might be matched , but with himselfe , nor with any meaner creature then himselfe . These are the foure first proofes of the dignitie and honour of man , in his first perfection : his creation to the Image of his Creator , his keeping of Paradise , his commaund ouer all other earthly creatures , and his companion but a part of himselfe . Now to enter into further parts of honour bestowed vpon them , the wisedome of the Prophets , the myracles done by them , the valour of the Kinges , the victories gotte by them , the blessinges of the faithfull , the true memorie of them , his loue of his beloued , the death of his onely Sonne Jesus Christ for them , the messages of his Angeles , to the seruaunts of his loue , the Incarnation of Eternitie , in the wombe of virginitie , the inspiration of the Apostles , the patience of the Martyrs , and the ●oy of the ●●ect , these all are proofes of great honour aboue all other creatur●s , whome God had endued with so many excellent beauties . What Byrd can builde a neast lyke the Temple of Salomon ? or Eagle make a wing with the wisedome of Iohn the Euangelist ? What Lyon so stout , but Sampson could tame him ? and what Gyant so great , but little Dauid could conquere him ? and what Whale so rauenous , but Ionas could get out of him ? what daunger so great , but Iosuah would attempt it ? and what misery such , but Iacobs patience did endure it ? Now leauing to speake of those a●ncient examples , let vs come into these dayes to beholde the myraculous workes of God in the heart of man , in the gouernment of kingdomes , in warre , and in peace , the rare Art in gorgious buildings , the running hand in planting of fruites , the excellent skill , in the fortifying of countries , the daintie Art of the Needle in workes of all colours , the excellent Harmony in the Art of Musique : In summe , all the excellencies that can bee imagined , as well by Sea , in the Shipwright and Sayler , as by Lande in the Souldier , and Miner , and the Scholler as well in knowledge , as vtterance : Are not all these excellencies , with all the morrall vertues , onely propper vnto man ? and last of all his acknowledging of his God , to whome hee is onely bounde for all his goodnesse ? Are not all these I say , with innumerable more , to be saide , sufficient proofes of the honour of man ? who still looking vp towards heauen , from whence only hée hath all his good , and where knowing , and despising the worlde , hée l●ueth to be , for his be●t , last , and euerlasting good : Is not all this I say , enough to make man ioy in himselfe , to be the seruaunt vnto such a Lorde ? as in loue woulde first make him lyke himselfe , and then neuer cease to bestowe his daily and hourely blessings vppon him ? yet it must needes be , by all that hath bene and can be saide , that by all due causes of ●onour , man is of all the most worthie creature : For did not Iehouah himselfe speake out of the cloude and the bush vnto Moses ? Came not the Angell from heauen , to salute Abraham on the earth ? was not Eilas carried into heauen in a whirle-wind ? came not Gabriell the Arch-angell , with a message to the blessed Virgin Mary ? and came not Christ h●mselfe from heauen , to saue sinners from hell ? and can there be a greater honour to man , or that may make him more honourable , then to be spoken t●o by his Creator , salu●ed by his Angell , and saued by his onely sonne ? no , no , let the Eagle soare as high as she can , she must come downe to man : the Lyon looke as fi●rce as he can , he must fall downe to man : and the Whale gape as wide as he can , he must cast vp Iona● , and giue honour to man : for God hath giuen him , and he must haue the honour of , and aboue all earthly creatures . But now I haue spoken thus much in his behalfe for his dignitie , least I make him proud of that which is none of his owne , let me a little speake of his vilenes , which is the iust cause of hi● indignitie . Man being at the first created so pure within , and perfect without , that there was no creature so pleased God , hauing made all creatures to please man , man onely to please himselfe , oh how soon● began the in●ection of corruption to enter into this excell●nt matter , when the subtiltie of the Serpent began so closely to spet his poyson , that the venome was not felt till it came to the heart , and so ranne to the very soule , when ●it proud of vnderstanding , vnthankful for his knowledge in séeking more then néedfull , lost that was necessarie : and by whom was this bane brought him , but by her that came out of him , euen a part of himselfe , the R●●me of his whole selfe , and which is most to be lamented , a piece so neare his heart , should béé the hurt of his owne soule ● oh what indignitie can there be more in wit ? to proue it more truly ●olly , then like Aesops dogge , to loose a bone for a shadow , or worse , comfort for sorrow ? and what more indignitie to the nature of man , then to be so vntha●kfull to his maker , to make no more regard of his commaund , then hauing b●t one thing forbidden , and with a penaltie of offence , yet would presume to aduenture that ill , that might be the l●sse of all his good ▪ Oh vnwise vnthankfulnesse , the first ground of his vnha●pinesse , and first note of his vnworthin●sse . Oh most vnhappinesse of all other , that he who was made of loue , should so be made a subie●● of hate : and oh most vnworthy of all creatures to be honoured , that was so vngratefull to his most honorable Creator ▪ and note now how by one sinne , he lost all his honors : he lost the perfection that he liued in , before this his desert of death : his perfection of that loue , which let him lack nothing while he loued : by tasting the forbidden fruit , he swallowed the poyson of presumption , and by the Angell was driuen out of Paradise . Here was two honors lost ▪ the Image was now defaced , the creature of his place dispossessed , and from his pleasures banished : for whose sin , the earth that before was blessed , was now accursed : oh two plaine a note of his Indignitie , when for his vnworthinesse the earth was cursed with barrennes : he that was only framed ●y the loue of God , should now flie from the voice of God. Now the third honor , where he before had the seruice of all earthly creatures , he now w●s faine to labor with thos● creatures : and in seeing their obedience to his wil , sorow in shame , to thinke of his owne disobedience to his ma●●ter . Now to the last honor , his companion , his wife , that woman , that part of himselfe , which in loue might haue beene his comfort ; by want of loue , through the poyson of pride , wrought his vtter dishonor : where the shame of his nakednesse , was too true a note of his wickednesse ; too plaine a proofe of his vnworthines . Thus lost the first man through pride , the whole honor of his first happines . Now to enter into further parts of dishonor , what wickednes was in Cham , to vncouer the nakednes of his fa●h●r , which proued vnworthines to be a son , that would be the shame of his father ? what dishonor was in Cain , who slew h●s brother Abel , how vnworthy was he to be a brother that sought the death of his dearest & nea●est bloo● ? what Indignitie of a Crowne shewed Pharaoh , when in the swelling pride of his power , he would oppose himselfe against the 〈◊〉 o● Kings ? How vnworthy was he to be a king on the earth , that proued such a rebell vnto the king of ●ea●en ? how dishonorable were So●ome , and Gomorrah , who with the fi●●h of their concupis●ence would haue pr●●sed vpon the Angelles ? what Indignitie was in those Princes that ston●s the Prophets , the Embassadors of heauens Emperor ? what Indignitie was in Iudas to b●tray his m●ister , Christ Iesus ? was he worthy to be a seruant , that would be a villaine to such ● maister ? and what Indignitie was in all the Iewes , that sought ●he death of the sonne of God ? Tedious it were to runne ou●● all the examples of the Indignitie in man , which in the sacred word of truth are set downe , where ye may plainly discouer all the due causes both of mans honour , and dishonour : but leauing that true discourse for all gratious eyes to looke on , let me a litle lower discend , into reasons daily obseruation . What dishonor it is to a King , to be vngratious to his subiect ? what dishonour in a subiect , to be disloy●ll to his Prince ? what Indignitie it is to Counsellour , to be either f●i●hlesse to his King , or carelesse of his commaund ? what a dishonor t is to a souldier to betray his trust , to an enemy ? how vnworthy is that Lawier that pleades against conscience for coyne ? how vnworthy is that Marchant that plaies ●anquerou● without néed ? how vngratious is that Farmer , that starues the poore people , and féeds the Rats with his corne ? how vnhonest is that labourer , who will not worke for his wages ? and how base a villaine is that begger , that makes an art of his rogery ? let the agréeued confesse , I would it were not to be considered . Let me looke f●rther into other proofes of the Indignitie of man , where the sonne is ●ike of the father , the sister of the brother , the seruant of the maister the wife of the husband , and the subiect of the Prince : where the sonne is vnnaturall , the sister is vnkinde , the seruant is vntrue , the wife is vnhonest , and the subiect is vnfaithfull : what Indignities are these , to proue the disgratious nature of man ? Againe , where the wrath of the mightie is more fierce then the Lion , and the pride of the ambitiou● , flies higher then the Eagle , and the gréedinesse of the couetous swallowes more then the Whale ; oh how great are these Indignities apparant ▪ yea in those , in whom they are most to be lamented . What Crocodile so dangerous as the tongue of a Parasite ? and what Cockatrice so venemous , as the eye of a leaud womon ? and what Indignitie it is to a scholler , that should be the minister of truth , to couer craft with eloquence : and what ignominy to beautie , that is an enemy to Vertue , let the deceiued confesse , and abusers amend . In summe , of what estate can that man or woman be , that some way shews not some such part of Indignity , a● speakes not something in their dishonor ? B●t to be short , the chiefe cause of all the Indignitie that I finde in man , groweth either through impatience in the proud , pride in the mighti● , disobedience in the subiect , or vnthankfulnesse in the poore . Learn then the honour of humilitie , the vertue of patience , the grace of obedience , and the blessing of thankfulnesse , in which onely , and God● mercie , I finde lies mans all , and onely truest happine●●e , and his honours most apparant worthinesse . And therefore leaue to make comparisons betwixt either beast , fowle , or fish , and man , knowing the excellencie of his nature in his first perfection , neither thinke any beast , fish , or fowle , so monstrous in shape , as man is in nature , when he followeth the course of his corruption : but if hée were created of the slime of the earth , as Maister Antonio describes him , the greater was the glory of the Creator , of so vile a matter to make so excellent a creature as man : or if he were as Meandro holdes him , created of the creame of the earth , yet the Butter was but a grosse substance to make so gracious a creatur● as man : but say that hee was first framed out of the loue of God , which did create him to his owne Image , yet you see more then was of that loue , kept no part of perf●●tion , but fell through the weaknesse of it selfe , into the ruine of it selfe , for the flesh tooke infection , whereby the spirit being corrupted , the whole creature was ouerthrowne : so that that man or woman , that in the loue and feare of God , is not obedient to his will , nor thankfull for his graces , such a world of enormities will sinne beget in his soule , that by the infection thereof , hée will become more vgly in the sight of God , then the greatest monster in the world in the sight of man : and s● by due consideration , be found by many indignities to be the most dishonourable creature in the world : for outward forme , behold the excellencie of Gods wisedome , in his workmanship vpon all creatures , the feathers of the byrds , the haires of the beasts , and the scales of the fishes , how euen and smoothe they lye , how long they kéepe their colo●r that nature hath once giuen them : whi●● man , according to his age , eyther chaungeth or looseth both colo●● and haire too : in strength the ●yon doth exceed him : in swiftnesse the Hare will outrunne him , and the Dolphin outswim him : in sweetnesse the Nightingale outsing him : in labour the Oxe will out-toile him , and in subtiltie the Foxe will out-match him ; so that in all these gifts of nature , with many other , he is inferiour in commendation to the beasts , birds , and the fishes : and therefore can iustly challenge no honor aboue them , only reason he hath beyond them , by which he hath power to gouerne ouer them : of which once depriued , he is worse then any of them : the beast , though he haue all the field before him , will eate no more : the bird though she pearch neuer so safely , will sléepe no more : the fish though hée haue all the sea before him , will drinke no more then will suffice nature : while the Epicure will eate till his Iawes ake , the Drunkard will swill till his eyes stare , and the sluggard will sléepe till his bones ake : while the one with his blowing , the other with his réeling , and the third with his snorting , so laies himselfe open to the world in the filthinesse of his imperfection , that who beholds the beastes temper , and the mans intemperancie , wil in worthinesse of commendation , set the beasts before the man. Againe in talke , what Pye , chatters like a Scold ? what wolfe more cruell then a Tyrant ? what Sowe more filthy then a Sl●t ? what Sparrowe more luxurious then a Whore ? what Foxe more subtill then a knaue ? what Toade more venemous then a Villain ? or Serpent more deadly , then a malicious woman ? Did euer bird betray the Eagle , his king ? the beast , the Lyon , his king ? or the fish the Whale , his king ? and , how many Kings haue bene betraied by trayterous Rebels , and supposed subiects , yea be theyr owne seruants ? I would there were not too many examples to the shame of man to confirme it . Nay more , how that all , and aboue all , blessed , gratious , good , holy , and glorious , mercifull King of Kings , our Lord , and Sauiour Christ Iesus , was betrayed by that diuel of a man , that false , wicked , and most detestable villaine Iudas : what a shame may it be to the nature of man , to thinke that euer man should be of so vile a nature . Thus then you may see , how in the worst pa●t , in the wickednesse of the heart , man may worthily be called the worst creature of the whole world . Yet least I leaue man in dispaire of himselfe , to thinke of the vilenesse of his corrupted nature , let me speake somewhat to his comfort , that hath yet bene spoken of : that fi●st pure substāce , that spiritual instinct of loue . The first cause of mans creation , hath in his spirit such an eternall power , as that though some vesselles of his wrath , he hath ordained to his secret iudgement , yet in man generally , that hath any féeling of his mercie , he hath so glorious a working of his grace , that by many admira●le deserts of commendation , he may well be called the most honorable of all creatures : who teacheth the horse his true manages , the bird his ●are notes , the dogge his straunge qualities , but man ? Furthermore , is there not in the face of man such a kinde of diuine power , giuen him by his Creator , as giues a kind of terror vnto all creatures , and in the heart of man is not that vnderstanding that makes him the most honorable of all other ? How many , and ra●e Arts , how excellent & cunning workes , how rich & gorgious monuments , the diuisions of times , the app●ications o● experiments , the imployments of natures , and the obseruations of examples , the fetching the byrd from the aire , the fruite from the earth , the beast from the field , the fish from the sea , the Fowlers grinnes , the Hunters snares , and the Fishers nettes , are they not all the labours of the witte of man ? the Instruments of warre , the treatise of peace , the harmonies of Musique , and the ditties of loue , are they not the deuise of man ? Is not the firmament , as it were ruled out , the earth as it were chalked ●ut , and the sea , as it were cut out , as if there were a walke amid the starres , a passage through the earth , and a path through the seas , to which purpose , the Globes and Mappes are made by the witte of man ? and may not all these excellencies in the wit of man , aboue all creatures , proue the honor of man ? But aboue all these , that spirit or soule of man , which in immortalitie beholds the eternall life , in grace beholds the eternall comfort , and in mercy beholds the eternall goodnesse , wherein the Saints are blessed , the Martyrs reioyce , the virgins are graced , and the Angels are glorious , and where all together in one Consort doo sing the Halleluiah of eternitie : this comfort , when man receiueth by that faith that God hath by the inspiration of his holy spirit so fixed in him , that it can neuer be from him , when man I say , by the gratious blessing of God , can effect so rare excellencies in the worlde , and beholde so many superexcellencies in the heauens , as the eye of no creature but man is able to looke after : and withall , hath as I saide , that heauenly blessing of immortalitie , that is graunted to no creature but man : Let man be as hée was in his creation , or as hée should be in his generation , and then leauing all creatures to the seruice of man , and man onely to the seruice of God : Let vs conclude man to be the moste honourable creature , and by due desert of commendation , to be by many degrées set aboue them all . Thus haue I shewed you mine opinion , how man may iustly receiue his Tytle of Dignitie , or Indignitie , eyther by the gratious vse of that Reason , by whiche hée dooth farre excéede all Creatures in commendation , or by the abuse of that Reason , that may make him the worst of all Creatures . It is not a faire painted face , a proude looke , a craftie witte , a smoothing tongue , nor a scraping or a bribing hand , that makes a man a woorthie Creature , but an humble heart , a modest eye , a simple meaning , a vertuous disposition , a true tongue , a liberall hand , and a louing heart , that makes man truly honourable . Oh then let the Prince be gratious : the Courtier vertuous : the souldier mercifull : the Lawier conscionable : th● Merchant charitable : the Farmer no Snudge : the labourer painfull : and the Begger thankfull : and then will the Common-wealth of the worlde , be such a kinde of heauen on the earth , that the very Angelles of the heauen , will commend the beautie of the world , when thus only in man , they shall sée the chiefe dignitie of a Creature : for there will bee a day of chaunge , ●he wealthy must leaue his treasure , the faire must loose her beautie , and the powerfull must come downe from his place , and all be summond to appeare at one time , and to one Court : where , as prisoners at a barre , they shall answere to their Inditements , and from whence deliuered , eyther to comfort or execution , and that eternall to either : where account must be had of all , and no partialitie be admitted : where Conscience accuseth , Truth confesseth , and Iustice concludeth : when if Mercy were not gratious , Iudgement would be terrible : where Faith is only blessed , and dispaire onely accursed : and then shall man sée his dishonour , when the honour of all honours , shall make him see his disgrace , and receiue his chiefe honour , when in mercy he receiues comfort : of which honour is no man worthy , but whom the honour of all worthinesse , and worthinesse of all honour , makes honourable by his worthinesse : in him then the substance and summe of all honor and worthinesse , that Iudge of all iustice , that searcher and sounder of all truth , that Lord of all mercy , King of all grace , and God of ●ll glory , our Sauiour Christ I●sus , let mans honour be sought , and his worthinesse be s●ene : for , what more he is then in Christ , he is a most dishonourable creature : and what he is in him , he is better then any creature . Thus haue I shewne you in my opiniō , how a man is the most worthy or vnworthy creature of the world , of ●ither honour , or commendation : which if you studie neuer so much in the rules of nature you can neuer finde out , but in the rules of grace , you shall ●inde only discouered : thinke then with your selues how glorious is the studie of the diuine comfort , where reason only by grace , beholdeth the bea●tie or deformitie , the honour , or dishonour of nature . And now that you haue so well stored your mindes with the obseruations of experience , betake your spirites to contempl●tion , in matter of higher comfort : that Reason the gouernour o● Nature , may not loose the honour of his vertue : nor Grace , the gouernour of Reason , may loose the maiestie of his glory : for man being as he should be , is as it were a god vnto man : but as many a one is , and should not be , is worse then a beast , and little lesse then a diuell vnto man. For the Phisition that by his learned skill , and honest care findes the gréefe of the diseased , and doth spéedily bring him to health : is he not a kinde of god vnto man , that saues his life so neare death ? The Lawier that by his reading and knowledge findes the right of the distressed , and by iustice deliuers him from his oppression , is not such a Iudge a kind of god vpon the earth ? The Merchant tha● hath his debter in prison , and seeing his misery , in the vertue of charitie , forgiueth the debt , and setteth him at libertie , is he not a kinde of god vnto man ▪ And first of all to be spoken of , if the Prince finde an vnwilling offender , with confession , penitent , yet by the lawe to death condemned , and out of the maiestie of his mercy , pardoneth the offence , and fa●oureth the offender , is he not worthy to be called a kinde of god vnto man ? If a man shall finde his neighbour assaulted , and by théeues , readie to be robbed , spoyled , and murthered , if be by his valorous aduenture of his life , doo not only defend him , but be the death of his enemies , and so for euer procure his safetie , is he not a kinde of god vnto man ? If a rich man passing by a poore creature , whom he seeth ly● in misery and pouertie , if like the Samaritane , he relieue him , comfort him , and neuer leaue him till he haue recouered him , is he not in a kinde , as it were a god vnto man ? If a learned and true Diuine , fin●ing a sinner , through the greatnes of his sinnes , almos● in dispaire of mercy , and so in daunger of damnation , with preaching to him the true word of God , and shewing him the booke for his warrant for that he preacheth , if with such preaching to him , prayer for him , he doo deliuer him from that dangerous sinne of dispaire , and by God● grace doo es●ablish that faith in him , that bring him into the estate of the bless●d , is he not a god vnto man ? But contrariwise , if a Prince vpon a false information commaund his loyall subiect vnto death , that hath by many good seruices deserued his gratious fauour , is he not if he be a Tyrant , halfe a diuel vnto man ? If a souldier for the gaine of a little mony , betray the trust of his Captaine , and make sale of his people , is he not a kinde of diuell vnto man ? If a Lawier shall by extortion or bribery , grieue the oppressed , wrong the poore to pleasure the rich , and pleade against his owne conscience , to the vndooing of a simple creature , is he not a kinde of diuell vnto man ? If a Phisition , will in stead of a preseruatiue , giue his patient a poysoned potion , is he not a kinde of diuell vnto man ? And if a Merchant , voyd of charitie , cast his debter into prison , and there beholding his misery , without remorse of conscience , lettes him perish without reliefe , is hée not a kinde of diuell vnto man ? If a neighbour i● the cauy of his neighbours good , séeke not only by himselfe , but by all the meanes ●e can to spoyle him of all his goods , yea and to depriue him of his li●e , is not such a dogge , a kinde of diuel vnto man ? If a rich man , shall passe by a poore soule , sicke , sore , lame , and wounded , and will not only like the Leuite runne from him , or not so much as th● Priest say , God helpe him , but giuing him nothing , raile vpon him , rate him , spurne him , and with taun●s , che●ks , yea & whippes , wound him déeper then he was at first , and so with crue●tie , crucifie him , that he will neuer leaue till he haue killed him : is not he a kinde of diuell vnto man ? Last , and most of all , if he , who taketh vpon him the outward habit of a Diuine , and within be so farre from diuinitie , that he will rather leade the sinner into hell , then the repentant to grace , is not he a kinde of diuell vnto man ? What shall I néed to runne into a world of questions in this point , is not the vertuous a kinde of God , and the vicious a kinde of diuell in the world ? Consider therefore , since only in God is that originall of Vertue , whereby man only is made vertuous , and by that Vertue so gracious , as maketh him the most honourable of all creatures , and in the diuell is that originall of sinne , whereby man is made vicious , and by his vices so disgracious , as maketh him the most dishonourable of all creatures . Whatsoeuer you reade her● , or imagine , touching the true ●esert of the Dignitie or the Indignitie of man , these two verses shall be sufficient for your instruction , to leade you to the most true and perfect vnderstanding of the same : which , without further dila●●tion I will make my conclusion . Si Christum bene s●is , nihil est si cetera nescis : Si Christum nescis , nihil est sicetera d●scis : Know Christ aright , know all that can be worth the knowing : But know nor Christ , and know all knowledge ouerthrowing . An. Father , I am glad of this good morningsméeting , which I would not haue mist for a great matter , & I am perswaded Meandro is of the same minde : for where we haue bene but beating the aire with idle words , you haue laid matter before vs , worthy the looking on : to which I answer no more , but , if my memorie can a● much pleasure me , as your spéech , I will neuer goe to schoole for better learning : how say you Meandro ? Mean. I say that I know not what to say , but that Dinarco hath said so much , that for the much good that I haue receiued by his very much good discourse , I hold my selfe so much beholding ●o him , as while I haue a day to know him , I will not cease an houre to honour him : but as I can but admire him , I will vowe to loue him : and in my loue , will follow him : and so I thinke will you , or else you shall deceiue me . Anto. Yea , and not be my selfe . Dinar . Well , the best is , the Sunne shewes what time of the day it is , and if it were not for going home to dinner , we should haue a great deale of idle talke , but , if I haue done you any good , thanke God , the author of all goodnesse for it : but if you will be vai●e-headed , God helpe you , for I cannot : for your kind company I thanke you : and if it may not offend you , the next time I méet with you , I will haue another bout with you : till when , for that our bodies would as well be refreshed as our wittes , let vs goe to dinner . Anto. Father we will attend you , and glad when we may enioy you : what say you Meandro ? Mean. I say I shall thinke each houre a yeare , till we méete againe , for I could sweare a good fast , to meete with such an other banquet . Dinar . Well children , since you will néeds put the title of a father vpon me , I will take it : and wherein I can , do● you all the good that you desire . And so with Gods blessing vpon you , I ende . Let vs goe . FINIS .