I should find the best qualities I have useless in this age; the facility of my manners would have been called weakness and negligence; my faith and conscience, scrupulosity and superstition; my liberty and freedom would have been reputed troublesome, inconsiderate, and rash. Ill luck is good for something. It is good to be born in a very depraved age; for so, in comparison of others, you shall be reputed virtuous good cheap; he who in our days is but a parricide and a sacrilegious person is an honest man and a man of honour:
"Nunc, si depositum non inficiatur amicus, Si reddat veterem cum tota aerugine follem, Prodigiosa fides, et Tuscis digna libellis, Quaeque coronata lustrari debeat agna:"
["Now, if a friend does not deny his trust, but restores the old purse with all its rust; 'tis a prodigious faith, worthy to be enrolled in amongst the Tuscan annals, and a crowned lamb should be sacrificed to such exemplary integrity."--Juvenal, Sat., xiii. 611.] and never was time or place wherein princes might propose to themselves more assured or greater rewards for virtue and justice. The first who shall make it his business to get himself into favour and esteem by those ways, I am much deceived if he do not and by the best title outstrip his competitors: force and violence can do something, but not always all.
We see merchants, country justices, and artisans go cheek by jowl with the best gentry in valour and military knowledge: they perform honourable actions, both in public engagements and private quarrels; they fight duels, they defend towns in our present wars; a prince stifles his special recommendation, renown, in this crowd; let him shine bright in humanity, truth, loyalty, temperance, and especially injustice; marks rare, unknown, and exiled; 'tis by no other means but by the sole goodwill of the people that he can do his business; and no other qualities can attract their goodwill like those, as being of the greatest utility to them:
"Nil est tam populare, quam bonitas."
["Nothing is so popular as an agreeable manner (goodness)."--Cicero, Pro Ligar., c. 12.]
By this standard I had been great and rare, just as I find myself now pigmy and vulgar by the standard of some past ages, wherein, if no other better qualities concurred, it was ordinary and common to see a man moderate in his revenges, gentle in resenting injuries, religious of his word, neither double nor supple, nor accommodating his faith to the will of others, or the turns of the times: I would rather see all affairs go to wreck and ruin than falsify my faith to secure them. For as to this new virtue of feigning and dissimulation, which is now in so great credit, I mortally hate it; and of all vices find none that evidences so much baseness and meanness of spirit. 'Tis a cowardly and servile humour to hide and disguise a man's self under a visor, and not to dare to show himself what he is; 'tis by this our servants are trained up to treachery; being brought up to speak what is not true, they make no conscience of a lie. A generous heart ought not to belie its own thoughts; it will make itself seen within; all there is good, or at least human. Aristotle reputes it the office of magnanimity openly and professedly to love and hate; to judge and speak with all freedom; and not to value the approbation or dislike of others in comparison of truth.
Apollonius said it was for slaves to lie, and for freemen to speak truth:
'tis the chief and fundamental part of virtue; we must love it for itself. He who speaks truth because he is obliged so to do, and because it serves him, and who is not afraid to lie when it signifies nothing to anybody, is not sufficiently true. My soul naturally abominates lying, and hates the very thought of it. I have an inward shame and a sharp remorse, if sometimes a lie escapes me: as sometimes it does, being surprised by occasions that allow me no premeditation. A man must not always tell all, for that were folly: but what a man says should be what he thinks, otherwise 'tis knavery. I do not know what advantage men pretend to by eternally counterfeiting and dissembling, if not never to be believed when they speak the truth; it may once or twice pass with men; but to profess the concealing their thought, and to brag, as some of our princes have done, that they would burn their shirts if they knew their true intentions, which was a saying of the ancient Metellius of Macedon; and that they who know not how to dissemble know not how to rule, is to give warning to all who have anything to do with them, that all they say is nothing but lying and deceit:
"Quo quis versutior et callidior est, hoc invisior et suspectior, detracto opinione probitatis:"
["By how much any one is more subtle and cunning, by so much is he hated and suspected, the opinion of his integrity being withdrawn."--Cicero, De Off., ii. 9.] it were a great simplicity in any one to lay any stress either on the countenance or word of a man who has put on a resolution to be always another thing without than he is within, as Tiberius did; and I cannot conceive what part such persons can have in conversation with men, seeing they produce nothing that is received as true: whoever is disloyal to truth is the same to falsehood also.
