ANTHONY: Well, cousin, in some part they do but play at gleek—they receive reverence, and to their cost they pay honour again therefor. For except, as I said, a king alone, the greatest in authority under him receiveth not so much reverence from any man as according to reason he himself doth honour to the king. Nor twenty men's courtesies do him not so much pleasure as his own once kneeling doth him pain if his knee hap to be sore. And I once knew a great officer of the king's to say—and in good faith I believe he said but as he thought—that twenty men standing bareheaded before him kept not his head half so warm as to keep on his own cap. And he never took so much ease with their being bareheaded before him, as he once caught grief with a cough that came upon him by standing long bareheaded before the king.
But let it be that these commodities be somewhat, such as they be. Yet then consider whether any incommodities be so joined with them that a man might almost as well lack both as have both. Goeth everything evermore as every one of them would have it? That would be as hard as to please all the people at once with one weather, since in one house the husband would have fair weather for his corn and his wife would have rain for her leeks! So those who are in authority are not all evermore of one mind, but sometimes there is variance among them, either for the respect of profit or the contention of rule, or for maintenance of causes, sundry parts for their sundry friends, and it cannot be that both the parties can have their own way. Nor often are they content who see their conclusions fail, but they take the missing of their intent ten times more displeasantly than poor men do. And this goeth not only for men of mean authority, but unto the very greatest. The princes themselves cannot have, you know, all their will. For how would it be possible, since almost every one of them would, if he could, be lord over all the rest? Then many men, under their princes in authority, are in such a position that many bear them privy malice and envy in heart. And many falsely speak them full fair and praise them with their mouth, who when there happeth any great fall unto them, bark and bite upon them like dogs.
Finally, there is the cost and charge, the danger and peril of war, in which their part is more than a poor man's is, since that matter dependeth more upon them. And many a poor ploughman may sit still by the fire while they must arise and walk.
And sometimes their authority falleth by change of their master's mind. And of that we see daily, in one place or another, such examples and so many that the parable of that philosopher can lack no testimony, who likened the servants of great princes unto the counters with which men do reckon accounts. For like as that counter that standeth sometimes for a farthing is suddenly set up and standeth for a thousand pound, and afterward as soon is set down beneath to stand for a farthing again; so fareth it sometimes with those who seek the way to rise and grow up in authority by the favour of great princes—as they rise up high, so fall they down again as low.
Howbeit, though a man escape all such adventures, and abide in great authority till he die, yet then at least every man must leave at last. And that which we call "at last" hath no very long time to it. Let a man reckon his years that are past of his age ere ever he can get up aloft; and let him, when he hath it first in his fist, reckon how long he shall be likely to live thereafter; and I daresay that then the most part shall have little cause to rejoice. They shall see the time likely to be so short that their honour and authority by nature shall endure, beside the manifold chances by which they may lose it sooner. And then, when they see that they must needs leave it—the thing which they did much more set their hearts upon than ever they had reasonable cause—what sorrow they take for it, that shall I not need to tell you.
And thus it seemeth unto me, cousin, in good faith, that since in the having of authority the profit is not great, and the displeasures neither small nor few; and since of the losing there are so many sundry chances and by no means a man can keep it long; and since to part from it is such a painful grief: I can see no very great cause for which, as a high worldly commodity, men should greatly desire it.
XII
And thus far have we considered hitherto, in these outward goods that are called the gifts of fortune, only the slender commodity that worldly-minded men have by them. But now, if we consider further what harm to the soul they take by them who desire them only for the wretched wealth of this world, then shall we well perceive how far more happy is he who well loseth them than he who ill findeth them.
These things are such as are of their own nature indifferent—that is, of themselves neither good nor bad—but are matter that may serve to the one or the other according as men will use them. Yet need we little doubt but that for those who desire them only for their worldly pleasure and for no further godly purpose the devil shall soon turn them from things indifferent and make them things very evil. For though they be indifferent of their nature, yet cannot the use of them lightly stand indifferent, but must be determinately either good or bad. And therefore he who desireth them only for worldly pleasure, desireth them not for any good. And for better purpose than he desireth them, to better use is he not likely to put them. And therefore will he use them not unto good but consequently to evil.
And for example, first consider it in riches, and in him who longeth for them as for things of temporal commodity and not for any godly purpose. What good they shall do him, St. Paul declareth, when he writeth unto Timothy, "They that long to be rich fall into temptation and into the snare of the devil, and into many desires unprofitable and noxious, which drown men into death and into perdition." And the holy scripture saith also in the twenty-fourth chapter of the Proverbs, "He that gathereth treasures shall be shoved into the snares of death." So that whereas God saith by the mouth of St. Paul that they shall fall into the devil's snare, he saith in the other place that they shall be pushed and shoved in by violence. And of truth, while a man desireth riches not for any good godly purpose but only for worldly wealth, it must needs be that he shall have little conscience in the getting. But, by all evil ways that he can invent, shall he labour to get them. And then shall he either niggardly heap them up together, which is, as you well know, damnable; or else shall he wastefully misspend them upon worldly pomp, pride, and gluttony, with occasion of many sins more, and that is yet much more damnable.