the Ilotes their seruants to be made drunke that by the vgly deformity of their superfluous inundation others might grow into a horror and detestation of that sinne The Romanes to prepare their people to valour and a contempt of the dangers of death ordeined of purpose those furious spectacles of the fencers which at the first they ordained for offendors afterwards for slaues or seruants but innocents and lastly for freemen that gaue themselues thereunto Brothell houses in great Cities vsuries diuorces vnder the law of Moyses and in diuers other nations and religions haue beene permitted for the better auoiding of greater mischiefes ad duritiem cordis eorum In Iustice which cannot subsist cannot be executed without 8 Iustice the mixture of some wrong not onely Iustice commutatiue for that is not strange it is after a sort necessarie and men could not liue and traffique together without mutuall dammage without offence and the lawes allow of the losse which is vnder the moiety of the iust price But also Iustice distributiue as it selfe confesseth Summum ius summa iniuria omne magnum exemplum habet aliquid ex iniquo quod contra singulos vtilitate publica rependitur Plato alloweth and it is not against the law by deceits and false hopes of fauour and pardon to draw the offender to confesse his fault This is by iniustice deceit and impudencie to doe iustice And what should we say of the inuention of tortures which is rather Of tortures a proofe of patience than verity For both hee that can suffer them and cannot will conceale the truth For why should griefe cause a man rather to speake that which is than that which is not If a man thinke that an innocent is patient enough to endure torments why should not he that is guilty being a meanes to saue his life Illa tormenta gubernat dolor moderatur natura cuiusque tum animi tum corporis regit quaesitor flectit libido corrumpit spes infirmat metus vt in tot rerum angustijs nil veritati loci relinquatur In defence heereof it is said that tortures doe astonish and quell the guiltie and extort from him a truth and contrariwise strengthen the innocent but we doe so often see the contrarie that this may be doubted and to say the truth it is a poore meanes full of vncertaintie full of doubt What will not a man say what will he not doe to auoid such torment etenim innocentes mentiri cogit dolor in such sort that it falleth out that the iudge which giueth the torture to the end an innocent should not die causeth him to die an innocent and tortured too A thousand and a thousand haue falsely accused their owne heads either to shorten their torments or their liues But in the foot of this account is it not a great iniustice and crueltie to torment and to racke a man in pieces for that offence which is yet doubted of To the end they may not kil a man without iust cause they doe worse than kill him if he be innocent and beare the punishment what amends is made him for his vniust torture He shall be quit a goodly recompence and much reason he hath to thanke you But it is the lesser euill that the weakenesse of man could inuent If man bee weake in vertue much more is hee in veritie whether it be eternall and diuine or temporall and humane 9 Veritie That astonisheth him with the lightning beats him downe with the thunder thereof as the bright beames of the sunne the weake eie of the owle if he presume to behold it being oppressed he presently fainteth qui scrutator est maiestatis opprimetur a gloria in such sort that to giue himselfe some breath some tast he must disguise temper and couer it with some shadow or other This that is humane veritie offendeth and woundeth him and he that speakes it is many times holden for an enemie Veritas odium parit It is a strange thing man desireth naturally to know the truth and to attaine thereunto he remooueth all lets whatsoeuer and yet he can not attaine it if it be present he can not apprehend it if he apprehend it he is offended with it The fault is not in the truth for that is alwayes amiable beautifull worthie the knowledge but it is humane imbecillitie that can not endure the splendour thereof Man is strong enough to desire but too weake to receiue and holde what he desireth The two principall means which he vseth to attaine to the knowledge of truth are Reason and Experience Now both of them are so feeble vncertaine though Experience the more weake that nothing certaine can be drawen from them Reason hath so many formes is so pliable so wauering as hath been said Cap. 14. and Experience much more the occurrents are alwayes vnlike there is nothing so vniuersall in Nature as diuersitie nothing so rare and difficult and almost impossible as the likenesle and similitude of things and if a man can not note this dissimilitude it is ignorance and weaknesse I meane this perfect pure and entire similitude and dissimilitude for to say the trueth they are both whole and entire there is no one thing that is wholly like or dislike to another This is an ingenious and maruellous mixture of Nature But after all this what doth better discouer this humane imbecillitie than Religion yea the very intention thereof is 10 Religion to make man feele his owne euill his infirmitie his nothing and to make him to receiue from God his good his strength his all things First it preacheth it vnto him it beats it into our memorie it reprocheth man calling him dust ashes earth flesh blood grasse Afterwards it infinuateth it into him and makes him feele it after an excellent and goodly fashion bringing in God himselfe humbled weakened debased for the loue of him speaking promising swearing chiding threatning and to be briefe conuersing and working with man after a base feeble humane maner like a father that counterfeits his speech and playes the childe with his children The weaknesse of man being such so great so inuincible that to giue it some accesse and commerce with the Diuinitie and to vnite it vnto God it was necessary that God should debase himselfe to the bafest Deus quia in altitudine sua a nobis paruulis apprehendi non poterat ideo se strauit hominibus Againe it makes him see his owne weaknesse by ordinarie effects for all the principall and holiest exercises the most solemne actions of religion are they not the true symptomes and arguments of humane imbecillitie and sicknesse Those sacrifices that in former times haue been vsed thorowout Sacrifices the world and yet in some countreys continue not only of beasts but also of liuing men yea of innocents were they not shamefull marks of humane infirmitie and miserie First because they were signes and symboles of his condemnation and malediction for
Source Entrance into the bodie Residence therein Seat Sufficiencie to exercise her functions the End and Separation from the bodie It is first very hard to define or truly to say what the soule 1 The Definition verie difficult is as generally all other formes because they are things relatiue which subsist not of themselues but are parts of a whole and this is the reason why there is such and so great diuersity of definitions of them whereof there is not any receiued without contradiction Aristotle hath confuted twelue that were before him and could hardly make good his owne It is easie to say what it is not That it is not Fire Aire 2 Easie to say what it is not Water Nor the temperature of the foure Elements or qualities or humors which is alwaies changeable without which a creature is and liues and besides that this is an accident the Soule a substance Againe Mettals and things inanimate haue likewise a temperature of the foure Elements and first qualities Neither is it blood for there are many things animate and liuing without blood and many creatures die without the shedding of a drop of blood Nor the beginning and cause of motion for diuers things inanimate mooue as the adamant moues the iron amber or iet straw medicins and roots of trees being cut and dried draw and moue Neither is it the act or life or Enargie or perfection for that word Entelechia is diuersly taken and interpreted of a liuing body for all this is but the effect or action of the Soule and not the Soule it selfe as to liue to see to vnderstand is the action of the Soule And it would likewise follow that the Soule should be an accident not a substance and could not subsist without that bodie whereof it is the act and perfection no more than the couer of an house may be without the house and a relatiue without his correlatiue To be briefe it is to say what the soule doth and is to another not what it is in it selfe But to say what the Soule is is very difficult A man may 3 Hard to say what it is simply say that it is an essentiall quickning forme which giueth to the plant the vegetatiue or growing life to a beast a sensible life which comprehendeth the vegetatiue to a man an intellectuall life which comprehendeth the other two as in numbers the greater conteines the lesse and in figures the Pentagone conteines the Tetragone this the Trigone I call it the intellectiue soule rather than the reasonable which is comprehended in the intellectiue as the lesse in the great for the reasonable in some sense and measure according to the opinion of the greatest Philosophers and experience it selfe is likewise in beasts but not the intellectiue as being more high Sicut equus mulus in quibus non est intellectus The Soule then is not the beginning or source that word doth properly belong to the soueraigne first author but an inward cause of life motion sense vnderstanding It moueth the body it selfe is not moued as contrarily the body is moued and moueth not at al it moueth I say the body not it selfe for nothing but God moueth it selfe and whatsoeuer moueth it selfe is eternall and Lord of it selfe and in that it mooueth the bodie it hath it not of it selfe but from an higher cause Concerning the nature and essence of the Soule I meane a humane Soule for the Soule of a beast is without all doubt 4 The nature and essence of the soule corporall materiall bred and borne with the matter and with it corruptible there is a question of greater importance than it seemeth for some affirme it to be corporall some incorporall and this is very agreeable to reason if a man be not opinatiue That it is corporall see what the grounds are Spirits and Diuels good and ill which are wholly separated from all matter are corporall according to the opinion of all Philosophers and our greatest Diuines Tertulltan Origen S. In homil l. de spir l 3. de lib. arb Hom. de Epith. Basil Gregorie Augustine Damascene how much more the Soule of man which hath societie and is vnited to a matter Their resolution is that whatsoeuer is created being compared vnto God is grosse corporall materiall and only God is incorporall that euery spirit is a bodie and hath a bodily nature Next vnto authoritie almost vniuersall the reason is irrefragable Whatsoeuer is included in this finite world is finite limited both in vertue and substance bounded with a superficies inclosed and circumscribed in a place which are the true and naturall conditions of a bodie for there is nothing but a bodie which hath a superficiall part and is barred and fastened in a place God only is wholly infinite incorporall the ordinarie distinctions circumscriptiuè definitiuè effectiuè are but verball and in nothing either helpe or hurt the cause for it alwayes stands good that spirits are in such sort in a place that at the selfe same time that they are in a place they can not be elswhere and they are not in a place either infinite or very great or very little but equall to their limited and finited substance and superficies And if it were not so spirits could not change their place nor ascend or descend as the Scripture affirmeth that they doe and so they should be immooueable indiuisible indifferently in all Now if it appeare that they change their place the change conuicteth that they are mooueable diuisible subiect vnto time and to the succession thereof required in the motion and passage from one place to another which are all the qualities of a bodie But because many simple men vnder this word corporall do imagine visible palpable and thinke not that the pure aire or fire without the flame or coale are bodies haue therefore likewise affirmed That spirits both separated and humane are not corporall as in trueth they are not in that sense for they are of an inuisible substance whether airie as the greatest part of Philosophers and Diuines affirm or celestiall as some Hebrewes and Arabiques teach calling by the selfe same name both the heauen and the spirit an essence proper to immortalitie or whether if they will haue it so of a substance more subtile and delicate yet they are alwayes corporall since limited by place mooueable subiect to motion and to times Finally if they were not corporall they should not be passible and capable of suffering as they are the humane receiueth from his bodie pleasure and displeasure sorrow and delight in his turne as the bodie from the spirit and his passions many good qualities many bad vertues vices affections which are all accidents and all as well the spirits separated and Diuels as humane are subiect to punishment and torments They are therefore corporall for there is nothing passible that is not corporall and it is only proper vnto bodies to be subiect
company for his solace the Sight in the light is in place of companie The sense of Hearing hath many excellent singularities it is more spirituall and the seruice thereof more inward But the particular comparison of these two which are of the rest the more noble and of speech shall be spoken in the Chapter following As for pleasure or displeasure though all the Senses are capable thereof yet the Sense of Feeling receiueth greatest griefe and almost no pleasure and contrarily the Taste great delight and almost no griefe In the organ and instrument the Touch is vniuersall spred thorow the whole bodie to the end the bodie should feele heat and colde the organs of the rest are assigned to a certaine place member From the weaknesse and incertitude of our senses comes ignorance errour and mistakings for sithens that by their 5 The weakenesse and vncertainnesse of the Senses meanes and mixture we attaine to all knowledge if they deceiue vs in their report we haue no other helpe to sticke vnto But who can say or accuse them that they do deceiue vs considering that by them we begin to learne and to know Some haue assirmed that they do neuer deceiue vs and when they seeme to doe it the fault proceedeth from some thing els and that wee must rather attribute it to any other thing than to the senses Others haue sayd cleane contrarie that they are all false and can teach vs nothing that is certaine But the middle opinion is the more true Now whether the Senses be false or not at the least it is 6 The mutuall deceit of the spirit and senses certaine that they deceiue yea ordinarily enforce the discourse the reason and in exchange are againe mocked by it Do then but consider what kinde of knowledge and certaintie a man may haue when that within and that without is full of deceit and weakenesse and that the principall parts thereof the essentiall instruments of science do deceiue one another That the senses doe deceiue and enforce the vnderstanding it is plaine in those senses whereof some do kindle with furie others delight sweeten others tickle the Soule And why doe they that cause themselues to be let blood lanced cauterised and burnt turne away their eies but that they do well know that great authoritie that the Senses haue ouer their reason The sight of some bottomlesse depth or precipitate downfall astonisheth euen him that is setled in a firme and sure place and to conclude doth not the Sense vanquish and quite ouercome all the beautifull resolutions of vertue and patience So on the other side the senses are likewise deceiued by the vnderstanding which appeareth by this that the Soule being stirred with Choler Loue Hatred or any other passion our senses doe see and heare euery thing others then they are yea sometimes our senses are altogether dulled by the passions of the Soule and it seemeth that the Soule retireth and shutteth vp the operation of the Senses and that the spirit being otherwise employed the eie discerneth not that which is before it and which it seeth yea the sight and the reason iudge diuersly of the greatnesse of the Sunne the starres nay of the figure of a staffe any thing distant In the Senses of Nature the beasts haue as well part as we 7 The senses common to man and beast but diuersly and sometimes excell vs for some haue their hearing more quicke than man some their sight others their smell others their taste and it is held that in the sense of Hearing the Hart excelleth all others of Sight the Eagle of Smell the Dogge of Taste the Ape of Feeling the Tortuis neuerthelesse the preheminence of that sense of Touch is giuen vnto man which of all the rest is the most brutish Now if the Senses are the meanes to attaine vnto knowledge and that beasts haue a part therein yea somtimes the better part why should not they haue knowledge But the Senses are not the only instruments of knowledge 8 The iudgement of the Senses hard and dangerous neither are our Senses alone to be consulted or beleeued for if beasts by their Senses iudge otherwise of things than we by ours as doubtlesse they do who must be beleeued Our spettle cleanseth and drieth our wounds it killeth the Serpent What then is the true qualitie of our spettle To dire and to cleanse or to kill To iudge well of the operation of the senses we must be at some agreement with the beasts nay with our selues for the eie pressed downe and shut seeth otherwise than in it ordinary state the eare stopt receiueth the obiects otherwise than when it is open an infant seeth heareth tasteth otherwise than a man a man than an olde man a sound than a sicke a wise than a foole In this great diuersitie and contrarietie what shall we holde for certaine Seeing that one sense belieth another a picture seemeth to be held vp to the view and the hands are folded together CHAP. XI Of Sight Hearing and Speech THese are the three most rich and excellent iewels of all those that are in this muster and of whose preheminencie 1 A comparison of the three it is disputed Touching their Organes that of the Sight in it composition and forme is admirable and of a liuely and shining beautie by reason of the great varietie and subtiltie of so many small parts or pieces and therefore it is sayd that the eye is one of those parts of the bodie which doe first begin to be formed and the last that is finished and for this verie cause it is so delicate and said to be subiect to six score maladies Afterwards comes that of Speech which helpeth the sense of Hearing to many great aduantages For the seruice of the bodie the Sight is most necessarie and therefore doth more import a beast than Hearing But for the spirit the Hearing challengeth the vpper place The Sight serueth well for the inuention of things which by it haue almost all beene discouered but it bringeth nothing to perfection Againe the Sight is not capable but of corporall things and particular and that only of their crust or superficiall part it is the instrument of ignorant men and vnlearned qui mouentur ad id quod adest quodque praesens est The Eare is a spirituall Sense it is the Intermedler and Agent 2 The preheminencie of hearing of the vnderstanding the instrument of wise and spirituall men capable not only of the secrets and inward parts of particular bodies whereunto the Sight arriueth not but also of the generall kindes and of all spirituall things and diuine in which the Sight serueth rather to disturbe than to helpe and therefore we see not only many blinde great and wise but some also that are depriued of their sight to become great Philosophers but of such as are deafe we neuer heard of any This is the way by which a man entreth the
all the species or kindes and images apprehended by the sense retired and sealed vp by the imagination The Appetitiue faculty seeketh and pursueth those things which seeme good and conuenient CHAP. XIII Of the Intellectiue faculty and truly humaine TWO things are to be knowen before we enter into this discourse the seat or instrument of this intellectiue faculty and the Action The seate of the reasonable soule vbi sedet pro tribunali is the braine and not the heart as before Plato and Hippocrates it was commonly thought for the heart The seate and instrument of the reasonable Soule hauing feeling and motion is not capable of wisdome Now the braine which is farre greater in man then in all other creatures if it be well and in such maner made and disposed that the reasonable soule may worke and exercise it powers it must come neere vnto the forme of a ship and must not be round nor too great nor too little although the greater be lesse vitious It must be composed of a substance and parts subtile delicate and delicious well ioyned and vnited without separation hauing foure little chambers or ventricles whereof three are in the middle ranged in front and collaterals betweene and behinde them drawing towards the hinder part of the head the fourth is alone wherein is framed the preparation and coniunction of the vitall spirits afterwards to be made animall and caried to the three ventricles before wherein the reasonable soule doth exercise it faculties which are three Vnderstanding Memory Imagination which doe not exercise their powers apart and distinctly each one in each ventricle as some haue commonly thought but in common all three together in all three and in euery of them according to the maner of the outward senses which are double and haue two ventricles in each of which the senses do wholly worke whereby it comes to passe that hee that is wounded in one or two of these ventricles as he that hath the palsie ceaseth not neuerthelesse to exercise all the three though more weakly which he could not doe if euery facultie had his chamber or ventricle apart Some haue thought that the reasonable Soule was not organicall 2 The reasonable Soule is organicall that is had no need of any corporall instrument to exercise it functions thinking thereby the better to proue the immortality of the Soule But not to enter into a labyrinth of discourse ocular and ordinarie experience disproueth this opinion and conuinceth the contrary For it is well knowen that all men vnderstand not nor reason not alike and after one maner but with great diuersitie yea one and the same man may bee so changed that at one time hee may reason better than at another in one age one estate and disposition better than in another such a one better in health than in sicknesse and another better in sickenesse than in health one and the same man at one and the same time may bee strong in iudgement and weake in imagination From whence can these diuersities and alterations proceed but from the change and alteration of the state of the organ or instrument From whence commeth it that drunkennes the bite of a mad dog a burning feuer a blow on the head a fume rising from the stomacke and other accidents peruert and turne topsie turuy the iudgement intellectuall spirit and all the wisedome of Greece yea constraine the Soule to dislodge from the body These accidents being purely corporall cannot touch nor ariue to this high spirituall facultie of the reasonable soule but only to the organs or instruments which being corrupted the Soule cannot well and regularly act exercise it functions being violently inforced is constraind either to absent it selfe or depart from the body Againe that the reasonable soule should haue need of the seruice of the instruments doth no way preiudice the immortality thereof for God maketh vse therof accommodates his actions as according to the diuersitie of the aire region and climate God brings foorth men very diuers in spirit and naturall sufficiency as in Greece and Italy men more ingenious than in Muscouy and Tartarie So the spirit according to the diuersitie of the organicall dispositions and corporall instruments discourseth better or worse Now the instrument of the reasonable Soule is the braine and the temperature thereof whereof wee are to speake Temperature is the mixture and proportion of the foure first qualities Hot Cold Dry Moist and it may be a fift besides 3 Of the Temperature of the braine and the faculties thereof which is the Harmonie of these foure Now from the Temperature of the braine proceedeth all the state and action of the reasonable Soule but that which is the cause of great misery vnto man is that the three faculties of the reasonable Soule Vnderstanding Memorie Imagination do require and exercise themselues by contrarie temperatures The temperature which serueth and is proper to the vnderstanding is drie whereby it comes to passe that they that The vnderstanding dry Old age are striken in yeeres doe excell those in their vnderstanding that are yoong because in the braine as yeeres increase so moisture decreaseth So likewise melancholicke men such as are afflicted with want and fast much for heauinesse and fasting are driers are wise and ingenious Splendor ficcus animus saptentissimus vexatio dat intellectum And beasts that are of a drie temperature as Ants Bees Elephants are wise and ingenious as they that are of a moist temperature are stupid and without spirit as Swine And the Southerne people Southernes of the world are drie and moderate in the inward heat of the braine by reason of their violent outward heat The temperature of the memorie is moist whereof it is 2 The Memorie moist Infancie Septentrionals that infants haue better memorie than old men and the morning after that humidity that is gotten by sleepe in the night is more apt for memorie which is likewise more vigorous in Northerne people I heere vnderstand a moisture that is not waterish or distilling wherein no impression may bee made but airie viscous fat and oilly which easily receiueth and strongly retaineth as it is seene in pictures wrought in oile The temperature of the imagination is hot from whence it commeth that franticke men and such as are sicke of burning 3 The imagination hot Youth maladies are excellent in that that belongs to imagination as Poetry Diuination and that it hath greatest force in yoong men and of middle yeeres Poets and Prophets haue flourished in this age and in the middle parts betwixt North The middle region and South By this diuersitie of temperatures it commeth to passe 4 A comparison of the temperatures that a man may be indifferent in all the three faculties but not excellent and that he that is excellent in any one of the three is but weake in the rest that the temperatures of the memorie and vnderstanding
force and strength to defend themselues The third much more neere is the maladie and corruption 3. The passions of the will and the force of the passions this is a world turned topsie turuy the wil is made to follow the vnderstanding as a guide and lampe vnto it but being corrupted and seased on by the force of the passions or rather by the fall of our first father Adam doth likewise perhaps corrupt the vnderstanding and so from hence come the greatest part of our erroneous iudgements Enuie Malice Hatred Loue Feare make vs to respect to iudge to take things others than they are quite otherwise than we ought from whence commeth that common crie Iudge without passion From hence it is that the beautifull and generous actions of another man are obscured by vile and base misconstructions that vaine and wicked causes occasions are feined This is a great vice and a proofe of a malignant nature and sicke iudgement in which there is neither great subtiltie nor sufficiencie but malice enough This proceedeth either from the enuy they beare to the glorie of another man or because they iudge of others according to themselues or because they haue their taste altered and their sight so troubled that they cannot discerne the cleere splendour of vertue in it natiue purity From this selfe same cause and source it commeth that we make the vertues and vices of another man to preuaile so much and extend them farther than we ought that from particularities wee draw consequents and generall conclusions if he be a friend all sits well about him his vices shall be vertues if he be an enemie or of a contrary faction there is nothing good in him insomuch that we shame our owne iudgement to smooth vp our owne passions But this rests not heere but goeth yet farther for the greatest part of those impieties heresies errours in our faith and religion if we looke well into it is sprung from our wicked and corrupt willes from a violent and voluptuous Exod. 31. 2. Paral. 15. 3. Reg. 15. August lib. 2. De ciuitate Dei passion which afterwards draweth vnto it the vnderstanding it selfe Sedit populus manducare bibere c. quod vult non quod est credit qui cupit errare in such sort that what was done in the beginning with some scruple and doubt hath beene afterwards held and maintained for a veritie and reuelation from heauen that which was onely in the sensualitie hath taken place in the highest part of the vnderstanding that which was nothing els but a passion and a pleasure hath beene made a religious matter and an article of faith so strong and dangerous is the contagion of the faculties of the Soule amongst themselues These are the three outward causes of the faults and miscariages of the Spirit iudgement and vnderstanding of man The body especially the head sicke or wounded or ill fashioned The world with the anticipated opinions and suppositions thereof The ill estate of the other faculties of the reasonable Soule which are all inferiour vnto it The first are pitifull and some of them to be cured some not the second are excusable and pardonable the third are accusable and punishable for suffring such a disorder so neere them as this is those that should obey the law to take vpon them to giue the law There are other defects of the Spirit which are more naturall vnto it and in it The greatest and the root of all the rest 18 Naturall is pride and presumption the first and originall fault of all the world the plague of all spirits and the cause of all euils by which a man is only content with himselfe will not giue place to another disdaineth his counsels reposeth himselfe in his owne opinions takes vpon him to iudge and condemne others yea euen that which he vnderstands not It is truly said that the best and happiest distribution that God euer made is of iudgement because euery man is content with his owne and thinkes he hath inough Now this malady proceedeth from the ignorance of our selues We neuer vnderstand sufficiently and truly the weaknesse of our spirit but the greatest disease of the spirit is ignorance not of Arts and Sciences and what is included in the writings of others but of it selfe for which cause this first booke hath beene written CHAP. XV. Of Memory MEmory is many times taken by the vulgar sort for the sense and vnderstanding but not so truly and properly for both by reason as hath beene said and by experience the excellency of the one is ordinarily accompanied with the weaknesse of the other and to say the truth it is a faculty very profitable for the world but yet comes far short of the vnderstanding and of all the parts of the Soule is the more delicate and most fraile The excellency thereof is not very requisite but to three sorts of people Merchants or men of Trade great talkers for the storehouse of the memory is more full and furnished than that of inuention for hee that wants it comes short and must be faine to frame his speech out of the forge of his owne inuention and liars mendacem oportet esse memorem From the want of memory proceed these commodities to lie seldome to talke little to forget offences An indifferent memory sufficeth for all CHAP. XVI Of the imagination and opinion THe imagination is a thing very strong and powerfull it is it that makes all the stirre all the clarter yea the perturbation of the world proceeds from it as we haue sayd before it is either the onely or at least the most actiue and stirring The effects of the imagination maruellous facultie of the Soule The effects thereof are maruellous and strange it worketh not only in it owne proper bodie and Soule but in that of another man yea it produceth contrary effects it makes a man blush wax pale tremble dote to wauer these are the least and the best it takes away the power and vse of the ingendring parts yea when there is most need of them and is the cause why men are more sharpe and austere not only towards themselues but others witnesse those ties and bands whereof the world is full which are for the most part impressions of the apprehension and of feare And contrariwise without endeuor without obiect euen in sleepe it satisfieth the amorous desires yea changeth the sex witnesse Lucius Cossitius whom Pliny affirmeth to haue seene to be changed from a woman to a man the day of his mariag and diuers the like it marketh sometimes ignominiously yea it killeth and makes abortiue the fruit within the wombe it takes away a mans speech and giues it to him that neuer had it as to the sonne of Croesus it taketh away motion sense respiration Thus we see how it worketh in the bodie Touching the Soule it makes a man to lose his vnderstanding his knowledge iudgement it turnes him
vnwoorthy as a wife honoureth or dishonoureth her selfe by that husband that she hath taken Experience teacheth vs that three things do sharpen our will Difficultie Raritie and Absence or feare to lose the thing as the three contrary dull it Facilitie Abundance or Satietie and dayly presence or assured fruition The three former giue price and credit to things the three latter ingender contempt Our will is sharpened by opposition it opposeth it selfe against deniall On the other side our appetite contemneth and letteth passe that which it hath in possession and runnes after that which it hath not permissum fit vile nefas quod licet ingratum est quod non licet acrius vrit yea it is seene in all sorts of pleasures omnium rerum voluptas ipso quo debet fugare periculo cresit insomuch that the two extreames the defect and the abundance the desire and the fruition do put vs to like paine And this is the cause why things are not truely esteemed as they ought and that there is no Prophet in his owne countrey How we are to direct and rule our willes shall be sayd heereafter PASSIONS and AFFECTIONS An aduertisement THe matter of the passions of the minde is very great and Lib. 2. cap. 6. 7. lib. 3. in the vertues of fortitude and temperance plentifull and takes vp a great roome in this doctrine of Wisdome To learne how to know them and to distinguish them is the subiect of this booke The generall remedies to bridle rule and gouerne them the subiect of the second booke The particular remedies of euery one of them of the third booke following that method of this booke set downe in the Preface Now that in this first booke we may attaine the knowledge of them we will first speake of them in generall in this first Chapter afterward in the Chapters following particularly of euery one of them I haue not seene any that painteth them out more richly and to the life than Le Sieur du Vair in his little morall books whereof I haue made good vse in this passionate subiect CHAP. XVIII Of the passions in generall PAssion is a violent motion of the Soule in the sensitiue 1 The description of passions part thereof which is made either to follow that which the Soule thinketh to be good for it or to flie that which it takes to be euill But it is necessarie that we know how these motions are made how they arise and kindle themselues in vs which a man may represent by diuers meanes and comparisons first in regard of their agitation and violence The Soule which 1. Their agitation is but one in the bodie hath many and diuers powers according to the diuers vessels wherein it is retained the instruments whereof it maketh vse and the obiects which are presented vnto it Now when the parts wherein it is inclosed doe not retaine and occupie it but according to the proportion of their capacitie and as farre forth as it is necessarie for their true vse the effects thereof are sweet benigne and well gouerned but when contrariwise the parts thereof haue more motion and heat than is needfull for them they change and become hurtfull no otherwise than the beames of the Sunne which wandering according to their naturall libertie do sweetly and pleasingly warme if they be recollected and gathered into the concauities of a burning glasse they burne and consume that they were woont to nourish and quicken Againe they haue diuers degrees in their force of agitation and as they haue more or lesse so they are distinguished the indifferent suffer themselues to be tasted and digested expressing themselues by words and teares the greater and more violent astonish the soule oppresse it and hinder the libertie of it actions Curae leues loquuntur ingentes stupent Secondly in regard of the vice disorder and iniustice that is in these passions we may compare man to a Common-weale 3 2. Of their vice and irregularitie and the state of the soule to a state royall wherein the Soueraigne for the gouernment of so many people hath vnder-magistrates vnto whom for the exercise of their charges he giueth lawes and ordinances reseruing vnto himselfe the censuring of the greatest and most important occurrents Vpon this order dependeth the peace and prosperitie of the state and contrariwise if the magistrates which are as the middle sort betwixt the Prince and the people shall suffer themselues either to be deceiued by facilitie or corrupted by fauour and without respect either of their Soueraigne or the lawes by him established shall vse their owne authoritie in the execution of their affaires they fill all with disorder and confusion Euen so in man the vnderstanding is the Soueraigne which hath vnder it a power estimatiue and imaginatiue as a magistrate both to take knowledge and to iudge by the report of the senses of all things that shal be presented and to moue our affections for the better execution of the iudgements thereof for the conduct and direction whereof in the exercise of it charge the law and light of Nature was giuen vnto it and moreouer as a helpe in all doubts it may haue recourse vnto the counsell of the superiour and soueraigne the vnderstanding And thus you see the order of the happie state heereof but the vnhappie is when this power which is vnder the vnderstanding and aboue the senses whereunto the first iudgement of things appertaineth suffereth it selfe for the most part to be corrupted and deceiued whereby it iudgeth wrongfully and rashly and afterwards manageth and mooueth our affections to ill purpose and filleth vs with much trouble and vnquietnesse That which molesteth and corrupteth this power are first the senses which comprehend not the true and inward nature of things but only the face and outward forme carrying vnto the soule the image of things with some fauourable commendation and as it were a fore-iudgement and preiudicate opinion of their qualities according as they finde them pleasing and agreeable to their particular and not profitable and necessarie for the vniuersall good of man and secondly the mixture of the false and indifferent iudgement of the vulgar sort From these two false aduisements and reports of the Opinion Senses and vulgar sort is formed in the soule an inconsiderate opinion which we conceiue of things whether good or ill profitable or hurtfull to be followed or eschewed which doubtlesse is a very dangerous guide and rash mistresse for it is no sooner conceiued but presently without the committing of any thing to discourse and vnderstanding it possesseth it selfe of our imagination and as within a Citidell holdeth the fort against right and reason afterwards it descendeth into our hearts and remooueth our affections with violent motiues of hope feare heauinesse pleasure To be briefe it makes all the fooles and the seditions of the soule which are the passions to arise I will likewise declare the same thing by another
still forward to those that are before him and it is a greater griefe vnto him to suffer one to go beyond him than it is pleasure vnto him to leaue a thousand behind him Habet hoc vitium omnis ambitio non respicit It is twofolde Seneca the one of glory and honor the other of greatnesse and command that is profitable to the world and in some sense permitted as shall be proued this pernitious The seed and root of ambition is naturall in vs. There is a 2 It is natural prouerbe that saith That Nature is content with a little and another quite contrarie That Nature is neuer satisfied neuer content but it still desireth hath a will to mount higher and to enrich it selfe and it goeth not a slow pace neither but with a loose bridle it runneth headlong to greatnesse and glorie Natura nostra imperij est auida ad implendum cupiditatem praeceps And with such force and violence doe some men runne that they breake their owne necks as many great men haue done euen at the dawning as it were and vpon the point of entrance and full fruition of that greatnesse which hath cost them so deare It is a naturall and very powerfull passion and in the end is the last that leaueth vs and therefore one calleth it The shirt of the soule because it is the last vice it putteth off Etiam sapientibus cupido gloriae nouissima Tacitus exuitur Ambition as it is the strongest and most powerfull passion that is so is it the most noble and haughty the force and puissance The force and primacy thereof thereof is shewed in that it mastereth and surmounteth all other things euen the strongest of the world yea all other passions and affections euen loue it selfe which seemeth neuerthelesse to contend with it for the Primacy As we may see in all the great men of the world Alexander Scipio Pompey and many other who haue couragiously refused to touch the most beautifull damosels that were in their power burning neuerthelesse with ambition yea that victory they had ouer loue serued their ambition especially in Caesar For neuer was there a man more giuen to amorous delights euen of all sexes and all sorts of people witnesse so many exploits both at Rome and in strange countries nor more carefull and curious in adorning his person yet ambition did alwaies so carry him that for his amorous pleasures hee neuer lost an houre of time which he might employ to the inlargement of his greatnesse for ambition had the soueraigne place in him and did fully possesse him We see on the other side that in Marcus Antonius and others the force of loue hath made them to forget the care and conduct of their affaires But yet both of them being weighed in equall ballance ambition carieth away the price They that hold that loue is the stronger say that both the soule and the body the whole man is possessed by it yea that health it selfe dependeth thereupon But contrariwise it seemeth that ambition is the stronger because it is altogether spirituall And in as much as loue possesseth the body it is therefore the more weake because it is subiect to saciety and therefore capable of remedies both corporall naturall and strange as experience sheweth of many who by diuers meanes haue alaied yea quite extinguished the force and fury of this passion but ambition is not capable of saciety yea it is sharpned by the fruition of that it desireth and there is no way to extinguish it being altogether in the soule it selfe and in the reason It doth likewise vanquish loue and robbeth it not onlie of it health and tranquillity for glory tranquillity are things 4 The care of life that cannot lodge together but also of it owne proper life as Agrippina the mother of Nero doth plainly proue who desiring and consulting with others to make hir sonne Emperour and vnderstanding that it could not bee done but with the losse of her owne life she answered as if ambition it selfe had spoken it Occidar modò imperet Thirdly Ambition enforceth all the lawes and conscience it selfe the learned haue said of ambition that it is the part 5 The lawes of euery honest man alwaies to obey the lawes except it bee in a case of soueraignty for a kingdome which only deserueth a dispensation being so dainty a morsell that it cannot but breake a mans fast Si violandum est ius regnandi caussa violandum est in caeteris pietatem colas It likewise trampleth vnder foote and contemneth the reuerence 6 Religion respect of religion witnesse Ieroboam Mahumet who neuer tooke thought for religion but tolerated all religions so he might raigne and all those arch-hereticks who haue liked better to be chiefe leaders in errours and lies with a thousand disorders than to be disciples of the trueth and therfore saith the Apostle that they that suffer themselues to 1. Tim. 6. bee puffed vp with this passion and affection make shipwracke and wander from the faith piercing themselues thorow with many sorowes To be short it offereth violence euen to the lawes of Nature it selfe This hath beene the cause of so many murders 7 It enforceth Nature of parents infants brothers witnesse Absalon Abimelech Athalias Romulus Sei King of the Persians who killed both his father and brother Soliman the Great Turke his two brothers So that nothing is able to resist the force of ambition it beats all to the ground so high and haughtie is it It lodgeth only in great mindes euen in the Angels themselues Ambition is not the vice or passion of base companions 8 It is a lofty passion nor of common or small attempts and dayly enterprises Renowne and glorie doth not prostitute it selfe to so base a price it pursueth not those things that are simply and solely good and profitable but those that are rare high difficult strange and vnusuall That great thirst after honour and reputation that casts downe a man and makes him a begger and to ducke and stoop to all sorts of people by all means yea the most abiect at what base price soeuer is vile and dishonourable it is a shame and dishonour so to be honoured A man must not be greedie of greater glorie than he is capable of and to swell and to be puffed vp for euery good and profitable action is to shew his taile while hee lifts vp his head Ambition hath many and diuers waies and is practised by diuers meanes there is one way strait and open such as 9 It hath diuers waies Alexander Caesar Themistocles tooke there is another oblique and hidden which many philosophers and professors of pietie haue taken who goe forwards by going backward goe before others by going behind them not vnlike to wierdrawers who draw and goe backward they would faine be glorious by contemning glory And to say the trueth there is greater glory in
the root of all euill And truly he that shall see the Catalogue of those enuies and molestations which riches ingender within the heart of man as their proper thunder-bolt and lightning they would be more hated than they are now loued Desunt inopiae multa auaritiae omnia in nullum auarus bonus est in se pessimus There is another contrary passion to this and vicious to hate riches and to spend them prodigally this is to refuse 4 The counterpassion to couetousnesse the meanes to doe well to put in practise many vertues and to flie that labour which is farre greater in the true command and vse of riches than in not hauing them at all to gouerne himselfe better in abundance than in pouertie In this there is but one kinde of vertue which is not to faint in courage but to continue firme and constant In abundance there are many Temperance Moderation Liberalitie Diligence Prudence and so forth There more is not expressed but that he looke to himselfe heere that he attend first himselfe and then the good of others He that is spoiled of his goods hath the more libertie to attend the more weightie affaires of the spirit and for this cause many both Philosophers and Christians out of the greatnesse of their courage haue put it in practise He doth likewise discharge himselfe of many duties and difficulties that are required in the good and honest gouernment of our riches in their acquisition conseruation distribution vse and emploiment but he that quitteth himselfe of his riches for this reason slieth the labour and businesse that belongs vnto them and quite contrary doth it not out of courage but cowardize and a man may tell him that he shakes off his riches not because they are not profitable but because he knoweth not how to make vse of them how to vse them And not to be able to endure riches is rather weaknesse ofminde than wisdome sayth Seneca CHAP. XXII Of carnall Loue. CArnall Loue is a feuer and furious passion and very dangerous 1 It is strong naturall and common vnto him that suffereth himselfe to be carried by it For what becomes of him He is no more himselfe his bodie endureth a thousand labours in the search of his pleasure his minde a thousand helles to satisfie his desires and desire it selfe increasing growes into furie As it is naturall so is it violent and common to all and therefore in the action thereof it equalleth and coupleth fooles and wise men men and beasts together It maketh all the wisdome resolution contemplation operation of the soule beastly and brutish Hereby as likewise by sleepe Alexander knew himselfe to be a mortall man because both these suppresse the faculties of the soule Philosophie speaketh freely of all things that it may the better finde out their causes gouerne and iudge of them so 2 Why ignominious doth Diuinitie which is yet more chaste and more strait And why not since that all things belong vnto the iurisdiction and knowledge thereof The Sunne shines on the dunghill and is neither infected nor annoyed therewith To be offended with words is a token either of great weaknesse or some touch or guilt of the same maladie Thus much be spoken for that which followeth or the like if it shall happen Nature on the one side with violence thrusteth vs forward vnto this action all the motion of the world resolueth and yeeldeth to this copulation of the male and female on the other side it causeth vs to accuse to hide our selues to blush for shame as if it were a thing ignominious and dishonest We call it a shamefull act and the parts that serue thereunto our shamefull parts But why shamefull since naturall and keeping it selfe within it owne bounds iust lawfull and necessarie Yea why are beasts exempted from this shame Is it because the countenance seemes foule and deformed Why foule since naturall In crying laughing champing gaping the visage is more distorted Is it to the end it may serue as a bridle and a stay to such a kinde of violence Why then doth Nature cause such a violence Or contrariwise Is it because shame serueth as a spurre and as sulfure or that the instruments thereof mooue without our consent yea against our willes By this reason beasts likewise should be bashfull and many other things moue of themselues in vs without our consent which are neither vicious nor shamefull not only inward and hidden as the pulse motion of the heart arteries lungs the instruments and parts that serue the appetite of eating drinking discharging the braine the bellie and their shuttings and openings are besides nay many times against our willes witnesse those sneesings yawnings teares hoquets and fluxions that are not in our owne power and this of the bodie the spirit forgetteth remembreth beleeueth misbeleeueth and the will it selfe which many times willeth that which we would it willed not but outward and apparant the visage blusheth waxeth pale wanne the bodie groweth fat leane the haire turneth gray blacke white growes stands on end without and against our consent Is it that hereby the pouertie and weaknesse of man may be the more truely shewed That is as well seene in our eating and drinking our griefs wearinesse the disburdening of our bodies death whereof a man is not ashamed Whatsoeuer the reason be the action in it selfe and by nature is no way shamefull it is truely naturall so is not shame witnesse the beasts Why say I beasts The nature of man sayth Diuinitie mainteining it selfe in it first originall state had neuer knowen what shame was as now it doth for from whence commeth shame but from weaknesse and weaknesse but from sinne there being nothing in nature of it selfe shamefull The cause then of this shame not being in nature we must seeke it elswhere It is therefore artificiall It is an inuention forged in the closet of Venus to giue the greater prise to the businesse and to inkindle the desire thereof the more This is with a little water to make the fire burne the cleerer as Smithes vse to doe to inflame the desire to see what it is that is hidden to heare and know what it is that is muttered and whispered For to handle things darkly as if they were mysteries and with respect and shame giueth taste and estimation vnto them Contrariwise a loose free and open permission and commoditie derogateth from the worth and taketh away the true relish and delight thereof This action then in it selfe and simply taken is neither 3 In what sense vitious shamefull nor vitious since it is naturall and corporall no more than other the like actions are yea if it be well ordered it is iust profitable necessarie at the least as it is to eat and drinke But that which doth so much discredit it is that moderation is seldome kept therein and that to attaine thereunto we make great stirres and many times vse bad meanes
the means wherby to prouide for our affaires and with time it rusteth and fenoweth the soule it corrupteth the whole man brings his vertues asleepe euen then when he hath most need to keepe them awaked to withstand that euil which oppresseth them but we must discouer the foulnesse and follie the pernicious effects yea the iniustice that is in this cowardly base and feeble passion to the end wee may learne with all our might to flie and auoid it as most vnworthy the wisest men according to the doctrine of the Stoicks which is not so easy to be done because it excuseth and couereth it selfe with many beautifull colours of nature pietie goodnesse yea the greatest part of the world it drawes to honour and fauour it making it an ornament to wisedome vertue conscience First then it is so farre from being naturall as it would 2 Not naturall Publike mournings make men beleeue that it is formall and an enemie to nature as may easily be prooued Touching ceremonious sorrowes and publike mournings so much affected and practised in former times and likewise at this present my meaning is not to touch the honestie and moderation of obsequies and funeralls nor that sorrow that belongs to piety and religion what greater imposture or deceitfull cousenage can there be in any thing besides How many fained and artificiall counterfeit cousenages are there with no small cost and charges both in those whom it concerneth the authors of the sport and those whose offices they make vse of in that businesse For to giue the better credit to their iugling tricks they hire people to lament and to send vp their shreeking cries and lamentations which all men know to bee fained and extorted for mony teares that are not shed but to bee seene and so soone as they are out of sight are dried vp where is it that nature hath taught vs this Nay what is there that nature doth more abhorre and condemne It is a tyrannicall false and vulgar opinion the worst as hath beene said almost of all the passions that teacheth vs to weepe and lament in such a case And if a man cannot finde occasion of teares a heauy countenance in him selfe he must buy it at a deare price in another in such sort that to satisfie this opinion hee must enter into a great charge whereof nature if we would credit it would willingly discharge vs. Is not this willingly and publikely to betray reason to enforce and to corrupt nature to prostitute his owne manhood to mocke both the world and himselfe to satisfie the vulgar sort which produce nothing but errour and account of nothing that is not counterfeit and disguised Neither are those more particular sorrowes naturall as it seemes to many for if they did proceed from nature they should Particular bee common to all men and almost touch all men alike Now wee see that the selfe same things that are causes of sorrow to some giue occasion of ioy vnto others that one Prouince one person laugheth at that whereat another weepeth that they that are conuersant with those that lament exhort them to resolution and to quit themselues of their teares Yea the greatest part of those that thus torment themselues when you haue talked with them or that themselues haue had the leasure but to discourse vpon their owne passions they confesse that it is but a folly thus to afflict themselues and praise those who in the like aduersities haue made head against fortune and with a manly and generous courage haue withstood their afflictions And it is certaine that men do not accommodate their mourning to their cause of sorrow but the opinion of those with whom they liue And if a man marke them well he shall finde that it is opinion which the more to annoy vs presenteth the things vnto vs which torment vs either more than they should or by anticipation feare and preuention of that which is to come sooner than they should But it is against nature inasmuch as it polluteth and defaceth 3 Against nature whatsoeuer nature hath made beautifull and amiable in vs which is drowned by the force of this passion as the beautie of a pearle is dissolued in vineger Wee make our selues heerby spectacles of pity we go with our heads hanging our eies fastned on the earth our mouthes tonguelesse our members immooueable our eies serue for no other vse than to weepe that you may say wee are nothing but sweating statues turned as the Poets faine like Niobe into a stone by the power of this passion Now it is not only contrary and an enemy vnto nature but 4 Iniust and impious God himselfe for what other thing is it but a rash and outragious complaint against the Lord and common law of the whole world which hath made all things vnder the Moone changeable and corruptible If we know this law why do we torment our selues If we know it not whereof doe we complaine but of our owne ignorance in that we know not that which Nature hath written in all the corners and creatures of the world We are heere not to giue a law but to receiue it and to follow that which we find established for to torment our selues by contradicting it doth but double our paine Besides all this it is pernicious and hurtfull vnto man and by so much the more dangerous because it killeth when we 5 Pernitican thinke it comforts hurteth vnder the colour of doing good vnder a false pretence of plucking the iron out of the wound it driues it to the heart and the blowes thereof are so much the more hardly auoided and the enterprises broken because it is a domesticall enemy brought vp with vs which we haue engendred for our owne punishment Outwardly by a deformed and new countenance wholly 6 Outwardly altered and counterfeited it dishonoreth and defameth man Doe but consider when it entreth into vs it filleth vs with shame in such sort that wee dare not to shew our selues in publike place no not priuatly to our dearest friends and after we are once possessed of this passion we doe nothing but seeke corners to hide our selues from the sight of men What is this to say but that it condemneth it selfe and acknowledgeth how indecent it is For it is for a woman that is taken in her wantonnesse to hide herselfe and to feare to be knowen Againe do but consider the vestments and habits of sorrow how strange and effeminate they are which sheweth that it taketh away whatsoeuer is manly and generous in vs and puts vpon vs the countenances and infirmities of women and therfore the Thratians adorned those men that mourned like women And some say that sorow makes men eunuches The first and more manly and generous lawes of the Romans forbad these effeminate lamentations finding it an horrible thing that men should so degenerate from their owne natures and do things contrary to manhood allowing only of those
spirits and many times such things are vaine and not to be esteemed if they bring not with them goodnesse and commoditie And therefore that Prince did iustly contemne him that glorified himselfe because he could from far cast a graine of millet thorow the eye of a needle 4 Generally all those superstitious opinions wherewith children women and weake mindes are infected 5 To esteeme of men for their riches dignities honors and to contemne those that want them as if a man should iudge of a horse by the saddle and bridle 6 To account of things not according to their true naturall and essentiall worth which is many times inward and hidden but according to the outward shew or common report 7 To thinke to be reuenged of an enemy by killing him for that is to put him in safetie and to quit him from all ill and to bring a vengeance vpon himselfe it is to take from his enemie all sense of reuenge which is the principall effect thereof This doth likewise belong vnto weaknesse 8 To account it a great iniurie or to thinke a man miserable because he is a cuckold for what greater folly in iudgement can there be than to esteeme of a man the lesse for the vice of another which hee neuer allowed As much may be sayd of a bastard 9 To account lesse of things present and that are our owne and which wee peaceably enioy and to esteeme of them most when a man hath them not or because they are another mans as if the presence and possession of them did lessen their worth and the want of them increase it Virtutem incolumem odimus Sublatam ex oculis quaerimus inuidi And this is the cause why a Prophet is not esteemed in his owne countrey So likewise mastership and authoritie ingendreth contempt of those that are subiect to that authoritie husbands haue a carelesse respect of their wiues and many fathers of their children Wilt thou saith the good fellow loue her no more then marrie her Wee esteeme more the horse the house the seruant of another because he is anothers and not ours It is a thing very strange to account more of things in imagination than in substance as a man doth all things absent and that are not his whether it be before hee haue them or after he hath had them The cause hereof in both cases may be because before a man possesse them hee esteemeth not according to that they are worth but according to that which he imagineth them to be or they haue by another beene reported to be and possessing them hee esteemes them according to that good and benefit he getteth by them and after they are taken from him he considereth and desireth them wholly in their perfection and declination whereas before he enioyed them and vsed them but by peecemeale successiuely for a man thinketh he shall alwayes haue time enough to enioy them and by that meanes they are gone before he was aware that he had them And this is the reason why the griefe is greater in hauing them not than the pleasure in possessing them But heerein there is as much imbecillitie as miserie We haue not the sufficiencie to enioy but only to desire There is another vice cleane contrarie to this and that is when a man setleth himselfe in himselfe and in such sort conceits himselfe and whatsoeuer he hath that he preferres it before all and thinks nothing comparable to his owne Though these kinde of people be no wiser than the other yet they are at least more happie 10 To be ouer-zealous in euery question that is proposed to bite all to take to the heart and to shew himselfe importunate and opinatiue in euery thing so he haue some faire pretext of iustice religion the weale publike the loue of the people 11 To play the mourner the afflicted person to weepe See cap. 27. for the death or vnhappie accident of another to thinke that not to be moued at all or very little is for want of loue and affection There is also vanitie in this 12 To esteeme and make account of actions that are done Lib. 2. ca. 10. with rumour clatter and clamor and to contemne those that are done otherwise and to thinke that they that proceed after so sweet and calme a maner do nothing are as in a dreame without action and to be briese to esteeme Art more than Nature That which is puffed vp swollen and eleuated by studie fame report and striketh the sense that is to say artificiall is more regarded and esteemed than that which is sweet simple plaine ordinarie that is to say Naturall that awaketh this brings vs asleepe 13 To giue an ill and wrong interpretation of the honourable actions of another man and to attribute them to base and vaine or vicious causes or occasions as they that attributed the death of yoong Cato to the feare he had of Caesar wherewith Plutarch seemes to be offended and others more foolishly to ambition This is a great maladie of the iudgement which proceedeth either from malice and corruption of the will and maners or enuie against those that are more woorthy than themselues or from that vice of bringing their owne credit to their owne doore and measuring another by their owne foot or rather than all this from imbecillitie and weaknesse as not hauing their sight so strong and so certaine to conceiue the brightnesse of vertue in it owne natiue purity There are some that thinke they shew great wit and subtiltie in deprauing and obscuring the glory of beautifull and honorable actions wherein they shew much more malice than sufficiencie It is a thing easy enough to doe but base and villanous 14 To defame and to chastise ouer-rigorously and shamefully certaine vices as crimes in the highest degree villanous and contagious which are neuerthelesse but indifferent and haue their roote and excuse in nature and not so much to detest and to chastise with so greedy adoo those vices that are truly great and against nature as pretended and plotted murders treasons and treachery cruelty and so forth 15 Behold also after all this a true testimonie of spirituall miserie but which is wily subtile and that is that the spirit of man in it best temper and peaceable setled and soundest estate is not capable but of common ordinary naturall and indifferent things To be capable of diuine and supernaturall as of diuination prophesie reuclation inuention and as a man may say to enter into the cabinet of the gods he must be sicke displaced from his naturall seate and as it were corrupted correptus either by extrauagancie extasie inspiration or by dreaming insomuch that the two naturall wayes to atteine thereunto are either fury or dead sleepe So that the spirit is neuer so wise as when it is a foole nor more awaked than when it sleepeth it neuer meeteth better than when it goes on one side or crosseth the way it neuer mounts or flies
the line thirtie on that that is to say all that part which is betwixt the two tropicks or somewhat more where are the hot and Southerne countries Africke and Aethiope in the middle betwixt the East and the West Arabia Calicut the Moluques Ianes Taprobana towards the Orient Peru and the great Seas towards the Occident The other middle part hath thirtie degrees beyond the Tropicks both on this side the line and on that towards the Poles where are the middle and temperate regions all Europe with the Mediterrane Sea in the middle betwixt the East and West all Asia both the lesse and the greater which is towards the East with China Iapan and America towards the West The third which is the thirtie degrees which are next to the two Poles on both sides which are the cold and Icie countries the Septentrionall people Tartary Muscony Estotilan Magelan which is not yet throughly discouered Following this generall partition of the world the natures of men are likewise different in euery thing body soule religion 3 Their natures maners as wee may see in this little Table For the  Northerne people are Middle are Southerne are 1 In their Bodies High and great phlegmaticke sanguin white and yellow sociable the voyce strong the skin soft and hairie great eaters and drinkers puissant Indifferent and temperate in all those things as neuters or partakers a little of those two extremities participating most of that region to which they are nearest neighbours Little melancholicke cold and dry blacke Solitary the voyce shrill the skin hard with little haire and curled abstinent feeble 2 Spirit Heauy obtuse stupid sottish facill light inconstant Ingenious wise subtile opinatiue 3 Religion Little religious and deuout Superstitious contemplatiue 4 Manners Warriers valiant painfull chast free from iealousie cruell and inhumane No warriers idle vnchast iealous cruell and inhumane All these differences are easily prooued As for those of the bodie they are knowne by the eye and if there be any exceptions 4 The proofes of these differences of the Body they are rare and proceed from the mixture of the people or from the winds the waters and particular situation of the place whereby a mountaine is a notable difference in the selfe-same degree yea the selfe-same countrie and citie They of the higher part of the citie of Athens were of a quite contrary humor as Plutarke affirmeth to those that dwelt about the gate of Pyreus and they that dwell in the North side of a mountaine differ as much from those that dwell on the South side as they do both differ from those in the valley As for the differences of the spirit we know that mechanicall 2 The spirit and manuall artes belong to the North where men are made for labour Speculatiue sciences came from the South Caesar and other ancients of those times called the Aegyptians ingenious and subtile Moyses is said to be instructed in their wisdome and Philosophie came from thence into Greece Greatnesse began rather with them because of their spirit and subtiltie The gards of Princes yea in the Southerne partes are Northerne men as hauing more strength and lesse subtiltie and malice So likewise the Southerne people are indued with great vertues and subiect to great vices as it is said of Hannibal The Northerne haue goodnes and simplicitie The lesser and middle sciences as policies lawes and eloquence are in the middle nations wherein the greatest Empires and policies haue flourished As touching the third point religions haue come from the South Egypt Arabia Chaldea more superstition in 3 Religion Africke than the whole world besides witnesse their vowes so frequent their temples so magnificent The Northerne people saith Caesar haue little care of religion being whollie giuen to the warres and to hunting As for manners and first touching warres it is certaine that the greatest armies artes military instruments and inuentions 4 Manners haue come from the North. The Scythians Gothes Vandals Huns Tartarians Turks Germanes haue beaten and conquered all other nations and ransaked the whole world and therefore it is a common saying that all euill comes from the North. Single combats came from them The Northerne people adore a sword fastned in the earth saith Solinus To other nations they are inuincible yea to the Romans who hauing conquered the rest of the world were vtterly destroyed by them They grow weake and languish with the Southerne winds and going towards the South as the Southerne men comming into the North redouble their forces By reason of their warlike fiercenes they will not endure to be commanded by authority they loue their libertie at leastwise electiue commanders Touching chastitie and iealousie in the North saith Tacitus one woman to one man yea one woman sufficeth many men saith Caesar There is no iealousie saith Munster where men and women bathe themselues together with strangers In the South Polygamie is altogether receiued All Africke adoreth Venus saith Solinus The Southerns die with iealousie and therefore they keepe Eunuches as gardians to their wiues which their great Lords haue in great number as they haue stables of horses Touching crueltie the two extreames are alike cruell but the causes are diuers as we shall see anon when we come to speake of the causes Those tortures of the wheele and staking of men aliue came from the North The inhumanities of the Moscouites and Tartars are too well knowne The Almanes saith Tacitus punish not their offenders by lawe but cruelly murther them as enemies The Southerns flea their offenders aliue and their desire of reuenge is so great that they become furious if they be not glutted therewith In the middle regions they are mercifull and humane The Romans punished their greatest offenders with banishment The Greeks vsed to put their offenders to death with a sweet drugge made of a kinde of Hemlocke which they gaue them to drinke And Cicero saith that humanitie and courtesie were the conditions of Asia minor and from thence deriued to the rest of the world The cause of all these corporall and spirituall differences is the inequalitie and difference of the inward naturall heate 5 The cause of the aforesaid differences which is in those countries and peoples that is to say strong and vehement in the Northerns by reason of the great outward cold which incloseth and driueth the heate into the inward parts as caues and deepe places are hot in winter so mens stomacks ventres hieme culidiores Weake and feeble is the Southerns the inward heate being dispersed and drawne into the outward parts by the vehemencie of the outward heate as in Sommer vaults and places vnder the earth are cold Meane and temperate in the middle regions From this diuersitie I say and inequalitie of naturall heat proceed these differences not only corporall which are easie to note but also spirituall for the Southerns by reason of their cold temperature are melancholike and therefore staied constant
the bosome and lap of a woman or being spent about young children But is it not a goodly sight nay a great losse that he that is able for his wisdome and policie to gouerne the whole world should spend his time in the gouernment of a woman and a few children And therefore it was well answered by a great personage being sollicited to marry That he was borne to command men not a woman to counsell Kings and Princes not little children To all this a man may answere that the nature of man is 3 The answere to the aforesaid obiections Cap. 4. not capable of perfection or of any thing against which nothing may be obiected as hath elsewhere beene spoken The best and most expedient remedies that it hath are in some degree or other but sickly mingled with discommodities They are all but necessarie euils And this is the best that man could deuise for his preseruation and multiplication Some as Plato and others would more subtillie haue inuented meanes to haue auoided these thornie inconueniences but besides that they built castels in the aire that could not long continue in vse their inuentions likewise if they could haue been put in practise would not haue been without many discommodities and difficulties Man hath been the cause of them and hath himselfe brought them forth by his vice intemperancie and contrarie passions and we are not to accuse the state nor any other but man who knowes not well how to vse any thing Moreouer a man may say that by reason of these thornes and difficulties it is a schoole of vertue an apprentiship and a familiar and domesticall exercise and Socrates a doctor of wisdome did once say to such as hit him in the teeth with his wiues pettish frowardnes That he did thereby learne euen within his owne dores to be cōstant and patient euery where else and to thinke the crosses of fortune to be sweet and pleasant vnto him It is not to be denied but that he that can liue vnmaried doth best but yet for the honour of mariage a man may say that it was first instituted by God himselfe in Paradise before any other thing and that in the state of innocencie and perfection See heere foure commendations of mariage but the fourth passeth all the rest and is without replie Afterwards the Sonne of God approued it and honored it with his presence at the first miracle that he wrought and that miracle done in the fauour of that state of mariage and maried men yea he hath honored it with this priuiledge that it serueth for a figure of that great vnion of his with the Church and for that cause it is called a mysterie and great Without all doubt mariage is not a thing indifferent It is either wholly a great good or a great euill a great content or 4 Wholly good or wholly ill a great trouble a paradise or a hell It is either a sweet and pleasant way if the choice be good or a rough and dangerous march and a gauling burthensome tye if it be ill It is a bargaine where truly that is verified which is said Homo homini deus aut lupus Mariage is a worke that consisteth of many parts there must be a meeting of many qualities many considerations 5 A good mariage a rare good besides the parties maried For whatsoeuer a man say he marieth not only for himselfe his posteritie familie alliance and other meanes are of great importance and a greeuous burthen See heere the cause why so few good are found and because there are so few good found it is a token of the price and value thereof it is the condition of all great charges Royaltie is full of difficultie and few there are that exercise it well and happily And whereas we see many times that it falleth not out so luckely the reason thereof is the licentious libertie and vnbridled desire of the persons themselues and not in the state and institution of mariage and therefore it is commonly more commodious and better fitted in good simple and vulgar spirits where delicacie curiositie and idlenesse are lesse troublesome vnbridled humours and turbulent wauering minds are not fit for this state or degree Mariage is a step to wisdome a holie and inuiolable band an honorable match If the choyce be good and well ordered 6 A simple description and summary of mariage there is nothing in the world more beautifull It is a sweet societie of life full of constancie trust and an infinite number of profitable offices and mutuall obligations It is a fellowship not of loue but amitie For loue and amitie are as different as the burning sick heate of a feuer from the naturall heate of a sound bodie Mariage hath in it selfe amitie vtilitie iustice honor constancie a plaine pleasure but sound firme and more vniuersall Loue is grounded vpon pleasure only and it is more quicke piercing ardent Few mariages succeede well that haue their beginnings and progresse from beautie and amorous desires Mariage hath neede of foundations more solid and constant and we must walke more warily this boyling affection is worth nothing yea mariage hath a better conduct by a third hand Thus much is said summarily and simplie but more exactly to describe it we know that in Mariage there are two 7 A descriptiō more exact things essentiall vnto it and seeme contraries though indeed they be not that is to say an equalitie sociable and such as is betweene Peeres and an inequalitie that is to say superioritie and inferioritie The equalitie consisteth in an entire and perfect communication and communitie of all things soules wills bodies goods the fundamentall law of Mariage which in some places is extended euen to life and death in such sort that the husband being dead the wife must incontinently follow This is practised in some places by the publick lawes of the countries and many times with so ardent affection that many wiues belonging to one husband they contend and publicklie pleade for the honor to goe first to sleepe with their spouse that is their word alleaging for themselues the better to obtaine their suite and preferment heerein their good seruice that they were best beloued had the last kisse of their deceased husband and haue had children by him Et certamen habent lethi quae viua sequatur coniugium pudor est non licuisse mori Ardent victrices flammae pectora praebent Imponuntque suis ora perusta viris In other places it was obserued not by publicke lawes but priuate compacts and agreements of mariage as betwixt Marc. Antony and Cleopatra This equalitie doth likewise consist in that power which they haue in commune ouer their family whereby the wife is called the companion of her husband the mistris of the house and family as the husband the master and lord And their ioint authoritie ouer their family is compared to an Aristocracie The distinction of superioritie and inferioritie
of the wiues are kept apart and carrie in some places the titles of lawfull wiues in others of concubines and their children are onely pensioners The vse of repudiation in like sort is different for with 12 Repudiation diuers some as the Hebrewes Greeks Armenians the cause of the separation is not expressed and it is not permitted to retake the wife once repudiated but yet lawfull to marry another But by the law of Mahumet the separation is made by the Iudge with knowledge taken of the cause except it be by mutuall consent which must be adulterie sterilitie incompatibilitie of humours an enterprise on his or hir part against the life of each other things directly and especiallie contrarie to the state and institution of mariage and it is lawfull to retake one another as often as they shall thinke good The former seemeth to be the better because it bridleth proud women and ouer-sharp and bitter husbands The second which is to expresse the cause dishonoureth the parties discouereth many things which should be hid And if it fall out that the cause be not sufficientlie verified and that they must continue together poysonings and murthers doe commonly ensue many times vnknowne vnto men as it was discouered at Rome before the vse of repudiation where a woman being apprehended for poysoning of her husband accused others and they others too to the number of threescore and ten which were all executed for the same offence But the worst law of all others hath beene that the adulterer escapeth almost euery where without punishment of death and all that is laid vpoÌ„ him is diuorce separation of companie brought in by Iustinian a man whollie possessed by his wife who caused whatsoeuer lawes to passe that might make for the aduantage of women From hence doth arise a danger of perpetuall adulterie desire of the death of the one partie the offender is not punished the innocent iniured remaineth without amends The dutie of maried folke See Lib. 3. Cap. 12. CHAP. XLVII Of Parents and Children THere are many sorts and degrees of authoritie and humane power Publicke and Priuate but there is none 1 Fatherly power more naturall nor greater than that of the father ouer his children I say father because the mother who is subiect vnto hir husband cannot properly haue hir children in hir power and subiection but it hath not been alwayes and in all places alike In former times almost euery where it was absolute and vniuersall ouer the life and death the libertie the goods the honor the actions and cariages of their children as to plead to marie to get goods as namely with the Romans by the expresse law of Romulus parentum in liberos omne ius esto relegendi vendendi occidendi except only children vnder Dion Halic li 2. antiq Rom l. in â—uis ff de lib. post Aul. Gell. lib. 20. Lib. 8. Eth. cap. 20. Lib 6. Bel. Gal. Prosper Aquitan in Epist Sigism the age of three yeares who as yet could not offend either in word or deede which law was afterwards renued by the law of the twelue tables by which the father was allowed to sell his children to the third time with the Persians according to Aristotle the ancient French as Caesar and Prosper affirme with the Muscouits and Tartars who might sell their children to the fourth time And it should seeme by that fact of Abraham going about to kill his sonne that this power was likewise vnder the law of nature for if it had been against his dutie and without the power of the father he had neuer consented thereunto neither had hee euer thought that it was God that commanded him to do it if it had beene against nature And therefore we see that Isaac made no resistance nor alledged his innocencie knowing that it was in the power of his father which derogateth not in any sort from the greatnesse of the faith of Abraham because he would not sacrifice his sonne by vertue of his right or power nor for any demerit of Isaac but only to obey the commandement of God So likewise it was in force by the law of Moyses though somewhat Deut. 21. moderated So that we see what this power hath been in ancient times in the greatest part of the world and which endured vnto the time of the Romane Emperours With the Greeks it was not so great and absolute nor with the Egyptians neuerthelesse if it fell out that the father had killed his sonnes wrongfully and without cause he had no other punishment but to be shut vp three daies together with the dead bodie Now the reasons and fruits of so great and absolute a power 2 The reasons and fruits thereof of fathers ouer their children necessarie for the culture of good maners the chasing away of vice and the publike good were first to holde the children in awe and dutie and secondly because there are many great faults in children that would escape vnpunished to the great preiudice of the weale publike if the knowledge and punishment of them were but in the hand of publike authoritie whether it be because they are domesticall and secret or because there is no man that will prosecute against them for the parents who know them and are interessed in them will not discredit them besides that there are many vices and insolencies that are neuer punished by iustice Adde heereunto that there are many things to be tried and many differences betwixt parents and children brothers and sisters touching their goods or other matters which are not fit to be published which are extinct and buried by this fatherly authoritie And the law did alwayes suppose that the father would neuer abuse this authoritie because of that great loue which he naturally carrieth to his children incompatible with crueltie which is the cause that in stead of punishing them with rigour they rather become intercessours for them when they are in danger of the law and there can be no greater torment to them than to see their children in paine And it falleth out very seldome or neuer that this power is put in practise without very great occasion so that it was rather a scarcrow to children and very profitable than a rigour in good earnest Now this fatherly power as ouer-sharpe and dangerous is almost of it selfe lost and abolished for it hath rather hapned 3 The declination by a kinde of discontinuance than any expresse law and it beganne to decline at the comming of the Romane Emperours for from the time of Augustus or shortly after it was no more in force whereby children became so desperate and insolent against their parents that Seneca speaking to Nero Lib. 1. de Clem. sayd That hee had seene more paricides punished in fiue yeeres past than had beene in seuen hundred yeeres before that is to say since the foundation of Rome In former times if it fell out that the father killed his
children he was not punished Salust in bel Catil Valer. Maxim as we may see by the example of Fuluius the Senator who killed his sonne because he was a partner in the conspiracie of Catiline and of diuers other Senatours who haue made criminall processe against their children in their owne houses and haue condemned them to death as Cassius Tratius or to perpetuall exile as Manlius Torquatus his sonne Sillanus There were afterwards lawes ordeined that inioyned the father to present vnto the Iudge his children offending that they might be punished and that the Iudge should pronounce such a sentence as the father thought fit which is still a kinde of footstep of antiquitie and going about to take away the power of the father they durst not doe it but by halfes and not altogether and openly These latter lawes come somewhat neere the law of Moyses which would That at the only complaint of the father made before the Iudge without any other knowledge taken of the cause the rebellious and contumacious childe should be stoned to death requiring the presence of the Iudge to the end the punishment should not be done in secret or in choler but exemplarilie So that according to Moyses this fatherly power was more free and greater than it hath beene after the time of the Emperours but afterwards vnder Constantine the Great and Theodosius and finally vnder Iustinian it was almost altogether extinct From whence it is that children haue learned to denie their obedience to their parents their goods their aide yea to wage law against them a shamefull thing to see our Courts full of these cases Yea they haue beene dispensed heerewith vnder pretext of deuotion and offerings as with the Iewes before Christ wherwith he reprocheth them Matt. 15. and afterwards in Christianitie according to the opinion of some yea it hath beene lawfull to kill them either in their owne defence or if they were enemies to the Common-weale although to say the truth there should neuer because iust enough for a sonne to kill his father Nullum tantum scelus admitti potest a patre quod sit parricidio vindicandum nullum scelus rationem habet Now we feele not what mischiefe and preiudice hath hapned to the world by the abolishing and extinction of this fatherly power The Common-weales wherein it hath beene in force haue alwayes flourished If there were any danger or euill in it it might in some sort be ruled and moderated but vtterly to abolish it as now it is is neither honest nor expedient but hurtfull and inconuenient as hath beene sayd Of the reciprocall duty of parents and children See Lib. 3. Cap. 14. CHAP. XLVIII Lords and slaues Masters and seruants THe vse of slaues and the full and absolute power of Lords and Masters ouer them although it be a thing common 1 The vse of slaues vniuersall and against nature thorowout the world and at all times except within these foure hundred yeeres in which time it hath somewhat decayed though of late it reuiue againe yet it is a thing both monstrous and ignominious in the nature of man and such as is not found in beasts themselues who consent not to the captiuitie of their like neither actiuely nor passiuely The law of Moyses hath permitted this as other things ad duritiam cordis eorum but not such as hath beene elswhere for it was neither so great nor so absolute nor perpetuall but moderated within the compasse of seuen yeeres at the most Christianitie hath left it finding it vniuersall in all places as likewise to obey idolatrous Princes and Masters and such like matters as could not at the first attempt and altogether be extinguished they haue abolished There are foure sorts Naturall that is slaues borne Enforced 2 Distinction and made by right of warre Iust termed slaues by punishment by reason of some offence or debt whereby they are slaues to their Creditors at the most for seuen yeeres according to the law of the Iewes but alwayes vntill paiment and restitution be made in other places Voluntaries whereof there are many sorts as they that cast the dice for it or sell Tacit. de mort German their libertie for money as long sithence it was the custome in Almaigne and now likewise in some parts of Christendom where they do giue and vow themselues to another for euer as the Iewes were woont to practise who at the gate bored a hole in their eare in token of perpetuall seruitude And this kind of voluntarie captiuitie is the strangest of all the rest and almost against nature It is couetousnesse that is the cause of slaues enforced and lewdnesse the cause of voluntaries They that are Lords and 3 The cause of Slaues Masters haue hoped for more gaine and profit by keeping than by killing them and indeed the fairest possessions and the richest commodities were in former times slaues By this meanes Crassus became the richest among the Romanes who had besides those that serued him fiue hundred slaues who euery day brought gaine and commoditie by their gainefull artes and mysteries and afterwards when he had made what profit by them he could he got much by the sale of them It is a strange thing to reade of those cruelties practised by Lords vpon their slaues euen by the approbation and permission 4 The cruelties of Lords against their slaues of the lawes themselues They haue made them to till the earth being chained together as the manner is in Barbary at this day they lodge them in holes and ditches and being old or impotent and so vnprofitable they sell them or drowne them and cast them into lakes to feed their fish withall They kill them not only for the least fault that is as the breaking of a glasse but for the least suspition yea for their owne pleasure and pastime as Flaminius did one of the honestest men of his time And to giue delight vnto the people they were constrained in their publicke Theaters to kill one another If a Master hapned to be killed in his house by whomsoeuer the innocent slaues were all put to death insomuch that Pedonius the Romane being slaine although the murtherer were knowne yet by the order of the Senat foure hundred of his slaues were put to death On the other side it is a thing as strange to heare of the rebellions insurrections and cruelties of slaues against their 5 The cruelties of Slaues against their Lords Lords when they haue beene able to worke their reuenge not only in particular by surprise and treason as it fell out one night in the Citie of Tyre but in set battaile both by sea and land from whence the prouerb is So many slaues so many enemies Now as Christian religion and afterwards Mahumetisme 6 Diminution of Slaues did increase the number of slaues did decrease and seruitude did cease insomuch that the Christians and afterwards the Turks like apes imitating them gaue
freedome and libertie to all those that were of their religion in such sort that about the twelue hundred yeare there were almost no slaues in the world but where these two religions had no authoritie But as the number of slaues diminished the number of beggers and vagabonds increased for so many slaues being 7 The increase of poore people and vagabonds set at libertie come from the houses and subiection of their Lords not hauing wherewithall to liue and perhaps hauing children too filled the world with poore people This pouertie made them returne to seruitude and to become 8 Returne to seruitude voluntarie slaues paying changing selling their libertie to the end they might haue their maintenance and life assured and be quit of the burthen of their children Besides this cause and this voluntarie seruitude the world is returned to the vse of slaues because the Christians and Turks alwaies mainteining warres one against the other as likewise against the Gentiles both orientall and occidentall although by the example of the Iewes they haue no slaues of their owne nation yet they haue of others whom though they turne to their religion they hold slaues by force The power and authoritie of masters ouer their seruants is not very great nor imperious and in no sort can be preiudiciall to the libertie of seruants only they may chastise and correct them with discretion and moderation This power is much lesse ouer those that are mercenarie ouer whom they haue neither power nor correction The dutie of Masters and Seruants See lib. 3. cap. 15. CHAP. XLIX Of the State Soueraigntie Soueraignes HAuing spoken of priuate power we come to the publicke 1 The description and necessitie of the state that of the state The state that is to say Rule dominion or a certaine order in commanding and obeying is the prop the cement and the soule of humane things It is the bond of societie which cannot otherwise subsist It is the vitall spirit whereby so many millions of men doe breath and the whole nature of things Now notwithstanding it be the piller and prop of all yet it is a thing not so sure very difficult subiect to changes arduuin 2 The nature of the state Tacit. subiectum fortunae cuncta regendi onus which declineth and sometimes falleth by hidden and vnknowne causes and that altogether at an instant from the highest step to the lowest and not by degrees as it vseth to be long arising It is likewise exposed to the hatred both of great and small wherby it is gauled subiect to ambushments vnderminings and dangers which hapneth likewise many times by the corrupt and wicked manners of the soueraignes and the nature of the soueraigntie which we are about to describe Soueraigntie is a perpetuall and absolute power without constraint either of time or condition It consisteth in a power 3 The description of soueraigntie to giue lawes to all in generall and to euery one in particular without the consent of any other or the gift of any person And as another saith to derogate from the common law Soueraigntie is so called and absolute because it is not subiect to any humane lawes no not his owne For it is against nature to giue lawes vnto all and to command himselfe in a thing that dependeth vpon his will Nulla obligatio consistere potest quae a voluntate promittent is statum capit nor of another whether liuing or of his predecessors or the countrie Soueraigne power is compared to fire to the sea to a wilde beast it is a hard matter to tame it to handle it it will not be crost nor offended but being is very dangerous potestas res est quae moneri docerique non vult castigationem aegrè ferat The marks and properties thereof are to iudge the last appeales to ordaine lawes in time of peace and warre to create 4 The properties and appoint magistrates and officers to giue graces and dispensations against the law to impose tributes to appoint money to receiue homages ambassages oathes But all this is comprehended vnder the absolute power to giue and make lawes according to their pleasure Other marks there are of lesse weight as the law of the sea and shipwracke confiscation for treason power to change the tongue title of Maiestie Greatnes and Soueraigntie is so much desired of all because all the good that is in it appeareth outwardly and all the ill is altogether inward As also because to commaund others is a thing as beautifull and diuine as great and difficult and for this cause they are esteemed and reuerenced for more than men Which beliefe in the people and credit of theirs is very necessarie and commodious to extort from the people due respect and obedience the nource of peace and quietnes But in the end they prooue to be men cast in the same mould that other men are and many times worse borne and worse qualified in nature than many of the common sort of people It seemeth that their actions because they are weightie and important doe proceed from weightie and important causes but they are nothing and of the same condition that other mens are The same occasion that breeds a brawle betwixt vs and our neighbour is ground enough of a warre betwixt Princes and that offence for which a Lackey deserues a whipping lighting vpon a King is the ruine of a whole prouince They will as lightly as we and we as they but they can do more than we the selfe-same appetites moue a flie and an elephant Finally besides these passions defects and naturall conditions which they haue common with the meanest of those that doe adore them they haue likewise vices and discommodities which their greatnes and soueraigntie beares them out in peculiar vnto themselues The ordinarie maners of great personages are vntamed 6 The maners of Soueraignes pride durus est veri insolens ad recta flecti regius non vult tumor violence too licentious id esse regni maximum pignus putant si quicquid alijs non licet solis licet quod non potest vult posse qui nimium potest Their mott that best pleaseth them is Senec. Tacit. quod libet licet suspition icalousie suapte natura potentiae anxij yea euen of their owne infants suspectus semper inuisusque dominantibus quisquis proximus destinatur adeo vt displiceant etiam ciuilia filiorum ingenia whereby it falleth out that they are many times in alarum and feare ingenia regum prona ad formidinem The aduantages of Kings and soueraigne Princes aboue 7 The miseries and discommodities their people which seeme so great and glittering are indeed but light and almost imaginarie but they are repayed with great true and solid disaduantages and inconueniences The name and title of a soueraigne the shew and outside is beautifull pleasant and ambitious but the burthen and the inside is hard difficult and yrksome There
is honor enough but little rest and ioy or rather none at all It is a publicke and honorable seruitude a noble miserie a rich captiuitie Aureae fulgidae compides clara miseria witnesse that which Augustus Marcus Aurelius Pertinax Diocletian haue said and done and the end that almost all the first twelue Cesars made and many others after them But because few there are that beleeue this but suffer themselues to be deceiued by the beautifull shew I will more particularly quote the inconueniences and miseries that accompanie great Princes First the great difficultie to play their part and to quit themselues of their charge for can it be but a great burthen 8 1 In their charge to gouerne so many people since in the ruling of himselfe there are so many difficulties It is an easier matter and more pleasant to follow than to guide to trauell in a way that is alreadie traced than to finde the way to obey than to command to answere for himselfe only than for others too vt satius multo iam sit parere quietum quà m regere imperio res velle Adde heereunto that it is required that he that commandeth must be a better man than he that is commanded so said Cyrus a great Commander How difficult a thing this is we may see by the paucitie of those that are such as they ought to be Vespasian saith Tacitus was the only Prince that in goodnes excelled his predecessors and another sticks not to say that all the good Princes may be grauen in a ring Secondly in their delights and pleasures wherein it is thought they haue a greater part than other men But they 9 2 In the pleasures and actions of their life are doubtlesse of a worse condition than the pleasures of priuate men for besides that the lustre of their greatnes makes them vnfit to take ioy in their pleasures by reason that they are too cleare and apparent and made as a butt and subiect to censure they are likewise crost and peered into euen to their very thoughts which men take vpon them to diuine and iudge of Againe the great ease and facilitie that they haue to do what pleaseth them because all men applie themselues vnto them takes away the taste sowreth that sweet which should be in their pleasures which delight no man but those that taste them with some scarcitie and difficultie He that giues no time to be thirstie knowes not what a pleasure it is to haue drinke Sacietie is noysome and goes against the stomacke Pinguis amor nimiumque potens in taedia nobis Vertitur stomacho dulcis vt esca nocet There is nothing more tedious and loathsome than abundance yea they are depriued of all true and liuely action which can not be without some difficultie and resistance It is not going liuing acting in them but sleeping and an insensible sliding away The third inconuenience that followeth Princes is in their 10 3 In their marriages marriages The marriages of the vulgar sort are more free and voluntarie made with more affection libertie and contentment One reason heereof may be that the common sort of men finde more of their degree to chuse whereas Kings and Princes who are not of the rout as we know haue no plentifull choice But the other reason is better which is that the common sort in their marriages looke but into their owne affaires and how they may accommodate it best vnto themselues but the marriages of Princes are many times inforced for publike necessity they are great parts of the State and instruments seruing for the generall good and quiet of the world Great personages and Souereignes marrie not for themselues but for the good of the State whereof they must be more amourous and iealous than of their wiues and children for which cause they many times hearken vnto marriages where there is neither loue nor delight and matches are made betweene persons who neither know nor haue seene one another much lesse affect yea such a great man takes such a great ladie whom if he were not so great he would not take but this is to serue the weale-publike to assure the States and to settle peace amongst their people The fourth is That they haue no true part in the attempts that men make one against the other in emulation of honour 11 4 Attempte of honour and valour in the exercises of the minde and of the bodie which is one of the most delightfull things in the commerce and conuersation of men The reason heereof is because all the world giues place vnto them all men spare them and loue rather to hide their owne valour to betray their owne glorie than to hurt or hinder that of their Souereigne especially where they know he affects the victorie This to say the trueth is by force of respect to handle men disdainfully and iniuriously and therefore one said that the children of Princes learned nothing by order and rule but to manage a horse because in all other exercises euery one bowes vnto them and giues them the prise but the horse who is neither flatterer nor Courtier casts as well the Prince to the ground as the Esquire Many great personages haue refused the praises and approbations offered them saying I would accept and esteeme of them and reioyce in them if they came from free men that durst say the contrarie and tax me if there were cause The fift is that they are depriued of the libertie to trauell in the world being as it were emprisoned within their owne 12 5 Libertie of trauell countries yea within their owne palaces being alwaies enclosed with people suters gazers and lookers on and that wheresoeuer they be and in all actions whatsoeuer prying euen through the holes of their chaire whereupon Alphonsus the King said that in this respect the estate of an asse was better than the condition of a King The sixt miserie is that they are depriued of all amitie and mutuall societie which is the sweetest and perfectest fruit of 13 6 Mutuall and hartie amitie humane life and cannot be but betwixt equals or those betwixt whom the difference is but small This great disparitie puts them without the commerce and societie of men all humble seruices and base offices are done vnto them by those that cannot refuse them and proceed not from loue but from subiection or to increase their owne greatnes or of custome and countenance which is plaine because wicked Kings are as well serued and reuerenced as the good they that are hated as they that are beloued there is no difference the selfe-same apparell the selfe-same ceremonie Wherevpon Iulian the Emperour answered his Courtiers that commended him for his iustice Perhaps I should be proud of these praises if they were spoken by such as durst to accuse me and to dispraise my actions when they shall deserue it The seuenth misery worse perhaps than all the rest and
which neuer yet could be pleased their mot is Vox populi vox Dei but we may say Vox populi vox stultorum Now the beginning of wisdome is for a man to keepe himselfe cleere and free and not to suffer himselfe to be caried with popular opinions This belongs to the second Lib. 2. ca. 1. booke which is now neere at hand The fourth distinction and difference of men drawen from their diuers professions and conditions of life THE PREFACE BEholde heere another difference of men drawen from the diuersitie of their professions conditions and kindes of life Some follow the ciuill and sociable life others flie it thinking to saue themselues in the solitarie wildernesse some loue armes others hate them some liue in common others in priuate it pleaseth some best to haue charge and to leade a publike life others to hide and keepe themselues priuate some are Courtiers attending wholly vpon others others court none but themselues some delight to liue in the citie others in the fields affecting a countrey life whose choice is the better and which life is to be preferred It is a difficult thing simply to determine and it may be impertinent They haue all their aduantages and disaduantages their good and their ill That which is most to be looked into and considered heerein as shall be said is That euery man know how to chuse that which best befits his owne nature that he might liue the more easily and the more happily But yet a word or two of them all by comparing them together but this shall be after we haue spoken of that life that is common to all which hath three degrees CHAP. LIII The distinction and comparison of the three sorts of degrees of life THere are three sorts of life and as it were three degrees one priuate of euery particular man within himselfe and in the closet of his owne heart where all is hid all is lawfull the second in his house and family in his priuate and ordinarie actions where there is neither studie nor arte and whereof he is not bound to giue any reason the third is publike in the eyes of the world Now to keepe order and rule in this first low and obscure stage it is very difficult and more rare than in the other two and in the second than in the third the reason is because where there is neither Iudge nor Controler nor Regarder and where we haue no imagination either of punishment or recompense we carrie our selues more loosely and carelesly as in priuate liues where conscience and reason only is our guide than in publike where we are still in checke and as a marke to the eyes and iudgement of all where glory feare of reproch base reputation or some other passion doth leade vs for passion commands with greater power than reason whereby we keepe our selues readie standing vpon our guard for which cause it falleth out that many are accounted holy great and admirable in publike who in their owne priuate haue nothing commendable That which is done in publike is but a fable a fiction the truth is secret and in priuat and he that will well iudge of a man must conuerse euery day with him and pry into his ordinarie and naturall cariage the rest is all counterset Vniuersus mundus exercet histrioniam and therefore said a wise man That he is an excellent man who is such within and in himselfe which he is outwardly for feare of the lawes and speech of the world Publick actions thunder in the eares of men to which a man is attentiue when he doth them as exploits in warre sound iudgement in counsell to rule a people to performe an Ambassage Priuate and domesticall actions are quick and sure to chide to laugh to sell to pay to conuerse with his owne a man considers not of them he doth them not thinking of them secret and inward actions much more to loue to hate to desire Againe there is heere another consideration and that is that that is done by the naturall hypocrisie of men which we make most account of and a man is more scrupulous in outward actions that are in shew but yet are free of small importance and almost all in countenances and ceremonies and therefore are of little cost and as little effect than in inward and secret actions that make no shew but are yet requisite and necessarie and therefore they are the more difficult Of those depend the reformation of the soule the moderation of the passions the rule of the life yea by the attainement of these outward a man becomes carelesse of the inward Now of these three liues inward domesticall publicke he that is to leade but one of them as Hermits doth guide and order his life at a better rate than he that hath two and he that hath but two his condition is more easie than he that hath all three CHAP. LIIII A comparison of the eiuill and sociable life with the solitarie THey that esteeme and commend so much the solitarie and retired life as a great stay and sure retraite from the molestations and troubles of the world and a fit meanes to preserue and maintaine themselues pure and free from many vices in as much as the worse part is the greater of a thousand there is not one good the number of fooles is infinite contagion in a prease is dangerous they seeme to haue reason on their side for the companie of the wicked is a dangerous thing and therefore they that aduenture themselues vpon the sea are to take heed that no blasphemer or dissolute and wicked person enter their ship one only Ionas with whom God was angrie had almost lost all Bias to those that were in the ship with him crying out in a great danger for help vnto their gods pleasantlie said Hold you your peace for the gods perceiue not that you are heere with me Albuquerque the Vice-roy of the Indies for Emmanuel king of Portingall in a great danger at sea tooke vpon his shoulders a little child to the end that his innocencie might serue as a suretie to God for his sinnes But to thinke that a solitarie life is better more excellent and perfect more fit for the exercise of vertue more difficult sharp laborious and painfull as some would make vs beleeue they grossely deceiue themselues for contrarily it is a great discharge and ease of life and it is but an indifferent profession yea a simple apprentiship and disposition to vertue This is not to enter into busines troubles and difficulties but it is to flie them and to hide themselues from them to practise the counsell of the Epicures Hide thy selfe it is to runne to death to flie a good life It is out of all doubt that a King a Prelat a Pastor is a farre more noble calling more perfect more difficult than that of a Monke or a Hermit And to say the truth in times past the companies of Monks were but
seminaries and apprentiships from whence they drew those that were fit for Ecclesiasticall charge and their preparatiues to a greater perfection And he that liues ciuillie hauing a wife children seruants neighbours friends goods busines and so many diuers parts which he must satisfie and truly and loyally answere for hath without comparison farre more busines than he that hath none of all these hath to doe with none but himselfe Multitude and abundance is farre more troublesome than solitarinesse and want In abstinencie there is but one thing in the conduct and vse of many diuers things there are many considerations diuers duties It is an easier thing to part from goods honours dignities charges than to gouerne them well and well to discharge them It is easier for a man to liue altogether without a wife than in all points duly to liue and to maintaine himselfe with his wife children and all the rest that depend vpon him so is the single life more easie than the maried state So likewise to thinke that solitarinesse is a sanctuarie and an assured hauen against all vices temptations and impediments is to deceiue themselues for it is not true in euery respect Against the vices of the world the stirre of the people the occasions that proceed from without it is good but solitarinesse hath it inward and spirituall affaires and difficulties Iuit in desertum vt tentaretur à diabolo To imprudent and vnaduised young men solitarinesse is a dangerous staffe and it is to be feared that whilest he walks alone he entertaines worse companie than himselfe as Crates said to a young man who walked all alone farre from companie It is there where fooles contriue their wicked designements begin their owne ouerthrowes sharpen their passions and wicked desires Many times to auoid the gulfe of Charybdis they fall into Scylla to flie is not to escape it is many times to increase the danger and to lose himselfe non vitat sed fugit magis autem periculis patemus auersi A man had neede be wife and strong and well assured of himselfe when he falles into his owne hands for it falls out many times that there are none more dangerous than his owne Guarda me dios de mi saith the Spanish prouerb very excellently nemo est ex imprudentibus qui sibi relinqui debeat solitudo omnia mala persuadet But for some priuat and particular consideration though good in it selfe for many times it is for idlenesse weakenesse of spirit hatred or some other passion to flie and to hide himselfe hauing means to profit another or to do good to the weale-publick is to be a fugitiue to bury his talent to hide his light a fault subiect to the rigour of iudgement CHAP. LV. A comparison betwixt the life lead in common and in priuat SOme haue thought that the life led in common wherein nothing is proper to any man whereby he may say this is mine or that is thine but where all things are common tendeth most to perfection and hath most charitie and concord This may take place in the companie of a certaine number of people lead and directed by some certaine rule but not in a state and common-weale and therefore Plato hauing once allowed it thinking thereby to take away all auarice and dissension did quickly alter his opinion and was otherwise aduised for as the practise sheweth there is not only not any hartie affection towards that that is common to all and as the prouerb is The common asse is alwaies ill sadled but also the communitie draweth vnto it selfe contentions murmurings hatreds as it is alwaies seene yea euen in the primitiue Church Crescente numero discipulorum factum est murmur Luc. Acts 6. Graecorum aduersus Hebraeos The nature of loue is such as that of great riuers which being ouer-charged with abundance of waters being diuided are quit of that charge so loue being diuided to all men and all things loseth it force and vigor But there are degrees of communitie to liue that is to say to eate and drinke together is very good as the maner was in the better and most ancient common-weales of Lacedemon and Creete for besides that modestie and discipline is better retained amongst them there is also a very profitable communication but to thinke to haue all things common as Plato for a while would though he were afterwards otherwise aduised is to peruert all CHAP. LVI The comparison of the countrie-life with the Citizens THis comparison to him that loueth wisdome is not hard to make for almost all the commodities and aduantages are on one side both spirituall and corporall libertie wisdome innocencie health pleasure In the fields the spirit is more free and to it selfe in Cities the persons the affaires both their owne and other mens the contentions visitations discourses entertainements how much time doe they steale from vs amici fures temporis How many troubles bring they with them auocations allurements to wickednesses Cities are prisons to the spirits of men no otherwise than cages to birds and beasts This celestiall fire that is in vs will not be shut vp it loueth the aire the fields and therefore Columella sayth that the countrey life is the cousen of wisdome consanguinea which can not be without beautifull free thoughts and meditations which are hardly had and nourished among the troubles and molestations of the citie Againe the countrey life is more neat innocent and simple In cities vices are hid in the rout and are not perceiued they passe and insinuate themselues pell-mell the vse the aspect the encounter so frequent and contagious is the cause As for pleasure and health the whole heauens lie open to the view the sun the aire the waters and all the elements are free exposed and open in all parts alwayes sustaining vs the earth discouereth it selfe the fruits thereof are before our eyes and none of all this is in cities in the throng of houses so that to liue in cities is to be banished in the world and shut from the world Againe the countrey life is wholly in exercise in action which sharpeneth the appetite mainteineth health hardeneth and fortifieth the bodie That which is to be commended in cities is commoditie either priuate as of merchants and artificers or publike to the managing whereof few are called and in ancient times heeretofore they were chosen from the countrey life who returned hauing performed their charge CHAP. LVII Of the militarie profession THe militarie profession is noble in the cause thereof for there is no commoditie more iust nor more vniuersall 1 The praise thereof than the protection of the peace and greatnesse of his countrey noble in the execution for valour is the greatest the most generous and heroicall vertue of all others honorable for of all humane actions the greatest most glorious is the warriers and by which all other honours are iudged and discerned pleasant the company of so many noble men
the god of pedanties how often hath he been crost in his opinions not knowing what to resolue in that point of the soule wherein he is almost alwaies vnlike to himselfe and in many other things more base which he knew not how to find or vnderstand ingeniously confessing sometimes the great weakenes of man in finding and knowing the truth They that haue come after of a pedanticall and presumptuous spirit who make Aristotle and others say what they 6 Obiects please and are more obstinate in their opinions than euer they were disauowing those for disciples that faint in their opinions hate arrogantlie condemne this rule of wisdome this modestie and academicall stayednes glorying in their obstinate opinions whether they be right or wrong louing better a headie froward affirmer against their owne opinions and against whom they may exercise their wit and skill than a modest peaceable man who doubteth and maketh stay of his iudgement against whom their wits are dulled that is to say a foole than a wise man like to women who loue better to be contradicted euen with iniurie than that a man either out of the coldnes of his nature or contempt should say nothing to them whereby they imagin they are either scorned or condemned wherein they shew their iniquitie For why should it not be as lawfull to doubt and consider of things as doubtfull not determining of any thing as it is to them to affirme Why should it not be lawfull ingenuously to confesse that which a man knoweth not since in veritie he knoweth it not and to hold in suspence that which he is not assured of and against which there are many reasons and oppositions It is certaine according to the opinion of the wisest that we are ignorant of much more than we know that all our knowledge is the lesser part and almost nothing in regard of that we know not the causes of our ignorances are infinit and both in respect of the things themselues either too farre from vs or too neere too great or too little too durable or not durable enough perpetuallie changing and in respect of our selues and the maner of knowing them which as yet is not sufficientlie learned And that which we thinke we know we know not neither can we hold it well for with violence it is got from vs and if it may not be gotten because our obstinacie in opinion is strong yet we are contended with and much troubled Now how should we be capable to know more or lesse if we grow resolute in our opinions settle and repose our selues in certaine things and in such maner that we seeke no farther nor examine any more that which we thinke to hold They thinke this suspension a shame and a weaknes because they know not what it is and they perceiue not that the greatest men that are haue made profession thereof they blush and haue not the heart freely to say I know not so much are they possessed with the opinion and presumption of science and they know not that there is a kind of ignorance doubt more learned and more certaine more noble and generous than all their science and certaintie This is that that hath made Socrates so renoumed and held for the wisest man It is the science of sciences and the fruit of all our studies It is a modest mild innocent and hartie acknowledgement of the mysticall height of truth and of the pouertie of our humane condition full of darknes weaknes vncertaintie cogitationes mortalium timidae incertae adinuentiones nostrae Deus nouit cogitationes hominum quoniam vanae sunt Heere I would tell you that I caused to be grauen ouer the gate of my little house which I built at Condom in the yeare 1600 this word I know not But they will needs that we submit our selues in all dutie to certaine principles which is an vniust tyrannie I yeeld my consent that a man employ them in all iudgement and make vse of them but yet not so as that a man may not spurne against them for against that opinion I oppose my selfe Who is he in the whole world that hath right to command and giue lawes to the world to subiect the spirits of men and to giue principles which may be no more examined that a man may no more denie or doubt of but God himselfe the soueraigne spirit and true principle of the world who is only to be beleeued because he saith it All other things are subiect to triall and opposition and it is weaknes to subiect our selues vnto it If they will that I submit my selfe to principles I will say to them as the Curat said to his parishoners in a matter of time and as a Prince of ours to the Secretaries of this age in a point of religion Do you first agree to these principles and then I will submit my selfe vnto them Now there is as great doubt and dispute in the principles as in the conclusions in the Theses as in the Hypotheses whereby there are so many sects among them that if I yeeld my selfe to the one I offend all the rest They say likewise that it is a great affliction not to be resolued to remaine alwaies in doubt yea that it is a matter of difficultie for a man to continue long in that state They haue reason to say it for they find it so in themselues being the propertie of fooles and weake minds of presumptuous fooles passionate and obstinate in certaine opinions who condemne all others and although they be ouercome neuer yeeld themselues vexing and putting themselues into choler neuer acknowledging any reason If they be constrained to change their opinions being altered they are as resolute and obstinate in their new as they were before in their first opinion not knowing how to hold any thing without passion and neuer disputing to learne and find the truth but to maintaine that which they haue sworne and bound themselues vnto These kind of people know nothing neither know they what it is to know because they thinke to know and to hold the truth in their sleeue Because thou thinkest thou seest thou seest nothing saith the Doctor of truth to the Ioh. 9. glorious and presumptuous man Si quis existimet se scire aliquid nondum cognouit quemadmodum oporteat cum scire It is fit 2. Cor. 8. that weake men that haue not strength to keepe themselues vpright vpon their feet be kept vp with props they cannot liue but in bonds nor maintaine themselues free a people borne to seruitude they feare Bug-beares or that the Wolfe will eate them if they be alone But in wise modest and stayed men it is quite contrarie the surest stay and most happie estate of the spirit which by this meanes keepeth it selfe firme vpright constant inflexible alwaies free and to it selfe hoc liberiores solutiores sumus quia integra nobis iudicandi potestas manet It is a very sweet peaceable
and pleasant soiorne or delay where a man feareth not to faile or miscount himselfe where a man is in the clame vnder couert and out of danger of participating so many errors produced by the fantasie of man and whereof the world is full of entangling himselfe in complaints diuisions disputes of offending diuers parts of belying and gainsaying his owne beleefe of changing repenting and readuising himselfe For how often hath time made vs see that we haue beene deceiued in our thoughts and hath enforced vs to change our opinions To be breefe it is to keepe the mind in peace and tranquillitie farre from agitations and vices which proceed from that opinion of science which we thinke to haue in things for from thence do spring pride ambition immoderate defires obstinacie in opinion presumption loue of nouelties rebellion disobedience from whence come troubles sects heresies seditions but from men fierce obstinate resolute in opinion not from Academiques neuters modest indifferent staied that is to say wisemen Moreouer let me tell them that it is a thing that doth more seruice to piety religion and diuine operation than any thing whatsoeuer I say seruice as well in the generation and propagation as the conseruation thereof Diuinity yea the mysticall part thereof teacheth vs that well to prepare our soules for God and the receiuing of his holy spirit we must empty cleanse purifie them and leaue them naked of all opinion beleefe affection make them like a white paper dead to it selfe and to the world that God might liue and worke in it driue away the old master to establish the new expurgate vetus fermentum exuite veterem hominem So that it seemeth that to plant and establish Christianity among infidels or mis-beleeuing people as in these daies in China it were a very excellent method to begin with these propositions and perswasions That all the wisedome of the world is but vanity and leasing That the world is wholly composed torne and vilefied with the forged phantasticall opinions of euery priuate mans braine That God hath created man to know the truth but that hee cannot know it of himself nor by any humane meanes And That it is necessary that God himselfe in whose bosome it resideth and who hath wrought a desire thereof in man should reueale it as he doth But That the better to prepare himselfe for this reuelation man must first renounce and chase away all opinions and beleefs wherewith the spirit is already anticipated and besotted and present himselfe white naked and ready to receiue it Hauing well beaten and gained this point and made men as it were Academicks and Pyrrhonians it is necessary that we propose the principles of Christianity as sent from heauen brought by the Embassadour and perfect messenger of the diuinity authorised and confirmed in his time by so many maruellous proofes and authenticall testimonies So that we see that this innocent and modest delay from resolution is a great meanes to true piety not only to receiue it as hath been said but to preserue it for with it there neuer are heresies and selected particular extrauagant opinions An Academicke or Pyrrhonian was neuer hereticke they are things opposite It may be some man will say that he will neuer bee either good Christian or Catholike because he will as well be a neuter and irresolute in the one as the other This is to vnderstand amisse that which hath beene spoken because there is no delay to be made nor place to iudge nor liberty in that which concerneth God but wee must suffer him to put and engraue that which pleaseth him and none other I haue made heere a digression for the honour of this our rule against such as contradict it Let vs now returne to the matter After these two to iudge of all to be slow in determining there commeth in the third place the vniuersality of spirit 7 3. The third part vniuersality of spirit whereby a wise man taketh a view and entreth into consideration of the whole Vniuerse hee is a citizen of the world like Socrates hee containeth in his affection all humanekind hee walketh through all as if they were neere vnto him hee seeth like the sunne with an equall setled and indifferent regard as from a high watch-tower all the changes and interchangeable courses of things not changing himselfe but alwaies continuing one and the same which is a liuery of the diuinitie and a high priuiledge of a wise man who is the image of God vpon earth Magna generosares animus humanus nullos sibi poni nisi communes cum Deo terminos patitur Non idem sapientem qui caeteros terminos includit omnia illi secula vt Deo serviunt Nullum seculum magnis ingenijs clausum nullum non cogitationi peruium tempus Quam naturale in immensum mentem suam extendere in hoc a natura formatus homo vt paria dijs velit ac se in spatium suum extendat The most beautifull and greatest spirits are the more vniuersall as the more base and blunt are the more particular It is a sottish weakenesse to thinke that a man must beleeue doe liue in all respects as at home in his owne village and country or that the accidents that fall out heere concerne and are common with the rest of the world A foole if a man tell him that there are diuers maners customes lawes opinions contrary to those which hee seeth in vse either he will not beleeue them and saith they are fables or hee presently refuseth and condemneth them as barbarous so partiall is hee and so much enthralled with those his municipall maners which hee accounteth the onely true naturall vniuersall Euery man calleth that barbarous that agreeth not with his palat and custome and it seemeth that we haue no other touch of truth and reason than the example and the idea of the opinions and customes of that countrie where we liue These kind of people iudge of nothing neither can they they are flaues to that they hold a strong preuention and anticipation of opinions doth whollie possesse them they are so besorted that they can neither say nor do otherwise Now partialitie is an enemie to libertie and ouerlulleth the mind alreadie tainted and preoccupated with a particular custome that it cannot iudge aright of others an indifferent man iudgeth all things He that is fastned to one place is banished and depriued from all others The paper that is blurred with another colour is no more capable of any other whereas the white is fit to receiue any A iudge that heares a cause with a preiudicate opinion and inclineth to one part more than to another cannot be a iust vpright and true iudge Now a wise man must free himselfe from this brutish blockishnes and present vnto himselfe as in a table this great image of our mother Nature in her entire maiestie marke and consider hir in a Realme an Empire yea in this whole
and pourtraites as lesser lights thereunto But before we enter thereinto let me heere say in generall and by way of preface that of so many diuers religions and maners of seruing God which are or may be in the world they seeme to be the most noble and to haue greatest appearance of truth which without great externall and corporall seruice draw the soule into itselfe and raise it by pure contemplation to admire and adore the greatnesse and infinite maiestie of the first cause of all things and the essence of essences without any great declaration or determination thereof or prescription of his seruice but acknowledging it indefinitly to be goodnes perfection and infinitnes whollie incomprehensible not to be known as the Pythagoreans and most famous Philosophers do teach This is to approch vnto the religion of the angels and to put in practise that word of the sonne of God to adore in spirit and truth for God accounteth such worshippers the best There are others on the other side and in another extremitie who will haue a visible Deitie capable by the senses which base and grosse error hath mocked almost all the world euen Israel in the desert in framing to themselues a molten calfe And of these they that haue chosen the sunne for their god seeme to haue more reason than the rest because of the greatnes beautie and resplendent and vnknowne vertue thereof euen such as enforce the whole world to the admiration and reuerence of itselfe The eye seeth nothing that is like vnto it or that approcheth neere vnto it in the whole vniuerse it is one sunne and without companion Christianitie as in the middle tempereth the sensible and outward with the insensible and inward seruing God with spirit and body and accommodating itselfe to great and little whereby it is better established and more durable But euen in that too as there is a diuersitie and degrees of soules of sufficiencie and capacitie of diuine grace so is there a difference in the maner of seruing of God the more high perfect incline more to the first maner more spirituall and contemplatiue and lesse externall the lesse and imperfect quasi sub paedagogo remaine in the other and do participate of the outward and vulgar deformities Religion consisteth in the knowledge of God and of our selues for it is a relatiue action betweene both the office 15 Diuers descriptions of religion thereof is to extoll God to the vttermost of our power and to beate downe man as low as low may be as if he were vtterly lost and afterwards to furnish himselfe with meanes to rise againe to make him feele his misery his nothing to the end he may put his whole confidence in God alone The office of religion is to ioyne vs to the author and principall cause of all our good to reunite and fasten man to his first cause as to his roote wherein so long as he continueth firme and setled he preserueth himselfe in his owne perfection and contrariwise when he is separated he instantly fainteth and languisheth The end and effect of religion is faithfullie to yeeld all the honor and glorie vnto God and all the benefit vnto man All good things may be reduced to these two The profit which is an amendment and an essentiall and inward good is due vnto poore wretched and in all points miserable man the glory which is an outward ornament is due vnto God alone who is the perfection and fulnes of all good whereunto nothing can be added Gloria in excelsis Deo in terra pax hominibus Thus much being first knowen our instruction to pietie is 18 An instruction to pietie 1. To know God first to learn to know God for from the knowledge of things proceedeth that honor we do vnto them First then we must beleeue that he is that he hath created the world by his power goodnesse wisdome and that by it he gouerneth it that his prouidence watcheth ouer all things yea the least that are that whatsoeuer he sendeth vs is for our good and that whatsoeuer is euill proceedeth from our selues If we account those fortunes euill that he sendeth vs we blaspheme his holy name because naturally we honour those that do vs good and hate those that hurt vs. We must then resolue to obey him and to take all in good part which commeth from his hand to commit and submit our selues vnto him Secondly we must honour him and the most excellent 19 2. To honor him and deuoutest way to doe it is first to mount vp our spirits from all carnall earthly and corruptible imagination and by the chastest highest and holiest conceits exercise our selues in the contemplation of the Diuinitie and after that we haue adorned it with all the most magnificall and excellent names and praises that our spirit can imagine that we acknowledge that we haue presented nothing vnto it woorthy it selfe but that the fault is in our weaknesle and imbecillitie which can conceiue nothing more high God is the last endeuour and highest pitch of our imagination euery man amplifying the Ideaa according to his owne capacitie and to speake better God is infinitly aboue all our last and highest endeuours and imaginations of perfection Againe we must serue him with our heart and spirit it is 20 3. To serue him in spirit the seruice answerable to his nature Deus spiritus est si Deus est animus sit tibi pura mente colendus It is that which he requireth that which pleaseth him Pater tales quaer is adoratores The most acceptable sacrifice vnto his Maiestie is a pure free and humble heart Sacrificium Deo spiritus An innocent soule an innocent life Optimus animus pulcherrimus Seneca Lactan. Merc. Trism Dei cultus religiosissimus cultus imitari vnicus Dei cultus non esse malum A wise man is a true sacrifice of the great God his spirit is his temple his soule is his image his affections are his offerings his greatest and most solemne sacrifice is to imitate him to serue and implore him for it is the part of those that are great to giue of those that are poore to aske Beatius dare quà m accipere Neuerthelesse we are not to contemne and disdaine the 21 4. To serue him with our bodies outward and publike seruice which must be as an assistant to the other by obseruing the ceremonies or chnances and customes with moderation without vanity without ambition or hypocrisie without auarice alwaies with this thought That God wil be serued in spirit and That that which is outwardly done is rather for our selues than for God for humane vnitie and edification than for diuine veritie quae potius ad moremquam ad rempertinent Our vowes and prayers vnto God should be all subiect 22 5. To pray vnto him vnto his will we should neither desire nor aske any thing but as he hath ordeined hauing alwayes for our bridle
danger or difficultie and perswading himselfe that all is in safetie when he is many times therein much deceiued It may be that according to the diuersitie of natures and complexions both opinions are true but touching the vtilitie of either it is certaine that aduersitie hath this preheminence it is the seed the occasion the matter of well-doing the field of heroicall vertues virescit vulnere virtus aegrae fortunae sana consilia melius in malis sapimus secunda rectum auferunt Now wisdome teacheth vs to holde our selues indifferent and vpright in all our life and to keepe alwayes one and the 4 The aduice of the wise vpon both same countenance pleasant and constant A wise man is a skilfull artificer who maketh profit of all of euery matter he worketh and formeth vertue as that excellent Painter Phidias all maner of images whatsoeuer lighteth into his hands he maketh it a fit subiect to doe good and with one and the same countenance hee beholdeth the two different faces of Fortune Ad vtrosque casus sapiens aptus est bonorum rector malorum victor In secundis non confidit in aduersis non deficit nec auidus periculi nec fugax prosperitatem non expectans ad vtrumque paratus aduersus vtrumque intrepidus nec illius tumultu nec huius fulgore percussus Contra calamitates fortis contumax luxuriae non aduersus tantùm sed infestus hoc praecipuum in humanis rebus erigere animum supra minas promissa fortunae Wisdome furnisheth vs with armes and discipline for both combats against aduersitie with a spurre teaching vs to raise to strengthen and incite our courage and this is the vertue of fortitude against prosperitie it furnisheth vs with a bridle and teacheth vs to keepe and clap downe our wings and to keepe our selues within the bounds of modestie and this is the vertue of temperancie these are the two morall vertues against the two fortunes which that great Philosopher Epictetus did very wel signifie conteining in two words all morall Philosophie sustine abstine beare the euill that is aduersitie abstaine from the good that is from pleasure and prosperitie The particular aduisements against the particular prosperities and aduersities shall be in the third booke following in the vertue of fortitude and temperancie Heere we will only set downe the generall instructions and remedies against all prosperitie and aduersitie because in this booke we teach the way in generall vnto wisdome as hath been said in the preface thereof Against all prosperitie the common doctrine and counsell consisteth in three points The first that honors riches and 5 Of Prosperitie the fauours of fortune are ill and wrongfullie accounted and called goods since they neither make a man good nor reforme a wicked man and are common both to good and wicked He that calleth them goods and in them hath placed the good of man hath fastned our felicitie to a rotten cable and ancred it in the quick-sands For what is there more vncertaine and inconstant than the possession of such goods which come and goe passe and runne on like a riuer like a riuer they make a noyse at their comming in they are full of violence they are troubled their entrance is full of vexation and they vanish in a moment and when they are quite dried vp there remaineth nothing in the bottome but the mud The second point is to remember that prosperitie is like a honnied poison sweet and pleasant but dangerous whereof we must take very good heed When fortune laugheth and euery thing falleth out according to our owne hearts then should we feare most and stand vpon our gard bridle our affections compose our actions by reason aboue all auoid presumption which ordinarily followeth the fauour of the time Prosperitie is a slipperie pase wherein a man must take sure footing for there is no time wherein men doe more forget God It is a rare and difficult thing to find a man who doth willinglie attribute vnto him the cause of his felicitie And this is the cause why in the greatest prosperitie we must vse the counsell of our friends and giue them more authoritie ouer vs than at other times and therefore we must cary our selues as in an euill and dangerous way go with feare and doubt desiring the hand and help of another In these times of prosperitie aduersitie is a medicine because it leadeth vs to the knowledge of our selues The third is to retaine our desires and to set a measure vnto them Prosperitie puffeth vp the heart spurreth vs forward findeth nothing difficult breedeth alwayes a desire of great matters as they that by eating get an appetite and it carieth vs beyond our selues and in this state it is where a man loseth himselfe drowneth maketh a mockery of himselfe He playeth the Monkey who leapeth from bough to bough till he come to the top of the tree and then sheweth his taile O how many haue been lost and haue perished miserablie by the want of discretion to moderate themselues in their prosperitie We must therefore either stay our selues or go forward with a slower pase if we will inioy the benefit of our prosperitie and not hold our selues alwaies in chase and purchase It is wisdome to know how to settle our owne rest our owne contentment which cannot be where there is no stay no end Si qua finiri non possunt extra sapientiam sunt Against all aduersitie these are the generall aduisements In the first place we must take heed of the common and vulgar 8 Of aduersitie and that it is no euill opinion erroneous and alwaies different from true reason for to discredit and to bring into hatred and horror all aduersitie and afflictions they call them euils disasters mischiefs although all outward things be neither good nor euill Neuer did aduersitie make a man wicked but hath rather serued as a meanes to mend those that are wicked and are common both to the good and to the wicked Doubtlesse crosses and heauie accidents are common to all but they worke diuers effects according to that subiect 9 It is common to all but diuersly whereupon they light To fooles and reprobate persons they serue to driue them into despaire to afflict and enrage them Perhaps they enforce them if they be heauie extreame to stoope to crie vnto God to looke vp vnto Heauen but that is all To sinners and offenders they are so many liuely instructions and compulsions to put them in minde of their dutie and to bring them to the knowledge of God To vertuous people they are the lists and theaters wherein to exercise their vertue to winne vnto themselues greater commendations and a neerer alliance with God To wise men they are matter of good and sometimes stages and degrees whereby to passe and mount vp to all height and greatnesse as wee see and may read of diuers who being assailed by such and so great
and are as much offended with ours as we with theirs they cut a man short after their maner tearming them beasts and barbarians which is alwaies to say the same thing A wise man is more aduised as shall be said he maketh not such haste to iudge for feare lest he wrong his owne iudgment and to say the truth there are many lawes and customes which seeme at the first view to be sauage inhumane and contrarie to all reason which if they were without passion and soundly considered of if they were not found to be altogether iust and good yet at the least they would not be without some reason and defence Let vs take amongst the rest for example the two first which wee haue spoken of which seeme to be both the strangest and farthest off from the dutie of pietie to kill their owne parents at a certaine age and to eate them They that haue this custome do take it to be a testimonie of pietie and good affection endeuoring therby first of meere pitie to deliuer their old parents not only vnprofitable to themselues and others but burthensome languishing and leading a painfull and troublesome life and to place them in rest and ease afterwards giuing them the most worthie and commendable sepulchre lodging in themselues and their owne bowels the bodies and reliques of their parents in a maner reuiuing them againe and regenerating them by a kind of transmutation into their liuing flesh by the meanes of the digestion and nourishment These reasons would not seeme ouer-light to him that is not possessed with a contrarie opinion and it is an easie matter to consider what crueltie and abomination it had been to these people to see their parents before their owne eies to suffer such griefe and torment and they not able to succour them and afterwards to cast their spoiles to the corruption of the earth to stench and rottennes and the foode of wormes which is the worst that can be done vnto it Darius made a triall asking some Greekes for what they would be perswaded to follow the custome of the Indians in eating their dead fathers To whom they answered that they would not do it for any thing in the world And on the other side assaying to perswade the Indians to burne the bodies of their dead parents as the Greekes did it seemed to them a matter of such difficultie and horror as that they would neuer be drawne vnto it I will adde only one other which concerneth only matter of decencie and comelinesse and is more light and more pleasant One that alwaies blew his nose with his hand being reprehended for inciuilitie in the defence of himselfe asked what priuiledge that filthie excrement had that a man must affoord it a faire handker chiefe to receiue and afterwards carefullie wrap fold it vp which he thought was a matter of greater lothsomnes than to cast it frō him So that we see that for all things there may be found some seeming reason and therefore we are not suddenly and lightlie to condemne any thing But who would beleeue how great and imperious the authoritie of custome is He that said it was another nature did 6 The authoritie thereof not sufficientlie expresse it for it doth more than nature it conquereth nature for hence it is that the most beautifull daughters of men draw not vnto loue their naturall parents nor brethren though excellent in beautie winne not the loue of their sisters This kind of chastirie is not properly of nature but of the vse of lawes and customes which forbid them and make of incest a great sinne as we may see in the fact not Gen. 11. 20. 29. 35. Exod. 6. Leuit. 28. only of the children of Adam where there was an inforced necessitie but of Abraham and Nachor brethren of Iacob and Iudas Patriarches Amram the father of Moses and other holy men And it is the law of Moses which forbad it in these first degrees but it hath also sometimes dispensed therewith not only in the colaterall line and betwixt brothers and their brothers wiues which was a commandement and not a dispensation Deut. 25. 2. Reg. 12. 3. Reg. 2. and which is more betweene the naturall brother and sister of diuers wombs but also in the right line of alliance that is to say of the sonne with the mother in law for in the right line of bloud it seemeth to be altogether against nature notwithstanding the fact of the daughters of Lot with their father which neuerthelesse was produced purely by nature in that extreame apprehension and feare of the end of humane kind for which cause they haue beene excused by Chrysost Ambrose August great and learned doctors Now against nature there is not any dispensation if God the only superior thereunto giue it not Finally of casuall incests and not voluntarie the world is full as Tertullian teacheth Moreouer custome doth enforce In Apolog. the rules of nature witnes those Physitians who many times leaue the naturall reasons of their arte by their owne authoritie as they that by custome do liue and sustaine their liues with poyson Spiders Emmets Lyzards Toades which is a common practise amongst the people of the West Indies It likewise dulleth our senses witnes they that liue neere the fall of the riuer of Nilus neere clocks armories milles and the whole world according to some Philosophers with the sound of a heauenly kind of musick and the continuall and diuers motions of the heauens dulleth our senses that we heare not that which we heare To conclude and it is the principall fruit thereof it ouercommeth all difficultie maketh things easie that seeme impossible sweetneth all sower and therefore by the meanes heereof a man liues in all things content but yet it mastereth our soules our beliefs our iudgements with a most vniust and tyrannicall authoritie It doth and vndoeth authoriseth and disauthoriseth whatsoeuer it please without rhythme or reason yea many times against all reason It establisheth in the world against reason iudgement all the opinions religions beleefs obseruances maners and sorts of life most fantasticall and rude as before hath been said And contrarily it wrongfully degradeth robbeth beateth downe in things that are truly great and admirable their price and estimation and maketh them base and vile Nil adeo magnum nec tam mirabile quidquam Principiò quod non cessent mirarier omnes Paulatim So that we see that custome is a thing great and powerfull Plato hauing reprehended a youth for playing at cobnut or chery-pit and receiuing this answere from him That he controuled him for a matter of small moment replied My child custome is not a matter of small moment A speech wel worth the noting for all such as haue youth to bring vp But it exerciseth it power with so absolute authoritie that there is no striuing against it neither is it lawfull to reason or call into question the ordinances thereof it enchanteth
owne willes and the more voluntarie it is the more honorable and there are a thousand waies vnto it We may want meanes whereby to liue but not to die Life may be taken away from euery man by euery man but not death vbique mors est optime hoc cauit deus eripere vitam nemo non homini potest at nemo mortem mille ad hanc aditus patent The most fauorable present that nature hath bestowed vpon vs and that taketh away from vs all meanes of complaint is that it hath left vnto vs the key of the closet libertie to die when we will Wherefore complainest thou in this world It holdeth thee not if thou liue in paine thy idlenes and feare is the cause for to die there is nothing necessarie but a will The other case is a liuely apprehension and desire of the life to come which maketh a man to thirst after death as after a great gaine the seed of a better life the bridge vnto paradise the way to all good and an earnest pennie of the resurrection A firme beleefe and hope of these things is incompatible with the feare and horror of death it perswadeth vs rather to be wearie of this life and to desire death vitam habere in patientia mortem in desiderio to haue life in affliction and death in affection their life is a crosse their death a comfort and therefore their vowes and their voices are cupio dissolui mihi mors lucrum quis me liberabit de corpore montis huius And for this cause those Philosophers and Christians haue been iustlie reproched which is to be vnderstood of those that are weake and idle and not of all that play the publike dissemblers and do not in veritie beleeue that which they do so much talke of and so highlie commend touching that happie immortalitie and those vnspeakable pleasures in the second life since they doubt and feare death so much the necessarie passage thereunto The fift and last is the execution of this precedent desire 18 To kill himselfe which is for a man to be his owne executioner and the authour of his owne death This seemeth to proceed from vertue and the greatnes of a mans courage hauing been ancientlie practised by the greatest and most excellent men and women of euerie nation and religion Greekes Romanes Egyptians Persians Medes French Indians Philosophers of all sects Iewes witnes that good old man Razis called the father of the Iewes for his vertue and his wiues who vnder Antiochus hauing circumcised their children cast themselues hedlong from the rock with them And Christians too witnes those two canonized Saints Pelagius and Sophronia whereof the first with his mother and sisters cast himselfe into the riuer and the other killed hir selfe with a knife to auoid the violence of Maxentius the Emperour Yea witnes diuers people and whole cities as Capona in Italy Astupa Numantia in Spaine besieged by the Romans the Abideens enforced by Philip a citie in India besieged by Alexander But this resolution hath been likewise approued and authorized by many common-weales by lawes and rules established thereupon as at Marseilles in the I le of Cea in Nigropont and other nations as in the Hyperborean Ilands and iustified by many great reasons drawne from the precedent article which is of the iust desire of death For if it be permitted to desire to aske to seeke after death why should it be an ill acte to giue it vnto our selues If a mans owne death be iust in the will why should it not be as iust in the hand and the execution Why should I expect that from another which I can do my selfe and why should it not be better to giue it than to suffer another to giue it to meete than to attend it for the fairest death is the more voluntarie Finallie I offend not the law made against theeues and robbers when I take but my owne goods and cut but my owne purse neither am I guiltie of the lawes made against murtherers by taking away my owne life But this opinion is reproued by diuers not only Christians but Iewes as Iosephus disputeth against his captaines in the caue du Puis and Philosophers as Plato Scipio who held this proceeding not only for a vice of cowardlines and impatiencie for it is for a man to hide himselfe from the blowes of fortune Now a true and liuely vertue must neuer yeeld for euils and crosses are nourishments thereunto and it is greater constancie well to vse the chaine wherewith we are tied than to breake it and more setled resolution in Regulus than in Cato Rebus in aduersis facile est contemnere vitam Fortius ille facit qui miser esse potest Si fractus illabitur orbis Impauidum ferient ruinae But also for a fault of desertion for a man ought not to abandon his charge without the expresse commaundement of him that gaue it him we are not heere for our selues nor our owne masters This then is not a matter beyond all doubt or disputation It is first beyond all doubt that wee are not to attempt this last exploit without very great and iust cause nay I cannot see how any cause should be great and iust enough to the end that it be as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honest and reasonable departure It must not then be for any light occasion whatsoeuer some say that a man may die for light causes since they that hold vs in life are not weightie It is ingratitude to nature not to accept and vse hir present it is a signe of lightnes to be too anxious and scrupulous to breake companie for matters of no moment and not for such as are iust and lawfull if there be any such And therefore they had not a sufficient excuse and iust cause of their death of whom I made mention before Pomponius Atticus Marcellinus and Cleantes who would not stay the course of their death for this only reason because they were alreadie neere vnto it The wiues of Petus of Scaurus of Labio of Fuluius the friend of Augustus of Seneca and diuers others who died only to accompanie their husbands in death or rather to encourage them therein Cato and others who died because their businesse succeeded not well and because they would not fall into the hands of their enemies notwithstanding they feared no ill vsage at their hands They that haue murthered themselues because they would not liue at the mercie and by the grace and fauor of those whom they hated as Grauius Siluanius and Statius Proximus being pardoned by Nero. They that die to recouer a shame and dishonor past as that Romane Lucretia Sparzapizes the sonne of Queene Tomyris Boges the Lieutenant of king Xerxes They that for no particular cause but only because they see the weale-publike in a bad and declining estate murther themselues as Nerua that great Lawyer Vibius Vircus Iubellius in the taking of Capona They that
are weary with liuing or for priuate causes loath to liue any longer Neither is it sufficient that the cause be great and iust but that it be necessarie and remedilesse and that all maner of meanes to preserue life be first put in practise For precipitation and anticipated despaire is very vitious as in Brutus and Cassius who killing themselues before the time and occasion lost the reliques of the Romane libertie whereof they were protectors A man saith Cleomenes must manage his life and make vse thereof to the vttermost for to take it away a man neuer wants time it is a remedie which he hath alwaies in his owne hands but the state of things may change and grow better Ioseph and diuers others haue to their great benefit practised this counsell things that seeme altogether desperate do many times change and haue a happie successe aliquis carnifici suo superstes fuit Multa dies variusque labor mutabilis aeui Retulit in melius A man must carie himselfe in his place and calling as a defendant against him that assaileth him cum moderamine inculpatae tutelae he must trie all maner of meanes before he come to this extremitie Secondly and without doubt it is farre better and more commendable to suffer and to continue constant and firme to the end than fearefullie cowardlie to flie or die but forasmuch as it is a gift not giuen vnto all no more than continencie is non omnes capiunt verbum istud vnde melius nubere quam vri the question is whether an insupportable and remedilesse euill hapning which may vtterlie vndoe and turne topsy-turuie our whole resolution and driue vs into despaire despite and murmuring against God it be more expedient or a lesse euill for a man couragiouslie to deliuer himselfe hauing his senses sound and setled than by standing to it for feare of failing in his dutie expose himselfe to the danger of sinking and being vtterly lost It is not a lesse euill to quit the place than to be obstinate and perish to flie than to be taken It is true that it seemeth by all humane and philosoph call reason to be practised as hath been said by so many famous people of all countries and climats But Christianitie doth no way approue it nor alloweth therein any dispensation Finally it is a great point of wisdome to learne to know the point and period to chuse a fit houre to die Euery man hath his time and season to die some preuent it others prolong it there is weakenesse and valour in them both but there is required discretion How many men haue suruiued their glorie and by a desire to lengthen their life but a little haue darkened it againe and liued to helpe bury their owne honour And that which lastly sticketh by them hath no relish or feeling of what is past but continueth like an old filthie clout sowed to the hemme of a rich and beautifull ornament There is a time to gather fruit from the tree which if it hang too long it rotteth and growes worse and worse and the losse is as great too if it bee gathered too soone Many saints and holy men haue fled from death because they are yet profitable to the church and weale-publike though in respect of their owne particular they could be content to die It is an act of charitie to desire to liue for the benefit of an other Si populo tuo sum necessarius non recuso laborem Death hath diuers formes some more easie than other and 21 Formes of deaths diuers taketh diuers qualities according to the fantasie of euery one Among those that are naturall they that proceed from weaknesse and a numnesse of the members are the sweetest and the easiest among those that are violent the best is the shortest the least premeditated Some desire to make an exemplarie and demonstratiue death of constancie and sufficiencie this is to consider another thing and to seeke their owne reputation but this is vanitie for this is no act of societie but of one only person who hath enough to doe with himselfe to minister to himselfe inward comfort and hath no neede to trouble himselfe with what belongeth to another especially all the interest hee hath in his reputation ceasing with his death That is the best death which is well recollected in it selfe quiet solitarie and attendeth wholly to that which at that time is fittest That great assistance of parents friends bringeth a thousand discommodities it oppresseth and smoothereth him that is dying one tormenteth his eares another his eies another his mouth their cries and complaints if they be true stifle the heart if fained afflict and torment it Many great personages haue sought to die farre from their friends to auoide this inconuenience accounting it a childish thing and a foolish humour to be willing by their miseries to moue sorrow and compassion in their friends wee commend constancie to suffer bad fortune wee accuse and hate it in our friends and when it is our owne case it is not sufficient that they suffer with vs but they must afflict themselues too A wise man that is sicke should content himselfe with the setled countenance of his assistants CHAP. XII To maintaine himselfe in true tranquillitie of spirit the fruit and crowne of wisedome and the conclusion of this booke THe tranquillitie of the spirit is the souereigne good of man This is that great and rich treasure which the wisest seeke by sea and by land on foote and a horsebacke all our care should tend thereunto it is the fruit of all our labors and studies the crowne of wisdome But lest a man should mistake himselfe heerein you must know that this tranquillitie is not a retrait or vacation from all affaires a delightfull solitarinesse and corporally pleasant or a profound carelesnesse of all things if it were so many women idle dissolute and voluptuous persons would at their pleasure enioy as great a good as the wisest can aspire vnto with all their studie Neither multitude nor scarsitie of businesse doth any thing heerein It is a beautifull sweete equall iust firme and pleasant estate of the soule which neither businesse nor idlenesse nor good accidents nor ill nor time can any way trouble alter mend or depresse Vera tranquillitas non concuti The meanes to attaine thereunto to get and preserue it are the points that I haue handled in this second booke whereof this is a briefe collection They consist in freeing and disfurnishing of a man from all lets and impediments and furnishing him with those things that entertaine and preserue it The things that doe most hinder and trouble the rest and tranquillitie of the spirit are common and vulgar opinions which for the most part are erroneous and secondly desires and passions which ingender in vs a kinde of delicacy and difficulty which are the cause that a man is neuer content and these are kindled and stirred in him by those
Tacit. It is the part of wisdome to temper this neither seeking to be feared by making himselfe terrible nor loued by too much debasing himselfe The second meane to attaine beneuolence is beneficence 3 Beneficence I meane first towards all especiallie the meaner people by prouidence and good policie whereby corne and all other necessarie things for the sustenance of this life may not be wanting but sold at an indifferent price yea may abound if it be possible that dearenesse and dearth afflict not the subiect For the meaner sort haue no care for the publike good but for this end vulgo vna ex republica annonae cura Tacit. The third meane is liberalitie beneficence more speciall 4 Liberality which is a bait yea an enchantment to draw to winne and captiuate the willes of men So sweet a thing is it to receiue honorable to giue In such sort that a wise man hath said That a state did better defend it selfe by good deeds than by armes This vertue is alwaies requisite but especiallie in the entrance and in a new state To whom how much and how liberalitie must be exercised hath beene said before The meanes of beneuolence haue beene wisely practised by Augustus Chap. 2. act 23. Tacit. qui militem donis populum annona cunctos dulcedine otij pellexit Authoritie is another pillar of state maiestas imperij salutis 5 Authority tutela The inuincible fortresse of a prince whereby he bringeth into reason all those that dare to contemne or make head against him Yea because of this they dare not attempt and all men desire to be in grace and fauor with him It is composed of feare and respect by which two a prince and his state is feared of all and secured To attaine this authoritie besides the prouision of things aboue named there are three meanes which must carefully be kept in the forme of commaunding By what it is acquired The first is seueritie which is better more wholsome assured durable than common lenitie and great facilitie 6 Seuerity which proceedeth first from the nature of the people which as Aristotle saith is not so well borne and bred as to be ranged into dutie and obedience by loue or shame but by force and feare of punishment and secondly from the generall corruption of the maners and contagious licentiousnes of the world which a man must not thinke to mend by mildnes and lenitie which doth rather giue aid to ill attempts It ingendreth contempt and hope of impunitie which is the plague of Common-weales and states Illecebra peccandi maxima spes Cicero impunitatis It is a fauour done to many and the whole weale-publike sometimes well to chastice some one And he must sometimes cut off a finger lest the Gangreene spread it selfe through the whole arme according to that excellent answere of a king of Thrace whom one telling that he played the mad man and not the king answered That his madnes made his subiects sound and wise Seueritie keepeth officers and magistrates in their deuoire driueth away flatterers courtiers wicked persons impudent demaunders and petytyrannies Whereas contrariwise too great facilitie openeth the gate to all these kind of people whereupon followeth an exhausting of the treasuries impunitie of the wicked impouerishing of the people as rheumes fluxes in a rheumatike diseased bodie fall vpon those parts that are weakest The goodnes of Pertinax the licentious libertie of Heliogabalus are thought to haue vndone and ruinated the Empire The seueritie of Seuerus and afterwards of Alexander did reestablish it and brought it into good estate But yet this seueritie must be with some moderation intermission and to purpose to the end that rigour towards a few might hold the whole world in feare vt poena ad paucos metus ad omnes And the more seldome punishments serue more for the reformation of a state saith an ancient writer than the more frequent This is to be vnderstood if vices gather not strength and men grow not opinatiuely obstinate in them for then he must not spare either sword or fire crudelem medicum intemperans aeger facit The second is constancie which is a stayed resolution whereby the prince marching alwaies with one and the same 7 Constancy pase without altering or changing mainteineth alwaies and enforceth the obseruation of the ancient lawes and customes To change and to be readuised besides that it is an argument of inconstancie and irresolution it bringeth both to the lawes and to the soueraigne and to the state contempt and sinister opinion And this is the reason why the wiser sort do so much forbid the change and rechange of any thing in the lawes and customes though it were for the better for the change or remoue bringeth alwaies more euill and discommoditie besides the vncertaintie and the danger than the noueltie can bring good And therefore all innouators are suspected dangerous and to be chased away And there cannot be any cause or occasion strong and sufficient enough to change if it be not for a very great euident and certaine vtilitie or publike necessitie And in this case likewise he must proceed as it were stealingly sweetly and slowly by little and little and almost insensiblie leuiter lentè The third is to hold alwaies fast in the hand the sterne of the state the raines of gouernment that is to say the honour and power to commaund and to ordaine and not to trust or commit it to another referring all things to his counsell to the end that all may haue their eye vpon him and may know that all dependeth vpon him That soueraigne that loseth neuer so little of his authoritie marreth all And therefore it standeth him vpon not ouer-much to raise and make great any person Communis custodia principatus neminem vnum magnum facere And if there be alreadie any such he must Aristot draw him backe and bring him into order but yet sweetly and gently and neuer make great and high charges and offices perpetuall or for many yeares to the end a man may not get meanes to fortifie himselfe against his master as it many times falleth out Nil tam vtile quà m breuem potestatem esse Senec. quae magna sit Behold heere the iust and honest meanes in a soueraigne to maintaine with beneuolence and loue his authoritie and to 9 Against vniust authority and tyraunie make himselfe to be loued and feared altogether for the one without the other is neither secure nor reasonable And therefore we abhorre a tyrannicall authoritie and that feare that is an enemy to loue and beneuolence and is with a publike hate oderint quem metuant which the wicked seeke after abusing their power The conditions of a good prince and of a tyrant are nothing alike and easily distinguished They may be all reduced to these two points the one to keepe the lawes of God and of nature or to
the end to assaile too The bitings of dying beasts are mortall Fractis rebus violentior vltima virtus And againe the issue is alwaies vncertaine Melior tutiorque certa pax sperata victoria illa in tua haec in decrum manu est And many times the poison lieth in the taile and the more fauourable fortune is the more it is to bee feared Nemo se tuto diu periculis offerre tam crebris potest But it is truly honorable it is a glory hauing a victorie in his hands Honorable to be facill and easily perswaded vnto peace it is to make knowen that he vndertaketh a warre iustly and doth wisely finish it And contrarilie to refuse it and afterwards by some ill successe to repent the refusall it is very dishonourable and will be said that glory hath vndone him Hee refused peace S. Bernard and would haue honour and so hath lost them both But hee must offer a gratious and a debonaire peace to the end it may be durable For if it be ouer rough and cruell at the first aduantage that may be offered the vanquished will reuolt Si bonam de deritis fidam perpetuam si malam haud diuturnam Liuius It is as great greatnesse to shew as much lenitie towards the suppliant vanquished as valour against the enemie The Romanes did verie well put this in practise and it did them no harme CHAP. IIII. Of that prudence which is required in difficult affaires and ill accidents publicke and priuate THE PREFACE HAuing spoken of that politicke prudence required in a soueraigne for the cariage of himselfe and his good gouernment wee will heere seuerally speake of that prudence that is necessarie for the preseruation of himselfe and the remedying of those affaires and difficult and dangerous accidents which may happen either to himselfe or his particular subiects First these affaires and accidents are very diuers they are either publike or particular either to come and such as threaten The diuision of this matter by distinction of the accidents vs or present and pressing vs the one are onely doubtfull and ambiguous the other dangerous and important because of their violence And they that are the greater and more difficult are either secret and hid and they are two that is to say conspiracy against the person of the Prince or the state and treason against the places and companies or manifest and open and these are of diuers sorts For they bee either without forme of warre and certaine order as popular commotions for small and light occasions factions and leagues betweene subiects of the one against the other in small and great number great or little seditions of the people against the prince or magistrate rebellion against the authoritie and head of the Prince or they are ripe and formed into a warre and are called ciuill warres which are of so many kindes as the aboue named troubles and commotions which are the causes foundations and seedes of them but haue growen and are come into consequence and continuance Of them all wee will speake distinctly and wee will giue aduice and counsell as well to soueraignes as particular persons great and small how to carrie themselues wisely therein I. Of the euils and accidents that doe threaten vs. IN those crosse and contrarie accidents whereunto wee are subiect there are two diuers maners of cariage they may be both good according to the diuers natures both of the accidents and of those to whom they happen The one is strongly to contest and to oppose a mans selfe against the accident to remoue all things that may hinder the diuerting thereof or at least to blunt the point to dead the blow thereof either to escape it or to force it This requireth a strong and obstinate mind and hath need of hard and painfull care The other is incontinently to take and receiue these accidents at the woorst and to resolue himselfe to beare them sweetly and patiently and in the meane time to attend peaceablie whatsoeuer shall happen without tormenting himselfe or hindering it The former studieth how to range the accidents this himselfe That seemeth to be more couragious this more sure That continueth in suspence is tossed betweene feare and hope this putteth himselfe into safetie and lieth so low that he cannot fall lower The lowest march is the surest and the seat of constancie That laboureth to escape this to suffer and many times this maketh the better bargaine Often times it falleth out that there is greater inconuenience and losse in pleading and contending than in losing in flying for safety than in suffering A couetous man tormenteth himselfe more than a poore a zealous than a cuckold In the former prudence is more requisite because hee is in action in this patience But what hindreth but that a man may performe both in order and that where prudence and vigilancie can do nothing there patience may succeed Doubtlesse in publike euils a man must assay the first which such are bound to do as haue the charge and can do it in particular let euerie one chuse the best II. Of euils and accidents present pressing and extreame THe proper meanes to lighten euils and to sweeten passions is not for a man to oppose himselfe for opposition enflameth and increaseth them much more A man by the iealousie of contention and contradiction sharpneth and stirreth the euill but it is either in diuerting them else-where as Physitians vse to doe who knowing not how to purge and wholly to cure a disease seeke to diuert it into some other part lesse dangerous which must be done sweetly and insensiblie This is an excellent remedie against all euils and which is practised in all things if a man marke it well whereby we are made to swallow the sowrest morsels yea death it selfe and that insensiblie abducendus animus est ad alia studia curas negotia loci denique mutatione tanquam aegroti non conualescentes saepe curandus est As a man counselleth those that are to passe ouer some fearefull deepe place either to shut or to diuert their eies When a man hath occasion to launce a sore in a child he flattereth him and withdraweth his mind to some other matter A man must practise the experiment and subtiltie of Hypomenes who being to runne with Atlanta a damsell of excellent beautie and to lose his life if he lost the goale to marrie the damsell if he woon it furnished himselfe with three faire apples of gold which at diuers times he let fall to stay the course of the damsell whilest she tooke them vp and so by diuerting hir get the aduantage of hir and gained hir selfe so if the consideration of some present vnhappie accident or the memorie of any that is past do much afflict vs or some violent passion which a man cannot tame do moue and torment vs we must change and turne our thoughts to some thing else and substitute vnto our selues some
are that if the factions be betwixt two great personages 2 The aduisements and remedies the Prince must endeuour by good words or threatnings to make peace and atonement betwixt them as Alexander the Great did betwixt Ephestion and Craterus and Archidamus betwixt two of his friends If he cannot doe it let him appoint arbitrators such as are free from suspition and passion The like he should do if the faction be betwixt diuers subiects or cities and communities And if it fall out that it be necessarie that hee speake himselfe hee must doe it with counsell being called to auoid the malice and hatred of those that are condemned If the faction be betweene great multitudes and that it be so strong that it cannot be appeased by iustice the prince is to employ his force for the vtter extinguishment thereof But he must take heed that he cary himselfe indifferent not more affectioned to one than to another for therein there is great danger and many haue vndone themselues And to say the truth it is vnworthie the greatnes of a prince and he that is master of all to make himselfe a companion to the one and an enemie to the other And if some must needs be punished let it light vpon those that are the principall heads and let that suffice IX Sedition SEdition is a violent commotion of a multitude against a 1 The description prince or a magistrate It ariseth and groweth either from oppression or feare For they that haue committed any great offence feare punishment others thinke feare they shal be oppressed and both of them by the apprehension of an euill are stirred to sedition to preuent the blow It likewise springeth from a licentious libertie from want and necessitie in such sort that men fit for this busines are such as are indebted malecontents and men ill accommodated in all things light persons and such as are blowen vp and feare iustice These kind of people cannot continue long in peace peace is warre vnto them they cannot sleepe but in the middest of sedition they are not in liberty but by the meanes of confusion The better to bring their purposes to passe they conferre together in secret they make great complaints vse doubtfull speeches afterwards speake more openly seeme zealous of their libertie and of the publike good and case of the people and by these faire pretences they draw many vnto them The aduisements and remedies are First the selfesame that serued 2 Aduisements and remedies for popular commotions to cause such to shew themselues and to speake vnto them that are fit for such a purpose as hath been said Secondly if that profit not he must arme and fortifie himselfe and for all that not proceed against them but rather giue them leasure and time to put water in their wine to the wicked to repent to the good to reunite themselues Time is a great Physitian especiallie in people more ready to mutine and rebell than to fight Ferocior plebs ad rebellandum quà m bellandū tentare magis quà m tueri libertatem Thirdly he must in the mean time trie all means to shake dissolue them both by hope and feare for these are the 2. waies spem offer metum intende Fourthly endeuour to disioine them and to breake the course of their intelligence Fiftly he must winne and draw vnto him vnder hand some few amongst them by faire promises and secret rewards whereby some of them withdrawing themselues from their company and comming vnto him others remaining with them to serue him and to giue intelligence of their cariages and purposes they may the better be brought a sleepe and their heat be somewhat allaied Sixtly to draw and winne the rest by yeelding vnto them some part of that which they demand and that with faire promises and doubtfull tearmes It shall afterwards bee easie iustlie to reuoke that which they haue iniustlie by sedition extorted Irrita facies quae per seditionem expresserint and to make all whole with lenitie and clemencie Lastly if they returne vnto reason and obedience and become honest men they must be handled gentlie and a man must be contented with the chastisement and correction of some few of the principall authours and firebrands without any further inquirie into the rest of the confederates that all may thinke themselues in safety and in grace and fauour X. Tyranny and rebellion TYrannie that is to say a violent rule or domination against the lawes and customes is many times the cause The description of great and publike commotions from whence commeth rebellion which is an insurrection of the people against the Prince because of his tyrannie to the end they may driue him away and plucke him from his throne And it differeth from sedition in this they will not acknowledge the Prince for their master whereas sedition proceedeth not so farre being raised only from a discontent of the gouernment complaining and desiring an amendment thereof Now this tyranny is pactised by people ill bred cruell who loue wicked men turbulent spirits tale-bearers hate and feare men of honesty and honour quibus semper aliena virtus formidolosa nobilitas opes omissi gestique honores pro crimine ob virtutes certissimum exitium non minus ex magna fama quà m mala But they cary their punishment with them being hated of all and enemies to all They liue in continuall feare and apprehension of terrour they suspect all things they are pricked and gauled inwardly in their consciences and at last die an euill death and that verie soone For an old tyrant is seldome seene The aduisements and remedies in this cafe shall bee set downe at large heereafter in his proper place The counsels are reduced to two at his entrance to stay and hinder him lest he get the mastrie being enstalled and acknowledged to Chap. 16. Plutarch in Bruto suffer and obey him It is better to tolerate him than to moue sedition and ciuill warre peius deteriusque tyrannide siue iniusto imperio bellum ciuile for there is nothing gotten by rebelling or spurning against him but it rather incenseth wicked princes and makes them more cruell Nihil tam exasperat feruorem vulneris quà m ferendi impatientia Modestie and obedience allaieth and pacifieth the fierce nature of a prince for the clemency of a prince saith that great prince Alexander doth not onely consist in their owne natures but also in the natures of their subiects who many times by their ill cariage and bad speeches do prouoke a prince and make him farre worse obsequto mitigantur imperia contrà contumaciâ inferiorum lenitatem imperitantis diminui contumaciam cum pernicie Curt. Tacit. quà m obsequium cum securitate malunt XI Ciuill warres VVHen one of these forenamed publike commotions popular insurrections faction sedition rebellion 1 The description comes to fortifie it selfe and to continue vntill it get an ordinarie traine and forme it is
S. Basil affirmeth feed and nourish In examer their old dames couer them with their feathers when they fall from them and couple themselues together to carrie them vpon their backs Loue furnisheth them with this arte This example is so liuely and so significant that the dutie of children towards their parents hath beene signified by the qualitie of this creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reciconiare And the Hebrewes call this bird for this cause chasida that is to saie Leuit. 11. the debonaire the charitable bird We haue likewise notable examples heere amongst men Cymon the sonne of great Miltiades whose father dying in prison as some say for debt and not hauing wherewithall to burie his bodie much lesse to redeeme it being arested for the debt whilest it was caried to the buriall according to the lawes of that country Cymon sold himselfe and his libertie for money to prouide for his funerall He with his plentie and goods relieued not his father but with his libertie which is deerer than all goods yea and life too He helped not his father liuing and in necessitie but dead and being no more a father nor a man What had he done to succour his father liuing wanting and requiring his helpe This is an excellent president We haue two the like examples euen in the weake and feeble sex of women of two daughters which haue nourished and giuen sucke the one to the father the other to hir mother being prisoners and condemned to die by famine the ordinarie punishment of the ancients It seemeth in some sort a thing against nature that the mother should be nourished with the daughters milke but this is truely according to nature yea those first lawes that the daughter should nourish her mother The fourth is not to doe to attempt or enterprise any thing of weight or importance without the aduice consent and approbation of parents and especially in mariage The fift is mildly and gently to endure the vices imperfections and testie and impatient humors of parents their seueritie and rigour Manlius hath made good proofe heereof for the Tribune Pomponius hauing accused the father of this Manlius in the presence of the people of many crimes and amongst others that he ouer cruelly handled his sonne enforcing him to till the earth the sonne goeth to the Tribune and finding him in his bedde putting the point of his dagger to his throat inforced him to sweare that he should desist from that pursuit he made against his father desiring rather to indure his fathers rigour than to see him troubled for it A childe shall finde no difficultie in these fiue duties if he consider how chargeable he hath been to his parents and with what care and affection he hath beene brought vp But he shall neuer know it well vntill he haue children of his owne as hee that was found to ride vpon a hobbie-horse playing with his children entreated him that so tooke him to hold his peace vntill he were himselfe a father reputing him till then no indifferent iudge in this action CHAP. XV. The dutie of Masters and seruants HEere commeth the third and last part of priuate and domesticall iustice which is the duties of masters and seruants Touching which it is necessarie to know the distinction of seruants for they are principally three sorts That is to say of slaues whereof all the world hath beene full in former time and is at this present except a part of Europe and no place more free than heere about France they haue no power neither in their bodies nor goods but are wholly their masters who may giue lend sell resell exchange and vse them as beasts of seruice Of these hath beene spoken of at large There are inferiour seruants and seruants free people masters of their persons and goods yea they cannot bargaine or otherwise doe any thing to the preiudice of their owne libertie But they owe honour obedience and serue vntill such times and vpon such conditions as they haue promised and their masters haue power to command correct and chastise them with moderation and discretion There are also mercenaries which are lesse subiect they owe no seruice nor obedience but onely worke and labour for money and they haue no authoritie in commanding or correcting them The duties of masters towards their seruants as well of slaues as inferior seruants are not to handle them cruellie remembring they are men and of the same nature with vs but onely fortune hath put a difference which is euer variable and sporteth it selfe in making great men little and little great And therefore the difference is not so great so much to contemne them Sunt homines contubernales humiles Senec. amici conserui aequè fortunae subiecti To handle seruants gently seeking rather to be beloued than feared is the testimonie of a good nature to vse them roughly and too seuerely proceedeth from a crabbed and cruell minde and that he beareth the same disposition towards all other men but want of power hindereth the execution thereof They ought to instruct them with godly and religious counsell and those things that are requisite for their health and safety The duties of seruants are to honour and feare their masters whatsoeuer they be and to yeeld them obedience and fidelitie seruing them not for gaine or onely outwardly and for countenance but heartily seriously for conscience sake and without dissimulation We read of most worthie noble and generous seruices performed in former times by some towards their masters euen to the engaging and hazard of their liues for their masters safegard and honour CHAP. XVI The dutie of Soueraignes and Subiects OF Princes and Soueraignes their descriptions notes humours markes and discommodities hath beene discoursed in the first booke chap. 49. Their dutie to gouerne the common-wealth hath beene spoken at large in this present booke chap. 2. and 3. which is of politike prudence yet we will touch a little heere the heads and generall points of their dutie The Soueraigne as the meane betweene God and the people 1 The dutie of Soueraignes and debtour to these two ought alwaies remember that he is the liuely image the officer and lieutenant generall of the great God his soueraigne and to the people a perfect mirrour a bright beame a cleere looking glasse an eleuated theater for euerie one to behold a fountaine where all refresh themselues a spurre to vertue and who doth not any good that is not famous and put in the register of perpetuall memorie He ought then first of all to feare and honour God to To be religious be deuout religious to obserue pietie not onely for himselfe and for conscience sake as euery other man but for his state and as he is a soueraigne The pietie which we heere require in a prince is the care he ought to haue and to shew for the conseruation of religion and the ancient lawes and ceremonies of the countrey prouiding by lawes
vnmanaged horse neither doth a man enter into affaires of importance if he hath not beene instructed and prepared for it before so before a man vndertakes these affaires and enters vpon the stage and theater of this world he ought to correct that imperfect and sauage part in vs to bridle and restraine the libertie of affections to learne the lawes the parts and measures thereof wherewith it ought to be handled in all occasions But contrarily it is a ve-very lamentable and absurd thing as Socrates saith that although no man vndertaketh the profession of any mysterie or mechanicall arte which formerly he hath not learned yet in publike charges in the skill to command and obey well to gouerne the world the deepest and difficultest mysterie of all they are accepted and vndertake it that know nothing at all Magistrates are intermixed persons placed betweene the soueraigne and priuate men and therefore it behooueth 3 A generall description of magistrates them to know how to command and to obey how to obey their soueraigne yeeld to the power of superior magistrates honour their equals command their inferiors defend the weake make head against the great and be iust to all and therefore it was well said That magistracie descrieth a man being to play in publike so many parts In regard of his soueraigne the magistrate according to the diuersitie of the commands ought diuersly to gouerne 4 The dutie of magistrates as touching the soueraigne or readily or not at all to obey or surcease his obedience First in those commands which yeeld vnto him acknowledgement and allowance as are all the warrants of Iustice and all other where this clause or any equiualent vnto it if it appeare vnto you or which are without attribution of allowance iust and indifferent of themselues he ought to obey and hee may easily discharge himselfe without any scruple and danger 2 In those commands which attribute vnto him no acknowledgement but onely the execution as are warrants of command if they be against right and ciuill Iustice and that haue in them clauses derogatorie he ought simplie to obey for the soueraigne may derogate from the ordinarie law and this is properly that wherein soueraigntie consisteth 3 To those which are contrarie to right and conteine no derogatorie clause but are wholly preiudiciall to the good and vtilitie of the common-wealth what clause soeuer it hath and though the magistrate knoweth it to be false and inforced against right and by violence he ought not to yeeld readily in these three causes but to hold them in suspence and to make resistance once or twice and at the second or third command to yeeld 4 Touching those which are repugnant to the law of God and nature he ought to dismisse and acquit himselfe of his office yea to indure any thing rather than obey or consent and he need not say that the former commands may haue some doubt in them because naturall Iustice is more cleere than the light of the Sunne 5 All this is good to be done in respect of the things themselues But after they are once done by the soueraigne how euill soeuer they be it is better to dissemble them and burie the memorie of them than to stirre and lose all as Papinian did frustra niti mihi aliud nisi odium quaerere extremae dementiae est In respect of priuate subiects magistrates ought to remember that the authority which they haue ouer them they 5 As touching priuate men haue but at a second hand and hold it of the soueraigne who alwaies remaineth absolute lord and their authoritie is limited to a prefixed time The magistrate ought to be of easie accesse ready to heare and vnderstand all complaints and sutes hauing his gate open to all and himselfe alway at hand considering he is not for himselfe but for all and seruant of the common-wealth Magna seruitus magna fortuna And for this cause the law of Moyses prouided that the Iudges and iudgement seats were Deut. 16. held at the gates of the cities to the end euery man might haue easie accesse thereto He ought also indifferently to receiue and heare all great and little rich and poore being open to all Therefore a wise man compareth him to an altar whereto a man repaireth being oppressed and afflicted to receiue succour and comfort But he ought not to conuerse and be familiar with many but with very few and those very wise and aduised and that secretly for it debaseth authoritie it diminisheth and dissolueth the grace and reputation thereof Cleon called to the gouernment of the common-wealth assembled all his friends and there renounced and disclaimed all intimation or inward amitie with them as a thing incompatible with his charge for Cicero saith he depriueth himselfe of the person of a friend that vndertaketh that of a Iudge His office is especially in two things to vphold and defend the honor the dignitie and the right of his soueraigne and 5 Cic. lib. 1. Officior of the weale publike which he representeth gerere personam ciuitatis eius dignitatem decus sustinere with authority and a milde seueritie Then as a good and loyall interpreter and officer of the Prince he ought exactly to see that his will be performed that is to say the law of which he is the minister and it is his charge to see it diligently executed towards all therefore he is called the liuing law the speaking law Although the magistrate ought wisely to temper mildenesse with rigour yet it is better for a magistrate to be seuere and cruell than gentle facill and pitifull and God forbiddeth to be pitifull in iudgement A seuere Iudge holdeth subiects in obedience of the lawes a milde and pitifull makes them to contemne the lawes the magistrates and the Prince who made both To be briefe to discharge well his office there is required two things honesty and courage The first hath need of the second The first preserueth the magistrate free from auarice respect of persons of bribes which is the plague and smotherer of truth Acceptatio munerum praeuaricatio est veritatis from the corruption of iustice which Plato calleth an hallowed virgin Also from passions of hatred of loue and others all enemies to right and equity But to carrie himselfe well against the threatnings of great men the importunate intreaties of his friends the lamentations and teares of the poore distressed which are all violent and forceable things and yet haue some colour of reason and iustice and which maketh sometimes the most resolute to relent he had need of courage Firme and inflexible constancie is a principall qualitie and vertue in a magistrate to the end he may not feare the great and mightie and be not mooued and mollified with the miserie of another though it cary with it some shew of goodnesse But yet it is forbid to haue pitie of the poore in iudgement CHAP. XVIII The dutie of the great
internall the one proceedeth from without it is called by diuers names aduersitie affliction iniurie vnhappinesse euill and sinister accidents The other is inward in the mind but caused by that which is outward These are hatefull and hurtfull passions of feare sadnesse choler and diuers others We must speake of them both prescribe meanes and remedies to ouercome suppresse and rule them These are the arguments and counsels of our vertue fortitude and valour It consisteth then heere of two parts the one of euils or ill accidents the other of passions which proceed thereof The generall aduice against all good and euill fortune hath beene declared before we will speake heere more specially and particularly thereof CHAP. XX. The first part of outward euils VVE will consider these outward euils three waies in 1 The distinction and comparison of euils by their causes their causes which shall be declared in this chapter afterward in their effects lastly in themselues distinctly and particularly euery kinde of them And we will giue aduice and meanes in them all by vertue to be armed against them The cause of euill and hatefull accidents which happen to vs all are either common and generall when at the same instant they concerne many as pestilence famine warre tyranny And these euils are for the most part scourges sent of God and from heauen or at least the proper and neerest cause thereof we cannot easily know Or particulars and those that are knowne that is to say by the meanes of another And so there are two sorts of euils publike and priuate Now the common euils that is to say proceeding of a publike cause though they concerne euery one in particular are in diuers kinds more or lesse grieuous weightie and dangerous than the priuate whose causes are knowne More grieuous for they come by flockes and troopes they assaile more violently with greater stirre of vehemencie and furie they haue a greater concurse and traine they are more tempestuous they bring foorth greater disorder and confusion Lesse grieuous because generalitie and communitie seemeth to mitigate and lessen euery mans euill It is a kinde of comfort not to be alone in miserie it is thought to be rather a common vnhappinesse where the course of the world and the cause is naturall than personall affliction And indeed those wrongs which a man doth vs torment vs more wound vs to the quicke and much more alter vs. Both these two haue their remedies and comforts Against publicke euils a man ought to consider from whom and by whom they are sent and to marke their cause 2 The aduice against publicke euils Prouidence Destinie It is God his prouidence from whence commeth and dependeth an absolute necessitie which gouerneth and ruleth all whereunto all things are subiect His prouidence and destinie or necessitie are not to say the truth two distinct laws in essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither are they one The diuersitie is only in the consideration and different reason Now to murmure and to be grieued at the contrarie is first of all such impietie as the like is not elsewhere found for all things doe quietlie obey man only torments himselfe And againe it is a folly because it is vaine and to no purpose If a man will not follow this soueraigne and absolute mistris willinglie it shall cary all by force ad hoc sacramentum adacti sumus ferre mortalia nec perturbari ijs quae vitare nostrae potestatis non est in regno nati sumus deo parere libertas est Desine fata deûm flecti sperare querendo There is no better remedie than to applie our willes to the will thereof and according to the aduice of wisdome to make a vertue of necessitie Non est aliud effugium necessitatis quà m velle quod ipsa cogat In seeking to contend or dispute against it we doe but sharpen and stirre the euill Laeto animo ferre quicquid acciderit quasi tibi volueris accidere debuisses enim velle si scisses ex decreto Dei fieri Besides we shall better profit our selues we shall do that which we ought to do which is to follow our generall and soueraigne who hath so ordeined it Optimum pati quod emendare non possis deum quo authore cuncta proueniunt sine murmuratione comitari Malus miles est qui imperatorem gemens sequitur And without contestation to allow for good whatsoeuer he will It is magnanimitie of courage to yeeld vnto him Magnus animus qui se Deo tradidit It is effeminacie and dastardlines to murmure or complaine pusillus degener qui obluctatur de ordine mundi male existimat emendare mauult Deum quà m se Against those priuat euils which do proceed from the act of another and which pierce vs more we ought first well to 3 The distinction Of priuat euils distinguish them lest we mistake them There is displeasure there is offence We often conceiue ill of another who notwithstanding hath not offended vs neither in deed nor will as when he hath either demaunded or refused any thing with reason but yet was then hurtfull vnto vs for such causes it is too great simplicitie to be offended since that they are not offences Now there are two sorts of offences the one crosseth our affaires against equitie this is to wrong vs the others are applied to the person who is contemned by it and handled otherwise than it ought be it in deed or in word These are more grieuous and harder to be indured than any other kind of affliction The first and generall aduice against all these sorts of euils is to be firme and resolute not to suffer himselfe to be lead by 4 The aduice against them in generall common opinion but without passion to consider of what weight and importance things are according to veritie and reason The world suffereth it selfe to be perswaded and lead by impression How many are there that make lesse account to receiue a great wound than a little blow more account of a word than of death To be briefe all is measured by opinion and opinion offendeth more than the euill and our impatience hurts vs more than those of whom wee complaine The other more particular counsels and remedies are drawne first from our selues and this is that we must first 5 Particular aduisements drawne from our selues looke into These pretended offences may arise of our owne defects and weaknesse This might be a follic grounded vpon some defect in our owne person which any one in derision would counterfait It is follie to greeue and vex himselfe for that which proceedeth not from his owne fault The way to preuent others in their scoffes is first to speake and to let them know that you know as much as they can tell you if it be that the iniurie hath taken his beginning by our default and that we haue giuen the occasion of this abuse why should we be offended
therewith for it is not an offence but a correction which he ought to receiue and make vse of as a punishment 3. But for the most part it proceedeth of our owne proper weaknesse which makes vs melancholie Now he ought to quit himselfe of all those tender delicacies which makes him liue vnquietlie but with a manly courage strong and stoutlie to contemne and tread vnder foote the indiscretions and follies of another It is no signe that a man is sound if he complaine when one toucheth him Neuer shalt thou be at rest if thou frame thy selfe to all that is presented They are also drawne from the person that offendeth We 6 Of those who offend represent in generall the maners and humours of those persons with whom we are to liue in the world The most part of men take no delight but to do euill and measure their power by the disdaine and the iniurie of another So few there are which take pleasure to do well He ought then to make account that whether soeuer we turne vs we shall finde those that will harme and offend vs. Wheresoeuer we shall finde men we shall finde iniuries This is so certaine and necessarie that the lawyers themselues who rule the trafficke and affaires of this world haue wincked at and permitted in distributiue and commutatiue iustice many escapes in lawe They haue permitted deceit and hinderances euen to the one halfe of the iust price This necessitie to hurt and offend commeth first of the contrarietie and incompatibilitie of humours and willes whereof it commeth that a man is offended without will to offend Then from the concurrence and opposition of affaires which inferreth that the pleasure profit and good of one is the displeasure dammage and ill of others and it cannot be otherwise following this common generall picture of the world if he who offendeth thee is insolent a foole and rash as he is for an honest man neuer wrongeth any wherefore complainest thou since he is no more his owne man than as a mad man You can well indure a furious man without complaint yea you will pitie him an innocent an infant a woman yee will laugh at them a foole a drunken man a cholericke an indiscreet man in like sort Wherefore when these people assaile vs with words we ought not to answere them we must hold our peace and quit our selues of them It is an excellent worthie reuenge and greeuous to a foole not to make any account of him for it is to take away that pleasure which he thinketh to haue in vexing vs since our silence condemnes his simplicitie and his owne temeritie is smothered in his owne mouth if a man answere him he makes him his equall and by esteeming him too much he wrongs himselfe Malè loquuntur quia bene loqui nesciunt faciunt quod solent sciunt malè quia mali secundum se Behold then for conclusion the aduice and counsel of wisdome we must haue respect vnto ourselues and vnto him 7 The conclusion of these counsels with the rule of wisdome that offendeth vs. As touching our selues wee must take heed we do nothing vn woorthy and vnbefitting our selues that may giue another aduantage against vs. An vnwise man that distrusteth himselfe growes into passion without cause and thereby giues incouragement to another to contradict him This is a weakenesse of the minde not to know to contemne offence an honest man is not subiect to iniurie he is inuiolable an inuiolable thing is not onely this that a man can not beate but being beaten neither receiueth wound nor hurt This resolution is a more strong bulwarke against all accidents that we can receiue no euill but of our selues If our iudgement be as it ought we are inuulnerable And therfore we alwaies say with wise Socrates Anitus and Melitus may well put me to death but they shall neuer inforce me to doe that I ought not Moreouen an honest man as he neuer giueth occasion of iniurie to any man so he cannot endure to receiue an iniurie Laedere enim laedique coniunctum est This is a wall of brasse which a man is not able to pierce scoffes and iniuries trouble him not Touching him that hath offended vs if you hold him vaine and vnwise handle him accordingly and so leaue him if he be otherwise excuse him Imagine that he hath had occasion and that it is not for malice but by misconceit and negligence he is vexation enough to himselfe and he wisheth he had neuer done it Moreouer I say that like good husbands we must make profit and commoditie of the iniuries that are offered vs. Which wee may doe at the least two waies which respect the offendor the offended The one that they giue vs occasion to know those that wrong vs to the end we may the better flie them at another time Such a man hath slandered thee conclude presently that he is malicious and trust him no more The other that they discouer vnto vs our infirmity and the means whereby we are easilie beaten to the end we should amend and repaire our defects lest another take occasion to saie as much or more What better reuenge can a man take of his enemies than to make profit of their iniuries and thereby better and more securely to manage our affaires CHAP. XXI Of outward euils considered in their effects and fruits AFter the causes of euils we come to the effects and fruits 1 Generall effects very profitable thereof where are also found true preseruatiues and remedies The effects are many are great are generall and particular The generall respect the good maintenance and culture of the vniuerse First of all the world would be extinguished would perish and be lost if it were not changed troubled and renued by these great accidents of pestilence famine warre mortalitie which season perfect and purifie it to the end to sweeten the rest and giue more libertie and ease to the whole Without these a man could neither turne himselfe nor be setled Moreouer besides the varietie and interchangeable course which they bring both to the beautie and ornament of this vniuerse also allparts of the world are benefited thereby The rude and barbarous are heereby polished and refined artes and sciences are dispersed and imparted vnto all This is as a great nurserie wherein certaine trees are transplanted from other stockes others pruned and pulled vp by the rootes all for the good and beautie of the orchard These good and generall considerations ought to remaine and resolue euery honest and reasonable minde and to hinder the curious inquirie of men into those great and turbulent accidents so strange and wonderfull since they are the works of God and nature and that they doe so notable a seruice in the generall course of the world For wee must thinke that that which is a losse in one respect is a gaine in another And to speake more plainly nothing is lost but
the armes of fortune It is a matter of lesse difficultie to resist fortune by assailing it than by defending our selues against it For then we haue leasure to arme our selues we take our aduantages we prouide for a retrait whereas when it assaulteth vs it surpriseth vs vnawares and handleth vs at her owne pleasure We must then whilest we assaile fortune learne to defend our selues giue vnto our selues false alarums by proposing vnto vs the dangers that other great personages haue past call to mind that some haue auoided the greatest because they were not astonished at them others haue beene ouerthrowne by the least for want of resolution CHAP. XXIX Against Sorrow THe remedies against sorrow set downe before as the most tedious hurtfull and vniust passion are twofold some are direct or streight others oblique I call those direct which Philosophie teacheth which concerne the confronting and disdaining of euils accounting them not euils or at least wise very small and light though they be great and grieuous and that they are not woorthie the least motion or alteration of our mindes and that to be sorrie for them or to complaine of them is a thing very vniust and ill befitting a man so teach the Stoicks Peripateticks and Plantonists This maner of preseruing a man from sorrow and melancholike passion is as rare as it is excellent and belongs to spirits of the first ranke There is likewise another kinde of Philosophicall remedy although it be not of so good a stampe which is easie and much more in vse and it is oblique this is by diuerting a mans minde and thought to things pleasant delightfull or at least indifferent from that that procureth our sorrow which is to deale cunningly to decline and auoid an euill to change the obiect It is a remedie very common and which is vsed almost in all euils if a man marke it as well of the body as of the minde Physitians when they cannot purge a rheume they turne it into some other part lesse dangerous Such as passe by steepe and precipitate deepes and downfals that haue need of launcings searingirons or fire shut their eies and turne their faces another way Valiant men in warre doe neuer taste nor consider of death their mindes being caried away by the desire of victorie In so much that diuers haue suffered death gladly yea haue procured it and beene their owne executioners either for the future glorie of their name as many Greekes and Romans or for the hope of another life as Martyrs the disciples of Hegesias and others after the reading of Plato his booke to Antiochus de morte contemnenda or to auoid the miseries of this life and for other reasons All these are they not diuersions Few there are that consider euils in themselues that relish them as Socrates did his death and Flauius condemned by Nero to die by the hands of Niger And therefore in sinister accidents misaduentures and in all outward euils we must diuert our thoughts and turne them another way The vulgar sort can giue this aduice Thinke not of it Such as haue the charge of those that are any way afflicted should for their comfort furnish affrighted spirits with other obiects Abducendus est animus ad alia studia solicitudines curas negotia loci denique mutatione saepe curandus est CHAP. XXX Against mercy and compassion THere is a two-fold mercie the one good and vertuous which is in God and in his saints which is in will and in effect to succour the afflicted not afflicting themselues or diminishing any thing that concerneth honor or equitie the other is a kind of feminine passionate pitie which proceedeth from too great a tendernesse and weaknesse of the minde whereof hath beene spoken before in the aboue-named passion Againe this wisdome teacheth vs to succour the afflicted but not to yeeld and to suffer with him So is God said to be mercifull as the Physitian to his patient the aduocate to his client affoordeth all diligence and industrie but yet taketh not their euils and affaires to the heart so doth a wise man not entertaining any griefe or darkning his spirit with the smoke thereof God commandeth vs to aid and to haue a care of the poore to defend their cause and in another place he forbids vs to pitie the poore in iudgement CHAP. XXXI Against Choler THe remedies are many and diuers wherewith the minde must before hand be armed and defended like those that feare to be besieged for afterwards it is too late They may be reduced to three heads The first is to cut off the way and to stop all the passages vnto choler It is an easier matter to 1 The first head withstand it and to stay the passage thereof in the beginning than when it hath seased vpon a man to cary himselfe well and orderly He must therfore quit himselfe from all the causes and occasions of choler which heertofore haue been produced in the description thereof that is to say 1. weaknesse and tendernesse 2. maladie of the minde in hardning it selfe against whatsoeuer may happen 3. too great delicatenesse the loue of certaine things do accustome a man to facilitie and simplicitie the mother of peace and quietnes Adomnia compositi simus quae bona paratiora sint nobis meliora grauiora it is the generall doctrine of the wise King Cotys hauing receiued for a present many beautifull and rich vessels yet fraile and easie to be broken brake them all to the end he might not be stirred to choler and furie when they should happen to be broken This was a distrust in himselfe and a base kinde of feare that prouoked him thereunto 4. Curiositie according to the example of Caesar who being a conquerour and hauing recouered the letters writings and memorials of his enemies burnt thē all before he saw them 5. Lightnes of beliefe 6. and aboue all an opinion of being contemned and wronged by another which he must chase from him as vnworthie a man of spirit for though it seeme to be a glorious thing and to proceed from too high an esteeme of himselfe which neuerthelesse is a great vice yet it commeth of basenesse and imbecillitie For he that thinketh himselfe to be contemned by another is in some sense his inferior iudgeth himselfe or feares that in truth he is so or is so reputed and distrusteth himselfe Nemo non eo à quo se contemptum iudicat minor est A man must therefore thinke that it proceedeth rather from any thing than contempt that is sottishnesse indiscretion want of good maners If this supposed contempt proceed from his friends it is too great familiaritie If from his subiects or seruants knowing that their master hath power to chasten them it is not to be belieued that they had any such thought If from base and inferior people our honor or dignitie or indignitie is not in the power of such people indignus Caesaris ira Agathocles
Antigonus laughed at those that wronged them and hurt them not hauing them in their power Caesar excelled all in this point and Moyses Dauid and all the greatest personages of the world haue done the like magnam fortunam magnus animus decet The most glorious conquest is for a man to conquer himselfe not to be moued by another To be stirred to choler is to confesse the accusation Conuitia si irascare agnita videntur spreta exolescunt He can neuer be great that yeeldeth himselfe to the offence of another If we vanquish not our choler that will vanquish vs. Iniurias offensiones supernè despicere The second head is of those remedies that a man must imploy 2 2. Head when the occasions of choler are offered and that there is a likelihood that we may be moued thereunto which are first to keepe and conteine our bodies in peace and quietnes without motion or agitation which inflameth the bloud and the humours and to keepe himselfe silent and solitarie Secondlie delay in beleeuing and resoluing and giuing leasure to the iudgement to consider If we can once discouer it we shall easily stay the course of this feuer A wise man counselled Augustus being in choler not to be moued before he had pronounced the letters of the Alphabet Whatsoeuer we say or doe in the heate of our bloud ought to be suspected Nil tibiliceat dum irasceris Quà re Quia vis omnia licere Wee must feare and be doubtfull of our selues for so long as we are moued we can do nothing to purpose Reason when it is hindered by passions serueth vs no more than the wings of a bird being fastned to his feet We must therefore haue recourse vnto our friends and suffer our choler to die in the middest of our discourse And lastly diuersion to all pleasant occasions as musicke c. The third head consisteth in those beautifull considerations wherewith the mind must long before be seasoned First 3 3. Head in the consideration of the actions and motions of those that are in choler which should breed in vs a hatred thereof so ill do they become a man This was the maner of the wise the better to disswade a man from this vice to counsell him to behold himselfe in a glasse Secondly and contrarily of the beautie which is in moderation Let vs consider how much grace there is in a sweet kind of mildnes and clemencie how pleasing and acceptable they are vnto others and commodious to our selues It is the adamant that draweth vnto vs the hearts willes of men This is principallie required in those whom fortune hath placed in high degree of honor who ought to haue their motions more remisse and temperate for as their actions are of greatest importance so their faults are more hardly repaired Finally in the consideration of that esteeme and loue which we should beare to that wisdome which we heere studie which especiallie sheweth it selfe in retaining and commanding it selfe in remaining constant and inuincible a man must mount his mind from the earth and frame it to a disposition like to the highest region of the aire which is neuer ouer-shadowed with cloudes nor troubled with thunders but in a perpetuall serenitie so our mind must not be darkned with sorrow nor moued with choler but flie all precipitation imitate the highest planets that of all others are caried most slowlie Now all this is to be vnderstood of inward choler and couered which indureth being ioyned with an ill affection hatred desire of reuenge quae in sinu stulti requiescit vt qui reponunt odia quodque saeuae cogitationis indicium est secreto suo satiantur For the outward and open choler is short a fire made of straw without ill affection which is only to make another to see his fault whether in inferiours by reprehensions or in others by shewing the wrong and indiscretion they commit it is a thing profitable necessarie and very commendable It is good and profitable both for himselfe and for another sometimes to be moued to anger but it 4 To be angry when it is good and commodious must be with moderation and rule There are some that smother their choler within to the end it breake not foorth and that they may seeme wise and moderate but they fret themselues inwardlie and offer For himselfe themselues a greater violence than the matter is worth It is better to chide a little and to vent the fire to the end it be not ouer ardent and painfull within A man incorporateth choler by hiding it It is better that the point thereof should prick a little without than that it should be turned against it selfe Omnia vitia in aperto leuiora sunt tunc perniciosissima cum simulata sanitate subsidunt Moreouer against those that vnderstand not or seldome suffer themselues to be led by reason as against those kind of seruants that doe nothing but for feare it is necessarie that 5 For another with conditions choler either true or dissembled put life into them without which there can be no rule or gouernment in a familie But yet it must be with these conditions First that it be not often vpon all or light occasions For being too common it growes into contempt and works no good effect Secondly not in the aire murmuring and railing behind their backs or vpon vncertainties but be sure that he feele the smart that hath committed the offence Thirdly that it be speedily to purpose and seriously without any mixture of laughter to the end it may be a profitable chastisement for what is past and a warning for that which is to come To conclude it must be vsed as a medicine All these remedies may serue against the following passions CHAP. XXXII Against Hatred THat a man may the better defend himselfe against hatred he must hold a rule that is true that all things haue two handles whereby he may take them by the one they seeme to be grieuous and burthensome vnto vs by the other easie and light Let vs then receiue things by the good handle and we shall finde that there is something good and to be loued in whatsoeuer we accuse and hate For there is nothing in the world that is not for the good of man And in that which offendeth vs we haue more cause to complaine thereof than to hate it for it is the first offence and receiueth the greatest dammage because it loseth therein the vse of reason the greatest losse that may be In such an accident then let vs turne our hate into pitie and let vs endeuour to make those worthie to be beloued which we would hate as Lycurgus did vnto him that had put out his eie whom he made as a chastisement of that wrong an honest vertuous and modest citizen by his good instruction CHAP. XXXIII Against Enuie AGainst this passion we must consider that which wee esteeme and enuie in another We
willingly enuie in others riches honors fauours and the reason is because we know not how dearly they haue cost them He that shall say thou shalt haue as much at the same price we would rather refuse his offer than thanke him for it For before a man can attaine vnto them he must flatter endure afflictions iniuries to be briefe lose his libertie satisfie and accommodate himselfe to the pleasures and passions of another Man hath nothing for nothing in this world To think to attaine to goods honors states offices otherwise and to peruert the law or rather custome of the world is to haue the money and wares too Thou therefore that makest profession of honour and of vertue why dost thou afflict thy selfe if thou haue not these goods which are not gotten but by a shamefull patience Doe thou therefore rather pitie others than enuie them If it be a true good that is hapned to another we should reioice thereat for we should desire the good of one another To be pleased with another mans prosperitie is to increase our owne CHAP. XXXIIII Against Reuenge AGainst this cruell passion we must first remember that there is nothing so honorable as to know how to pardon Euery man may prosecute the law to right that wrong that he hath receiued but to giue grace to remit and forgiue belongeth to a soueraigne Prince If then thou wilt be a king of kings themselues and doe an act that may become a king pardon freely be gracious towards him that hath offended thee Secondly there is nothing so great and so victorious as hardinesse and a couragious insensibilitie in the suffering of iniuries whereby they returne and rebound wholly vpon the wrongers as heauie blowes vpon a hard and steeled anuill which doe no other but wound and benum the hand and arme of the striker To meditate reuenge is to confesse himselfe wounded to complaine is to acknowledge himselfe guiltie and inferiour Vltio doloris confessio est non est magnus animus quem incuruat iniurta ingens animus verus aestimator sui non vindicat iniuriam quia non sentit But some will obiect that it is irksome and dishonorable to endure an offence I agree thereunto and I am of opinion not to suffer but to vanquish and master it but yet after a faire and honorable fashion by scorning it and him that offred it nay more than that by doing good vnto him In both these Caesar was excellent It is a glorious victorie to conquer and to make the enemie to stoope by benefits and of an enemie to make him a friend be the iniurie neuer so great Yea to thinke that by how much the greater the wrong is by so much the more woorthie it is to be pardoned and by how much more iust the reuenge is by so much the more commendable is clemencie Againe it is no reason that a man should be iudge and a partie too as he that reuengeth is Hee must commit the matter to a third person or at least take counsell of his friends and of the wiser sort not giuing credit vnto himselfe Iupiter might alone dart out his fauourable lightnings but when there grew a question of sending foorth his reuenging thunderbolts he could not doe it without the counsell and assistance of the twelue gods This was a strange case that the greatest of the gods who of himselfe had power to doe good to the whole world could not hurt a particular person but after a solemne deliberation The wisdome of Iupiter himselfe feareth to erre when there is a question of reuenge and therfore he hath need of a counsell to deteine him We must therefore forme vnto our selues a moderation of the minde this is the vertue of clemencie which is a sweete 5 Clemencie mildnesse and graciousnesse which tempereth retaineth and represseth all our motions It armeth vs with patience it perswadeth vs that we cannot be offended but with our selues that of the wrongs of another nothing remaineth in vs but that which we will retaine It winneth vnto vs the loue of the whole world and furnisheth vs with a modest carriage agreeable vnto all CHAP. XXXV Against Iealousie THe only meane to auoid it is for a man to make himselfe worthie of that he desireth for iealousie is nothing else but a distrust of our selues and a testimonie of our little desert The Emperour Aurelius of whom Faustine his wife demaunded what he would do if his enemie Cassius should obtaine the victorie against him in battell answered I serue not the gods so slenderlie as that they will send me so hard a fortune So they that haue any part in the affection of another if there happen any cause of feare to lose it should say I honor not so little his loue that he will depriue me of it The confidence we haue in our owne merit is a great gage of the will of another He that prosecuteth any thing with vertue is eased by hauing a companion in the pursuit for he serueth for a comfort and a trumpet to his merit Imbecillitie only feareth the incounter because it thinketh that being compared to another the imperfection thereof will presentlie appeare Take away emulation you take away the glorie and spurre of vertue My counsell to men against this maladie when it proceedeth from their wiues is that they remember that the greatest part and most gallant men of the world haue fallen into this misfortune and haue beene content to beare it without stirring and molestation Lucullus Caesar Pompey Cato Augustus Antonius and diuers others But thou wilt say the world knoweth it and speakes of it and of whom speake they not in this sense from the greatest to the least how many honest men do euery day fall into the same reproch and if a man stirre therein the women themselues make a iest of it the frequencie of this accident should moderate the bitternesse thereof Finally be thou such that men may complaine of thy wrong that thy vertue extinguish thy hard fortune that honest men may account neuerthelesse of thee but rather curse the occasion As touching women there is no counsell against this euill for their nature is wholly composed of suspition vanitie curiositie It is true that they cure themselues at the charge of their husbands turning their euill vpon them and healing it with a greater But if they were capable of counsell a man would aduise them not to care for it not to seeme to perceiue it which is a sweet mediocritie betweene this foolish iealousie and that other opposite custome practised in the Indies and other nations where women labour to get friends and women for their husbands seeke aboue all things their honor and pleasure for it is a testimonie of the vertue valor and reputation of a man in those countries to haue many wiues So did Liuia to Augustus Stratonice to king Deiotaurus and for multiplication of stock Sara Lea Rachel to Abraham and Iacob Of Temperancie