perceiving the discontentment of the people set her at liberty untill the next day and sent secretly to the campe to some of his friends to stay her father there But Virginins friends having prevented him he came to Rome the same night The next day when Appius had sitten a while in the place of judgment before he that challenged the yong woman for his slave spake any word to demand her and before her father could come to answer for her hee adjudged her to the yong man that challenged her All men stood silent and astonished at his unjust sentence and the father exclaiming and railing upon Appius he that made the challenge offered to take her away as his slave but interrupted by the lamentable cryes of the women that were present Appius commandeth silence and a way to bee made for him to carry away his slave Then every one departed with great sorrow and anger and left the yong virgin alone with her master The father seeing his daughter left alone voyd of all foccour holdeth up his hands to Appius and desired pardon for his unreverent speech and that hee might have leave a little to speake with his wife and daughter apart to the end that if his wife would say that shee was not his owne daughter but that hee had hitherto falsly usurped the name of her father hee would be content to leave her Appius supposing he meant as he spake licensed them to goe aside Then the father taking a knife secretly in his hand There is no other meanrs my daughter sayd he to set thee at liberty but this and therewith hee thrust the knife to her heart And looking up to the judgement seate where Appius 〈◊〉 To thee Appius quoth hee and to thy heâ—… 〈◊〉 crate with this bloud Then was there great lamentatlon and outcryes among the people and the women crying Is this the comfort of bringing up our children Is this the reward of chasticie And though Appius commanded Virginius to be apprehended yet he escaped and went to the campe where the unjust sentence of Appius was so much detested and the necessitie of the fathers fact so much lamenred that they came armed to Rome deprived the ten Magistrates and altered the forme of government to two Consuls againe and cast Appius in prison where for sorrow and shame he ended his dayes Antonius a famous Captaine and one of the 〈◊〉 governours of the Roman Empire through the pleasure he tooke in the fond love of Cleopatra Queene of Egypt lost not onely his fame and rule which he had over divers kingdomes and countries but his life also and hers upon whom he was so much besotted This Antonius married with the sister of Octavian another principall governour of the Romane Empire that after was called Augustus Caesar. But the lascivious eatisements of Cleopatra made such an impression in the flexible disposition of Antonius that hee little regarding his owne wife gave himselfe wholly to the love of Cleopatra which was the chiefe cause of the ruine of them both and the advancement of Octavian to the Monarchy of the world For Octavian conceiving great displeasure against Antonius for his sisters cause gathered together a great navie to make warre upon him who had made the like provision to encounter with Octavian These two mightie potentates with two huge navies wherein were assembled the forces of all the Princes adjoyning to their aide met together with like will and power but not with like fortune For in the beginning of the fight Cleopatra who accompanied Antonius with the Egyptian 〈◊〉 fled backe againe to Alexandria from whence they came which when Antonius saw being overcome rather with the blind love of the Queene than with his enemies forces followed after her and left the victorie to Octavian who pursued them both to Alexandria where Antonius being arrived and perceiving his navie to joyne with his enemie at the same time also forsaken of his horsemen hee cryed out as hee went in the Citie that hee was betrayed to them by Cleopatra to whom for her sake hee became an enemy Which when Cleopatra heard fearing the furie of Antonius shee shut her selfe in her sepulchre which shee had before so artificially prepared that being once made fast no man could easily enter into it without the helpe of them that were within and sent word to Antonius that shee had slaine her selfe After Antonius was come to himselfe hearing and beleeving this evill newes Why stayest thou Antonie quoth he the onely cause that was left to thee to desire life fortune hath now taken from thee and so entring into his chamber and unarming himselfe O Cleopatra quoth hee I am not sorie for the lacke of thee for I will be by and by with thee but that so great an Emperour as I am should bee furmounted in fortitude by a woman Then Antonius turning to his man Eros whom hee had provided before to kill him if neede were required him to performe his promise Eros taking his sword in his hand and making as though he would strike his master suddenly turned the point to his own body and thrust himselfe through and fell downe dead at his masters feet Which when Antonius saw well done Eros quoth he thou hast aptly taught me by thine owne example that thou couldest not find in thy heart to do it thy selfe and there with he thrust the sword into his own belly cast himself upon his bed Antonius perceiving that his wound was not present death desired his servants to kill him but they refusing running forth of the chamber hee raged and cryed out like one that had beene mad untill one came that Cleopatra had sent to bring him to her When he heard that she was alive hee greatly rejoyced and was carried presently to her 〈◊〉 where the Queene with two other women which shee had â—…here enclosed with her let downe cords out of a window for the doore shee would not open and with great labour drew him up halfe dead into the sepulcher A more miserable and lamentable sight sayd they that were present was never seene When the women had drawn him into the sepulchre and layd him upon a bedde Cleopatra began to rend her garments to reare her hayâ—…e to scratch her face crying out upon her lover her Lord her Emperour and so imployed herselfe in bemoniug him that she seemed to forget her owne misery Antonius used all the meanes hee could to comfort her advising her to provide for her selfe and her own matters if she could doe it without dishonour not to mourne for these last calamities of his but rather to thinke him happy for his former felicitie that was of all other the most famous and mightiest man and that now it was no disgrace for a Romane to bee overcome of Romanes After which words Antonius began to yeeld up the ghost When Casar heard of Antonius death hee sent Proculeius presently to Cleopatra
doest thou thinke I pitie thee it rather grieveth me to see such a slave as thou art who deservest to grow old and to dye like a Tyrant as thy father did than to live here among us so pleasantly and to passe thy time in securitie without feare Whereby the Philosophers meaning was that hee lived then more happily being a private man voyde of feare and perill than he did before in his kingdome which was full of feare and trouble The infelicitie which many times accompanieth great estates and frequenteth places of honour was well fore-scene of Tâ—…us the goâ—…d Emperour of Rome For as he made a feast one day to the contentment of everie man using a cheerefull countenance in the end of the banquet he strake himselfe upon the breast at the table and withall â—…tched a great sigh And when his favorites desired to know the cause I cannot quoth he refraine sighing when I call to minde that this great honour which I have dependeth upon the will of fortune that my estates and dignities are as it were in sequestration and my life as it were laide in pawne and pledge to me Words of like effect were uttered by 〈◊〉 to Nerva when hee was chosen Emperour For when all men came to doe reverence to him as their Lord and Emperour and to congratulate and rejoyce with him wishing him good successe and fortune as the manner is onely Arrius a very wise and grave man a faithfull friend to Nerva used another forme of speech considering with a more deepe meditation than the rest what a great charge and full of perill it was to reigne My friend Nerva sayd he that thou hast taken upon thee the governement of the Empire either it is some curse from thy predecessours or some vengeance that the gods will take of thee seeing they suffer thee to take the Empire and at the time thou hast most need of counsell they bereave thee of thy sound and good judgement And surely Nerva sayd Arrius that thou art exalted into this throne I attribute it to the good fortune of the Senate and the people of Rome and to all the Empire and not to thine For as thou hast through thy vertue and wisdome escaped with so great honour credit from the hands of so many evill Princes that went before thee so now the same hath made thee subject to an infinite number of cares and perills and above all the rest to the infamy and hatred of thine enemies and much more of thy friends For these thinking in their own judgement that they have deserved all things as due to them in respect of old friendship if any thing be denied them though unjust that they shall aske they will become more cruell enemies than those that have so disordered themselves And when Pertinax was to be elected Emperour and went up to the Capitoll he would in no wise sit in the chaire of estate but tooke the Consull Glabrion by the arme by strong hand would have placed him in the same as the worthier man But he refusing and perswading 〈◊〉 with all the Senate to accept the Empire which was so much against his wil and liking as appeared by the pitifull lamentation he made and abundance of teares hee shed that they placed him in a manner by force in the chaire And when hee saw no remedy nor resistance against their 〈◊〉 hee made an Oration to the Senate and amongst many other things spake thus When I began to hold offices in the Common-wealth I thought it most certaine that it was no humane matter but a divine dignitie to bee a Romane Emperour but after I had tasted of the travels of commandement and of authoritie and understood the peril to reigne I did cleerely see that amongst all the travels of men to bee an Emperour is the greatest Untill this day I have had some 〈◊〉 but from henceforth I shall bee constrained to live discontented because from the travell and 〈◊〉 of the â—…nce peace quietnesse proceedeth to the CoÌ„mon-wealth The office of a Prince is not to sleepe but to watch not to be idle but to travell for that every excessive recreation which his person taketh forthwith redoundeth to the prejudice of the Common-wealth Untill this day have I been well liked served and reverenced but from henceforth all men for the most part shall beare mee envie because the estate of Princes is so envied that thâ—…sea shall want sand to reckon his enemies but the number of his fingers of one hand shall exceed to point out his friends Hee used often to say that in all his life he never committed the like fault as when he accepted the Empire and many times hee moâ—…oned to leave the same and to returne unto his housâ—… and would thus recomfort 〈◊〉 That forasinuch as hee was of so great age he should not long live but bee delivered of this redious life Perâ—…nax had a son whom after he was Emperor he would not suffer to come to the Court nor yet to Rome but held him in his countrey following his owne affaires which moved the Consull to say to Pertinax that he seemed rather the sonne of a labourer than of an Emperour Whereupon he listup his eyes to heaven and with a great sigh sayd My mother Rome hath cause to be contented that I offer and put â—…y life in danger for her sake without venturing my sonne and house in like danger Whereby it appeareth he esteemed himselfe for most unhappy to be established in the Empire and his sonne to bee in great felicitie being free from the same CHAP. II. The Emperour Trajans opinion concerning Principalitie and Empire The like of Marcus Aurelius Emperour of the Empire Saturninus and his death The modesty of Sylla the Dictator and Carolus Martellus The History of Dioclesian The instabilitie of Fortune prâ—…ved by Iustinian the second The contention of Sergius and Formosus about the Pope-dome Of Pope Iohn the thirteenth and others Of Bajazet Emperour of the Turkes The historie of Darius and Alexander of Baltazar Cossa Pope and his miserable death Flattery rewarded by Antonius and Commodus Emperors The stories of divers Popes Of the Cardinal of Loreyne and of Martin Luther THe Emperour Trajane seemed to be of opinion that the greatest felicitie is not found in the greatest estate by a letter which hee wrote to the Senate of Rome being new chosen Emperour where among other things hee writeth thus Ye know that albeit I was nephew to our predecessor yet I never solicited him for the kingdome and much lesse occupied my thoughts to hope for it having learned of my master Plutarch that honour ought rather to bee deserved than purchased And as I will not denie but that a kingdome is a sweet prey that the present of so high and excellent dignity was welcome to mee with inward gladnesse so also I cannot but confesse that I find great difference between the travels of a kingdome and the
and lamentatior Such as appertained to the conspiratours deceived by the conâ—…ed cries and lamentation brought tydings to the rest that the king had killed himselfe Whereupon they galloped thither as fast as they could such followed after as they had chosen to bee ministers of their mischiefe When Bessus and Nabarzanes were entred into the kings pavilion hearing by his Eunuchs that he was alive they commanded him to be bound Thus he which before was carried in a chariot and honoured of his men like a god was made prisoner by his owne servants put into a vile cart covered over with beasts skins His men understanding how the matter passed all forsooke him But to the intent that Darius should not wâ—…nt such honour as was due to his estate they cauâ—…ed him to be bound with golden â—…tters Such were the despites that his fortune made him subject unto And for that he should not be knowne by his apparell they covered his chariot with foule hides of beasts and câ—…sed unknowne men to drive it forwards Newes being brought to Alexander that Darius was forsaken of his owne men and either taken prisoner or slaine hee followeth after him as speedily as he could And when he was come so neere them that the Macedons saw the Persians flying and the Persians the Macedons purâ—…ing them Bessus and other of his complices came to the cart where Darius was and perswaded him to leape on horâ—…backe and flie from his enemies that were at handâ—… but he crying out that the gods were come to his revenge and calling for the assistance of Alexander sayd that in no wise hee would goe with traitors wherewith they being exceeding angry threw dâ—…s at him and left him wounded in many places of his body they thrust in the beasts also that drew the cart that they might not be able to goe forward and slue his two servants that did waite upon him and flâ—…d to save themselves Within a while after the beasts that drew Darius wagon having no man to governe them were swarved out of the high-way and wandring here and there had drawne Darius foure â—…rlongs from the place where he was wounded into a valley where they fainted by reason of their heate and hurts And as Polistratus a Macedon came that way to drinke of a spring being overcome with thirst he espied as he was drinking out of an helmet the beasts that were thrust in with darts and looking into the foule cart he found the body of a man halfe dead and at length hee perceived it was Darius that lay there sore wounded gasping for breath Then hee brought him to a Persian that hee had taken prisoner whom when Darius knew by his voyce to be of his country hee tooke it for a comfort of his present fortune that he should speake before he died to one that understood him and not â—…ter his last words in vaine he required him to declare unto Alexander that though hee had never deserved any thing at his hands yet it was his chance to dye greatly his debtour and had great thankes to give him for the favour and goodnesse he had shewed to his mother his wife and children to whom hee had not onely granted life but also the reverence of their former estate and dignity whereas he of his kinsmen friends to whom he had given both life and lands was now by them bereaved of all He prayed therfore that he might alwaies be victor that the Empire of the whole world might 〈◊〉 into his hands requiring him that he would not neglect to revenge so soule an act not onely for his cause but for an example the love of other Princes which should be a thing honourable to him and profitable in time to come When hee had spoken these words hee fainted and calling for water after he had drunke sayd to Polistratus that presented it to him whatsoever thou art this is unto me the last misery in all my adverse fortune that I am not able to require thee this benefit but Alexander shall reward thee and the gods shall require him for his great humanity and clemencie shewed towards mine unto whom in my behalfe thou shalt give my hand as a pledge of a kings promise And having spoken these words and given to Polistratus his hand he dyed When his sayings were reported to Alexander hee repaired where the dead corps lay and there bewayled with teares that it was his chance to dye a death so unworthy of so great an estate taking off his owne cloake to cover the dead corps adorning also the same with all things that appertained to a king he sent it to his mother to be buried in such sort as the countâ—…ie manner was to bury kings and to be layd among the rest of his predecessours This was the miserable end of this mighty monarch which may be an example to all estates that fâ—…licitie consisteth not in abundance of treasure and glorious dominion wherein this man exceeded all the Princes of his time and which also discovereth the mutable estate of Princes when of the infelicity of the one dependeth the felicitie of the other Which mutability of humane matters the Poet in few words doth well set forth Omnia sunt hominum tenni pendentia filo Et subito casu qua valucre râ—… No man can count himselfe happy at all Whom with suspence blind Fortune doth inthrall And Bessus one of them that murdered Darius for the desire of rule was afterward taken prisoner and committed by Alexander to Darius brother that hee should cut off his nose and eares and hang him upon a crosse causing his owne men to shoot him through with arrowes One sayth that Prince which hath more than all other enjoyeth least of any other for the Prince that possesseth much is alwayes occupied in defending it but the Prince that hath little hath leasure quietly to enjoy it Abraham king of Marocco was driven to such extremity by a preacher called Elmaheli who had raised a power against him and overthrew him in the field that being voyde of all hope of succour hee stale forth of the towne in the night on horsebacke and tooke the Queene his wife behinde him and being come to the top of a high rocke that stood upon the sea coast hee put spurres to his horse and fell downe headlong hee and his Queene tumbling from one place to another untill they were torne in peeces The instability of high dignities and the griefe for the losse of them was effectually set forth by lamentable verses made by a Pope called Baltazar Cossa when hee was thrust out of Saint Peters chaire and cast in prison strangely presaged by the report of Nicholas Clemangie This Pope was a very wicked man being forced from his place assembled neverthelesse a Councell of some few strangers and Italians his favourites wherin consultation was had of some vaine matters nothing appertaining to the utilitie of
the merchants to Babylon When hee was foure and twenty yeares old he went into Egypt about his trade of merchandise where he stayed a long time and had familiar acquaintance and friendship with Christians and Iews with whom he was much coÌ„oversant but especially with a monke of Antioch called Iohn that was an obstinate hereticke enticed thereto by the Divel through a desire of vaineglory Of this Monke he learned to falsifie the Scriptures both the old new TestameÌ„t that he might be the better armed against the Iewes Christians It is reported that hee was also scholler to a Monke called Sergius an Arrian heretick expulsed from CoÌ„stantinople by his brethren fled into Arabia where he fell acquainted with Mahomet and holpe him to 〈◊〉 the Scriptures after their own fancies to hatch a new law out of the new old Testament About this time there were strange things seene in the ayre and monsters brought forth in divers parts of the world as children with foure feet two heads and comets and fire falling from heaven and such wonderfull lights and thunder-claps that the earth seemed to shake open whereof ensued extreame pestilence that consumed a great part of the earth so as 〈◊〉 thought that the last day had bin come which did presage the wrath and threatnings of God for the sins of men In his youth he used the trade of Merchandise went often with his camels into Egypt and Palestina And as he came on a time into the land of Canaa the Princesse of that Countrey called Tagida marvelling at his strange kinds of wares merchandise fell into great liking of him which when Mahomet perceived he omitted not that opportunity but entring into familiar communication with her he uttered all his skill and eloquence to seduce her When hee perceived her to wonder at his skill in both laws and to bee as it were rapt with his stately stile and glorious words My deare Lady quoth he I will hide nothing from you but tell you the truth I am the Messias sent from God which the Iewes look for to this day which he laboured to prove by miracles wrought by the help of the Divell himselfe being a Necromancer whereby he not only deceived this Lady but also divers Iewes Saracens who thought him to be the very Messias they looked for By meane whereof in short time he had a great many followers This Lady seeing the Iewes and Saracens thus reverence depend upon Mahomet supposed that there lay hidde in him some divine majesty and being a widdow married him Thus was Mahomet suddenly advanced to great riches dominion according to his desire he went afterward into Spaine where he preached at Corduba such doctrine that the Bishop sent to apprehend him but he being warned by the divell â—…d into Affrica where hee seduced infinite numbers as also in Arabia When he understood that hee was esteemed for a high Prophet of all the countries round about him greater matters began to enter into his conceipt devising how hee might become a great Monarch And seeing himself wel followed of the common pâ—…ople that resorted to him dayly in great multitudes he perswaded the people to cast off the yoke of their obedience to the Roman Emperour making himselfe strong with a sufficient army invaded the territories of the Empire and overthrowing the Emperours Lieutenants he won froÌ„ him that which belonged to the Empire in Affrica Egypt likewise Syria Mesopotamia and other of the East countries belonging to the Persians And when the Saracens the rest of his followers saw that he had overcome the Emperors power set them at liberty from the Romans they resorted to him out of all parts to Damasco where by a generall consent they chose him to be their king let the crown on his head And thus without respect of right or wrong he joyned kingdome to kingdome countrey to country of a base fellow became a great monarch using all manner of rigour and cruelty confounding divine and humane things and like a torrent did beare all things downe before him to the admiration of all men and to the great effusion of innocent bloud This holy prophet was as wicked in life as divellish in doctrine among the rest of his vices much given to whoredome though he had 4 wives perswading the people that God had given that prerogativeto him alone But when he perceived men began to murmure at him for his vicious life hee licenced every man to have foure wives And as one of his wives found him in a chamber secretly with one of his minions Are these quoth she the manners of a prophet where with Mahomet was so ashamed that he sware solemnly never to doe the like againe And as on a time he fell downe with the falling sickenesse before the queene his wife to which through Gods plague hee was much subject and fomed at the mouth after the manner of that disease perceiving her to take it grievously that shee had matched her selfe to such an unwholsome creature he told her that the Angell Gabriel was sent to him from God to enforme him of his mind the bright shining of whose countenance he could in no wise endure which was the cause of his falling to the ground And to confirme her the rather in this opinion he wrought some miracle by the Divels helpe which gave the more credit to his words His wicked sect began about the latter end of the reigne of Heraclius the Emperour from whose obedience taking opportunitie by a sedition amongst his souldiers by whom Mahomet was made their chiefe captaine had disswaded his subjects making them beleeve that Gods will was that all men shold be at liberty subject to no man By meane whereof the Saracens Arabians depended wholly upon him as hath bin sayd and made him their king When he had determined to publish his law which Sergius he together had seemed out of the Old New Testament he appointed a great assembly of people to repaire to a certaine place to heare him preach where by miracles they shold see that God had sent him his holy prophet for the soules health of his people to moderate the law of the Iews of the Christians which were too hard to be kept and to give them another which should be a meane betweene them both And as he was preaching of his law in the place appointed there commeth a Dove flying towards him and alighteth upon his shoulder and pidleth in his care looking for meate having used her before to feede in his care for the same purpose The simple people not mistrusting his subtill device thought it had beene the holy Ghost sent from God to inspite him what to say He had also used a bull to feede in his lap and made him know his voyce And as in his Sermon he spake aloud of his law the
luxuriousnesse these mens temperance with their licentiousnesse the simplicitie of habits and finglenesse of their life that governed kingdomes and triumphed over nations with the pompe and pride of this age and with their lascivious maners and effiminate attyres that passe their time in courting and carowsing These things duly considered our gallants must needes let fall their peacocks tayles and wish that some of Argus eyes were restored into their heads whereby they might bee more provident and better able to discerne betweene the others vertues and their vanities that diverteth them from felicitie who then would exclaim upon the iniquity of this time that will yeeld them no examples to follow And those men that bee so carefull to beautifie their bodies with brave attires leaving their minds soyled with foule vices and they that aspire to honourable places without vertue seeme to mee to bee like them that wash their face with faire water and wipe it with a dish-clout There was a Persian called Teribarus who so greatly delighted in brave attire that on a time having apparelled himselfe in very costly garments more meete for a Prince than for him set out with pearle and precious stones and divers kindes of jewels and furniture such as women use to attire themselves withall thinking thereby to encrease his reputation above the rest the King Artaâ—…erxes had no sooner espyed him but he fell into a great laughter and turning to him said Wee give thee leave as an effeminate man to use womens delights and as a mad-man to weare Princes apparel as if he should have said that to hunt ambiciously after honor and reputation after the custome of many is rather worthy of laughter than of anger and that it is a kinde of madnesse to aspire to honour and reputation by any other way than by vertue which rather flyeth away than followeth after them that seeke for it Divitum prapatentum feda mollities malorum â—…mnium fomes scaturigo Many 〈◊〉 advanced to estimation and honourable estate through their great riches and possessions and other by favour without merit that were but yesterday of no account and of base parentage but very few rise to honour by the worthinesse of their vertue And such men being so suddenly exalted doe many times as snailes do when winter is past who feeling the heate of the sunne thrust out their necke and hornes out of their shell in a stately sort and are fearefull to little children even so many of these new men that lurâ—…ed obscurely and lived without reputation and verâ—…e finding themselves advanced suddenly to high and unlooked for estate abusing the favour of the Prince carry up their heads aloft grow proud and look bigge as though they would be terrible to all the world Asperius nihil est humili cum surgit in altum None looke so bigge as beggars being rais'd One marvelleth that seeing men are called men and live by their mind and not by their outward forme that they are so carefull to decke their bodies and so negligent to adorne their mindes Where great care is had saith Cato to decke the body there is great carelesnesse and litle regard of vertue If Diogenes were now living he must have a torch to seeke for a man at noone dayes for he would hardly finde such a man as hee looked for with a candle But to returne from whence I digressed By the exercise of these and the like vertues the Heathen thought they might attaine to felicitie for to live according to nature they thought was sufficient to live happily because by nature wee have an inclination to vertue though not made perfect without exercise but they knew not how our nature was corrupted by the fall of our first parent by which wee can doe nothing that good is without Gods holy spirit neither can fortune give us any helpe to it avaine name among the Heathens given to those effects whereof they knew not the cause proceeding by the providence of God There was found engraven in a precious stone called Topaze these words in old Romane letters Natura deficit Nature fayles Fortuna mutatâ—… Fortune changes Deus omnia cernit God seeth all things Which words against the Philosophers that thought the way to felicity to bee to live according to nature whereto they would have the helpe of fortune may be thus applyed by the defect of nature by the muâ—…abilitie of fortune without the providence of God no man can attaine to felicitie For our nature being degenerate from his first perfection and estate to wickednesse and corruption and fortune as they call it being variable and uncertaine void of all constancy we have no means to come to felicitie without Gods providence grace and to thinke that a man may bee able to attaine to it by his wisedome is extreme arrogancie and meere folly Patrarke saith To beleeve that thou art wise is the first degree to foolishnesse the next is to professe it By this which hath beene said it appeareth that the felicitie of man consisteth not in the action of morall vertue as the Philosophers would for that is not his end but the end of man is the glory of God to know and worship him which is also his proper action for unstable and uncertaine are all humane matters not onely in the minds and actions of private men but in Monarchies also and kingdomes to day they flourish and seeme to be in great securitie to morrow they decline and fall into thraldome and miserie another time they returne againe to their former estate thus continually prosecuting their periods even as the heavens that goe round alwaies moving and in circular sort returning where they beganne so by vertue they are raised up on high and by vice following as it were by a necessary succession they are throwne downe againe Virtutum soboles pax est at copia pacis Vbertas luxum peperit luxuriabeâ—… Bello pauperies sata The off spring of vertues peace plenty and increase Which are the fertile issue of long peace Beget excesse excesse begets hostility And war the parent is of poverty And thus it fareth with the condition of men that adversitie springeth of poverty and prosperity of adversitie But though the Philosophers exalted so highly morall vertues and the actions and operations of a civill life as that wherein the felicitie of man consisteth yet they preferred a contemplative life before it as a thing wherein was a more perfect felicitie excelling all other operations and actions of man and bringing him to a most perfect and exact felicitie and beatitude for all operations or workes receive their perfection from the powers and faculties from whence they proceede and from the subject whereupon they worke so as the perfection of the power or faculty that worketh and of the subject upon which it worketh maketh the operation or worke more or lesse perfect as the power and subject hath in them more or lesse
From whence derive you your kinde From heaven What parents did beget you Measure did beget me sincere faith brought me forth Why is one of your eares open the other shut One is open to just persons the other is deafe to the wicked Why doth your right hand beare a sword and the left a ballance This doth weigh causes the other strikes the guilty Why goe ye alone Because there is small store of good men these ages bring forth few Fabritios Why go ye so poorely apparelled No man will desire exceeding great riches that coveteth alwaies to be a very just man Apollonius noting the corruption of Magistrates government having travelled over all Asia Affrica Europe said that of 2. things whereat he marvelled most in all the world the first was that he alwaies saw the proud man coÌ„mand the huÌ„ble the quarrellous the quiet the tyrant the just the cruell the pittifull the coward the hardy the ignorant the skilfull the greatest theeves hang the innoceÌ„t In these daies saith Mar. Aurelius in Italy they that rob openly be call'd Masters or Lords and they that steale secretly be call'd theeves One wisheth there were no greater theeves in the world then those that rob the goods of rich men Cato said Theeves of private theft lived in fetters irons but publike theeves lived in gold and purple The old Egiptians used to paint their magistrats blindfolded without hands meaning that a Iudge or Magistrate must know no kin nor friend froÌ„ a stranger without hands because he must receive no bribes or rewards And this was no unapt device to paint in a table 30. Iudges without hands and the President onely looking vpon the image of truth that hanged at his neck The Ariopagites vsed to heare no causes but in the darke nights that the Iudges might haue respect to the words that were spoken not to the persons that spake iosaphats speech to Iudges should be noted Looke what ye doe for ye exercise not the iudgement of men but of God and whatsoeuer ye shall iudge wil redound to your selues Chuse out of all the people men vertuous that feare God thâ—…t loue the truth and hate covetousnes and make them Iudges Ecclesiasticus giueth this counsell Blame no man before thou haue inquired the matter vnderstand first and then reforme righteously giue no sentence before thou haue heard the cause neither interrupt men in the midst of their tales There be foure things necessary in a Iudge to heare patiently to answer wisely to iudge vprightly and execute mercifully Iudges and Magistrates saith one should not imploy their study to get friends to maintaine their estate proudly but rather to read books to iudge mens causes vprightly The good Magistrate should take the authority of his office which the Prince giueth him for accessary and his good life for principall that the vprightnesse of his iustice and the sharpenesse which the wicked feele in the execution thereof should be so tempered by his discretion that all may hold authority by the syncerity of his life Aristotle requireth three things to be in all good Iudges and Magistrates Vertue and Iustice a loue to the present estate and a sufficiency to exercise those duties that are required in their office Now let vs looke a little into the estate of Couniers who seeme to challenge a peculiar interest in happinesse in respect of their easie and delicate life and reputation aboue others being neere the well head from whence their â—…elicity springeth for the estate of Princes they thinke to be perfect felicity These men for the most part have a speciall regard to please their sences and be more carefull to decke their bodies then to garnish their minds Nescis quale tegat splendida vita malum Thou knowest not what mischiefe a smooth life covers They set more by formalitie of manners then by substance of matter so they shew to be such as they would be they care not though they be not such as they should be Many of these men make it their felicity to passe their time lasciuiously in courting young Damosels as though they were borne as Boccas saith of himselfe por l'amore delle donne but in the kingdome of pleasure vertue cannot consist others that cannot have that favour of the Prince they look for insinuate themselues into the favour of some of them that be most in favour and receiue holy water at the second hand him they follow his beckes and countenance they obserue when he is merry they laugh when he is angrie they are sad what he alloweth they affirme what he liketh not they dispraise Et hoâ—…a summa putant aliena viuere quadra And thus they continue with him so long as the wind bloweth in the poope but if fortune begin to frowne vpon him they depend they find some reasonable cause for saving their credit if they thinke not the common custome a sufficient warrant to leaue him and follow some other Thus for riches and reputation they 〈◊〉 sell their liberty so precious a thing of instemiable price and transforme their nature into his whom they desire to please otherwise they must fall short of that they looke for The happinesse of these men differeth as much from felicitie as a darke dungeon differeth from the cleere light of the Sun and this is incident to those great estates that are so followed that many of them who to salute them take their hattes from their heads wish that his head were taken from his shoulders and that bow their knee to do him reuerence wish his legge broken that they might carrie him to his graue Alfonsus king of Arragon sayling vpon the sea froÌ„ Sicilia beheld certaine fowle soaring about his Galley and looking for meat of the marriners and when he had cast them meat he obserued how greedily they contended for it euer as they had gotten their prey away they would flie and returne no more Some of my Courtiers quoth the King turning to his company are like these chattering birds for as soone as they haue gotten any office or reward at my hands that they gape after and contend for one with another they flie away and returne not againe vntill necessitie compell them to sue for more Gueuarra to his friend that asked him how he imployed his time answered thus According to the fashion of our Courtiers beare euil-will blaspheme loyter lie prattle and curse and oft time we may more truly say wee lose it then imploy it and to another demaund with whom hee was most conuersant in that Court hee answered that the Court and people there of were grapes of so euill a soyle that we who goe in the same and from our childhood be brought vp therein study not with whom to bee conuersant but in discouering of whom to beware with much paine we haue time to defend vs from our enemies and will you that we occupie our selues in seeking new
weight of cares duls and besots the senses Let matters rather follow thee than thou follow them and avoid contention and suits in law for hardly there can be found a more miserable life A bad end at home is better many times than a good sentence in court It is not in his power that beginneth contention to end it at his pleasure And though no man is borne to himselfe but all to bee helping to others yet because an enterlude hath no grace if all be players and none have leave to looke on this life may bee compared to an enterlude that hath many players and few spectators If I were to begin the world again I would willingly chuse if it were lawfull to be one of the lookers on All men are not equally affected some desire labour others quietnesse some hunt after honour others after riches and reputation some like a sole life others thinke it no life without a companion which diversities of affections when one had considered and reckoned up he breaketh out into this speech Hac alil cupiant liceat mihi paupere cultu Securo chara conjuge posse frui Those things let others covet let me weare Poore habit and enjoy my wife that 's deare The way to purchase to thy selfe much quietnesse is to meddle as little as thou mayst with other mens matters If thou desire to know and reforme thy selfe observe diligently what thy enemies thinke and speake of thee for they will bee the first that will discover thy faults for the old Proverbe will alwaies bee true That men carry other mens faults in the wallet before but cast their owne behinde their backe And if thou wilt reap fruit also of the flatterers endeavour to be such as they commend thee and if thou wilt wade safely through the troubles of this world make no great account of externe things and set honesty alwaies before thine eyes and therewith content thy selfe Thinke not to winne happinesse by depending upon the favour of great estates gotten with flattery give them their due and live of thy selfe Liberty is a great furtherance to felicitie Plaine dealing and honest conversation will bring thee favour and reputation enough to leade thee to a happy life Vsibus edocto si quicquam credis amico Vivetibi longe nomina magna fuge Live to thy selfe if ought thy friends prov'd brest Conceales and bigge-swolne titles farre detest The higher the tree the more subject to the winde whose fall many times overthroweth them that stand neare him And the more favour thou hast with great estates the greater is thy disgrace and griefe when they reject thee And when thou hast used all thine endeavour to please them what greater griefe can there bee than to see thy selfe defrauded of the fruits of thy labour And where thou didst expect a reward or thankfulnesse for thy good will and diligence thou shalt sustaine losse and disgrace and therehence receive harme and unkindnesse where thou thoughtest to finde helpe and favour Three things avoyde as much as thou mayst envie hatred and contempt Wherein thou must be very circumspect lest by avoyding the smoke thou fall into the fire beleeve not all thou hearest doe not all thou mayst nor speake all that thou knowest And three things prepare to thy selfe to be alwayes in readinesse prudence in thy minde silence in thy tongue and bashfulnesse in thy countenance By this after Diogenes thou shalt agree in colour with vertue By prudence thou shalt avoyd many things that bring men to infelicitie By modesty in speech thou shalt avoyd many quarrels and occasions of trouble and unquietnesse As the wiseman saith he that keepeth his tongue keepeth his soule much speech hath often been hurtfull to many but silence seldome or never to any As overmuch silence bringeth a mans simplicity into suspicion so many words discovereth his vanity And therefore one saith we have two eares given us by nature and one tongue to the end we should heare much more than we should speake It is a Princely vertue quickely to conceive and slowly to break out into speech The Psalmist saith hee that is wise hath his tongue in his heart but the foole and furious hath his heart in his tongue hide thy vertues as other men doe their vices and use few words thy selfe but heare them patiently that will speak Think upon the end before thou begin any thing heare every one beleeve but few and fall not twice into one error Speake little and think much covet not to winne an opinion of wisedome by setting forth a fine tale with eloquent words when there is no just occasion as though ye would draw your hearers into admiration of you after the maner of vain-glorious men for he is not alwaies the wisest that loves to hear himself speak that can tel a smooth tale though it be a common custome so to esteem him for wisdome consisteth chiefly in judgment as Scaliger saith Iudicium est anima sapientiae Iudgment is the soule of wisdome Nor reason over earnestly with a contentious man that is full of words for that may bee called a battell of fooles Looke not too much into other mens estate and manners for thereof envie hath his name as well to eschew the torment that commeth of envie as also that no man is envious but he that mistrusteth his owne vertue as the Poet saith Invidus alterius rebus marcescit opimis The envious man growes leane to see others fat Envie beareth such rule in these dayes though men be lesse vertuous than they have bin that he is in miserable estate that hath no enemies for if his owne merits will not procure them envie will yet forbear not to follow vertue to avoyd envie but live so as thine enemies may rather wonder at thy vertnes than thy friends shall have cause to excuse thy vices And remember the words of Hermocrates the tyrant of Syracusa spoken to his son lying on his death-bed Sonne the last words I speak unto thee are Bee not envious in condition but doe such deeds as therefore thou mayest bee envied Advice meete to be followed of them that aspire to honour by vertue although the enmity be greater that is grounded upon euive than that which is founded upon injury for the injured man doth often forget but the envious never ceaseth to persecute There is to a man no greater enemie than hee which seeth that thing in thee which he desireth to have in himselfe But there is not so modest or meane a felicitie that can escape evill tongues howsoever hee can avoyde all other things But hee that hath his conscience cleare will say with the Poet Consciamens recti fam a mendatiarides He that is conscious of truth laughs at lying report It belongeth to a King to heare evill when he doth wel In all things follow reason and fly opinion and content thy selfe with thine estate and thinke there is
the world and divided it into foure parts The first age they likened to gold and called it the golden age the next so decayed that they compared it unto silver the third abased to brasse the fourth worst of all was become like iron of lesse value and price than any of the rest and if there were a more base metall wee might compare our age to it In consideration whereof they with other writers in these latter ages both divine and prophane doe bewaile the decay of vertue of true faith of charity of mutuall love and fidelitie of good conscience of honesty yea of devotion and prayer and of the love and feare of God and of heavenly contemplation whereof as from his proper root should spring all the rest For how many doe wee see live as though they had no need of God hoped for no better nor mistrust no worse than they finde here As though God were not the rewarder of vertue and punisher of vice nay rather as though there were no God at all no resurrection no heaven nor hell Who feareth to offend God or spareth to blaspheme his holy name Who taketh any paine to please him Who forbeareth to hate envie and to slander Who laboureth to subdue his flesh to the spirit sensualitie to reason reason to faith and faith to the service of God Who letteth not loose the reines to his affections and suffereth not his will and wicked inventions to take the bitte in the teeth and runneth away against the rule of reason Subjects rebell against their Prince and Gods anointed and are sometime excited unto it by them that should set forth obedience by word and example of life Children disobey their parents contemne them and laugh them to scorne Servants make small estimation of the trust committed unto them by their masters Labourers hunt after idlenesse Artificers are deceiptfull in their wordes and workes Merchants and others in uttering the wares that they sell. No man lendeth without hire Vsurie was never so generall nor so extreame And if wee should after this sort run over the other estates of life wee should finde all sorts of men degenerate from the simplicity and goodnesse of their forefathers No man seeketh after vertue nor laboureth to reforme or amend much lesse to mortifie himselfe So as we might never more truly pronounce these old verses Heu vivunt homines tanquam mors nulla sequatur Et velut infernus fabula vana foret Alas men live as they should never dye And Hell were a meere tale and fantasie To doe these things what is it but as though there were no Gospell to forbid it nor God to punish it nor lawes nor authority to reforme it We have small regard and compassion to the reliefe of the poore lesse conscience wee make to deceive or oppresse our neighbours And this is a thing to be marvelled at that if the Merchant bee taken with a counterfeit measure the Gold smith with a false weight the measure shall bee burnt the ballance broken and the offender delivered to publike justice but if a man be knowne to be a blasphemer a drunkard an adulterer yea an atheist whereof it may be doubted there bee over many in these daies he shal be so far from being punished that he shal be rather of many favoured and supported regarded as a jolly fellow that will be coÌ„manded of none which encourageth him to offend further to the evill example of others for wicked acts and misdemeanours are allured by impunity as it were by rewards and he hurteth the good that spareth the wicked If we heare of any sinful or wicked act committed we sigh and grone and looke up to heaven as though it pierced our hearts with detestation both of the man and the fact whereas if the like occasion were offered wee are as ready every day to doc the same or worse Wee are notable censurers of other mens faults and cunning dissemblers of our owne We behold our owne faults with spectacles that make things shew lesse and other mens faults wee behold in the water where things shew greater Wee follow sermons like Saints with great shew of devotion as though we were very religious but that we practise in our life rather resembleth infernall spirits And thus we dissemble with God and play the hypocrites with men When our life is seene to bee contrary unto our profession we are a slander to the Gospell And it may be said to us as I heard a plaine man of the Low-countrie say to a Gentleman that commended the Spaniards for their devotion and often blessing and crossing themselves No doubt quoth hee they are holy men Cruzes de fuera diablâ—… de dentrâ—… Crosses without and the divell within The iniquity of this time is almost growne to this that a man godly and honestly given is laughed to scorne â—…nd had in contempt and the wicked is had in estimation and reverenced as though it were a shame to doe well and a commendable thing to live unhonestly so as nothing is more common in these dayes among us than false friendship dissembled honesty manifest iniquity and counterfeit holinesse And who is he if hee separate his mind a while from worldly cogitations that he may the better looke into the generall wickednesse of these dayes that will not say with Saint Paul Cupio dissolvi esse cum Christo I desire to be dissolved and to bee with Christ when he shall see in use and dayly practice every where all kinds of vice but almost no where any kind of vertue When he shall see no wisedome without craft no justice without corruption no faith without dissimulation no godlinesse without hypocrisie no friendship wiehout gaine no lending without hire no promise without suspition and all things corrupted with covetousnesse and sensuality shal he not find cause to cry out with Policarpus Deus ad quae nos 〈◊〉 〈◊〉 God to what times hast thou reserved us But they that by word or writing shall go about to reprove the generality of vice lately crept into mens manners may looke for that answer that king Antigonus made to one that presented to him a booke written of Iustice Thou art a foole said the King to present a booke to mee of Iustice when thou seest mee besieging and making war upon other mens cities so shall they bee accounted fooles that so farre out of season in this common exercise and generality of all manner of vice will perswade or speake of vertue of godlinesse of honesty and reformation of manners they shall but sing to the dease as the proverbe is O wicked age and ungratefull peopleâ—… Hath God dispersed the darke clouds from our understanding and sent us the light of his Gospel to the end wee should runne into the dirt and mire and soyle our selves with all manner of vices Hath hee bestowed so many benefits upon us and yet cannot find us thankfull Hath