beasts and men for by the death of beasts the Soule dieth and is annihilated áccording vnto that rule by the corruption of the subiect the forme perisheth 1. Naturall and ordinary the matter remaineth by the death of man the Soule is separated from the body but is not lost but remaineth inasmuch as it is immortall The immortalitie of the Soule is a thing vniuersally religiously 2. The immortalitie of the Soule for it is the principall foundation of all religion and peaceably receiued and concluded vpon throughout the world I meane by an outward and publique profession seriously and inwardly not so witnesse so many Epicures Libertines and mockers in the world yea the Saduces the greatest Lordes of the Iewes did not sticke with open mouth to denie it though a thing profitable to be beleeued and in some sort proued by many naturall and humane reasons but properly and better established by the authority of religion than any other way It seemeth that there is in a man a kinde of inclination and disposition of nature to beleeue it for man desireth naturally to continue and perpetuate his being from whence likewise proceedeth that great yea furious care and loue of our posterity and succession Againe two things there are that giue strength thereunto and make it more plausible the one is the hope of glory and reputation and the desire of the immortalitie of our name which how vaine soeuer it be carrieth a great credit in the world the other is an impression that vice which robbeth a man of the view and knowledge of humane iustice remaining alwaies opposite to the diuine iustice must thereby be chastised yea after death so that besides that a man is altogether carried and disposed by nature to desire it and consequently to beleeue it the Iustice of God doth conclude it From hence we are to learne that there are three differences 3 The proofe and degrees of Soules an order required euen to the perfection of the vniuerse Two extreames the one is that which being altogether materiall is plunged and ouerwhelmed in the matter and inseparable from it and therewithall corruptible which is the Soule of a beast the other quite contrary is that which hath not any commerce or societie with the matter or body as the soule of immortall Angels or Diuels In the middle as the meane betwixt these two is the humane soule which is neither wholly tied to the matter nor altogether without it but is ioyned with it and may likewise subsist and liue without it This order and distinction is an excellent argument of immortalitie for it were a vacuum a defect a deformitie too absurd in nature dishonourable to the authour and a kinde of ruine to the world that betwixt two extreames the corruptible and incorruptible there should be no middle that is partly the one and partly the other there must needs be one that ties and ioynes the two ends or extreames together and that can be none but man Below the lowest and wholly materiall is that which hath no Soule at all as stones aboue the highest and immortall is the eternall only God The other separation not naturall nor ordinary and which 4 2. Not naturall is done by strange impulsions and at times is very difficult to vnderstand and perplex It is that which is done by extasies and rauishments which is diuers and done by different meanes for there is a separation that is diuine such as the Scripture reporteth vnto vs of Daniel Zachary Esdras Ezechiel S. Paul There is another that is demoniacall procured by diuels and good spirits and bad as we reade of many as of Iohn D'vns called Lescot who being in his extasie a long time held for dead was carried into the aire and cast downe vpon the earth but so soone as he felt the blow that he receiued by the fall he came to himselfe but by reason of the great store of blood which he lost his head being broken he died outright Cardan telleth it of himselfe and of his father and it continueth autentiquely verified in many and diuers parts of the world of many and those for the most part of the vulgar sort weake and women possessed whose bodies remaine not only without motion and the beating of the heart and arteries but also without any sense or feeling of the greatest blowes either with iron or fire that could be giuen them and afterwards their soules being returned they haue felt great paine in their limmes and recounted that which they haue seene and done in places far distant Thirdly there is a humane separation which proceedeth either from that maladie which Hipocrates calleth Sacer commonly called The falling sicknes Morbus comitialis the signe whereof is a foming at the mouth which is not in those that are possessed but in stead thereof they haue a stinking sauor or it is occasioned by stiptickes stupifying and benumming medicines or ariseth from the force of imagination which enforcing and bending it selfe with too deepe an attention about a thing carrieth away the whole strength and power of the Soule Now in these three kindes of extasies or rauishments Diuine Diabolicall Humane the question is Whether the Soule be truely and really separated from the body or if remaining in it it be in such sort employed and busied about some outward thing which is foorth of the bodie that it forgetteth it owne bodie whereby followeth a kinde of intermission and vacation of the actions and exercise of the functions thereof Touching the diuine extasie the Apostle speaking of himselfe and his owne act dares not define any thing Si in corpore vel extra corpus nescio Deusscit An instruction that may serue for all others and for other separations of lesse qualitie Touching the Demoniacall extasie as not to feele a blow be it neuer so great to report what hath been done two or three hundred leagues off are two great and violent coniectures of a true separation from the bodie but not altogether necessarie for the diuell can so alienate and occupie the soule within the body that it shall not seeme to haue any action or commerce with the bodie for some certaine time and in that time so beforteth the soule by presenting things vnto the imagination that haue beene done afarre off that a man may speake and discourse thereof for to affirme that certainly the Soule doth wholly depart and abandon the bodie Nature is too bolde and foole-hardie to say that it doth not wholly depart but that the imaginatiue or intellectuall is caried out and that the vegetatiue soule remaineth were more to intangle our selues for so the Soule in it essence should be diuided or the accident only should be carried out and not the substance Touching the humane extasie doubtlesse there is no separation of the Soule but only a suspension of the patent and outward actions thereof What becomes of the Soule and what the state thereof is 11 The estate
held through all Christendome is that they are all created of God and infused into bodies prepared in such maner that the creation and infusion is done at one and the same instant These foure opinions are all affirmatiue but there is a fift much reteined which determineth nothing and is content to say that it is a secret vnknowen vnto men of which opinion was S. Austin Greg. and others who neuerthelesse De orig Epl. 28. 157. thought the two latter affirmatiue opinions more like to be true than the former Let vs now see when and how the Soule entreth into the 6 The entrāce of the soule into the bodie bodie whether altogether at one instant or successiuely I meane the humane Soule for of that of a beast there is no doubt since it is naturall in the seed according to Aristotle whom most do follow that is by succession of times and by degrees as an artificiall forme which a man maketh by pieces the one after the other the head afterwards the throat the bellie the legs insomuch that the vegetatiue and sensitiue Soule altogether materiall and corporall is in the seed and with the descent of the parents which fashioneth the bodie in the matrix and that done the reasonable Soule arriueth from without And therefore there are neither two nor three soules neither together nor successiuely neither is the vegetatiue corrupted by the arriuall of the sensitiue nor the sensitiue by the arriuall of the intellectuall but it is but one Soule which is made finished and perfected in that time which nature hath prescribed Others are of opinion that the soule entreth with all her faculties at one instant that is to say then when all the bodie is furnished with organs formed and wholly finished and that vntill then there was no Soule but only a naturall vertue and Enargie an essentiall forme of the seed which working by the spirits which are in the sayd seed with the heat of the matrix and materiall blood as with instruments do forme and build vp the body prepare all the members nourish mooue and increase them which being done this Enargie and seminall forme vanisheth and is quite lost so that the seed ceaseth to be seed losing it forme by the arriuall of another more noble which is the humane Soule which causeth that which was seed or an Embryon that is a substance without shape to be no longer seed but a man The Soule being entred into the bodie we are likewise to 7 The residence of the Soule in the Bodie know what kinde of existence therein it hath and how it is there resident Some Philosophers not knowing what to say or how to ioyne and vnite the Soule with the bodie make it to abide and reside therein as a Master in his house a Pilot in his ship a Coach-man in his coach but this were to destroy all for so the Soule should not be the forme nor inward and essentiall part of a creature or of a man it should haue no need of the members of the bodie to abide there nor any feeling at all of the contagion of the bodie but it should be a substance wholly distinct from the bodie of it selfe subsisting which at it pleasure might come and goe and separate it selfe from the body without the distinction and diminution of all the functions thereof which are all absurdities The Soule is in the bodie as the forme in the matter extended and spred thorowout the body giuing life motion sense to all the parts thereof and both of them together make but one Hypostasis one intire subiect which is the creature and there is no mean or middle that doth vnite and knit them together for betwixt the matter and the forme there is no middle according to all Philosophie The Soule then is all in all the bodie I adde not though it be commonly sayd and all in euery part of the bodie for that implieth a contradiction and diuideth the Soule Now notwithstanding the Soule as it is sayd be diffused 8 The seat instruments of the soule and spred thorow the whole bodie yet neuerthelesse to excite and exercise it faculties it is more specially and expresly in some parts of the bodie than in others in which it is sayd to haue place yet not to be wholly there lest the rest should be without Soule without forme And as it hath foure principall and chiefe faculties so men giue it foure seats that is those foure regions which we haue noted before in the composition of the body the foure first principall instruments of the soule the rest referre themselues vnto them as also all the faculties to these that is to say the engendring faculty to the ingendring parts the naturall to the liuer the vitall to the heart the animall and intellectuall to the braine We are now come to speake in generall of the exercise of 9 The sufficiency of the Soule for the exercise of hir faculties the faculties of the Soule whereunto the soule of it selfe is wise and sufficient insomuch that it faileth not to produce that which it knoweth to exercise it functions as it ought if it be not hindered and that the instruments thereof be well disposed And therefore it was well and truly said of the wise that Nature is wise discreet industrious a sufficient mistrisse which maketh a man apt to all things Insita sunt nobis omnium artium ac virtutum semina magisterque ex occulto Deus producit ingenium which is easily shewed by induction The vegetatiue soule without instruction formeth the body in the matrix with excellent arte afterwards it nourisheth it and makes it grow drawing the victuall vnto it retaining and concocting it afterwards casting out the excrements it ingendreth and reformeth the parts that faile these are things that are seene in plants beasts and men The sensitiue Soule of it selfe without instruction maketh both beasts and men to moue their feet their hands and other members to stretch to rub to shake to moue the lips to presse the dug to crie to laugh The reasonable of it selfe not according to the opinion of Plato by the remembrance of that which it knew before it entred into the body nor according to Aristotle by reception and acquisition comming from without by the senses being of it selfe as a white paper void of impression although that serue to good purpose but of it selfe without instruction imagineth vnderstandeth retaineth reasoneth discourseth But because this of the reasonable Soule seemeth to be more difficult than the other and woundeth in some sort Aristotle himselfe it shall be handled again in his place in the discourse of the intellectuall Soule It remaineth that wee speake of the last point that is of 10 The separation of the body twofold the separation of the Soule from the body which is after a diuers sort and maner the one and the ordinarie is naturall by death and this not the same in
THe goods of the body are Health Beauty Cheerfulnes 1 The praise of Health Srength Vigor a prompt readinesse and disposition but of all these Health is the first and passeth all the rest Health is the most beautifull and rich present that Nature can bestow vpon vs and aboue all other things to be preferred not only Science Nobility Riches but Wisdome it selfe which the austerest amongst the wise doe affirme It is the only thing that deserueth our whole imploiment yea our life it selfe to attaine vnto it for without it life is no life but a death vertue and wisdome grow weake and faint What comfort can all the wisdome of the world bring to the greatest man that is if he be thorowly stricken with an Apoplexie Doubtlesse there is nothing to be preferred before this bodily health but Honestie which is the health of the Soule Now it is common vnto vs with beasts yea many times it is greater and far more excellent in them than in vs and notwithstanding it be a gift of Nature gaudeant bene nati giuen in the first formation yet that which afterward followeth The milke Good gouernment which consisteth in sobrietie and moderate exercises lightnesse of heart and a continuall auoidance of all passions do preserue it much Griefe and sickenesse are the contraries vnto it which are the greatest if not the only euils that follow man whereof we shall speake hereafter But in the preseruation hereof beasts likewise simply following nature which hath giuen them health do farre exceed men they often times forgetting themselues though afterwards they pay dearly for it Next followeth Beautie a good of great account in the society 2 Beautie of men It is the first meane of reconciling or vniting one to another and it is very likely that the first distinction that hath beene of one man from another and the first consideration that giueth preheminence to one aboue another hath beene the aduantage of beauty It is likewise a powerfull quality there is none that surmounteth it in credit or that hath so great a part in the societie of men for there is none so barbarous none so resolute that hath not been beaten by it It presenteth it selfe vnto the view it seduceth and preoccupateth the iudgement it makes deepe impressions and presseth a man with great authority and therefore Socrates called it a short tyranny and Plato the priuiledge of Nature for it seemeth that he that carieth in his countenance the fauours of Nature imprinted in a rare and excellent beautie hath a kinde of lawfull power ouer vs and that we turning our eies towards him he likewise turneth our affections and enthrawleth them in despight of our selues Aristotle sayth that it apperteineth to those that are beautifull to command that they are venerable next to the gods themselues that there are none but such as are blinde but are touched with it Cyrus Alexander Caesar three great Commanders haue made great vse thereof in their greatest affaires yea Scipio the best of them all Faire and good are neere neighbours and are expressed by the selfe same words both in Greeke and in the Scriptures Many great Philosophers haue attained to their wisdome by the assistance of their beauty It is likewise considerable and much required in beasts themselues 3 The distinction of Beauty There are in Beauty diuers things to be considered That of men is properly the forme and feature of the bodie as for other beauties they belong vnto women There are two sorts of beauties the one setled which moueth not at all and it consisteth in the due proportion and colour of the members a body that is not swolne or puffed vp wherein the sinewes and veines appeare not from far nor the bones presse not the skin but full of bloud and spirits and in good state hauing the muscles eleuated the skin smooth the colour vermillion the other moueable which is called a good grace and is the true guiding or cariage of the motion of the members and aboue all the eyes The former beauty of it selfe is as it were dead this actiue and full of life There are beauties that are rude fierce sowre others that are sweet yea though they be fading Beauty is properly to be considered in the visage There 4 Of the visage is nothing more beautifull in man than his soule and in the body of man than his visage which is as it were the soule abreuiated that is the paterne or image of the soule that is her Escuchion with many quarters representing the collection of all her titles of honour planted and placed in the gate and forefront to the end that men may know that heere is her abode and her palace By the countenance it is that we know the person of a man and therefore arte which imitateth nature takes no care to represent the person of man but only to paint or carue the visage There are many speciall singularities in the visage of man which are not in beasts for to say the truth they haue no visage 5 Seuen singularities in the visage of man nor in the rest of the body of man As the number and diuersitie of the parts and formes of them in beasts there is neither chin nor cheeks nor forehead much lesse any forme or fashion of them Variety of colours as in the eye onely there is blacke white greene blew red crystaline Proportion for the senses are there double answering the one to the other and in such a maner that the greatnesse of the eye is the greatnesse of the mouth the largenesse of the forehead the length of the nose the length of the nose that of the chin and lips An admirable diuersitie of countenances and such that there are hardly found two faces in all respects like one another this is a chiefe point of workmanship which in no other thing can be found This variety is very profitable yea necessary for humane society first to know one another for infinite euils yea the dissipation of humane kinde must needs follow if a man should mistake himselfe by the semblance and similitude of diuers visages yea it would be a confusion worse than that of Babel A man would take his daughter for his sister for a stranger his enemy for his friend If our faces were all alike we should not discerne a man from a beast and if they were not all vnlike one another we could not know how to discerne a man from a man Besides it was an excellent arte of Nature to place in this part some secret that might giue contentment to one another thorow the whole world for by reason of this varietie of faces there is not a person that in some part is not beautifull The dignity and honour of it round figure forme vpright and eleuated on high naked and vncouered without haire feathers scales as in other creatures looking vp vnto heauen Grace sweetnesse a pleasant and decent comlinesse euen to the
refusing and trampling glory vnder foot than in the desire and fruition thereof as Plato told Diogenes And ambition is neuer better caried better guided than by wandering and vnusuall wayes Ambition is a follie and a vanitie for it is as much as if a 10 It is a folly man should run to catch the smoake in stead of the light the shadow in stead of the bodie to fasten the contentment of his minde vpon the opinion of the vulgar sort voluntarily to renounce his owne libertie to follow the passions of others to enforce himselfe to displease himselfe for the pleasure of the beholders to let his owne affections depend vpon the eyes of another so farre foorth to loue vertue as may be to the liking of the common sort to doe good not for the loue of good but reputation This is to be like vnto vessels when they are pierced a man can draw nothing foorth before hee giue thm a vent Ambition hath no limits it is a gulfe that hath neither 11 It is insatiable brinke nor bottome it is that vacuitie which the Philosophers could neuer finde in Nature a fire which encreaseth by that nourishment that is giuen vnto it Wherein it truly paieth his master for ambition is only iust in this that it sufficeth for his owne punishment and is executioner to it selfe The wheele of Ixion is the motion of his desires which turne and returne vp and downe neuer giuing rest vnto his minde They that will flatter ambition say it is a seruant or helpe vnto vertue and a spurre to beautifull actions for it quitteth 12 The excuses of ambition vaine a man of all other sinnes and in the end of himselfe too and all for vertue but it is so farre from this that it hideth sometimes our vices but it takes them not away but it couereth or rather hatcheth them for a time vnder the deceitfull cinders of a malicious hypocrisie with hope to set them on fire altogether when they haue gotten authoritie sufficient to raigne publikely and with impietie Serpents lose not their venim though they be frozen with colde nor an ambitious man his vices though with a colde dissimulation hee couer them for when he is arriued to that pitch of height that he desired he then makes them feele what he is And though ambition quit a man of all other vices yet it neuer taketh away it selfe An ambitious man putteth himselfe foorth to great and honourable actions the profit whereof returneth to the publike good but yet he is neuer the better man that performes them because they are not the actions of vertue but of passion no though that saying be often in his mouth We are not borne for our selues but the weale publike The meanes men vse to mount themselues to high estate and their carriages in their states and charges when they are arriued thereunto do sufficiently shew what men they are and their owne consciences telles the most that follow that dance that howsoeuer the publike good be their outward colour yet their owne particular is that they intend Particular aduisements and remedies against this euill you shall finde Lib. 3. cap. 42. CHAP. XXI Of Couetousnesse and her counter-passion TO loue and affect riches is couetousnesse not only the 1 What it is loue and affection but also euery ouer-curious care and industrie about riches yea their dispensations themselues and libertie with art and too much attention procured haue a sent of couetousnesse for they are not woorthie an earnest care and attention The desire of goods and the pleasure we take in possessing 2 The force thereof of them is grounded only vpon opinion The immoderate desire to get riches is a gangreene in our soule which with a venimous heat consumeth our naturall affections to the end it might fill vs with virulent humours So soone as it is lodged in our hearts all honest and naturall affection which we owe either to our parents or friends or our selues vanisheth away All the rest in respect of our profit seemeth nothing yea we forget in the end and contemne our selues our bodies our mindes for this transitory trash and as the Prouerbe is We sell our horse to get vs hay Couetousnesse is the vile and base passion of vulgar fooles 3 The follie miserie of couetousnesse in fine points who account riches the principall good of man and feare pouertie as the greatest euill and not contenting themselues with necessarie meanes which are forbidden no man weigh that is good in a Goldsmiths ballance when nature hath taught vs to measure it by the ell of necessitie For what greater follie can there be than to adore that which Nature it selfe hath put vnder our feet and hidden in the bowels of the earth as vnworthy to be seene yea rather to be contemned and trampled vnder foot This is that that the only sinne of man hath torne out of the intrailes of the earth and brought vnto light to kill himselfe In lucem propter quae pugnaremus excutimus nonerube scimus summa apud nos haberi quae fuerunt ima terrarum Nature seemeth euen in the first birth of golde and wombe from whence it proceedeth after a sort to haue presaged the miserie of those that are in loue with it for it hath so ordered the matter that in those countreys where it groweth there growes with it neither grasse nor plant nor other thing that is woorth any thing as giuing vs to vnderstand thereby that in those mindes where the desire of this mettall growes there can not remaine so much as a sparke of true honour and vertue for what thing can be more base than for a man to disgrade and to make himselfe a seruant and a slaue to that which should be subiect vnto him Apud sapientem diuitiae sunt in seruitute apud stultum in imperio For a couetous man serues his riches not they him and he is sayd to haue goods as he hath a feuer which holdeth and tyranniseth ouer a man not he ouer it What thing more vile than to loue that which is not good neither can make a good man yea is common and in the possession of the most wicked of the world which many times peruert good maners but neuer amend them Without which so many wise men haue made themselues happy and by which many wicked men haue come to a miserable end To be briefe what thing more miserable than to binde the liuing vnto the dead as Mezentius did to the end their death might be languishing and the more cruell to tie the spirit to the excrement and scumme of the earth to pierce throw his owne soule with a thousand torments which this amourous passion of riches brings with it and to intangle himselfe with the ties and cords of this malignant thing as the Scripture calleth them which doth likewise terme them thornes and theeues which steale away the heart of man snares of the Diuell idolatrie and
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
veines swollen the tongue stammering the teeth gnashing the voice loud and hoarse the speech imperfect and to be briefe it puts the whole body into a fire and a feuer Some haue broken their veines supprest their vrine whereby present death hath ensued What then can the estate of the spirit be within when it causeth so great a disorder without Choler at the first blow driueth away and banisheth reason and iudgement to the end it may wholly possesse the place afterwards it filles all with fire and smoake and darknesse and noise like vnto him that puts the master out of the house and then sets fire and burnes himselfe aliue within or like vnto a ship that hath neither sterne nor Pilot nor sailes nor oares which commits it fortune to the mercie of the waues windes and tempest in the middest of a furious sea The effects thereof are great many times miserable and lamentable Choler first enforceth vs to iniustice for it is kindled 4 The effects and sharpned by a iust opposition and by the knowledge that a man hath of the little reason he hath to be angry Hee that is moued to anger vpon a false occasion if a man yeeld him any good reason why he should not be angry he is presently more incensed euen against the truth and innocency it selfe Pertinaciores nos facit iniquitas irae quasi argumentū sit iustè irascendigrauiter irasci The example of Piso is very notable and prooues this true who excelling otherwise in vertue the history is very well knowen being mooued to choler did vniustly put three to death and by a subtile accusation caused them to be found guilty only because they acquited one as vnguilty whom hee by his former sentence had condemned It is likewise sharpned by silence and cold replie as gathering thereby that it proceedeth out of a contempt both of him and his choler which is proper vnto women who many times are angrie to the end they may stirre vp that passion in another and increase their choler euen to fury when they see that a man vouchsafeth not to nourish that humour in them by chiding with them So that Choler sheweth it selfe to bee more sauage than a beast since neither by defence or excuse nor by silence and patience without defence it will not bee woon nor pacified The iniustice thereof is likewise in this that it wil be both a iudge and a party that it will that all take part with it and growes to defiance with as many as will seeme to contradict it Secondly forasmuch as it is inconsiderate and heady it casteth vs headlong into great mischiefs and sometimes euen into those which most flie and doe wish and would willingly procure another man dat poenas dum exigit or farre worse This passion is fitly compared to great ruines which burst themselues in pieces vpon that which they fall it pursueth with such violence the ill of another that it heeds not the auoiding of it owne It intrappeth and intangleth vs makes vs to speake and to do things shamefull vncomely vnworthy our selues Lastly it carrieth vs so beyond our selues that it makes vs to doe things scandalous dangerous and irreuocable murders poisonings treasons whereby follow great and too late repentances witnesse Alexander the great after he had slaine Clytus and therefore Pythagoras was wont to say that the end of Choler was the beginning of repentance This passion feedes vpon it selfe flattereth and tickleth it selfe with a perswasion that it hath reason that it is iust excusing it selfe vpon the malice and indiscretion of another but the iniustice of another cannot make that iust nor the losse that wee receiue by another make that profitable vnto vs it is too rash and inconsiderat to do any thing that is good it would cure an euill with an euill for to yeeld the correction of an offence to Choler is to correct a vice by it selfe Reason which should haue the command ouer vs needs no such officers as of their owne heads execute lawes not attending her ordinance she would haue all things done according to nature by measure and therefore violence doth no way befit it But what shall vertue see the insolencie of vice and not be angry with it shall the libertie therof be so bridled as not to dare to bee moued against the wicked vertue desires no indecent libertie it needes not turne it owne strength against it selfe nor that the wickednesse of another should trouble it a wise man must as well beare the vices of a wicked man without choler as his prosperitie without enuie Hee must endure the indiscretions of rash and inconsiderate men with the selfe same patience that Physitians do the iniuries of mad men There is no greater wisedome nor more profitable in the world than to endure the follie of another for otherwise by not suffering it with patience we make it our owne That which hath heeretofore beene spoken touching Choler may likewise be spoken of these passions following hatred enuie reuenge which are made or formed Cholers Particular aduisements and remedies against this euill are Lib. 3. cap. 31. CHAP. XXVI Hatred HAtred is a strange passion which strangely and without reason troubleth vs and to say the truth what is there in the world that tormenteth vs more By this passion we put our selues into the power of him that we hate to afflict and vex vs the sight of him mooueth our senses the remembrance stirreth our spirits both waking and sleeping yea we neuer present him to our memories but with despight and gnashing of teeth which puts vs besides our selues and teares our owne hearts whereby we suffer in our selues the punishment of that euill we wish vnto another He which hateth is the patient he that is hated the agent contrary to the sound of the words the hater is in torment the hated in ease But what do we hate Men or their matters and affaires Doubtlesse wee hate nothing that wee should for if there be any thing to be hated in this world it is hate it selfe and such like passions contrary to that which should command in vs. Particular considerations and remedies against this euill are Lib. 3. cap. 32. CHAP. XXVII Enuie ENuie is cousen-germaine to Hatred a miserable passion and outragious beast which in torment excelleth hell it selfe It is a desire of that good that another possesseth which gnaweth our heart and turneth the good of another man to our owne hurt But how should it torment vs since it is as well against that which is ill as that which is good Whilest an enuious man looketh obliquely vpon the goods of another man he loseth what is good in himselfe or at leastwise takes no delight in it Particular aduisements and remedies against this euill are Lib. 3. cap. 33. CHAP. XXVIII Iealousie IEalousie is a passion like almost both in nature and effect 1 What it is vnto Enuie but that it seemeth that Enuie considereth not what is
fained to be such as not to be aduanced in honour greatnes riches as cuckoldship sterility death for to say the truth there is nothing but griefe it selfe that is euill and which is felt And though some wise men seem to feare these things yet it is not for their owne sakes but because of that griefe which sometimes doth accompany them afterwards for many times it is a fore-runner of death and sometimes followeth the losse of goods of credit of honour But take from these things grief the rest is nothing but fantasie which hath no other lodging but in the head of man which quits it selfe of other businesse to be miserable and imagineth within it owne bounds false euils besides the true employing and extending his miserie in stead of lessening and contracting it Beasts feele not these euils but are exempted from them because nature iudgeth them not to be such As for sorrow which is the only true euill man is wholly borne thereunto and it is his naturall propertie The Mexicanes 5 He is borne to sorrow thus salute their infants comming forth of the wombe of their mother Infant thou art come into the world to suffer endure suffer and hold thy peace That sorrow is naturall vnto man and contrariwise pleasure but a stranger it appeareth by these three reasons All the parts of man are capable of sorrow very few of delight The parts capable of pleasure can not receiue more than one or two sorts but all can receiue the greatest number of griefs all different heat colde pricking rubbing trampling fleaing beating boiling languishing extension oppression relaxation and infinite others which haue no proper name to omit those of the soule in such sort that man is better able to suffer them than to expresse them Man hath no long continuance in pleasure for that of the bodie is like a fire of straw and if it should continue it would bring with it much enuie and displeasure but sorrowes are more permanent and haue not their certaine seasons as pleasures haue Againe the empire and command of sorrow is farre more great more vniuersall more powerfull more durable and in a word more naturall than that of pleasure To these three a man may adde other three Sorrow and griefe is more frequent and falles out often Pleasure is rare Euil comes easily of it selfe without seeking Pleasure neuer comes willingly it must be sought after and many times we pay more for it than it is woorth Pleasure is neuer pure but alwayes distempered and mingled with some bitternesse and there is alwayes some thing wanting but sorrow and griefe is many times entire and pure After all this the worst of our market and that which doth euidently shew the miserie of our condition is that the greatest pleasures touch vs not so neere as the lightest griefs Segnius homines bona quà m mala sentiunt we feele not so much our soundest health as the least maladie that is pung it in cute vix summa violatum plagula corpus quando valere nil quenquam monet It is not enough that man be indeede and by nature miserable 6 By memorie and anticipation and besides true and substantiall euills he faine forge false and fantasticall as hath beene saide but hee must likewise extend and lengthen them and cause both the true and false to endure and to liue longer than they can so amarous is he of iniserie which he doth diuers waies First by the remembrance of what is past and the anticipation of what is to come so that we cannot faile to be miserable since that those things which are principally good in vs and whereof wee glorie most are instruments of miserie futuro torquemur praeterito mult a bona nostra nobis nocent timoris tormentum memoria reducit prouidentia anticipat nemo praesentibus tantùm miser est It is not enough to be miserable but wee must encrease it by a continual expectation before it come nay seeke it and prouoke it to come like those that kill themselues with the feare of death that is to say either by curiositie or imbecillitie and vaine apprehension to preoccupate euils and inconueniences and to attend them with so much paine ado euen those which peraduenture will neuer come neere vs These kinde of people will be miserable before their time and double miserable both by a reall sense or feeling of their miserie and by a long premeditation therof which many times is a hundred times worse than the euils themselues Minùs afficit sensus fatigatio quà m cogitatio The essence or being of miserie endureth not long but the minde of man must lengthen and extend it and entertaine it before hand Plùs dolet quà m necesse est qui antè dolet quà m necesse est Quaedam magis quaedam antequam debeant quaedam cùm omninò non debeant nos torquent Aut augemus dolorem aut fugimus aut praecipimus Beasts do well defend themselues from this follie and miserie and are much bound to thanke nature that they want that spirit that memorie that prouidence that man hath Caesar said well that the best death was that which was least premeditated And to say the truth the preparation before death hath beene to many a greater torment than the execution it selfe My meaning is not here to speake of that vertuous and philosophicall premeditation which is that temper whereby the soule is made inuincible is fortified to the proofe against all assaults and accidents whereof we shall speake heerafter but Lib. 2. ca 7. of that fearefull and sometimes false and vaine apprehension of euils that may come which afflicteth and darkeneth as it were with smoke all the beauty and serenity of the soule troubleth all the rest and ioy thereof insomuch that it were better to suffer it selfe to be wholly surprised It is more easie and more naturall not to thinke thereof at all But let vs leaue this anticipation of euill for simply euery care and painfull thought bleating after things to come by hope desire feare is a very great misery For besides that we haue not any power ouer that which is to come much lesse ouer what is past and so it is vanity as it hath been said there doth stil remain vnto vs that euill and dammage Calamitosus est animus futuri anxius which robbeth our vnderstanding and taketh from vs the peaceable comfort of our present good and will not suffer vs to settle and content our selues therein But this is not yet enough For to the end man may neuer want matter of misery yea that he may alwaies haue his 7 By vnquiet search full he neuer ceaseth searching and seeking with great study the causes and aliments of misery He thrusteth himselfe into businesse euen with ioy of heart euen such as when they are offered vnto him he should turne his backe towards them and either out of a miserable disquiet of mind or to the end
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
yong actiue the ordinarie view of so many accidents and spectacles libertie and conuersation without arte a manly fashion of life without ceremonie the varietie of diuers actions a couragious harmonie of warlike musike which entertaines vs and stirres our blood our eares our soule those warlike commotions which rauish vs with their horror and feare that confused tempest of sounds and cries that fearefull ordering of so many thousands of men with so much furie ardour and courage But on the other side a man may say that the arte and experience of vndoing one another of killing ruinating destroying 2 The dispraise our owne proper kinde seemes to be vnnaturall and to proceed from an alienation of our sense and vnderstanding it is a great testimonie of our weaknesse and imperfection and it is not found in beasts themselues in whom the image of nature continueth farre more entire What follie what rage is it to make such commotions to torment so many people to runne thorow so many dangers and hazzards both by sea and land for a thing so vncertaine and doubtfull as the issue of warre to runne with such greedinesse and fiercenesse after death which is easily found euery where and without hope of sepulture to kill those he hates not nor euer saw But whence proceedeth this great furie and ardor for it is not for any offence committed What frensie and madnesse is this for a man to abandon his owne bodie his time his rest his life his libertie and to leaue it to the mercie of another to expose himselfe to the losse of his owne members and to that which is a thousand times worse than death fire and sword to be troden to be pinched with hot iron to be cut to be torne in pieces broken and put to the gallies for euer And all this to serue the passion of another for a cause which a man knowes not to be iust and which is commonly vniust for warres are commonly vniust and for him whom a man knowes not who takes so little care for him that fights for him that he will be content to mount vpon his dead bodie to helpe his owne stature that he may see the farther I speake not heere of the dutie of subiects towards their Prince and countrey but of voluntaries and mercenarie souldiers The fift and last distinction and difference of men drawen from the fauors and disfauors of Nature and Fortune THE PREFACE THis last distinction and difference is apparent enough and sufficiently knowen and hath many members and considerations but may all be reduced to two heads which a man may call with the vulgar sort Felicitie or good fortune and Infelicitie or ill fortune Greatnesse or littlenesse To Felicitie and greatnesse belong health beautie and the other goods of the bodie libertie nobilitie honor dignitie science riches credit friends To Infelicitie or littlenesse belong all the contraries which are priuations of the other good things From these things doth arise a very great difference because a man is happie in one of these or in two or in three and not in the rest and that more or lesse by infinite degrees few or none at all are happie or vnhappie in them all He that hath the greatest part of these goods and especially three Nobilitie Dignitie or Authoritie and riches is accounted great he that hath not any of these three little But many haue but one or two and are accounted midlings betwixt the great and the little We must speake a little of them all Of Health beautie and other naturall goods of the bodie Chap. 11. hath been spoken before as likewise of their contraries Chap. 6. Sicknesse Griefe CHAP. LVIII Of Libertie and Seruitude LIbertie is accounted by some a souereigne good and Seruitude an extreame euill insomuch that many haue chosen rather to die a cruell death than to be made slaues or to see either the publike good or their owne priuate indangered But of this there may be too much and of these too manie as of all other things There is a twofolde libertie the true which is of the minde or spirit and is in the power of euery one and can not be taken away nor indamaged by another nor by Fortune it selfe contrariwise the seruitude of the spirit is the most miserable of all others to serue our owne affections to suffer our selues to be deuoured by our owne passions to be led by opinions ô pitifull captiuitie The corporall libertie is a good greatly to be esteemed but subiect to Fortune and it is neither iust nor reasonable if it be not by reason of some other circumstance that it should be preferred before life it selfe as some of the ancients haue done who haue rather made choice of death than to lose it and it was accounted a great vertue in them so great an euill was seruitude thought to be Seruitus obedientia est fracti animi abiecti arbitrio carentis suo Many great and wise men haue serued Regulus Valerianus Plato Diogenes euen those that were wicked and yet dishonoured not their owne condition but continued in effect and truth more free than their masters CHAP. LIX Nobilitie NObilitie is a qualitie euery where not common but honourable brought in and established with great reason and for publike vtilitie It is diuers diuersly taken and vnderstood and according to diuers nations and iudgements it hath diuers kindes According The description of nobilitie to the generall and common opinion and custome it is a qualitie of a race or stocke Aristotle saith that it is the antiquitie of a race and of riches Plutarch calleth it the vertue of a race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning thereby a certaine habit and qualitie continued in the linage What this qualitie or vertue is all are not wholly of one accord sauing in this that it is profitable to the weale-publike For to some and the greater part this qualitie is militarie to others it is politike literarie of those that are wise palatine of the officers of the Prince But the militarie hath the aduantage aboue the rest for besides the seruice which it yeeldeth to the weale-publike as the rest do it is painfull laborious dangerous whereby it is accounted more worthy and commendable So hath it caried with vs by excellencie the honourable title of Valour There must then according to this opinion be two things in true and perfect nobilitie profession of this vertue and qualitie profitable to the common-weale which is as the forme and the race as the subiect and matter that is to say a long continuance of this qualitie by many degrees and races and time out of mind whereby they are called in our language Gentlemen that is to say of a race house familie carying of long time the same name and the same profession For he is truely and entirely noble who maketh a singular profession of publick vertue seruing his Prince and Countrie and being descended of parents and ancestors
alwaies in our thoughts to practise it to accustome our selues vnto it to tame it to present it vnto vs at all houres to expect it not only in places suspected and dangerous but in the middest of feasts and sports that the burthen of our song be Remember thy end that others are dead that thought to haue liued as long as our selues that that which hapned then to them may happen now to vs following heerein the custome of the Egyptians who in their solemne banquets placed the image of death before their eies and of the Christians and all other who haue their Church-yards neere their temples and other publike and frequented places that men might alwaies as saith Licurgus be put in mind of death It is vncertaine in what place death attends vs and therefore let vs attend death in all places and be alwaies readie to receiue it Omnem crede diem tibi diluxisse supremum Grata superueniet quae non sperabitur hora. But let vs consider the excuses and greeuances that these poore people alleadge to couer and colour their complaints which are all vaine and friuolous It grieueth them to die The greeuances and excuses of fearefull men answered young and they complaine as well in regard of others as themselues that death preuenteth them and cutteth them off in the flowre and strength of their yeares The complaint of the vulgar sort who measure all by the ell and account nothing pretious but that which is long and durable whereas contrarily things exquisite and excellent are commonly thin fine and delicate It is the marke of a skilfull worke-master to enclose much in a little space and a man may say that it is fatall to great and glorious men not to liue long Great vertue and great or long life do seldome or neuer meet together Life is measured by the end prouided that that be good and all the rest hath a proportion thereunto the quantitie is nothing to make it more or lesse happie no more than the greatnes of a circle makes the circle more round than the lesse the figure heere doth all A little man is as perfect a man as a greater Neither men nor their liues are measured by the ell Againe it troubleth them to die farre from their friends or to be slaine and to remaine vnburied they desire to die in peace in their beds amongst their friends being comforted by them comforting them All they that follow the warres and ride post to be in the battell are not of this mind these men runne willinglie to their end and seeke a tombe amongst the dead bodies of their enemies Little children feare men when they are masked discouer their faces and they feare them no more And euen so beleeue it fire and sword astonish vs when we thinke of them take off their maske the death wherewith they threaten vs is but the same death wherewith women and children die They are troubled to thinke they must leaue all the world And why They haue seene all one day is like another there is no other light nor other night nor other sunne nor other course of the world One yeare telleth vs that all things grow euery yeare worse and worse they haue seene the childhood the youth the virilitie the old age of the world there is no arte no way to begin againe Yea but they leaue their parents and their friends Where they go they shall find more and such as they haue neuer yet seene and they they leaue behind them and desire so much shall shortly follow them But what shall become of their small children and orphans left without guide without support As if those their children were more theirs than Gods or as if they could loue them more than he that is their first and their truest father and how many such so left haue risen to higher place and greater abilitie than other men But it may be they feare to go alone This is great simplicitie so many people dying with them and at the selfe-same houre Finallie they go into a place where they shall not desire this life How desire it If it were lawfull to resume it they would refuse it and if a man were worthie to know what it is before he receiueth it he would neuer accept of it vitam nemo acciperet si daretur scientibus Why or how should they desire it since they are either wholly nothing as miscreants beleeue or in farre better state than before as the wisest of the world do affirme Why then are they offended with death since it quits them of all griefe The selfe-same iourney they haue made from death that is to say from nothing to life without passion without feare they make againe from life vnto death reuerti vnde veneris quid graue est But it may be that the spectacle of death displeaseth them because they that die looke gastlie It is true but this is not death but the maske of death that which is hid vnder it is very beautifull for death hath nothing in it that is fearefull we haue sent idle and poore spies to know it who report not what they haue seene but what they haue heard and what they feare But it taketh out of our hands so many things or rather taketh vs from them and vs from our selues it taketh vs from that we know and haue been accustomed vnto and bringeth vs to an estate vnknowne at horremus ignota it taketh vs from the light to bring vs into darknes and to conclude it is our end our ruine our dissolution These are the weightiest obiections whereunto in a word a man may answere that death being the ineuitable law of nature as shall be said hereafter we neede not dispute so much thereof for it is a follie to feare that which a man cannot auoid Dementis est timere mortem quia certa expectantur dubia metuuntur mors habet necessitatem aequam inuictam But these kind of people make not their count well for it is quite contrarie to that which they say for in steed of taking any thing from vs it giueth vs all in stead of taking vs from our selues it sets vs in libertie and makes vs free to our selues in steed of bringing vs into darknes it taketh it from vs and puts vs into the light and it doth the same to vs that we do to all fruits spoyling them of their barks their shells their foldings their speres their skinnes to bring them into sight vse nature ita solet sieri pereunt semper velamenta nascentium it taketh vs from a strait incommodious rumatike darke place where we see but a small part of the heauens and the light but afarre off through the two narrow holes of our eyes to bring vs into an open libertie an assured health a perpetuall light into such a place such an estate where we may wholly see the whole heauens and the light in his naturall place aequaliter tibi splendebit omne
caeli latus totam lucem suo loco propè totus aspicies quam nunc per angustissimas oculorum vias procul intueris miraris To conclude it taketh vs from that death which began in the wombe of our mother and now endeth to bring vs to that life which shall neuer end Dies iste quem tanquam extremum reformidas aeterni natalis est The second maner of the cariage of man in this matter of 12 2 To attend death it is good death is of a good sweete and moderate soule and is iustly practised in a common and peaceable life by those that with reason account of this condition of life and content themselues to indure it but gouerning themselues according to reason and accepting of death when it commeth This is a well tempered mediocritie sutable to such a condition of life betweene the extremities which are to desire and feare to seeke and to flie vitious and faultie summum ne metuas diem nec optes mortem concupiscentes timentes aequè obiurgat Epicurus if they be not couered and excused by some reason not common and ordinarie as shall be said in his place To seeke and desire death is ill it is iniustice to desire death without a cause and to be out of charitie with the world which our liues may be beneficiall vnto It is to be vnthankfull to nature to contemne it and not to make the best vse thereof to be ouer anxious and scrupulous and not to endure that estate that is not burthensome and wee are called vnto To flie and feare death on the other side is against nature reason iustice and all dutie For to die is a thing naturall necessarie and ineuitable iust 13 Death is naturall and reasonable Naturall for it is a part of the order of the whole Vniuerse of the life of the world wilt thou then that the world be ruinated and a new made for thy selfe Death holdeth a high place in the policie great common-wealth of the world and it is very profitable for the succession and continuance of the workes of nature the fading or corruption of one life is the passage to a thousand others Sicrerum summa nouatur And it is not only a part of this great whole Vniuerse but of our particular essence not lesse essential than to liue to be borne In flying death thou fliest thy selfe thy essence is equally parted into these two life and death it is the condition of thy creation If it grieueth thee to die why wert thou borne Men come not into the world with any other purpose but to goe foorth againe and therefore he that is not willing to goe foorth let him not come in The first day of thy birth bindeth thee and setteth thee as well in the way to deat as to life Naseentes morimur sinisque ab origine pendet Sola mors ius aequum est generis humani viuere noluit qui mori non vult vita cum exceptione mortis data est tam stultus qui timet mortem quà m qui senectutem To be vnwilling to die is to be vnwilling to be a man for all men are mortall and therefore a wise man said and that without passion hauing receiued newes of the death of his sonne I knew I begot and bred him vp a mortall man Death being then a thing so naturall and essentiall both for the world in grosse and forthy self in particular why should it be horrible vnto thee Thou goest against nature the feare of griefe and paine is naturall but not of death for being so seruiceable to nature and nature hauing instituted it to what end should it imprint in vs a hatred and horror thereof Children and beasts feare not death yea many times they suffer it cheerefully it is not then nature that teacheth vs to feare it but rather to attend and receiue it as being sent by it Secondly it is necessarie fatale ineuitable and this thou knowest that fearest and weepest What greater follie can 14 Necessarie there be than for a man to torment himselfe for nothing and that willingly and of purpose to pray and importune him whom he knowes to bee inexorable to knocke at that dore that cannot be opened What is there more inexorable and deafe than death Wee must therefore feare things vncertaine doe our best endeuours in things that are not remedilesse but such as are certaine as death we must attend and grow resolute in things past remedie The sot feareth and flieth death the foole seekes it and runs after it the wise man attendeth it It is follie to grieue at that that cannot be mended to feare that that cannot be auoided Feras non culpes quod vitari non potest The example of Dauid is excellent who vnderstanding of the death of his deare childe put on his best apparell and made himselfe merry saying to those that wondered at this kinde of carriage that whilest his son liued he importuned God for his recouerie but being dead that care was ended and there was no remedie The foole thinks he maketh a better answer to say that that is the cause of his griefe and that he tormenteth himselfe because there is no remedie but he doubleth and perfecteth his owne follie thereby Scienter frustra niti extremae dementiae est Now death being so necessarie and ineuitable it is not only to no purpose to feare but making of necessitie a vertue wee must welcome it and receiue it kindely for it is better for vs to goe to death than that death should come to vs to catch that before that catch vs. Thirdly to die is a thing reasonable and iust it is reason to 15 Iust and râ—asonable ariue to that place towards which we are alwaies walking and if a man feare to come thither let him not walke but stay himselfe or turne backe againe which is impossible to doe It is reason that thou giue place to others since others haue giuen place to thee If thou haue made thy commoditie of this life thou must be satisfied and be gone as he that is inuited to a banquet takes his refection and departeth If thou haue not knowen how to make vse and profit thereof what needest thou care if thou lose it or to what end wouldest thou keepe it It is a debt that must be paid a pawne that must bee restored whensoeuer it is demanded Why pleadest thou against thy own schedule thy faith thy duty It is then against reason to spurne against death since that thereby thou acquitest thy selfe of so much and dischargest thy selfe of so great an account It is a thing generall and common to all to die why then troublest thou thy selfe Wilt thou haue a new priuiledge that was yet neuer seene and bee a lone man by thy selfe Why fearest thou to goe whither all the world goeth where so many millions are gone before thee and so many millions shall follow thee Death is equally
trample them vnder foot the other to do all for the publike good and profit of the subiects or to employ all to his particular profit pleasure Now a prince that he may be such as he should must alwaies remember that as it is a felicitie to haue power to do what a man will so it is true greatnes to will that that a man should Caesari cum Plin. de Traia omnia licent propter hoc minus licet vt felicitatis est posse quantum velis sic magnitudinis velle quantum possis vel potius quantū debeas The greatest infelicitie that can happen to a prince is to beleeue that all things are lawfull that he can and that pleaseth him So soone as he consenteth to this thought of good he is made wicked Now this opinion is setled in them by the help of flatterers who neuer cease alwaies to preach vnto them the greatnes of their power and very few faithfull seruitours there are that dare to tell them what their dutie is But there is not in the world a more dangerous flattery than that where with a man flattereth himselfe when the flatterer and flattered is one and the same there is no remedie for this disease Neuerthelesse it falleth out sometimes in consideration of the times persons places occasions that a good king must do those things which in outward appearance may seeme tyrannicall as when it is a question of repressing another tyrannie that is to say of a furious people the licentious libertie of whom is a true tyrannie or of the noble and rich who tyrannize ouer the poore and meaner people or when the king is poore and needie not knowing where to get siluer to raise loanes vpon the richest And we must not thinke that the seueritie of a prince is alwaies tyrannie or his gards fortresses or the maiestie of his imperious commaunds which are sometimes profitable yea necessarie and are more to be desired than the sweet prayers of tyrants These are the two true stayes and pillars of a prince and of a state if by them a prince know how to maintaine and preserue 10 Hate and contempt two murtherers of ae prince himselfe from the two contraries which are the murtherers of a prince and state that is to say hatred and contempt whereof the better to auoid them and to take heed of them a word or two Hatred contrarie to beneuolence is a wicked and obstinate affection of subiects against the prince and his A rist lib. 5. Pol. Hatred state It ordinarily proceedeth from feare of what is to come or desire of reuenge of what is past or from them both This hatred when it is great and of many a prince can hardly escape it Multorum odijs nullae opes possunt resistere He is exposed Cicero to all and there needs but one to make an end of all Multae illis manus illi vna ceruix It standeth him vpon therefore to preserue himselfe which he shall do by flying those things that ingender it that is to say crueltie and auarice the contraries to the aforesaid instruments of beneuolence He must preserue himselfe pure and free from base cruelty 11 Hatred proceedeth from crueltie Cap. 2. art 12. vnworthie greatnes very infamous to a prince But contrarily he must arme himselfe with clemencie as hath been said before in the vertues required in a prince But for as much as punishments though they be iust and necessarie in a state haue some image of crueltie he must take heed to carie himselfe therein with dexteritie and for this end I will giue him this aduice Let him not put his hand to the sword of iustice An aduice for punishments Senec. but very seldome and vnwillinglie libenter damnat qui cito ergo illi parsimonia etiam vilissimi sanguinis 2. Enforced for the publike good and rather for example to terrifie others from the like offence 3. That it be to punish the faultie and that without choler or ioy or other passion And if he must needs shew some passion that it be compassion 4. That it be according to the accustomed maner of the countrie and not after a new for new punishments are testimonies of crueltie 5. Without giuing his assistance or being present at the execution 6. And if he must punish many he must dispatch it speedily and all at a blow for to make delayes and to vse one correction after another is a token that he taketh delight pleaseth and feedeth himselfe therewith He must likewise preserue himselfe from auarice a sinne ill 12 Auarice befitting a great personage It is shewed either by exacting and gathering ouermuch or by giuing too little The first doth much displease the people by nature couetous to whom their goods are as their blood and their life The second men of seruice and merit who haue laboured for the publike good and haue reason to thinke that they deserue some recompence Now how a prince should gouerne himselfe heerein and in his treasure and exchequer affaires either in laying their foundation or spending or preseruing them hath beene more at large discoursed in the second chapter I will heere only say that a prince must carefully preserue himselfe from three things First from resembling by ouer great and excessiue impositions these tyrants subiectmongers canibals qui deuorant plebem sicut escam panis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quorum aerarium spoliarium ciuium cruentarum que praedarum receptaculum for this breeds danger of tumult witnesse so many examples and miserable accidents Secondly from base vnhonest parsimony as well in gathering together indignum lucrum ex omni occasioue odorari vt dicitur etiam à mortuo auferre and therefore hee must not serue his turne heerein with accusations confiscations vniust spoiles as in giuing nothing or too little and that mercenarily and with long and importunate suite Thirdly from violence in the leuie of his prouision and that if it be possible he neuer sease vpon the moueables and vtensils of husbandrie This doth principally belong to receiuers and puruoyers who by their rigorous courses expose the prince to the hatred of the people and dishonour him a people subtile cruell with six hands and three heads as one saith A prince therefore must prouide that they be honest men and if they faile in their duties to correct them seuerely with rough chastisement and great amends to the the end they may restore and disgorge like spunges that which they haue sucked and drawne vniustly from the people Let vs come to the other worse enemie contempt which 13 Contempt is a sinister base and abiect opinion of the prince and the state This is the death of a state as authoritie is the soule and life thereof What doth maintaine one only man yea an old and worne man ouer so many thousands of men if not authoritie and the great esteeme of his person which if it be once
of the Soule after death after the naturall separation by death diuers men thinke diuersly and this point belongeth not to the subiect of this booke The Metempsychose and transanimation of Pythagoras hath in some sort been embraced by the Academicks Stoicks Aegyptians and others but yet not of all in the same sense for some doe admit it only for the punishment of the wicked as we reade of Nebuchadnezar who was changed into a beast by the iudgement of God Others and some great haue thought that good soules being separated become Angels the wicked Diuels It had beene more pleasing to haue sayd Like vnto them Non nubent sed erunt sicut Angeli Some haue affirmed that the soules of the wicked at the end of a certaine time were reduced to nothing But the trueth of all this we must learne from Religion and Diuines who speake heereof more cleerely CHAP. VIII Of the Soule in particular and first of the vegetatiue facultie AFter this generall description of the Soule in these ten points we must speake thereof more particularly according 1 The faculties of the Soule to the order of the faculties thereof beginning at the basest that is the Vegetatiue Sensitiue Apprehensible or Imaginatiue Appetible Intellectiue which is the soueraign Soule and truly humane Vnder euery one of these there are diuers others which are subiect vnto them and as parts of them as we shall see handling them in their ranke Of the vegetable and basest Soule which is euen in plants I will not speake much it is the proper subiect of Physitians 2 Of the vegetable her subalternals of health and sicknesse Let me only say that vnder this there are conteined other three great faculties which follow one the other for the first serueth the second and the second the third but the third neither of the former The first then is the nourishing facultie for the conseruation of the Indiuiduum or particular person which diuers others doe serue as the Attractiue of the victuall the Concoctiue the Digestiue separating the good proper from the naught and hurtfull the Retentiue and the Expulsiue of superfluities The second the increasing or growing facultie for the perfection and due quantitie of the Indiuiduum The third is the Generatiue for the conseruation of the kinde Whereby we see that the two first are for the Indiuiduum and worke within in the bodie the third is for the kinde and hath it effect and operation without in another bodie and therefore is more worthy than the other and commeth neerer to a faculty more high which is the Sensitiue This is a great height of perfection to make another thing like it selfe CHAP. IX Of the Sensitiue facultie IN the exercise of this facultie and function of the Senses Six things required to the exercise of this facultie these six things do concurre whereof foure are within and two without That is to say the Soule as the first efficient cause The facultie of Sense which is a qualitie of the Soule and not the Soule it selfe that is of perceiuing and apprehending outward things which is done after a fiue-folde maner which we call The fiue Senses of this number we shall speake hereafter that is to say Hearing Seeing Smelling Tasting Touching The corporall instrument of the Sense whereof there are fiue according to the number of the Senses the Eye the Eare the high concauitie of the Nose which is the entrance to the first ventricles of the braine the Tongue the whole Skin of the bodie The Spirit which ariseth from the braine the fountaine of the sensitiue Soule by certaine sinewes in the sayd instruments by which spirit and instrument the soule exerciseth her facultie The sensible Species or obiect offered vnto the instruments which is different according to the diuersitie of the sense The obiect of the eye or sight according to the common opinion is colour which is an adherent quality in bodies whereof there are six simple as White Yellow Red Purple Greene and Blew some adde a seuenth which is blacke but to say the trueth that is no colour but a priuation being like vnto darkenesse as the other colours more or lesse vnto the light Of compound colours the number is infinite but to speake more truely the true obiect is light which is neuer without colour and without which the colours are inuisible Now the light is a qualitie which commeth forth of a luminous body which makes both it selfe visible and all things els and if it be terminated and limited by some solide bodie it reboundeth and redoubleth it beames otherwise if it passe without any stop or termination it can not be seene except it be in the root of that light or luminous bodie from whence it came nor make any thing els to be seene Of the Eare or Hearing the obiect is a sound which is a noise proceeding from the encounter of two bodies and it is diuers the pleasant and melodious sweeteneth and appeaseth the spirit and for it sake the bodie too and driues away maladies from them both the sharpe and penetrant doth contrariwise trouble and wound the spirit Of Tasting the obiect is a fauour or smacke whereof there are six diuers simple kindes Sweet Sowre Sharpe Tart Salt Bitter but there are many compounds Of Smell the obiect is an odour or sent which is a fume rising from an odoriferous obiect ascending by the nose to the first ventricles of the braine the strong and violent hurteth the braine as an ill sound the eare the temperate and good doth contrariwise reioyce delight and comfort Of the sense of Touching the obiect is heat colde drouth moisture either pleasant and polite or sharpe and smarting motion rest tickling The middle or space betwixt the obiect and the instrument which is the Aire neither altered nor corrupted but such as it ought to be So that sense is made when the sensible species presenteth it selfe by the middle to an instrument sound and well disposed and that therein the spirit assisting receiueth it and apprehendeth it in such sort that there is there both action and passion and the senses are not purely passiue for notwithstanding they receiue and are stricken by the obiect yet neuerthelesse in some sense and measure they doe worke or react in apprehending the species and image of the obiect proposed In former times and before Aristotle they did make a difference betwixt the sense of Seeing and the rest of the senses and they all held that the sight was actiue and was made by emitting or sending forth of the eye the beames thereof vnto the outward obiects and that the other senses were passiue receiuing the sensible obiect but after Aristotle they are made all alike and all passiue receiuing in the organ or instrument the kindes and images of things and the reasons of the Ancients to the contrary are easily answered There is more and more excellent matter to be deliuered of the senses
and by another voice he knoweth he is not Againe they haue their intelligence with vs. In the warres 7. Mutuall intelligence in the middest of the fight Elephants Dogs Horses vnderstand with vs they frame their motions according to the occasion they pursue they make their stand they retire nay they haue their pay and diuide the booty with vs as it hath been practised in the new conquests of the Indies And these are those things that are common to all and alike Let vs now come to those differences and aduantages that 4 Differences and aduantages the one hath ouer the other Man is singular and excellent in some things aboue other creatures and in others beasts haue the superiority to the end that all things might thereby bee knit and enchained together in this generall policy of the world and of nature The certaine aduantages or excellencies of man are those great faculties of the soule the subtilitie viuacitie Of man sufficiency of the spirit to inuent to iudge to chuse speech to demand and to offer aid and succour the hand to execute that the spirit hath inuented either of it selfe or learned from another The forme also of the body the great diuersity of the motions of the members whereby his body doth him better seruice The certaine aduantages that beasts haue ouer men and 5 Of Beasts generall such as are past all doubt are either general or particular The generall are health and strength of body farre more perfect constant strong in them among whom there are no blind deafe lame mute diseased defectiue and ill born as amongst men The Sereno hurts them nor they are not subiect to rheumes frō whence proceed almost all other diseases from which man though he couer his head with a hat and a house too can hardly defend himselfe Moderation in diet and other actions innocency safety peace and tranquillity of life a plaine and entire liberty without shame feare or ceremony in things naturall and lawfull for it is onely man that hath cause to hide himselfe in his actions and whose faults and imperfections offend others Exemption from so many vices and disorders superstition ambition auarice enuie yea mightie dreames trouble not them as they doe men nor so many thoughts and fantasies The particular aduantages are the pure high healthfull pleasant habitation and abode of Particular birds in the aire Their sufficiencie in some arts as the swallow and other birds in building the Spider in spinning and weauing diuers beasts in Physicke and the Nightingale in Musicke Maruellous effects and properties not to be imitated no not imagined as the propertie of the fish Remora to stay the greatest vessels of the sea as we reade of the chiefe galley of Marcus Antonius and the selfe same of Caligula of the Torpedo or Crampe-fish to benum and dead the members of another though farre distant and not touching him of the Hedgehog to foresee the windes of the Chameleon to change his colours Prognostications as of birds in their passages from countrey to countrey according to the diuersitie of the seasons of all beasts that are dammes in knowing which of their yoong is the best for some happe falling out of defending them from danger or conueying them to their nests they alwayes begin with that they know and foresee to be the best In all these things man is farre their inferior and in some of them he hath no skill at all A man may adde vnto this if hee will the length of their liues which in some beasts doth seuen or eight times exceed the longest terme of the life of man Those aduantages that man pretendeth to haue aboue beasts but are yet disputable and perhaps as well in beasts 6 Disputable aduantages as men are many First the reasonable faculties discourse reasoning discipline iudgement prudence There are heere 1 Reason two things to be spoken the one of the veritie of the thing it selfe It is a great question whether beasts be depriued of all these spiritual faculties The opinion that they are not depriued but haue them is the more true and the more authentike It is defended by many great Philosophers especially by Democritus Anaxagoras the Stoicks Galen Porphyry Plutarch and mainteined by this reason The composition of the braine which is that part which the soule makes vse of and whereby it reasoneth is all alike as the same in beasts and men confirmed by experience Beasts from particulars conclude generals by the sight of one only man they know all men they know how to ioyne and diuide and distinguish the good from the ill for the safegard of their liues libertie and little ones Yea we reade and see if we would but marke and consider it many things done by beasts that doe farre excell the sufficiencie subtiltie and all the wit and cunning of the common sort of men some of those that are best woorth the noting I will note vnto you The Fox being to passe ouer a riuer that is frozen with ice applieth his eare vnto the ice to finde whether he can heare any noise and that the water doe runne vnder it that thereby he may resolue either to go forward or to retire backe of whom the Thrasians haue learned the same cunning being to passe their frozen riuers A Dogge to the end hee may know which way of three either his master or that beast he hunteth is gone hauing assured himselfe by senting them that he hath not passed by two of them because he findes not the trace without the setting of his nose to the ground or farther trauersing he runneth mainly into the third The Mule of the Philosopher Thales crossing a riuer with a sacke of salt on his backe and being plunged into the deepe with his burthen his salt dissolued in the water and made his burthen the lighter which the Mule falling into the deepe by chance hauing found being afterwards loaden with wooll vsed the same remedie and sunke the more Plutarch reporteth that he saw a Dog in a ship casting stones into a pipe of oile to make the oile to mount that hee might the better come at it As much is reported of the Crowes of Barbarie who by that meanes raise the water when it is too low that they may drinke So likewise Elephants gather stones and sticks and cast them into that ditch whereinto their companion is fallen to helpe him to get out The Oxen of the Kings gardens of Suze being taught to go in a wheele a iust hundred turnes to draw water to water the gardens they would neuer exceed that iust number and were neuer deceiued in their account All these thnigs how can they be done without discourse and reason addition and diuision To say they know not this were to denie that we see they doe What should we thinke of that dexteritie that is in the Elephant in plucking those darts and iauelins foorth of his bodie with little or
no paine at all of the Dogge that Plutarch speaketh of which in a publike play vpon a scaffold counterfeited death drawing towards his end trembling afterwards growing stiffe and suffering himselfe to be caried foorth by little and little comming to himselfe and lifting vp his head counterfeited a new resurrection of so many apish imitations and strange tricks that the dogs of Players and Iuglers doe of the policies and inuentions wherewith beasts defend themselues against the assaults we make vpon them of the husbandrie and great prouidence of the Ant in laying abroad his graine to drie lest it take moisture and so corrupt in nipping the ends thereof that it grow not of the policie of the Bee where there is such diuersitie of offices and charges so firmly established To beat downe all this some doe maliciously attribute these things to a naturall seruile and forced inclination as if 7 An opposition of the naturall instinct beasts did performe their actions by a naturall necessitie like things inanimate as the stone falleth downward the fire mounteth vpward But besides that that can not be nor enter into our imagination for there must be a numbring of the parts comparison discourse by addition and diuision and consequents they likewise know not what this naturall inclination and instinct is they be words which they abuse to small purpose that they may not be deafe and mute altogether Againe this saying is retorted against them for it is beyond all comparison more noble honourable and resembleth more the Diuinitie to worke by nature than by art and apprentiship to be led and directed by the hand of God than by our owne regularly to act by a naturall and ineuitable condition than regularly by a rash and casuall libertie By this obiection of the naturall instinct they would likewise depriue them of instruction and discipline both actiue and passiue but experience giues them the lie for they doe both receiue it witnesse the Pie the Parret the Black-bird the Dogge the Horsse as hath beene said and they giue it witnesse the Nightingale and aboue all other the Elephant which excelleth all other beasts in docilitie and all kinde of discipline and sufficiencie As for this facultie of the spirit whereof man doth so much glorie which is to spiritualize things corporall and absent robbing them of all accidents to the end it might conceiue them after it owne maner nam intellectum est in intelligente ad modum intelligentis beasts themselues do the like The Horse accustomed to the warres sleeping in his stable trembleth and groaneth as if he were in the middest of the fight conceiueth the sound of the drumme the trumpet yea an armie it selfe The Hare in her sleepe panting lifteth vp her scut shaking her legs conceiueth a spirituall Hare Dogs that are kept for gard in their sleepe do snarre and sometimes barke outright imagining a stranger to be come To conclude this first point we must confesse that beasts doe reason haue the vse of discourse and iudgement but more weakly and imperfectly than man they are inferiour vnto men in this not because they haue no part therein at all they are inferiour vnto men as amongst men some are inferiour vnto others and euen so amongst beasts there is such a difference but yet there is a greater difference betweene men for as shall be said heereafter there is a greater distance betweene a man and a man than a man and a beast But for all this we must not heereby inferre a kinde of equalitie or paritie betwixt a beast and a man though as Aristotle sayth there are some men so weake and blockish that they differ from a beast only in figure and that the soule of a beast is immortall as that of a man or the soule of a man mortall as that of a beast for these are but malicious illations For besides that in this reasoning facultie man hath a verie great aduantage aboue beasts so hath the other faculties more high and wholly spirituall whereby he is sayd to be like vnto God himselfe and is capable of immortalitie wherein beasts haue no part and are signified by that vnderstanding which is more than a simple discourse Nolite fieri sicut equus mulus in quibus non est intellectus The other point which we are to speake of in this matter is that this preheminence and aduantage of vnderstanding and other spirituall faculties that man pretendeth is sold him at a deare rate and brings with it more hurt than good for it is the principall source of all those euils that oppresse him of vices passions maladies irresolution trouble despaire which beasts want by the want of this great aduantage witnesse the Hogge of Pyrrho which did eat his meat peaceably in the shippe in the middest of a great tempest when all the men were almost dead for feare It seemeth that these great parts of the soule haue beene denied vnto beasts or at leastwise lessened and giuen them more feeble for their great good and quiet and bestowed vpon man for his torment for it is long of them that he toileth and trauelleth tormenteth himselfe with what is past and that which is to come yea he imagineth apprehendeth and feareth those euils that are not nor euer shall be Beasts apprehend nothing that is ill vntill they feele it and being escaped they are presently in securitie and at peace So that we see that man is most miserable euen in that wherin he thought himselfe most happy whereby it seemeth that it had beene better for man not to haue beene indued and adorned with all those beautifull and celestiall armes since he turneth them against himselfe euen to his owne destruction And to say the trueth we see those that are most stupid and feeble of spirit liue at best content and feele not their euill accidents in so high a degree as those that are more spirituall Another aduantage that man pretendeth aboue beasts is a signorie and power of commanding which he thinketh hee 10 2. Signorie and command hath ouer beasts but besides that it is an aduantage that men themselues haue and exercise the one ouer the other this is not true For where is this command of man this obedience of the beasts It is a monster that was neuer seen yea men do more feare beasts than beasts them It is true that man hath a great preheminence ouer beasts vt praesit piscibus maris volatilibus coeli bestijs terrae And this by reason of his beautifull Gen. 1. and vpright forme of his wisdome and the prerogatiue of his spirit but not that hee should either command or they obey There is likewise another aduantage neere neighbour to 11. 3. Libertie this pretended by man which is a plaine libertie reproching beasts with their seruitude captiuitie subiection but this is to small purpose There is farre greater reason why man should reproch man witnesse those slaues not only made by force and