such as descend from them but also those that are voluntarie who either sell for money their libertie or giue it out of the lightnesse of their hearts or for some commoditie as the ancient fensers solde outright women to their mistresses souldiers to their captaines Now there is none of all this in beasts they neuer serue one another nor yeeld themselues to any seruitude either actiue or passiue either to serue or to be serued and are in euery thing more free than men And as man goeth to the chase taketh killeth eateth the beasts so is he taken killed eaten by them in his turne and more honourably too by maine strength not by wit and art as man doth and not only by them is he killed but by his companion by another man a thing base and dishonorable Beasts assemble not themselues in troops to go to kill to destroy to ransacke to inthrall another troope of their kinde as men do The fourth and greatest aduantage pretended by man is in vertue but of morall it is disputable I meane morall materially 12 4. Vertue by the outward action for formallie the moralitie good or euill vertue and vice can not be in a beast Kinde acknowledgement officious amitie fidelitie magnanimitie and many other vertues which consist in societie and conuersation are more liuely more expresse and constant than can be in the common sort of people Hircanus the dogge of Lysimachus continued vpon the bed of his dead master refusing all kinde of sustenance and afterwards cast himselfe into that fire wherein his master was burnt and there died with him The selfe same did another belonging to one Pyrrhus That dogge of wise Hesiodus discouered the murther of his master Another in like sort in the presence of King Pyrrhus and his whole armie Another which neuer ceased as Plutarch affirmeth going from citie to citie vntill that sacrilegious Robber of the Temple of Athens was apprehended and brought to iudgements That historie is famous of the lion that was host and nurse to Androdus the slaue and his Physitian which would not touch him being cast out vnto him which Appion affirmeth to haue seene at Rome An Elephant hauing in choler killed his gouernour repenting himselfe of it refused any longer to eat drinke or liue Contrariwise there is not a creature in the world more vniust vnthankfull traiterous perfidious lying and deceitfull than man Againe forasmuch as vertue consisteth in the moderation of our appetites and the bridling of our pleasures beasts are much more moderate therein than wee and doe better containe themselues within the limits of nature For they are not only not touched with vnnaturall superfluous and artificiall passions and desires which are all vitious and infinite as men who for the most part are plunged in them but also in the naturall as eating and drinking the acquaintance betwixt the male and the female they are farre more moderate and staied But that we may see which is the more vertuous or vitious a man or a beast and in good earnest to shame a man more than a beast let vs take the vertue most proper and agreeable vnto man that is as the word it selfe importeth humanity as the most strange and contrary vice is cruelty Now heerin beasts Humanity Cruelty haue aduantage enough euen to make men blush for shame They neuer assaile and seldome offend those of their kind maior serpentum ferarumque concordia quà m hominum They neuer fight but for great and iust causes as the defence and preseruation of their liues liberty and their little ones and that they doe with their naturall and open armes by their only force and valour and that one to one as in single combates and not in troupes nor by designements Their combates are short and soone ended vntill one of them be either wounded or yeeldeth and the combate ended the quarrell hatred and choler is likewise at an end But man hath no quarrell but against man for not only light vaine and friuolous causes but many times vniust with artificiall and traiterous armes by deceits and wicked meanes in troupe and assembly gathered by assignement and lastly his wars are long and neuer ended but with death and when he is able no longer to hurt yet the hatred and choler endureth The conclusion of this comparison is that vntruely and 12 The conclusion of this second consideration vainly doth man glorifie himselfe aboue beasts For if man haue in him something more than they as especially the viuacity of the spirit and vnderstanding and those great faculties of the soule so likewise in exchange is hee subiect to a thousand euils from which the beasts are freed inconstancie irresolution superstition a painfull care of things to come ambition auarice enuie curiositie detraction lying and a world of disordered appetites discontentments emulations This spirit wherewith man maketh himselfe so mery brings him a thousand inconueniences and then most when it is most stirred and enforced For it doth not only hurt the body trouble breake and weaken the bodily forces and functions but also it hurts and hindereth it selfe What casteth man into follie and madnesse but the sharpenesse agility and proper force of the spirit The most subtile follies and excellent lunacies proceede from the rarest and quickest agitations of the spirit as from greatest amities spring greatest enmities and from soundest healths mortall maladies Melancholie men saith Plato as they are more capeable of knowledge and wisedome so likewise of folly And hee that well marketh it shall finde that in those eleuations and salies of a free soule there is some mixture of folly for to say the truth these things are neere neighbours Touching a simple life and such as is according to nature beasts do farre exceede men they liue more freely securely 13 An exhortation moderately contentedly And that man is wise that considereth heereof and benefiteth himselfe by making them an instruction vnto himselfe which doing he frameth himselfe to innocencie simplicitie libertie and that naturall sweetnesse which shineth in beasts and is wholly altered and corrupteth in vs by our artificiall inuentions and vnbridled licentiousnesse abusing that wherein we say we excell them which is the spirit and iudgement And therefore God doth many times send vs to schoole to birds beasts themselues to the kite the grashopper the swallow the turtle the ant the ox the asse and diuers others Lastly we must remember that there is a kind of commerce betwixt beasts vs a certain relation mutuall obligation whereof there is no other reason but that they belong to one the same master and are of the same family that we are It is an vnworthy thing to tyrannise ouer them we owe iustice vnto men and pitie and gentlenesse to such other creatures as are capeable thereof The third Consideration of Man which is by his life CHAP. XXXV The estimation breuitie description of the life of man and the parts thereof IT is a
Now this popular facilitie though it be in truth weakenesse and imbecillitie yet it is not without presumption For so lightly to beleeue and hold for truth and certaintie that which we know not or to enquire of the causes reasons consequents and not of the truth it selfe is to enterprise to presume too much For from what other cause proceeds this If you shall answere from a supposition that it is true why this is nothing a man handleth and stirreth the foundations and effects of a thousand things which neuer were whereby both pro and contra are false How many fables false and supposed miracles visions reuelations are there receiued in the world that neuer were And why should a man beleeue a miracle a thing neither humane nor naturall when he is able by naturall and humane meanes to confute and confound the truth thereof Truth and lying haue like visages like cariage relish gate and we behold them with one and the same eye it a sunt finitima falsa veris vt in praecipitem locum non debeat se sapiens committere A man ought not to beleeue that of a man which is not humane except he be warranted by supernaturall and superhumane approbation which is only God who is only to be beleeued in that he saith only because he saith it The other contrary vice is an audacious temeritie to condemne and reiect as false all things that are not easily vnderstood and that please not the palat It is the propertie of those that haue a good opinion of themselues which play the parts of men of dexteritie and vnderstanding especially heretikes Sophists Pedanties for they finding in themselues some speciall point of the spirit and that they see a little more cleerely than the common sort they assume vnto themselues law and authoritie to decide and determine all things This vice is farre greater and more base than the former for it is an enraged folly to thinke to know as much as possiblie is to be knowne the iurisdiction and limits of nature the capacitie of the power and will of God to frame vnto himselfe and his sufficiencie the truth and falshood of things which must needs be in so certaine and assured resolution and definition of them for see their ordinarie language that is false impossible absurd and how many things are there which at one time we haue reiected with laughter as impossible which we haue been constrained afterwards to confesse and approue yea and others too more strange than they And on the other side how many things haue wee receiued as articles of our faith that haue afterwards prooued vanities and lies The second degree of presumption which followeth and commonly proceedeth from the former is certainly and obstinatelie 2 To affirme and condemne to affirme or disprooue that which he hath lightly beleeued or misbeleeued So that it addeth vnto the first obstinacie in opinion and so the presumption increaseth This facilitie to beleeue with time is confirmed and degenerateth into an obstinacie inuincible and vncapable of amendment yea a man proceeds so farre in this obstinacie that he defends those things that he knowes and vnderstands least Maiorem fidem homines adhibent ijs quae non intelligunt cupiditate humani ingenij lubentius obscura creduntur he speaks of all things with resolution Now affirmation and opinatiue obstinacie are signes of negligence and ignorance accompanied with follie and arrogancie The third degree which followeth these two and which 8 3. To perswade is the height of presumption is to perswade others to receiue as canonicall whatsoeuer he beleeueth yea imperiously to impose a beleefe as it were by obligation and inhibition to doubt What tyranny is this Whosoeuer beleeueth a thing thinks it a worke of charitie to perswade another to beleeue the same and that he may the better do it he feareth not to adde of his owne inuention so much as he seeth necessarie for his purpose to supplie that want and vnwillingnes which he thinks to be in the conceit of another of that he tels There is nothing vnto which men are commonly more prone than to giue way to their owne opinions Nemo sibi tantùm errat sed alijs erroris causa author est Where the ordinarie meane wanteth there a man addeth commandement force fire sword This vice is proper vnto dogmatists and such as will gouerne and giue lawes vnto the world Now to attaine to the end heereof and to captiuate the beliefs of men vnto themselues they vse two meanes First they bring in certain generall and fundamentall propositions which they call principles and presuppositions wherof they say we must neither doubt nor dispute vpon which they afterwards build whatsoeuer they please and leade the world at their pleasure which is a mockerie whereby the world is replenished with errours and lies And to say the trueth if a man should examine these principles he should finde as great or greater vntrueths and weaknesses in them than in all that which they would haue to depend vpon them and as great an appearance of trueth in propositions quite contrarie There haue Copernicus Paracelsus beene some in our time that haue changed and quite altered the principles and rules of our Ancients and best Professors in Astronomie Phisicke Geometrie in nature and the motion of the windes Euery humane proposition hath as much authoritie as another if reason make not the difference Trueth dependeth not vpon the authoritie and testimonie of man there are no principles in man if Diuinitie haue not reuealed them all the rest is but a dreame and smoake Now these great masters will that whatsoeuer they say should be beleeued and receiued and that euery man should trust them without iudging or examining what they teach which is a tyrannicall iustice God onely as hath beene sayd is to be beleeued in all that he saith because he saith it Qui a semetipso loquitur mendax est The other meane is by supposition of some miraculous thing done new and celestiall reuelation and apparition which hath beene cunningly practised by Law-makers Generals in the field or priuate Captaines The perswasion taken from the subiect it selfe possesseth the simpler sort but at the first it is so tender and fraile that the least offence mistaking or imprudencie that shall happen vndoeth all for it is a great maruell how from so vaine beginnings and friuolous causes there should arise the most famous impressions Now this first impression being once gotten doth woonderfully grow and increase in such sort that it fasteneth euen vpon the most expert and skilfull by reason of the multitude of beleeuers witnesses yeeres wherewith a man suffereth himselfe to be carried if he see not well into it and be not well prepared against it for then it is to small purpose to spurne against it or to enquire farther into it but simply to beleeue it The greatest and most powerfull meane to perswade and the best touch-stone of
our selues But this is that which we thinke least of Nemo in se tentat 5 Against such as misknow themselues descendere whereby it commeth to passe that we fall many times to the ground and tumble headlong into the same fault neither perceiuing it nor knowing to what course to betake vs we make our selues fooles at our owne charges Difficulties in euery thing are not discerned but by those that know them and some degree of vnderstanding is necessarie euen in the marking of our owne ignorance We must knocke at the doore to know whether the doore be shut for when men see themselues resolued satisfied of a thing and think they sufficiently vnderstand it it is a token they vnderstand nothing at all for if we know our selues well we would prouide farre better for our selues and our affaires nay we should be ashamed of our selues and our estate and frame our selues to be others than we are He that knowes not his owne infirmities takes no care to amend them he that is ignorant of his owne wants takes as little care to prouide for them he that feeles not his owne euils and miseries aduiseth not with himselfe of helps nor seeks for remedies Deprehendas te oportet priusquam emendes sanitatis initium sentire sibi opus esse remedio And heere beholde our vnhappinesse for we thinke all things goes well with vs and we are in safetie and we liue in content with our selues and so double our miseries Socrates was accounted the wisest man of the world not because his knowledge was more compleat or his sufficiencie greater than others but because his knowledge of himselfe was better than others in that he held himselfe within his owne ranke and knew better how to play the man He was the king of men as it is said that he that hath but one eye is a king in respect of him that hath neuer an eye that is to say doubly depriued of his sense for they are by nature weake and miserable and therewithall proud and feele not their miserie Socrates was but purblind for being a man as others were weake and miserable he knew it and ingeniously acknowledged his condition and liued and gouerned himselfe according vnto it This is that which the Truth it selfe spake vnto those which were full of presumption and by way of mockery said vnto him Are we blind also If ye were blind saith he that is if Ioh. 9. you thought your selues blind you should see but because ye thinke ye see therefore you are blind therefore your sinne remaineth For they that in their owne opinion see much are in truth starke blinde and they that are blinde in their owne opinion see best It is a miserable thing in a man to make himselfe a beast by forgetting himselfe to be a man Homo enim cum sis id fac semper intelligas Many great personages as a rule or bridle to themselues haue ordained that one or other should euer buz into their eares that they were men O what an excellent thing was this if it entred aswel into their hearts as it sounded in their eares That Mot of the Atheniens to Pompey the Great Thou art so much a God as thou acknowledgest thy selfe to be a man was no ill saying for at the least to be an excellent man is to confesse himselfe to be a man The knowledge of our selues a thing as difficult and rare 6 False means to know our selues as to misdeeme and deceiue our selues easie is not obtained by any other that is to say by the comparison rule or example of another Plus alijs de te quam tu tibi credere noli much lesse also by our speech and iudgement which oftentimes commeth short to discerne and we disloyall and fearefull to speake nor by any singular act which sometimes vnawares hath escaped a man pricked forward by some new rare and accidentall occasion and is rather a trick of Fortune or an eruption of some extraordinary lunacy than any production of fruit truly ours A man iudgeth not of the greatnesse or depth of a riuer by that water which by reason of some sudden inundation of neighbour riuers ouerfloweth the bankes One valiant act makes not a valiant man nor one iust a iust man The circumstances and source of occasions doth import much and alter vs and oftentimes a man is prouoked to doe good by vice it selfe So hard a thing is it for man to know man Nor likewise by all those outward things that are outwardly adiacent vnto vs as offices dignities riches nobilitie grace and applause of the greatest peeres and common people Nor by the cariages of a man in publicke places is a man knowen for as a king at chesse so he standeth vpon his guard he bridleth and contracteth himselfe feare and shame and ambition and other passions make him play that part that you see But truely to know him we must looke into his inward part his priuy chamber and there not how to day but euery day he carieth himselfe He is many times a different man in his house from that he is in the countrey in the palace in the market place another man amongst his domesticall friends from that he is amongst strangers when he goeth foorth of his house into some publicke place he goeth to play a Comedy and therefore stay not thou there for it is not himselfe that plaieth but another man and thou knowest him not The knowledge of a mans selfe is not acquired by all these 7 True means foure meanes neither must we trust them but by a true long and daily study of himselfe a serious and attentiue examination not only of his words and actions but of his most secret thoughts their birth progresse continuance repetition and whatsoeuer is in him euen his nightly dreames prying narrowly into him trying him often and at all howres pressing and pinching him euen to the quicke For there are many vices hid in vs and are not felt for want of force and meanes so that the venemous serpent that is benummed with cold suffereth himselfe to be handled without danger neither doth it suffice afterwards to acknowledge the fault by tale or peecemeale and so thinke to mend it by marring it but he must in generall reacknowledge his weaknesse his misery and come to a vniuersall amendment and reformation Now if we will know man we must take more than ordinary 8 The Proposition diuision of this Booke paines in this first booke taking him in all senses beholding him with all visages feeling his poulse sounding him to to the quicke entring into him with a candle and a snuffer searching and creeping into euery hole corner turning closet and secret place and not without cause For this is the most subtile and hypocriticall couert and counterfait of all the rest and almost not to be knowen Let vs then consider him after fiue manners set downe in this table which is the summe
Source Entrance into the bodie Residence therein Seat Sufficiencie to exercise her functions the End and Separation from the bodie It is first very hard to define or truly to say what the soule 1 The Definition verie difficult is as generally all other formes because they are things relatiue which subsist not of themselues but are parts of a whole and this is the reason why there is such and so great diuersity of definitions of them whereof there is not any receiued without contradiction Aristotle hath confuted twelue that were before him and could hardly make good his owne It is easie to say what it is not That it is not Fire Aire 2 Easie to say what it is not Water Nor the temperature of the foure Elements or qualities or humors which is alwaies changeable without which a creature is and liues and besides that this is an accident the Soule a substance Againe Mettals and things inanimate haue likewise a temperature of the foure Elements and first qualities Neither is it blood for there are many things animate and liuing without blood and many creatures die without the shedding of a drop of blood Nor the beginning and cause of motion for diuers things inanimate mooue as the adamant moues the iron amber or iet straw medicins and roots of trees being cut and dried draw and moue Neither is it the act or life or Enargie or perfection for that word Entelechia is diuersly taken and interpreted of a liuing body for all this is but the effect or action of the Soule and not the Soule it selfe as to liue to see to vnderstand is the action of the Soule And it would likewise follow that the Soule should be an accident not a substance and could not subsist without that bodie whereof it is the act and perfection no more than the couer of an house may be without the house and a relatiue without his correlatiue To be briefe it is to say what the soule doth and is to another not what it is in it selfe But to say what the Soule is is very difficult A man may 3 Hard to say what it is simply say that it is an essentiall quickning forme which giueth to the plant the vegetatiue or growing life to a beast a sensible life which comprehendeth the vegetatiue to a man an intellectuall life which comprehendeth the other two as in numbers the greater conteines the lesse and in figures the Pentagone conteines the Tetragone this the Trigone I call it the intellectiue soule rather than the reasonable which is comprehended in the intellectiue as the lesse in the great for the reasonable in some sense and measure according to the opinion of the greatest Philosophers and experience it selfe is likewise in beasts but not the intellectiue as being more high Sicut equus mulus in quibus non est intellectus The Soule then is not the beginning or source that word doth properly belong to the soueraigne first author but an inward cause of life motion sense vnderstanding It moueth the body it selfe is not moued as contrarily the body is moued and moueth not at al it moueth I say the body not it selfe for nothing but God moueth it selfe and whatsoeuer moueth it selfe is eternall and Lord of it selfe and in that it mooueth the bodie it hath it not of it selfe but from an higher cause Concerning the nature and essence of the Soule I meane a humane Soule for the Soule of a beast is without all doubt 4 The nature and essence of the soule corporall materiall bred and borne with the matter and with it corruptible there is a question of greater importance than it seemeth for some affirme it to be corporall some incorporall and this is very agreeable to reason if a man be not opinatiue That it is corporall see what the grounds are Spirits and Diuels good and ill which are wholly separated from all matter are corporall according to the opinion of all Philosophers and our greatest Diuines Tertulltan Origen S. In homil l. de spir l 3. de lib. arb Hom. de Epith. Basil Gregorie Augustine Damascene how much more the Soule of man which hath societie and is vnited to a matter Their resolution is that whatsoeuer is created being compared vnto God is grosse corporall materiall and only God is incorporall that euery spirit is a bodie and hath a bodily nature Next vnto authoritie almost vniuersall the reason is irrefragable Whatsoeuer is included in this finite world is finite limited both in vertue and substance bounded with a superficies inclosed and circumscribed in a place which are the true and naturall conditions of a bodie for there is nothing but a bodie which hath a superficiall part and is barred and fastened in a place God only is wholly infinite incorporall the ordinarie distinctions circumscriptiuè definitiuè effectiuè are but verball and in nothing either helpe or hurt the cause for it alwayes stands good that spirits are in such sort in a place that at the selfe same time that they are in a place they can not be elswhere and they are not in a place either infinite or very great or very little but equall to their limited and finited substance and superficies And if it were not so spirits could not change their place nor ascend or descend as the Scripture affirmeth that they doe and so they should be immooueable indiuisible indifferently in all Now if it appeare that they change their place the change conuicteth that they are mooueable diuisible subiect vnto time and to the succession thereof required in the motion and passage from one place to another which are all the qualities of a bodie But because many simple men vnder this word corporall do imagine visible palpable and thinke not that the pure aire or fire without the flame or coale are bodies haue therefore likewise affirmed That spirits both separated and humane are not corporall as in trueth they are not in that sense for they are of an inuisible substance whether airie as the greatest part of Philosophers and Diuines affirm or celestiall as some Hebrewes and Arabiques teach calling by the selfe same name both the heauen and the spirit an essence proper to immortalitie or whether if they will haue it so of a substance more subtile and delicate yet they are alwayes corporall since limited by place mooueable subiect to motion and to times Finally if they were not corporall they should not be passible and capable of suffering as they are the humane receiueth from his bodie pleasure and displeasure sorrow and delight in his turne as the bodie from the spirit and his passions many good qualities many bad vertues vices affections which are all accidents and all as well the spirits separated and Diuels as humane are subiect to punishment and torments They are therefore corporall for there is nothing passible that is not corporall and it is only proper vnto bodies to be subiect
the end of the vnderstanding this is knowledge intelligence resolution The action that followeth this knowledge and resolution which is to extend it selfe to put forward and to aduance the thing knowen this is will Intellectus extensus promotus Wherefore all these things Vnderstanding Imagination Reason Discourse Spirit Iudgement Intelligence Will are one and the same Essence but all diuers in force vertue and action for a man may be excellent in one of them and weake in another and many times he that excelleth in Spirit and subtiltie may be weake in iudgement and soliditie I let no man to sing and set forth the praises and greatnesse 2 The generall description commendation of the Spirit of the Spirit of man the capacitie viuacitie quickenesse thereof let it be called the image of the liuing God a taste of the immortall substance a streame of the Diuinitie a celestiall ray whereunto God hath giuen reason as an animated sterne to moue it by rule and measure and that it is an instrument of a compleat harmonie that by it there is a kinde of kindred betwixt God and man and that he might often remember him he hath turned the root towards the heauens to the end he should alwayes looke towards the place of his natiuitie to be briefe that there is nothing great vpon the earth but man nothing great in man but his spirit if a man ascend to it he ascendeth aboue the heauens These are all pleasing and plausible words whereof the Schooles do ring But I desire that after all this we come to sound and to study 3 The dispraise how to know this spirit for wee shall finde after all this that it is both to it selfe and to another a dangerous instrument a ferret that is to be feared a little trouble-feast a tedious and importune parasite and which as a Iugler plaier at fast and loose vnder the shadow of some gentle motion subtile and smiling forgeth inuenteth and causeth all the mischiefs of the world the truth is without it there are none There is farre greater diuersitie of spirits than of bodies 4 Diuersitie of distinctions of the spirit See hereof more Chap. 39. so is there likewise a larger field to enter into more parts and more formes or fashions to be spoken of we may make three classes or formes wherof each one hath many degrees The first which is the lowest are those weake base and almost brutish spirits neere neighbours to beasts themselues whether by reason of the first temper that is to say of the seede and temperature of the braine either too cold or too moist as amongst other creatures fishes are the lowest or by reason that they haue not been in some sort remoued and reviewed but suffered to rust and grow dull and stupid Of these wee make no great account as being vnfit to be ordered and setled into any certaine and constant societie because both for their owne particular they cannot possibly endure it and it were necessary they should alwaies be vnder the tuition of another this is the common and base people qui vigilans stertit mortua cui vita est prope iam viuo atque videnti which vnderstands not iudgeth not it selfe The second which is the highest are those great and rare spirits rather diuels than ordinary men spirits well borne strong and vigorous Of these kinde of people there was neuer age yet could tell how to build a common-weale The third which is the middle are all those indifferent spirits whereof there are infinite degrees of these almost is the whole world composed Of this distinction and others heereafter more at large But we are to touch more particularly the conditions and nature of this spirit as hard to be knowne as a countenance 5 The particular description Agent perpetuall to be counterfeited to the life which is alwaies in motion First therefore it is a perpetuall agent for the spirit cannot be without action but rather then it will it forgeth false and phantasticall subiects in earnest deceiuing it selfe euen to it owne discredit As idle and vnmannured grounds if they be fat and fertile abound with a thousand kinds of wilde and vn profitable hearbs vntill they be sowed with other seeds and women alone without the company of men bring foorth sometimes great abundance of vnformed indigested lumps of flesh so the Spirit if it be not busied about some certaine obiect it runnes riot into a world of imaginations and there is no folly nor vanity that it produceth not and if it haue not a setled limit it wandreth and loseth it selfe For to be euery where is to be no where Motion and agitation is the true life and grace of the Spirit but yet it must proceed from elsewhere than from it selfe If it be solitary and wanteth a subiect to worke on it creepeth along and languisheth but yet it must not be enforced For too great a contention and intention of the Spirit ouer bent and strained deceiueth and troubleth the Spirit It is likewise vniuersall it medleth and mingleth it selfe with all it hath no limited subiect or iurisdiction There is 6 Vniuersall not any thing wherewith it plaieth not his part as well to vaine subiects and of no account as high and weighty as well to those we can vnderstand as those we vnderstand not For to know that we cannot vnderstand or pierce into the marrow or pith of a thing but that we must sticke in the bone and barke thereof is an excellent signe of iudgement for science yea truth it selfe may lodge nere vs without iudgement and iudgement without them yea to know our owne ignorance is a faire testimony of iudgement Thirdly it is prompt and speedy running in a moment 7 prompt and sudden from the one end of the world to the other without stay or rest stirring it selfe and penetrating through euery thing Nobilis inquieta mens homini data est nunquam se tenet spargitur vaga quiet is impatiens nouitate rerum laetissima Non mirum ex illo caelesti spiritu descendit caelestium autem naturasemper in motuest This great speed and quicknesse this agility this twinkling of the eie as it is admirable and one of the greatest wonders that are in the spirit so it is a thing very dangerous a great disposition and propension vnto folly and madnesse as presently you shall heare By reason of these three conditions of the spirit that is a perpetuall agent without repose vniuersall prompt and sudden it hath beene accounted immortall and to haue in it selfe some marke and sparkle of diuinitie The action of the Spirit is alwayes to search ferret contriue 8 The action of the Spirit without intermission like one famished for want of knowledge to enquire and seeke and therefore Homer calles men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no end of our inquisitions the pursuites of the spirit of man are without limits without
forme the food thereof is double ambiguitie it is a perpetuall motion without rest without bound The world is a schoole of inquisition agitation and hunting is it proper dish to take or to faile of the pray is another thing But it worketh and pursueth it enterprices rashly and irregularly without order and without measure it is a wandring 9 It worketh rashly instrument mooueable diuersly turning it is an instrument of leade and of wax it boweth and straitneth applieth it selfe to all more supple and facill than the water the aire flexibilis omni humore obsequentior vt spiritus qui omni materia facilior vt tenuior it is the shoo of Theramenes fit for all The cunning is to finde where it is for it goes alwayes athwart and crosse as wel with a lie as with a truth it sporteth it selfe and findeth a seeming reason for euery thing for it maketh that 10 Reason hath diuers faces which is impious vniust abominable in one place pietie iustice and honour in another neither can we name any law or custome or condition that is either generally receiued of all or reiected the marriage of those that are neere of blood the murther of infants parents is condemned in one place lawfull in another Plato refused an embrodered and perfumed robe offered him by Dionysius saying that he was a man and therefore would not adorne himselfe like a woman Aristippus accepted of that robe saying the outward acoutrement can not corrupt a chaste minde Diogenes washing his colewarts and seeing Aristippus passe by sayd vnto him If thou knewest how to liue with colewarts thou wouldest neuer follow the Court of a Tyrant Aristippus answered him If thou knewest how to liue with Kings thou wouldest neuer wash colewarts One perswaded Solon to cease from the bewailing the death of his sonnes because his teares did neither profit nor helpe him Yea therefore sayth he are my teares iust and I haue reason to weepe The wife of Socrates redoubled her griefe because the Iudges put her husband to death vniustly What saith he wouldest thou rather I were iustly condemned There is no good sayth a wise man but that to the losse whereof a man is alwayes prepared In aequo enim est dolor amissae rei timor amittendae Quite contrary faith another we embrace and locke vp that good a great deale the more carefully which we see lesse sure and alwaies feare will be taken from vs. A Cynique Philosopher demanded of Antigonus the King a dram of siluer That sayth he is no gift fit for a King Why then giue me a talent sayth the Philosopher And that saith the King is no gift fit for a Cynique One sayd of a King of Sparta that was gentle and debonaire Hee is a good man euen to the wicked How should hee be good vnto the wicked saith another if he be not wicked with the wicked So that we see that the reason of man hath many visages it is a two-edged sword a staffe with two pikes Ogni medaglia ha il suo riuerso There is no reason but hath a contrary reason sayth the soundest and surest Philosopher Now this volubilitie and flexibilitie proceedeth from many causes from the perpetuall alteration and motion of the bodie which is neuer twice in a mans life in one and the same estate from the obiects which are infinite the aire it selfe and the serenitie of the heauen Tales sunt hominum mentes quali pater ipse Iuppiter auctiferas lustrauit lampide terras and all outward things inwardly from those shakings and tremblings which the Soule giues vnto it selfe by the agitation and stirreth vp by the passions thereof insomuch that it beholdeth things with diuers countenances for whatsoeuer is in the world hath diuers lustures diuers considerations Epictetus sayd it was a pot with two hands He might better haue sayd with many The reason heereof is because it entangleth it selfe in it 12 The reason of this intanglement owne worke like the Silke-worme for as it thinketh to note from farre I know not what appearance of light and imaginarie truth and flies vnto it there are many difficulties that crosse the way new sents that inebriate and bring it forth of the way The end at which it aimeth is twofold the one more common and naturall which is Trueth which it searcheth and 13 The end is verity which it can neither attaine nor finde pursueth for there is no desire more naturall than to know the trueth we assay all the meanes we can to attaine vnto it but in the end all our endeuours come short for Truth is not an ordinarie bootie or thing that will suffer it selfe to be gotten and handled much lesse to be possessed by any humane Spirit It lodgeth within the bosom of God that is her chamber Reade before Chap. 9. her retiring place Man knoweth not vnderstandeth not any thing aright in puritie and in trueth as he ought appearances doe alwayes compasse him on euery side which are as well in those things that are false as true We are borne to search the truth but to possesse it belongeth to a higher and greater power Truth is not his that thrusts himselfe into it but his that runnes the fairest course towards the marke When it falles out that he hits vpon a trueth it is by chance and hazzard he knowes not how to holde it to possesse it to distinguish it from a lie Errours are receiued into our soule by the selfe same way and conduit that the truth is the spirit hath no meanes either to distinguish or to chuse and as well may he play the sot that telles a trueth as a lie The meanes that it vseth for the discouerie of the truth are reason and experience both of them very weake vncertaine diuers wauering The greatest argument of truth is the generall consent of the world now the number of fooles doth farre exceed the number of the wise and therefore how should that generall consent be agreed vpon but by corruption and an applause giuen without iudgement and knowledge of the cause and by the imitation of some one that first began the dance The other end lesse naturall but more ambitious is Inuention 14 The second end Inuention vnto which it tendeth as to the highest point of honor to the end it may raise it selfe and preuaile the more this is that which is in so high account that it seemeth to be an image of the Diuinitie From the sufficiencie of this inuention haue proceeded all those works which haue rauished the whole world with admiration which if they be such as are for the publike benefit they haue deified their Authours Those works that shew rather finenesse of wit than bring profit with them are painting caruing Architecture the art Perspectiue as the vine of Zeuxis the Venus of Apelles the image of Memnon the horse of Aâ—â—ain the woodden pigeon of Architas the cow of Myron the flie and
force and strength to defend themselues The third much more neere is the maladie and corruption 3. The passions of the will and the force of the passions this is a world turned topsie turuy the wil is made to follow the vnderstanding as a guide and lampe vnto it but being corrupted and seased on by the force of the passions or rather by the fall of our first father Adam doth likewise perhaps corrupt the vnderstanding and so from hence come the greatest part of our erroneous iudgements Enuie Malice Hatred Loue Feare make vs to respect to iudge to take things others than they are quite otherwise than we ought from whence commeth that common crie Iudge without passion From hence it is that the beautifull and generous actions of another man are obscured by vile and base misconstructions that vaine and wicked causes occasions are feined This is a great vice and a proofe of a malignant nature and sicke iudgement in which there is neither great subtiltie nor sufficiencie but malice enough This proceedeth either from the enuy they beare to the glorie of another man or because they iudge of others according to themselues or because they haue their taste altered and their sight so troubled that they cannot discerne the cleere splendour of vertue in it natiue purity From this selfe same cause and source it commeth that we make the vertues and vices of another man to preuaile so much and extend them farther than we ought that from particularities wee draw consequents and generall conclusions if he be a friend all sits well about him his vices shall be vertues if he be an enemie or of a contrary faction there is nothing good in him insomuch that we shame our owne iudgement to smooth vp our owne passions But this rests not heere but goeth yet farther for the greatest part of those impieties heresies errours in our faith and religion if we looke well into it is sprung from our wicked and corrupt willes from a violent and voluptuous Exod. 31. 2. Paral. 15. 3. Reg. 15. August lib. 2. De ciuitate Dei passion which afterwards draweth vnto it the vnderstanding it selfe Sedit populus manducare bibere c. quod vult non quod est credit qui cupit errare in such sort that what was done in the beginning with some scruple and doubt hath beene afterwards held and maintained for a veritie and reuelation from heauen that which was onely in the sensualitie hath taken place in the highest part of the vnderstanding that which was nothing els but a passion and a pleasure hath beene made a religious matter and an article of faith so strong and dangerous is the contagion of the faculties of the Soule amongst themselues These are the three outward causes of the faults and miscariages of the Spirit iudgement and vnderstanding of man The body especially the head sicke or wounded or ill fashioned The world with the anticipated opinions and suppositions thereof The ill estate of the other faculties of the reasonable Soule which are all inferiour vnto it The first are pitifull and some of them to be cured some not the second are excusable and pardonable the third are accusable and punishable for suffring such a disorder so neere them as this is those that should obey the law to take vpon them to giue the law There are other defects of the Spirit which are more naturall vnto it and in it The greatest and the root of all the rest 18 Naturall is pride and presumption the first and originall fault of all the world the plague of all spirits and the cause of all euils by which a man is only content with himselfe will not giue place to another disdaineth his counsels reposeth himselfe in his owne opinions takes vpon him to iudge and condemne others yea euen that which he vnderstands not It is truly said that the best and happiest distribution that God euer made is of iudgement because euery man is content with his owne and thinkes he hath inough Now this malady proceedeth from the ignorance of our selues We neuer vnderstand sufficiently and truly the weaknesse of our spirit but the greatest disease of the spirit is ignorance not of Arts and Sciences and what is included in the writings of others but of it selfe for which cause this first booke hath beene written CHAP. XV. Of Memory MEmory is many times taken by the vulgar sort for the sense and vnderstanding but not so truly and properly for both by reason as hath beene said and by experience the excellency of the one is ordinarily accompanied with the weaknesse of the other and to say the truth it is a faculty very profitable for the world but yet comes far short of the vnderstanding and of all the parts of the Soule is the more delicate and most fraile The excellency thereof is not very requisite but to three sorts of people Merchants or men of Trade great talkers for the storehouse of the memory is more full and furnished than that of inuention for hee that wants it comes short and must be faine to frame his speech out of the forge of his owne inuention and liars mendacem oportet esse memorem From the want of memory proceed these commodities to lie seldome to talke little to forget offences An indifferent memory sufficeth for all CHAP. XVI Of the imagination and opinion THe imagination is a thing very strong and powerfull it is it that makes all the stirre all the clarter yea the perturbation of the world proceeds from it as we haue sayd before it is either the onely or at least the most actiue and stirring The effects of the imagination maruellous facultie of the Soule The effects thereof are maruellous and strange it worketh not only in it owne proper bodie and Soule but in that of another man yea it produceth contrary effects it makes a man blush wax pale tremble dote to wauer these are the least and the best it takes away the power and vse of the ingendring parts yea when there is most need of them and is the cause why men are more sharpe and austere not only towards themselues but others witnesse those ties and bands whereof the world is full which are for the most part impressions of the apprehension and of feare And contrariwise without endeuor without obiect euen in sleepe it satisfieth the amorous desires yea changeth the sex witnesse Lucius Cossitius whom Pliny affirmeth to haue seene to be changed from a woman to a man the day of his mariag and diuers the like it marketh sometimes ignominiously yea it killeth and makes abortiue the fruit within the wombe it takes away a mans speech and giues it to him that neuer had it as to the sonne of Croesus it taketh away motion sense respiration Thus we see how it worketh in the bodie Touching the Soule it makes a man to lose his vnderstanding his knowledge iudgement it turnes him
foole and mad-man witnesse Gallus Vibius who hauing ouer-bent his spirits in comprehending the essence and motions offollie so dislodged and disiointed his owne iudgement that he could neuer settle it againe it inspireth a man with the foreknowledge of things secret and to come and causeth those inspirations praedictions and maruellous inuentions yea it rauisheth with extasies it killeth not seemingly but in good earnest witnesse that man whose eyes being couered to receiue his death and vncouered againe to the end he might reade his pardon was found starke dead vpon the scaffold To be briefe from hence spring the greatest part of those things which the common sort of people call miracles visions enchantments It is not alwayes the diuell or a familiar spirit as now adaies the ignorant people thinke when they can not finde the reason of that they see nor alwayes the spirit of God for these supernaturall motions we speake not of heere but for the most part it is the effect of the imagination or long of the agent who sayth doth such things or of the patient and spectator who thinks he seeth that he seeth not It is an excellent thing and necessary in such a case to know wisely how to discerne the reason thereof whether it be naturall or supernaturall false or true Discretio spirituum and not to precipitate our iudgements as the most part of the common people do by the want thereof In this part and facultie of the soule doth opinion lodge which is a vaine light crude and imperfect iudgement of things drawen from the outward senses and common report setling and holding it selfe to be good in the imagination and neuer arriuing to the vnderstanding there to be examined sifted and laboured and to be made reason which is a true perfect and solide iudgement of things and therefore it is vncertaine inconstant fleeting deceitfull a very ill and dangerous guide which makes head against reason whereof it is a shadow and image though vaine and vntrue It is the mother of all mischiefs confusions disorders from it spring all passions all troubles It is the guide of fooles sots the vulgar sort as reason of the wise and dexterious It is not the trueth and nature of things which doth thus 3 The world is lead by opinion stirre and molest our soules it is opinion according to that ancient saying Men are tormented by the opinions that they haue of things not by the things themselues Opinione saepiùs quà m re laboramus plura sunt quae nos tenent quà m quae premunt The veritie and Essence of things entreth not into vs nor lodgeth neere vs of it selfe by it owne proper strength and authoritie for were it so all things should be receiued of all all alike and after the same fashion all should be of like credit and truth it selfe which is neuer but one and vniforme should be embraced thorowout the whole world Now forasmuch as there is so great a varietie yea contrarietie of opinions in the world and there is not any thing concerning which all doe generally accord no not the wisest and best borne and bred it giueth vs to vnderstand that things enter into vs by composition yeelding themselues to our mercie and deuotion and lodging themselues neere vnto vs according to our pleasure and humour and temper of our soules That which I beleeue I can not make my companion beleeue but which is more what I doe firmly beleeue to day I can not assure my selfe that I shall beleeue to morrow yea it is certaine that at another time I shall iudge quite otherwise Doubtlesse euery thing taketh in vs such place such a taste such a colour as wee thinke best to giue vnto it and such as the inward constitution of the soule is omnia munda mundis immunda immundis As our apparell and accoutrements do as well warme vs not by reason of their heat but our owne which they preserue as likewise nourish the coldnesse of the ice and snow we doe first warme them with our heat and they in recompence thereof preserue our heat Almost all the opinions that wee haue wee haue not but from authoritie we beleeue we iudge we worke we liue we die and all vpon credit euen as the publike vse and custome teacheth vs and we doe well therein for we are too weake to iudge and chuse of our selues no the wise do it not Lib. 1. chap. 1. 2. as shall be spoken CHAP. XVII Of the Will THe Will is a great part of the reasonable soule of verie The preheminence and importance of the will great importance and it standeth vs vpon aboue all things to studie how to rule it because vpon it dependeth almost our whole estate and good It only is truly ours and in our power all the rest vnderstanding The comparison thereof with the vnderstanding Doubtfull if not erroneous memorie imagination may be taken from vs altered troubled with a thousand accidents not the will Secondly this is that that keepeth a man intire and importeth him much for he that hath giuen his will is no more his owne man neither hath he any thing of his owne Thirdly this is it whereby we are made and called good or wicked which giueth vs the temper and the tincture As of all the goods that are in man vertue or honestie is the first and principall and which doth farre excell knowledge dexteritie so wee can not but confesse that the will where vertue and goodnesse lodgeth is of all others the most excellent and to say the trueth a man is neither good nor wicked honest nor dishonest because he vnderstandeth and knoweth those things that are good and faire and honest or wicked and dishonest but because he loueth them and hath desire and will towards them The vnderstanding hath other preheminences for it is vnto the will as the husband to the wife the guide and light vnto the traueller but in this it giueth place vnto the will The true difference betwixt these faculties is in that by the vnderstanding things enter into the soule and it receiueth them as those words to apprehend conceiue comprehend the true offices thereof doe import but they enter not entire and such as they are but according to the proportion and capacitie of the vnderstanding whereby the greatest and the highest do recoile and diuide themselues after a sort by this entrance as the Ocean entreth not altogether into the Mediterrane sea but according to the proportion of the mouth of the Strait of Gibraltar By the will on the other side the soule goeth foorth of it selfe and lodgeth and liueth elswhere in the thing beloued into which it transformeth it selfe and therefore beareth the name the title the liuerie being called vertuous vitious spirituall carnall whereby it followeth that the will is enobled by louing those things that are high and woorthy of loue is vilified by giuing it selfe to those things that are base and
still forward to those that are before him and it is a greater griefe vnto him to suffer one to go beyond him than it is pleasure vnto him to leaue a thousand behind him Habet hoc vitium omnis ambitio non respicit It is twofolde Seneca the one of glory and honor the other of greatnesse and command that is profitable to the world and in some sense permitted as shall be proued this pernitious The seed and root of ambition is naturall in vs. There is a 2 It is natural prouerbe that saith That Nature is content with a little and another quite contrarie That Nature is neuer satisfied neuer content but it still desireth hath a will to mount higher and to enrich it selfe and it goeth not a slow pace neither but with a loose bridle it runneth headlong to greatnesse and glorie Natura nostra imperij est auida ad implendum cupiditatem praeceps And with such force and violence doe some men runne that they breake their owne necks as many great men haue done euen at the dawning as it were and vpon the point of entrance and full fruition of that greatnesse which hath cost them so deare It is a naturall and very powerfull passion and in the end is the last that leaueth vs and therefore one calleth it The shirt of the soule because it is the last vice it putteth off Etiam sapientibus cupido gloriae nouissima Tacitus exuitur Ambition as it is the strongest and most powerfull passion that is so is it the most noble and haughty the force and puissance The force and primacy thereof thereof is shewed in that it mastereth and surmounteth all other things euen the strongest of the world yea all other passions and affections euen loue it selfe which seemeth neuerthelesse to contend with it for the Primacy As we may see in all the great men of the world Alexander Scipio Pompey and many other who haue couragiously refused to touch the most beautifull damosels that were in their power burning neuerthelesse with ambition yea that victory they had ouer loue serued their ambition especially in Caesar For neuer was there a man more giuen to amorous delights euen of all sexes and all sorts of people witnesse so many exploits both at Rome and in strange countries nor more carefull and curious in adorning his person yet ambition did alwaies so carry him that for his amorous pleasures hee neuer lost an houre of time which he might employ to the inlargement of his greatnesse for ambition had the soueraigne place in him and did fully possesse him We see on the other side that in Marcus Antonius and others the force of loue hath made them to forget the care and conduct of their affaires But yet both of them being weighed in equall ballance ambition carieth away the price They that hold that loue is the stronger say that both the soule and the body the whole man is possessed by it yea that health it selfe dependeth thereupon But contrariwise it seemeth that ambition is the stronger because it is altogether spirituall And in as much as loue possesseth the body it is therefore the more weake because it is subiect to saciety and therefore capable of remedies both corporall naturall and strange as experience sheweth of many who by diuers meanes haue alaied yea quite extinguished the force and fury of this passion but ambition is not capable of saciety yea it is sharpned by the fruition of that it desireth and there is no way to extinguish it being altogether in the soule it selfe and in the reason It doth likewise vanquish loue and robbeth it not onlie of it health and tranquillity for glory tranquillity are things 4 The care of life that cannot lodge together but also of it owne proper life as Agrippina the mother of Nero doth plainly proue who desiring and consulting with others to make hir sonne Emperour and vnderstanding that it could not bee done but with the losse of her owne life she answered as if ambition it selfe had spoken it Occidar modò imperet Thirdly Ambition enforceth all the lawes and conscience it selfe the learned haue said of ambition that it is the part 5 The lawes of euery honest man alwaies to obey the lawes except it bee in a case of soueraignty for a kingdome which only deserueth a dispensation being so dainty a morsell that it cannot but breake a mans fast Si violandum est ius regnandi caussa violandum est in caeteris pietatem colas It likewise trampleth vnder foote and contemneth the reuerence 6 Religion respect of religion witnesse Ieroboam Mahumet who neuer tooke thought for religion but tolerated all religions so he might raigne and all those arch-hereticks who haue liked better to be chiefe leaders in errours and lies with a thousand disorders than to be disciples of the trueth and therfore saith the Apostle that they that suffer themselues to 1. Tim. 6. bee puffed vp with this passion and affection make shipwracke and wander from the faith piercing themselues thorow with many sorowes To be short it offereth violence euen to the lawes of Nature it selfe This hath beene the cause of so many murders 7 It enforceth Nature of parents infants brothers witnesse Absalon Abimelech Athalias Romulus Sei King of the Persians who killed both his father and brother Soliman the Great Turke his two brothers So that nothing is able to resist the force of ambition it beats all to the ground so high and haughtie is it It lodgeth only in great mindes euen in the Angels themselues Ambition is not the vice or passion of base companions 8 It is a lofty passion nor of common or small attempts and dayly enterprises Renowne and glorie doth not prostitute it selfe to so base a price it pursueth not those things that are simply and solely good and profitable but those that are rare high difficult strange and vnusuall That great thirst after honour and reputation that casts downe a man and makes him a begger and to ducke and stoop to all sorts of people by all means yea the most abiect at what base price soeuer is vile and dishonourable it is a shame and dishonour so to be honoured A man must not be greedie of greater glorie than he is capable of and to swell and to be puffed vp for euery good and profitable action is to shew his taile while hee lifts vp his head Ambition hath many and diuers waies and is practised by diuers meanes there is one way strait and open such as 9 It hath diuers waies Alexander Caesar Themistocles tooke there is another oblique and hidden which many philosophers and professors of pietie haue taken who goe forwards by going backward goe before others by going behind them not vnlike to wierdrawers who draw and goe backward they would faine be glorious by contemning glory And to say the trueth there is greater glory in
great and principall point of wisdome truly to know 1 Of the estimation and woorth of life how to esteeme of life to holde and preserue it to lose or to take it away to keepe and direct it as much as after such a maner as is fit there is not perhaps any thing wherein a man faileth more or is more hindred The vulgar vnlearned sot accounteth it a souereigne good and preferreth it aboue all things yea he will not sticke to redeeme and prolong it by all the delayes that may be vpon what conditions soeuer thinking it can neuer be bought too deare for it is all in all with him his motte is Vita nihil carius He esteemeth and loueth his life for the loue of it selfe he liues not but to liue It is no maruell if hee faile in all the rest if hee be wholly compounded of errours since from his very entrance and in this fundamentall point he mistakes himselfe so grosly It may be likewise with some lesse esteemed and more basely accounted of than it should either by reason of some insufficiencie in iudgement or a proud misknowledge thereof for falling into the hands of those that are good and wise it may be a profitable instrument both to themselues and others And I can not be of their opinion as it is simply taken that say it is best of all not to be at all and that the best is the shortest life optimum non nasci aut quà m citissimè aboleri And it is neither well nor wisely sayd What hurt or what matter had it beene if I had neuer beene A man may answer him with the like question Where had that good beene which is come and being not come had it not beene euill not to haue beene It is a kinde of euill that wanteth good whatsoeuer it be yea though not necessarie These extremities are too extreame and vitious though not equally but that seemes true that a wise man spake That life is such a good as a man would not take if he knew well what it were before he tooke it Vitam Seneca nemo acciperet si daretur scientibus It is well that men are within before they see the entrance and that they are carried hudwinckt into it Now when they are within some doe so cocker and flatter themselues therein that vpon what condition soeuer they will not go forth againe others do nothing but murmure and vex themselues but the wiser sort seeing it to be a market that is made without themselues for a man neither liues nor dies when and how he will and that though the way be rough and hard yet neuerthelesse it is not alwaies so without winsing or striuing and troubling any thing they accomodate themselues vnto it as they may and so passe their life in quietnesse making of necessitie a vertue which is a token of wisdome and industrie and so doing they liue as long as they should and not like fooles as long as they can For there is a time to liue and a time to die and a good death is farre better than an ill life A wise man liues no longer than See heereof lib. 2. ca. 11. that his life may be woorth more than his death for the longest life is not alwaies the better All men doe much complaine of the breuitie of the life of 2 Of the length and breuitie of life man not only the simple vulgar sort who wish it would neuer haue end but also which is more strange the greatest and wisest make it the principall ground of their complaints To say the truth the greatest part thereof being diuerted and otherwise employed there remaines little or nothing for it selfe for the time of our infancie olde age sleepe maladies of minde and bodie and many other times both vnprofitable and vnfit for any good being taken away that which remaineth is little or nothing at all Neuerthelesse without opposing the contrarie opinion to them that holde a short life to be a great good and gift of Nature their complaint seemeth to haue little equitie and reason and rather to proceed from malice For to what end serueth a long life Simplie to liue to breathe to eat to drinke to see this world for all this what needs so long time We haue seene knowen tasted all in a short space and knowing it to desire so long a time to practise it and still to reiterate the same thing to what end is it Who will not be satisfied nay wearied to do alwaies one and the same thing If it be not tedious and irkesome at the least it is superfluous it is a turning wheele where the same things come and go it is alwaies to begin where we end and to respinne the same webbe But perhaps they will say they desire a long life to learne and to profit the more and to proceed to a greater perfection of knowledge and vertue Alas good soules that wee are what should wee know or who should teach vs We employ but badly that little which is giuen vs not only in vanities and those things that yeeld vs no profit but in malice and sinne and then we crie out and complaine that we haue not enough giuen vnto vs. And to say the truth to what end serues so great store of knowledge and experience since in the end wee must leaue it and dislodge it and hauing dislodged it altogether forget and lose it all or know it better and otherwise But you will say that there are beasts that do triple and quadruple the life of man To omit those fables that are tolde heereof Be it so but yet there are a number that liue not a quarter of that time that man doth and few neither that liue out their time By what right or reason or priuiledge can man challenge a longer life than other creatures Is it because he doth better employ it in matters more high and more worthie life By this reason he should liue lesse time than all other creatures for there is none comparable to man in the ill emploiment of his life in wickednesse ingratitude intemperance and all maner of disorder and immodestie in maners as hath been shewed before in the comparison of man with beasts so that as I asked euen now to what end a long life serued now I aske what euils there would be in the world if the life of man were long What would he not enterprise since the shortnesse of life which cuts off his way and as they say interrupts his cast and the vncerteinty thereof which takes away all heart and courage can not stay him liuing as if he should liue euer On the one side he feareth perceiuing himselfe to be mortall but notwithstanding that hee can not bridle himselfe from not coueting hoping enterprising as if he were immortall Tanquam semper victuri viuitis nunquam vobis fragilitas vestra Seneca succurrit omnia tanquam mortales timetis tanquam immortales
concupiscitis And to say the trueth what need hath Nature of all these great and godly enterprises and imploiments whereby man challengeth a longer life than other creatures Man therefore hath no subiect whereof to complaine but to be angrie with himselfe We haue life enough but we are not good husbands we manage it not well life is not short but we make it so we are not in want but prodigall non inopes vitae sed prodigi we lose it we dissipate it we vilifie it as if it were nought worth as if we had more than enough we all fall into one of these three faults either we employ it ill or about nothing or in vaine Magna vitae pars elabitur male Seneca Looke lib. 3. cap. 6. agentibus maxima nihil agentibus tota aliud agentibus One man studieth not to liue but rather busieth himselfe in any other thing he shall neuer know how to do a thing well by acquitting himselfe of labour but by care and attention Others reserue their liues vntill they can liue no longer then take comfort in life when there is nothing left but the lees and dregs thereof Oh what follie what miserie is this Yea there are some that haue sooner ended than begunne to liue and life is past before they thought of it Quidam viuere incipiunt cùm desinendum quidam antè desierunt quà m inciperent Inter caetera mala hoc quoque habet stultitia semper incipit viuere Our present life is but the entrance and end of a Tragedie 3 A description of the life of man a perpetuall issue of errours a web of vnhappie aduentures a pursuit of diuers miseries inchained together on all sides there is nothing but euill that it distilleth that it prepareth one euill driues forward another euill as one waue another torment is euer present and the shadow of what is good deceiueth vs blindnesse and want of sense possesseth the beginning of our life the middle is euer in paine and trauell the end in sorrow and beginning middle and end in errour The life of man hath many discommodities and miseries common ordinarie and perpetuall it hath likewise some particular and distinct according to the diuersitie of the parts ages and seasons infancie youth virilitie olde age euery one haue their proper and particular discommodities The greatest part of the world speake more honorablie 5 A comparison betwixt youth and olde age fauorably of old age as the more wise ripe moderat accusing and shaming youth as vitious foolish licentious but very vniustly for in trueth the infirmities and vices of old age are more in number more great and troublesome than those of youth it filles the minde more with wrinckles then the visage and there is not a soule growing olde growes not sower and rotten With the body the spirit is vsed and the worse for the vse and at the last returns to infancy againe bis pueri senes Old age is a necessary and puissant malady which loadeth vs insensibly with many imperfections It were absurd to tearme wisdome a difficultie of humours an anxietie and distaste of things present an impotencie to doe as in former times wisdome is too noble to be serued with such officers To wax olde is not to wax wise nor to take away vices but to change them into worse Olde age condemneth pleasure but it is because it can not taste or relish it aright like Esops dogge it saith it will none of it but it is because it can not ioy in it for olde age leaueth not pleasure properly but pleasure disdaines olde age for it is alwayes wanton and sporting and it is no reason that impotencie should corrupt iudgement which should in youth know vice in pleasure and in olde age pleasure in vice The vices of youth are temeritie indiscreet forwardnesse and vnbridled libertie and ouergreedie desire of pleasure which are naturall things proceeding from the heat of the blood and naturall vigour and therefore the more excusable but the vices of olde age are farre otherwise The lighter are a vaine and fraile proteruitie an enurous pratling insociable humours superstition care to get riches euen then when the vse of them is lost a sottish auarice and feare of death which proceedeth properly not from the want of spirit and courage as they say but because olde men are long acquainted and as it were cockered in this world whereby their affections are knit vnto it which is not in yoong men but besides these they are enuious froward vniust but that which is most sottish and ridiculous in them is that they would not only be reuerenced but feared and therefore they put vpon them an austere looke and disdainfull thinking thereby to extort feare and obedience but they are therein much deceiued for this stately and furious gesture is receiued of youth with mockerie and laughter being practised only to blinde their eyes and of purpose to hide and disguise the truth of things There are in old age so many faults on the one side and so many impotencies on the other and therefore so fit for contempt that the best way to compasse their desires is loue and affection for command and feare are no longer fit armes for them It ill befits them to make themselues to be feared and though they could doe it yet loue and honour is a fairer purchase The fourth Consideration of Man morall by his maners humours conditions very liuely and notable THE PREFACE ALl the descriptions the wise and such as haue taken greatest paines in the studie of humane knowledge haue giuen vnto man seeme all to note in man foure things Vanitie Weaknesse Inconstancie Miserie calling him the spoile of times the play-game of Fortune the image of inconstancie the example and spectacle of infirmitie the ballance of enuie and miserie a dreame a fantasie ashes a vapour a morning deaw a flower that presently fadeth and withereth a winde grasse a bladder or bubble a shadow leaues of trees caried with the winde vncleane seed in his beginning a sponge of ordures a sacke of miseries in his middle age a stench and meat for wormes in his end and to conclude the most miserable and wretched thing in the world Iob one of the most sufficient in this matter as well in the practise as contemplation thereof hath well and at large described him and after him Salomon in their Books To be short Plinie seemeth very properly to haue desciphered him in calling him the most miserable and yet the most arrogant creature of the world Solum vt certum sit nihil esse certi nec miserius quicquam homine aut superbius By the first word miserable he comprehendeth all those former descriptions and as much as all the rest haue sayd but by the other the most proud hee toucheth another chiefe point very important and hee seemeth in these two words to haue vttered whatsoeuer can be sayd These are those two things that seeme to hurt
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 first Law-breakers for they do nothing and many times do quite contrarie to that they enioyne others like the Pharises Imponunt onera grauia nolunt ea digito mouere So do some Physitians and Diuines so liues the world rules and precepts are enioined and men not only by an irregularitie of life and maners but also by contrarie opinion and iudgement follow others There is likewise another fault full of iniustice they are farre more scrupulous exact and rigorous in things free and accidentall than in necessarie and substantiall in positiue and humane than in naturall and diuine like them that are content to lend but not to pay their debts and all like the Pharises as the great and heauenly Doctour telleth them to their reproch All this is but hypocrisie and deceit CHAP. LII People or vulgar sort THe people we vnderstand heere the vulgar sort the popular rout a kinde of people vnder what couert soeuer of base seruile and mechanicall condition are a strange beast with many heads and which in few words can not be described inconstant and variable without stay like the waues of the sea they are mooued and appeased they allow and disallow one and the same thing at one and the same instant there is nothing more easie than to driue them into what passion he will they loue not warres for the true end thereof nor peace for rest and quietnesse but for varieties sake and the change that there is from the one to the other confusion makes them desire order and when they haue it they like it not they run alwaies one contrary to another and there is no time pleaseth but what is to come hi vulgi mores odisse praesentia ventura cupere praeterita celebrare They are light to beleeue to gather together newes especially such as are most hurtfull holding all reports for assured trueths With a whistle or some sonnet of newes a man may assemble them together like bees at the sound of a bason Without iudgement reason discretion Their iudgement and wisdome is but by chance like a cast at dice vnaduised and headlong of all things and alwayes ruled by opinion or custome or the greater number going all in a line like sheepe that run after those that goe before them and not by reason and truth Plebi non iudicium non veritas ex opinione multa Tacit. Cic. ex veritate paucae iudicat Enuious and malicious enemies to good men contemners of vertue beholding the good hap of another with an ill eye fauouring the more weake and the more wicked and wishing all ill they can to men of honor they know not wherefore except it be because they are honourable and well spoken of by others Treacherous and vntrue amplifying reports smothering of truthes and alwayes making things greater than they are without faith without holde The faith or promise of a people and the thought of a childe are of like durance which change not onely as occasions change but according to the difference of those reports that euery houre of the day may bring forth Mutinous desiring nothing but nouelties and changes seditious enemies to peace and quietnesse ingenio mobili seditiosum discordiosum cupidum rerum nouarum quieti otio aduersum Salust especially when they meet with a leader for then euen as the calme sea of nature tumbleth and foameth and rageth being stirred with the furie of the windes so doe the people swell and grow proud wilde and outragious but take from them their leader they become deiect grow wild are confounded with astonishment sine rectore praeceps pauidus socors nil ausura plebs principibus amotis Procurers and fauorers of broiles and alterations in householde affaires they account modestie simplicitie wisdome rusticitie and contrariwise they giue to fierie and heady violence the name of valour and fortitude They prefer those that haue hot heads and actiue hands before those that haue a setled and temperate iudgement and vpon whom the weight of the affaires must lie boasters and pratlers before those that are simple and stayed They care neither for the publike good nor common honestie but their priuate good only and they refuse no base offices for their gaine and commodity Priuata cuique stimulatio vile decus publicum Alwayes muttering and murmuring against the State alwayes belching out slanders and insolent speeches against those that gouerne and command The meaner and poorer sort haue no better pastime than to speake ill of the great and rich not vpon cause and reason but of enuie being neuer content with their gouernours nor the present State They haue nothing but a mouth they haue tongues that cease not spirits that bowge not they are a monster whose parts are all tongues they speake all things but know nothing they look vpon all but see nothing they laugh at all and weepe at all fit to mutine and rebell not to fight Their propertie is rather to assay to shake off their yoke than to defend their libertie procacia plebis ingenia impigrae linguae Tacit. ignaui animi Salust They neuer know how to holde a measure nor to keepe an honest mediocritie Either like slaues they serue ouer-basely or like lords they are beyond all measure insolent and tyrannicall They can not endure a soft and temperate bit nor are pleased with a lawfull libertie they run alwaies to extremities either out of hope too much trusting or too much distrusting out of feare They will make you afeard if you feare not them when they are frighted you chocke them vnder the chin and you leape with both feet vpon their bellies They are audacious and proud if a man shew not the cudgell and therefore the prouerbe is Tickle them and they will pricke thee pricke them and they will tickle thee Nil in vulgo modicum terrere ni paueant vbi pertimuerint impunè contemni audacia turbidum nisi vbi metuat aut seruit humiliter aut superbè dominatur libertatem quae media nec spernere nec habere Very vnthankfull towards their benefactors The recompense of all those that haue deserued well of the Common-wealth haue alwayes beene banishment reproch conspiracie death Histories are famous of Moyses and all the Prophets Socrates Aristides Phocion Lycurgus Demosthenes Themistocles And the Truth it selfe hath said That he being one that procured the good and health of the people escaped not and contrariwise they that oppresse them are dearest vnto them They feare all they admire all To conclude the people are a sauage beast all that they thinke is vanitie all they say is false and erroneous that they reprooue is good that they approoue is naught that which they praise is infamous that which they doe and vndertake is follie Non tam bene cum rebus humanis geritur vt Seneca meliora pluribus placeant argumentum pessimi turba est The vulgar multitude is the mother of ignorance iniustice inconstancie idolatrie vanitie
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
sinne Diuinitie also more chaste than Philosophie telleth vs that in entire nature not yet altered by the sinne of man these parts and actions were not shamefull for then shame was not it is the enemie of nature the fruit of sinne I consent to apparell my selfe like those of my countrey and profession and if I had beene borne in those countries where they go naked I would haue gone so too but yet I cease not to iudge that neither of the two fashions is very good and if I were to chuse and ordaine I would chuse a fashion indifferent betwixt both out of those countries where they couer themselues with one only and simple couering light and easie enough without fashion or cost for our maner of attiring is not good yea worse than to goe naked to be so fast wrapped and bound with such a multitude and varietie of couerings of diuers stuffes euen to the number of foure fiue six one vpon another and whereof some are double that they hold vs prest and packt vp with so many tyes binding butnings not to speake of that dissolute and abominable excesse condemned by all good lawes that we can hardlie stirre our selues in them I will content my selfe with these examples The selfesame a man may say of all lawes customes maners and of that which is de facto and much more of opinions and that which is de iure If any man shall say that I haue iudged amisse in these examples and that generally if libertie be giuen to iudge of all 4 An obiection things the spirit will wander and lose it selfe filling and furnishing it selfe with follies and false opinions I answere to the first which toucheth me in particular that it is very easie to erre in finding the truth in all these instances and yet it is ouer-boldnes to accuse any man for it is as much as if he should say that a man knowes where and what the truth is in things which who can perfectlie know or iudge of Now not to find the truth is not to iudge amisse to iudge amisse is to wey and ballance and compare amisse that is to say not to examin the reasons and to ponder them according to the first and vniuersall nature both which though a man do yet it followeth not that he must needs find out the truth Now I beleeue nothing that is but simplie affirmed if it be not likewise proued but if any man by contrarie reasons more strong and forcible shall make good what he saith of all others he is the welcomest man vnto me and the man I looke for for oppositions and contradictions well vrged and with reason are the true meanes to exercise this iudging office I had neuer set downe these opinions but that I looked that some one or other should abrogate them and help me to better and to answere more effectuallie and to that generall obiection of the danger that there is in this libertie besides that which hath been spoken and shall more expresly be said in the third lesson of Wisdome and Chapter following that the rule which we ought to hold in iudging and in all things is nature naturall and vniuersall reason following which a man can neuer erre See heere the other member of this iudicious libertie which we are about to handle which will furnish vs with a remedie against this pretended danger The other point of this lord-like libertie of spirit is an indifferencie of taste and a differring of a setled resolution 5 2 Not to binde our selues to any thing whereby a wise man considering coldly and without passion all things as is said is not obstinate doth not sweare tye bind himselfe to any opinion keeping himselfe alwaies readie to receiue the truth or that which seemes to him to haue best semblance of truth and saying in his inward and secret iudgement that which our ancients were wont to say in their outward and publicke it a videtur it seemeth so there is great appeerance of truth on this side and if any man do contradict and oppose himselfe with patience he is readie to vnderstand the contrarie reasons and to receiue them finding them more strong better and when he hath heard what he can heare he still thinketh that either there is or may be better though as yet it appeareth not This dilation and putting off of a mans iudgement is founded first vpon those propositions so much celebrated among the wise That there is nothing certaine that we know nothing that there is nothing in nature but doubt nothing certaine but incertaintie Solum certum nihil esse certi hoc vnum scio quòd nihilscio That of all things a man may dispute alike that we do nothing but search enquire and grope after appearances scimus nihil opinamur verisimilia That veritie is not a thing of our owne inuention and purchase and when it yeelds it selfe into our hands we haue nothing in our selues whereby we may challenge it possesse it or assure our selues of it That truth and falshood enter into vs by one and the same gate and there hold the same place and credit and maintaine themselues by the same meanes That there is no opinion held by all or currant in all places none that is not debated and disputed that hath not another held and maintained quite contrarie vnto it That all things haue two handles and two visages and there is reason for all and there is not any that hath not his contrarie it is of lead it turneth and accommodateth it selfe to whatsoeuer a man will haue it To be short it is the doctrine and practise of all the wisest greatest and most noble Philosophers who haue made profession of ignorance doubting enquiring searching Others notwithstanding they haue beene dogmatists and affirmers yet it hath beene of gestures and words only and that to shew how far they could wade in the purchase and search of the truth quam docti fingunt magis quà m norunt giuing vnto all things no other nor stronger title than probabilitie and true likelihood and handling them diuersly sometimes with one visage and in one sense sometimes in another by problematicall questions rather enquiring than instructing and many times shewing that they speake not in earnest but in sport and for exercise non tam id sensisse quod dicerent quà m exercere ingenia materiae difficultate voluisse videntur And who will beleeue that it was the purpose of Plato to tie men to his Common-wealth and his Idees of Pythagoras to his numbers of Epicurus to his Atomes or to giue them for currant coine They tooke pleasure to solace their spirits with pleasant and subtile inuentions quae ex ingenio finguntur non ex scientiae vi Sometimes likewise they haue studied after difficultie to couer the vanitie of their subiect and to employ the curiositie of their spirits And Aristotle the most resolute of all the rest the prince of dogmatists and peremptorie affirmers
and pourtraites as lesser lights thereunto But before we enter thereinto let me heere say in generall and by way of preface that of so many diuers religions and maners of seruing God which are or may be in the world they seeme to be the most noble and to haue greatest appearance of truth which without great externall and corporall seruice draw the soule into itselfe and raise it by pure contemplation to admire and adore the greatnesse and infinite maiestie of the first cause of all things and the essence of essences without any great declaration or determination thereof or prescription of his seruice but acknowledging it indefinitly to be goodnes perfection and infinitnes whollie incomprehensible not to be known as the Pythagoreans and most famous Philosophers do teach This is to approch vnto the religion of the angels and to put in practise that word of the sonne of God to adore in spirit and truth for God accounteth such worshippers the best There are others on the other side and in another extremitie who will haue a visible Deitie capable by the senses which base and grosse error hath mocked almost all the world euen Israel in the desert in framing to themselues a molten calfe And of these they that haue chosen the sunne for their god seeme to haue more reason than the rest because of the greatnes beautie and resplendent and vnknowne vertue thereof euen such as enforce the whole world to the admiration and reuerence of itselfe The eye seeth nothing that is like vnto it or that approcheth neere vnto it in the whole vniuerse it is one sunne and without companion Christianitie as in the middle tempereth the sensible and outward with the insensible and inward seruing God with spirit and body and accommodating itselfe to great and little whereby it is better established and more durable But euen in that too as there is a diuersitie and degrees of soules of sufficiencie and capacitie of diuine grace so is there a difference in the maner of seruing of God the more high perfect incline more to the first maner more spirituall and contemplatiue and lesse externall the lesse and imperfect quasi sub paedagogo remaine in the other and do participate of the outward and vulgar deformities Religion consisteth in the knowledge of God and of our selues for it is a relatiue action betweene both the office 15 Diuers descriptions of religion thereof is to extoll God to the vttermost of our power and to beate downe man as low as low may be as if he were vtterly lost and afterwards to furnish himselfe with meanes to rise againe to make him feele his misery his nothing to the end he may put his whole confidence in God alone The office of religion is to ioyne vs to the author and principall cause of all our good to reunite and fasten man to his first cause as to his roote wherein so long as he continueth firme and setled he preserueth himselfe in his owne perfection and contrariwise when he is separated he instantly fainteth and languisheth The end and effect of religion is faithfullie to yeeld all the honor and glorie vnto God and all the benefit vnto man All good things may be reduced to these two The profit which is an amendment and an essentiall and inward good is due vnto poore wretched and in all points miserable man the glory which is an outward ornament is due vnto God alone who is the perfection and fulnes of all good whereunto nothing can be added Gloria in excelsis Deo in terra pax hominibus Thus much being first knowen our instruction to pietie is 18 An instruction to pietie 1. To know God first to learn to know God for from the knowledge of things proceedeth that honor we do vnto them First then we must beleeue that he is that he hath created the world by his power goodnesse wisdome and that by it he gouerneth it that his prouidence watcheth ouer all things yea the least that are that whatsoeuer he sendeth vs is for our good and that whatsoeuer is euill proceedeth from our selues If we account those fortunes euill that he sendeth vs we blaspheme his holy name because naturally we honour those that do vs good and hate those that hurt vs. We must then resolue to obey him and to take all in good part which commeth from his hand to commit and submit our selues vnto him Secondly we must honour him and the most excellent 19 2. To honor him and deuoutest way to doe it is first to mount vp our spirits from all carnall earthly and corruptible imagination and by the chastest highest and holiest conceits exercise our selues in the contemplation of the Diuinitie and after that we haue adorned it with all the most magnificall and excellent names and praises that our spirit can imagine that we acknowledge that we haue presented nothing vnto it woorthy it selfe but that the fault is in our weaknesle and imbecillitie which can conceiue nothing more high God is the last endeuour and highest pitch of our imagination euery man amplifying the Ideaa according to his owne capacitie and to speake better God is infinitly aboue all our last and highest endeuours and imaginations of perfection Againe we must serue him with our heart and spirit it is 20 3. To serue him in spirit the seruice answerable to his nature Deus spiritus est si Deus est animus sit tibi pura mente colendus It is that which he requireth that which pleaseth him Pater tales quaer is adoratores The most acceptable sacrifice vnto his Maiestie is a pure free and humble heart Sacrificium Deo spiritus An innocent soule an innocent life Optimus animus pulcherrimus Seneca Lactan. Merc. Trism Dei cultus religiosissimus cultus imitari vnicus Dei cultus non esse malum A wise man is a true sacrifice of the great God his spirit is his temple his soule is his image his affections are his offerings his greatest and most solemne sacrifice is to imitate him to serue and implore him for it is the part of those that are great to giue of those that are poore to aske Beatius dare quà m accipere Neuerthelesse we are not to contemne and disdaine the 21 4. To serue him with our bodies outward and publike seruice which must be as an assistant to the other by obseruing the ceremonies or chnances and customes with moderation without vanity without ambition or hypocrisie without auarice alwaies with this thought That God wil be serued in spirit and That that which is outwardly done is rather for our selues than for God for humane vnitie and edification than for diuine veritie quae potius ad moremquam ad rempertinent Our vowes and prayers vnto God should be all subiect 22 5. To pray vnto him vnto his will we should neither desire nor aske any thing but as he hath ordeined hauing alwayes for our bridle
is great imprudencie Touching the places they are the fortresses and cittadels in the frontiers in place of which some and they ancient too doe more allow of the colonies The extraordinarie force consisteth in armes which he must leuie and furnish in times of warre How he In the chapter following should gouerne himselfe therein that is to say enterprise and make warre it belongeth to the second part which is of the action this first belongeth to prouision Only I heere say that a wise prince should besides the guards of his body haue certaine people alwaies prepared and experienced in armes either in great number or lesse according to the extent or largenesse of his state to represse a sudden rebellion or commotion which may happen either without or within his state reseruing the raising of greater forces vntill hee must make warre either offensiue or defensiue willingly and of purpose and in the meane time keeping his arsenals and store-houses well furnished and prouided with all sorts of offensiue and defensiue armes to furnish both foote and horsemen as likewise with munitions engins and instruments for warre Such preparation is not only necessarie to make warre for these things are not found and prepared in a short time but to let and hinder it For no man is so foole-hardy as to attempt a state which he knoweth to be ready to receiue him and throughly furnished A man must arme himselfe against warres to the end he may not be troubled with it qui cupit pacem paret bellum After all these necessarie and essentiall prouisions wee will 25 The seuenth head of this prouision Alliance or leagues With whom lastly put alliances or leagues which is no small proppe and stay of a state But wisdome is very necessarie in the choice thereof to build well and to take heede with whom and how he ioyne in alliance which hee must doe with those that are neighbours and puissant For if they be weake and farre off wherewith can they giue aide It is rather likely that if they be assaulted that from their ruine ours may follow For then are wee bound to succour them and to ioyne with them because of this league whosoeuer they be And if there be danger in making this alliance openly let it be done secretly for it is the part of a wise man to treat of peace and alliance with one in the view and knowledge of all with another secretly but yet so as that it be without treacherie and wickednesse which is vtterly forbidden but not wisdome and policie especially for the defence and surety of his state Finally there are many sorts and degrees of leagues or alliances 2. How the lesser and more simple is for commerce and traffike only but commonly it comprehendeth amitie commerce and hospitalitie and it is either defensiue only or defensiue and offensiue together and with exception of certaine princes and states or without exception The more strait and perfect is that which is offensiue and defensiue towards all and against all to be a friend to his friends and an enemie to his enemies and such it is good to make with those that are strong and puissant and by equall alliance Leagues are likewise either perpetuall or limited to certaine times commonly they are perpetuall but the better and surest is to limit it to certaine times to the end he may haue meanes to reforme to take away or adde to the articles or wholly to depart if neede be as he shall see it most expedient And though a man would iudge them to be such as should be perpetuall yet it is better to renew them which a man may and must do before the time be expired than to make them perpetuall For they languish and grow cold and whosoeuer findeth himselfe aggrieued will sooner breake them if they be perpetuall than if they bee limited in which case hee will rather stay the time And thus much of these seuen necessarie prouisions CHAP. III. The second part of this politike prudence and gouernment of the state which concerneth the action and gouernment of the Prince HAuing discoursed of the prouision and instructed a soueraigne with what and how he should furnish and defend 1 A summary description of the action of the prince himselfe and his state let vs come to the action and let vs see how hee should emploie himselfe and make vse of these things that is to saie in a word well to command and gouern But before we come to handle this distinctlie according to the diuision which we haue made wee may say in grosse that well to gouerne and to maintaine himselfe in his state consisteth in the acquisition of two things goodwill and authoritie Goodwill is a loue and affection towards the soueraigne Beneuolence Authoritie two pillars of a prince and state and his state Authoritie is a great and good opinion an honourable esteeme of the soueraigne and his state By the first the soueraigne and the state is loued by the second feared These are not contrary things but different as loue and feare Both of them respect the subiects and strangers but it seemeth that more properlie Beneuolence belongeth to the subiect and authoritie to the stranger amorem apud populares metum apud hostes quaerat To speake simplie and absolutelie Tacit. authoritie is the more strong and vigorous more large and durable The temperature and harmonie of both is a perfect thing but according to the diuersity of states of peoples their natures and humours the one is more easie and more necessarie in some places than in others The meanes to attaine them both are contained and handled in that which hath beene said before especiallie of the maners and vertue of a soueraigne neuerthelesse of each we will speake a little Beneuolence or goodwill a thing very profitable and almost 2 Beneuolence is attained by clemency wholly necessarie insomuch that of it selfe it preuaileth much and without it all the rest hath but little assurance is attained by three meanes gentlenes or clemencie not only in words and deeds but much more in his commaunds and the administration of the state for so doe the natures of men require who are impatient both of seruing wholly and maintaining themselues in entire libertie nec totam seruitutem pati Tacit. nec totam libertatem They obey willingly as subiects not as slaues domiti vt pareant non vt seruiant And to say the truth a man doth more willinglie obey him which commandeth gentlie and mildly remissius imperanti melius paretur qui vult Senec. amari languida regnet manu Power saith Caesar a great doctor in this matter indifferentlie exercised preserueth all but he that keepeth not a moderation in his commaunds is neuer beloued nor assured But yet it must not be an ouer-loose and soft effeminate mildnes lest a man thereby come into contempt which is worse than feare Sed incorrupto ducis honore
that do well and truly keepe their faith They break it diuers waies and they perceiue it not So they find some pretext and colour thereof they thinke they are safe enough Others seeke corners euasions subtilties Quaerunt latebras periurio Now to remoue all the difficulties that are in this matter and truly to know how a man should carrie himselfe The diuision of this matter there are foure considerations whereunto all the rest may be referred The persons as well he that giueth faith as he that receiueth it the subiect whereof the question is made and the maner according to which the faith is giuen As touching him that giueth faith it is necessarie that hee haue power to doe it If he be subiect to another hee cannot 3 He that giueth faith giue it and hauing giuen it without the leaue and approbation of his master it is of none effect as it did well appeare in the Tribune Saturnine and his complices who comming foorth of the Capitoll which they had taken by rebellion vpon the faith giuen by the Consuls subiects and officers of the Common-weale were iustly slaine But euery free man must keepe his faith how great and honourable so euer he be yea the greater he is the more he is bound to keep it because he is the more free to giue it And it was well said That the simple word of a prince should be of as great force as the oth of a priuate man As touching him to whom faith is giuen whosoeuer he be 4 He that receiueth it it must carefully be kept and there are but two exceptions which are cleare enough the one if he receiued it not and were not contented with it but demanded other caution and assurance For faith is a sacred thing must simplie bee receiued otherwise it is no more faith nor trust when hostages are demanded suerties are giuen to take gages or cautions with faith is a thing ridiculous Hee that is held vnder the guard of men or wals if hee escape and saue himselfe is not faultie The reason of that Roman is good Vult sibi quisque credi habita fides ipsam sibi obligat fidem fides requirit fiduciam relatiua sunt The other if hauing accepted it he first brake it Frangenti fidem fides frangatur eidem quando tu me non habes pro Senatore nec ego te pro Consule A treacherous man deserueth not by the law of nature that faith should bee kept vnto him except it be after an agreement which couereth the treacherie and maketh reuenge vnlawfull Now these two cases excepted a man must keepe his faith to whomsoeuer to his subiect as shall be said 2. To an enemy witnesse that act of Attilius Regulus the proclamation of the Senat of Cap. 14. Rome against all those that had beene licenced by Pyrrhus vpon their faith giuen to depart and Camillus who would not so much as make vse of the treacherie of another but resent the children of the Falissians with their master 3. To a theefe and publike offender witnesse that fact of Pompey to the pirates and robbers and of Augustus to Crocotas 4. To the enemies of religion according to the example of Iosua against the Gabaonites But faith ought not to be giuen to these two latter theeues and heretickes or apostates nor taken of them for we ought not to capitulate nor to treat wittinglie of peace and alliance with such kind of people except it bee in extreame necessitie or for the winning of them to the truth or for the publike good but being giuen it ought to be kept As touching the thing subiect if it be vniust or impossible a man is quit and being vniust it is well done to flie from it 5 The subiect of faith and a double fault to keepe it All other excuses besides these two are of no account as losse damage displeasure discommoditie difficultie as the Romanes haue manie times practised who haue reiected many great aduantages to auoid the breach of faith quibus tanta vtilitate fides antiquior Liuy fuit Touching the maner of giuing faith there is some doubt 6 The maner of giuing faith for many thinke that if it haue beene extorted either by force and feare or by fraud and sudden surprise a man is not bound vnto it because in both cases he that promised hath not a will whereby all things are to be iudged Others are of a contrary opinion and to say the truth Iosua kept his faith and promise to the Gabaonites though it were extorted from him by a great surprise and false intelligence and it was afterwards declared that he did therein what he ought to do And therefore it seemeth that a man may say that where there is only a simple word and promise past a man is not bound but if faith or promise giuen bee confirmed and authorised by an oath as in the fact of Iosua hee is bound to performe it in regard of the name of God but yet that it is afterwards in iudgement to seeke meanes to right himselfe of that either deceit or violence Faith giuen with an oath and the interposition of the name of God bindeth more than a simple promise and the breach thereof which includeth periury with treacherie is farre worse But to thinke to giue assurance of faith by new and strange oathes as many doe is superfluous amongst honest men and vnprofitable if a man will bee disloyall The best way is to sweare by the eternall God the reuenger of those that vainlie vse his name and breake their faith Treachery and periurie is in a certaine sense more base and execrable than atheism The Atheist that beleeueth there 7 Treachery iniurious to God is no God is not so iniurious against him in thinking there is no God as he that knoweth him beleeueth in him and in mockery and contempt doth periuriously abuse his name He that sweareth to deceiue mocketh God and feareth man It is a lesse sinne to contemne God than to mocke him The horrour of treachery and periury cannot bee better deciphered than it was by him that said It was to giue a testimony of the contempt of God and the feare of men And what thing is more monstrous than to be a coward with men and resolute and valorous with God Treachery is secondly the traitour and capitall enemy of humane society For it breaketh To man and destroieth the band thereof and all commerce which dependeth vpon the word and promises of men which if it faile we haue nothing else to sticke vnto To the keeping of faith belongeth the faithfull guard of 8 To keepe secrets the secrets of another which is a charge ful of inconuenience especially of great personages which though it may wisely be performed yet it is good to flie the knowledge of them as sometimes that Poet did the secrets of Lysimachus He that takes into his custody the secrets of
defend himselfe from it and there is not any priuat man that would not yeeld much more vnto it than kings if he were daily assaulted and corrupted by such base rascall sort of people as they are but generallie vnto all yea to the wisest both by reason of the sweetnes thereof in such sort that though a man withstand it yet it pleaseth and though he oppose himselfe against it yet he neuer shutteth it quite out of dores vnde saepe exclusa nouissimè recipitur and because of the hypocrisie thereof whereby it is hardlie discouered for it is so well counterfaited and couered with the visage of amitie that it is no easie matter to discerne it It vsurpeth the offices it hath the voice it carieth the name and counterfait thereof so artificiallie that you will say that it It imitateth and resembleth amitie but it is the plague thereof is the same It studieth to content and please it honoreth and commendeth It busieth it selfe much and takes much paines to do seruice it accomodateth it selfe to the willes and humours of men What more It takes vpon it euen the highest and most proper point of amitie which is to chide and freely to reprehend To be briefe a flatterer will seeme to exceede in loue him that he flattereth whereas contrariwise there is nothing more opposite vnto loue not detraction not iniurie not professed enmitie It is the plague and poison of true amitie they are altogether incompatible non potes me simul amico adulatore vti Better are the sharp admonitions of a friend than the kisses of a flatterer Melior a vulnera diligentis quà m oscula blandientis Wherefore not to mistake it let vs by the true picture therof 4 The description and antithesis of flattery and amitie find out the meanes to know it and to discerne it from true amitie 1. Flattery respecteth for the most part it owne particular benefit and thereby it is knowne but true friendship seeketh not the good of it selfe 2. The flatterer is changeable and diuers in his iudgements like wax or a looking-glasse that receiueth all formes He is a Camelion a Polypus faine to praise or dispraise and he will do the like accommodating himselfe to the mind of him he flattereth A friend is firme and constant 3. He carrieth himselfe too violentlie and ambitiouslie in all that he doth in the view and knowledge of him he flattereth euer praising and offering his seruice non imitatur amicitiam sed praeterit He hath no moderation in his outward actions and contrariwise inwardlie he hath no affection which are conditions quite contrarie to a true friend 4. He yeeldeth and alwaies giueth the victorie to him he flattereth alwaies applauding him hauing no other end than to please in such sort that he commendeth all and more than all yea sometimes to his owne cost blaming and humbling himselfe like a wrestler that stoopeth the better to ouerthrow his companion A friend goes roundlie to worke cares not whether he haue the first or the second place and respecteth not so much how he may please as how he may profit whether it be by faire meanes or by foule as a good Physitian vseth to doe to cure his patient 5. A flatterer sometimes vsurpeth the liberty of a friend to reprehend but it is with the left hand and vntowardly For he staies himselfe at small and light matters that are not worthy reprehension faining want of knowledge of any greater but yet hee will bee rude and rough enough in the censuring of the kindred and seruants of him he flattereth as failing much in that duty they should do vnto him Or he faineth to haue vnderstood some light accusations against him and that hee could not be quiet vntill hee knew the truth thereof and if it fall out that hee that is flattered deny them or excuse himselfe hee taketh occasion to commend him the more I was much astonished at it saith he and I could not beleeue it for I see the contrarie For how should I thinke that you will take from another man when you giue all that is your owne and take more care to giue than to take Or at leastwise he will make his reprehension to serue his turne that hee may flatter the better telling him that he takes not care enough of himselfe he is not sparing enough of his person and presence so necessarie to the common-weale as once a Senatour did to Tiberius in a full Senat but with an ill sent and a bad successe 6. Finally to conclude in a word a friend alwaies respecteth procureth and attempteth that which is reason and honesty and dutie the flatterer that which belongs to passion and pleasure and that which is already a maladie in the mind of him that is flattered And therefore hee is a proper instrument for all things that belong to pleasure and licentious libertie and not for that which is honest or painfull and dangerous Hee is like an ape who being vnfit for any other seruice as other beasts are serues for a play-game and to make sport A neere neighbour and alliance to flatterie is lying a base vice and therefore said an ancient Philosopher That it was 5 Of lying the fowlenesse and hurt thereof the part of slaues to lie of freemen to speake the truth For what greater wickednesse is there than for a man to belie his owne knowledge The first steppe to the corruption of good maners is the banishment of truth as contrarilie saith Pindarus To be true is the beginning of vertue It is likewise pernicious to humane society We are not men neither can we knit and ioine together in humane society as hath beene said if this be wanting Doubtlesse silence is more sociable than vntrue speech If a lie had but one visage as truth hath there were some remedy for it for we would take the contrarie to that which a lier speaketh to bee the certaine truth But the contrary to truth hath a hundred thousand figures and an indefinit vnlimited field That which is good that is to say vertue and verity is finite and certaine because there is but one way to the marke That which is euill that is to say vice and errour and lying is infinite and vncertaine because there are a thousand waies to misse the marke Doubtlesse if men knew the horrour of lying they would pursue it with sword and fire And therfore such as haue the charge of youth are with all instance and diligence to hinder it and to withstand the first birth and progresse of this vice as likewise of opinatiue obstinacy and that in time for they neuer leaue growing There is likewise a couered and disguised lie which is hypocrisie and dissimulation a notable quality of Courtiers and 6 Of hypocrisy in as great credit amongst them as vertue the vice of licentious and base mindes for a man to disguise and hide himselfe vnder a maske as not daring to shew
vnmanaged horse neither doth a man enter into affaires of importance if he hath not beene instructed and prepared for it before so before a man vndertakes these affaires and enters vpon the stage and theater of this world he ought to correct that imperfect and sauage part in vs to bridle and restraine the libertie of affections to learne the lawes the parts and measures thereof wherewith it ought to be handled in all occasions But contrarily it is a ve-very lamentable and absurd thing as Socrates saith that although no man vndertaketh the profession of any mysterie or mechanicall arte which formerly he hath not learned yet in publike charges in the skill to command and obey well to gouerne the world the deepest and difficultest mysterie of all they are accepted and vndertake it that know nothing at all Magistrates are intermixed persons placed betweene the soueraigne and priuate men and therefore it behooueth 3 A generall description of magistrates them to know how to command and to obey how to obey their soueraigne yeeld to the power of superior magistrates honour their equals command their inferiors defend the weake make head against the great and be iust to all and therefore it was well said That magistracie descrieth a man being to play in publike so many parts In regard of his soueraigne the magistrate according to the diuersitie of the commands ought diuersly to gouerne 4 The dutie of magistrates as touching the soueraigne or readily or not at all to obey or surcease his obedience First in those commands which yeeld vnto him acknowledgement and allowance as are all the warrants of Iustice and all other where this clause or any equiualent vnto it if it appeare vnto you or which are without attribution of allowance iust and indifferent of themselues he ought to obey and hee may easily discharge himselfe without any scruple and danger 2 In those commands which attribute vnto him no acknowledgement but onely the execution as are warrants of command if they be against right and ciuill Iustice and that haue in them clauses derogatorie he ought simplie to obey for the soueraigne may derogate from the ordinarie law and this is properly that wherein soueraigntie consisteth 3 To those which are contrarie to right and conteine no derogatorie clause but are wholly preiudiciall to the good and vtilitie of the common-wealth what clause soeuer it hath and though the magistrate knoweth it to be false and inforced against right and by violence he ought not to yeeld readily in these three causes but to hold them in suspence and to make resistance once or twice and at the second or third command to yeeld 4 Touching those which are repugnant to the law of God and nature he ought to dismisse and acquit himselfe of his office yea to indure any thing rather than obey or consent and he need not say that the former commands may haue some doubt in them because naturall Iustice is more cleere than the light of the Sunne 5 All this is good to be done in respect of the things themselues But after they are once done by the soueraigne how euill soeuer they be it is better to dissemble them and burie the memorie of them than to stirre and lose all as Papinian did frustra niti mihi aliud nisi odium quaerere extremae dementiae est In respect of priuate subiects magistrates ought to remember that the authority which they haue ouer them they 5 As touching priuate men haue but at a second hand and hold it of the soueraigne who alwaies remaineth absolute lord and their authoritie is limited to a prefixed time The magistrate ought to be of easie accesse ready to heare and vnderstand all complaints and sutes hauing his gate open to all and himselfe alway at hand considering he is not for himselfe but for all and seruant of the common-wealth Magna seruitus magna fortuna And for this cause the law of Moyses prouided that the Iudges and iudgement seats were Deut. 16. held at the gates of the cities to the end euery man might haue easie accesse thereto He ought also indifferently to receiue and heare all great and little rich and poore being open to all Therefore a wise man compareth him to an altar whereto a man repaireth being oppressed and afflicted to receiue succour and comfort But he ought not to conuerse and be familiar with many but with very few and those very wise and aduised and that secretly for it debaseth authoritie it diminisheth and dissolueth the grace and reputation thereof Cleon called to the gouernment of the common-wealth assembled all his friends and there renounced and disclaimed all intimation or inward amitie with them as a thing incompatible with his charge for Cicero saith he depriueth himselfe of the person of a friend that vndertaketh that of a Iudge His office is especially in two things to vphold and defend the honor the dignitie and the right of his soueraigne and 5 Cic. lib. 1. Officior of the weale publike which he representeth gerere personam ciuitatis eius dignitatem decus sustinere with authority and a milde seueritie Then as a good and loyall interpreter and officer of the Prince he ought exactly to see that his will be performed that is to say the law of which he is the minister and it is his charge to see it diligently executed towards all therefore he is called the liuing law the speaking law Although the magistrate ought wisely to temper mildenesse with rigour yet it is better for a magistrate to be seuere and cruell than gentle facill and pitifull and God forbiddeth to be pitifull in iudgement A seuere Iudge holdeth subiects in obedience of the lawes a milde and pitifull makes them to contemne the lawes the magistrates and the Prince who made both To be briefe to discharge well his office there is required two things honesty and courage The first hath need of the second The first preserueth the magistrate free from auarice respect of persons of bribes which is the plague and smotherer of truth Acceptatio munerum praeuaricatio est veritatis from the corruption of iustice which Plato calleth an hallowed virgin Also from passions of hatred of loue and others all enemies to right and equity But to carrie himselfe well against the threatnings of great men the importunate intreaties of his friends the lamentations and teares of the poore distressed which are all violent and forceable things and yet haue some colour of reason and iustice and which maketh sometimes the most resolute to relent he had need of courage Firme and inflexible constancie is a principall qualitie and vertue in a magistrate to the end he may not feare the great and mightie and be not mooued and mollified with the miserie of another though it cary with it some shew of goodnesse But yet it is forbid to haue pitie of the poore in iudgement CHAP. XVIII The dutie of the great
such is the course of the world so it changeth and so it is accommodated Vir sapiens nihil indignetur sibi accidere sciat que illa ipsa quibus laedi videtur ad conseruationem vniuersi pertinere ex his esse quae cursum mundi officiumque consummant 2 Particular effects diuers The particular effects are diuers according to the diuers spirits states of those that receiue them For they exercise the good relieue and amend the fallen punish the wicked Of euery one a word for heereof wee haue spoken elsewhere 1. Lib. of the three verities cap 11. These outward euils are in those that are good a very profitable exercise and an excellent schoole wherein as Wrestlers and Fencers Mariners in a tempest Souldiers in dangers Philosophers in their Academies and all other sorts of people in the serious exercise of their profession they are instructed made and formed vnto vertue constancie valour the victorie of the world and of fortune They learne to knowe themselues to make triall of themselues and they see the measure of their valour the vttermost of their strength how farre they may promise or hope of themselues and then they encourage and strengthen themselues to what is best accustome and harden themselues to all become resolute and inuincible whereas contrarily the long calme of prosperitie mollifieth them and maketh them wanton and effeminate And therefore Demetrius was wont to say That there were no people more miserable than they that had neuer felt any crosses or afflictions that had neuer beene miserable calling their life a dead sea These outward euils to such as are offenders are a bridle to stay them that they stumble not or a gentle correction 3 Medicine and chastisment and fatherly rod after the fall to put them in remembrance of themselues to the end they make not a second reuolt They are a kinde of letting bloud and medicine or preseruatiue to diuert faults and offences or a purgation to voide and purifie them To the wicked and forlorne they are a punishment a sickle 4 Punishment to cut them off and to take them away or to afflict them with a long and miserable languishment And these are their wholsome and necessarie effects for which these outward euils are not onely to be esteemed of and quietly taken with patience and in good part as the exploits of diuine iustice but are to be embraced as tokens and instruments of the care of the loue and prouidence of God and men are to make a profitable vse of them following the purpose and intention of him who sendeth and disposeth them as pleaseth him Of outward euils in themselues and particularly AN ADVERTISEMENT ALl these euils which are many and diuers are priuations of their contrarie good as likewise the name and nature of euill doth signifie And therefore as many heads as there are of good so many are there of euils which may all be reduced and comprehended in the number of seauen sicknesse griefe I include these two in one captiuitie banishment want infamie losse of friends death which are the priuations of health libertie home-dwelling meanes or maintenance honors friends life whereof hath beene spoken before In the first booke at large We will heere inquire into the proper and particular remedies and medicines against these seuen heads of euils and that briefly without discourse CHAP. XXII Of Sickenesse and griefe WE haue said before that griefe is the greatest and to say the truth the onely essentiall euill which is most felt and hath least remedies Neuerthelesse behold some few that regard the reason iustice vtilitie imitation and resemblance with the greatest and most excellent It is a common necessitie to indure there is no reason that for our sakes a miracle should be wrought or that a man should be offended if that happen vnto him that may happen vnto euery man It is also a naturall thing we are borne thereunto and to desire to be exempted from it is iniustice we must quietly endure the lawes of our owne condition We are made to be old to be weake to grieue to be sicke and therefore we must learne to suffer that which we cannot auoid If it be long it is light and moderate and therefore a shame to complaine of it if it be violent it is short and speedily ends either it selfe or the patient which comes all to one end Confide summus non habet tempus dolor Si grauis breuis Si longus leuis And againe it is the body that endureth it is not our selues that are offended for the offence diminisheth the excellencie and perfection of the thing and sicknesse or griefe is so far from diminishing that contrarily it serueth for a subiect and an occasion of a commendable patience much more than health doth And where there is more occasion of commendation there is not lesse occasion of good If the body be the instrument of the spirit who will complaine when the instrument is imploied in the seruice of that whereunto it is destinated The body is made to serue the soule if the soule should afflict it selfe for any thing that hapneth to the bodie the soule should serue the body Were not that man ouer delicate curious that would cry out and afflict himself because some one or other had spoiled his apparell some thorne had taken hold of it or some man passing by had torne it Some base broker perhaps would be aggrieued therewith that would willingly make a commoditie thereof But a man of abilitie and reputation would rather laugh at it and account it as nothing in respect of that state and abundance that God hath bestowed on him Now this body is but a borrowed garment to make our spirits for a time to appeare vpon this lowe and troublesome stage of which onely we should make account and procure the honour and peace thereof For from whence commeth it that a man suffereth griefe with such impatiencie It is because he accustometh not himselfe to seeke his content in his soule non assuerunt animo esse contenti nimium illis cum corpore fuit Men haue too great a commerce with their bodies And it seemeth that griefe groweth proud seeing vs to tremble vnder the power thereof It teacheth vs to distaste that which we must needs leaue and to vnwinde our selues from the vanity and deceit of this world an excellent peece of seruice The ioy and pleasure we receiue by the recouerie of our health after that our griefe or sicknesse hath taken his course is a strange enlightning vnto vs in such sort that it should seeme that nature hath giuen sicknesse for the greater honor and seruice of our pleasure and delight Now then if the griefe be indifferent the patience shall be easie if it be great the glory shall be as great if it seeme ouer-hard let vs accuse our delicacie and nicenesse and if there be but few that can indure it let vs
Pleasure for that tickling delight which seemeth to mount vs aboue indolence aimeth at nothing else but indolence or want of griefe as it proper butte as for example that appetite that rauisheth vs with desire of women seeketh nothing else but to flie that paine that an ardent and furious desire to satisfie our lust bringeth with it to quit our selues of this feuer and to purchase our rest Pleasure hath diuersly beene spoken of and more briefly and sparingly than was fit some haue deified it others detested 2 Against it it as a monster and tremble at the very word taking it alwaies in the worser part They that doe wholly condemne it say First it is short a fire of straw especially if it be liuely and actiue Secondly fraile and tender easily and with nothing corrupted and ended an ounce of sorrow marres a whole sea of pleasure It is called a choaked peece of artillery Thirdly base shamefull exercising it selfe by vilde instruments in hidden corners at least for the most part for there likewise are magnificent and pompous pleasures Fourthly quickly subiect to satietie A man knowes not how to continue long in his pleasures he is impatient as wel in his delights as his griefes and it is not long ere repentance follow which many times yeelds pernicious effects the ouerthrow of men families common-weales Fiftly and aboue all they alleadge against it that when it is in his greatest strength it mastreth in such a maner that reason can haue no enterteinment On the other side it is said to be naturall created and established of God in the world for the preseruation and continuance 3 For it See Lib. 2. ca. 6. thereof as well by retaile of the indiuiduall parts as in grosse of the speciall kindes Nature the mother of pleasure in those actions that are for our need and necessitie hath likewise mingled pleasure Now to liue well is to consent vnto nature God saith Moyses hath created pleasure Plantauerat dominus paradisum voluptatis hath placed and established man in a pleasant estate place and condition of life and in the end what is the last and highest felicitie but certaine and perpetuall pleasure Inebriabuntur ab vbertate domus tuae torrente voluptatis tuae potabis eos Suis contenta finibus res est diuina voluptas And to say the truth the most regular Philosophers and the greatest professors of vertue Zeno Cato Scipio Epaminondas Plato Socrates himselfe haue been in effect amorous and drinkers dancers sporters and haue handled spoken written of loue and other pleasures And therefore this matter is not decided in a word but we must distinguish for pleasures are diuers There are naturall 4 The distinction of pleasures and not naturall This distinction as more important we will presently better consider of There are some that are glorious arrogant difficult others that are obscure milde easie ready Though to say the truth Pleasure is a qualitie not greatly ambitious it is accounted rich enough of it selfe without the addition of any thing to the reputation thereof and it is loued best in obscuritie They likewise that are so easie and ready are cold and frozen if there be no difficultie in them which is as an inducement a baite a spurre vnto them The ceremonie shame and difficultie that there is in the attainment of the last exploits of loue are the spurres and matches that giue fire vnto it and increase the price thereof There are spirituall pleasures corporall not to say the truth because they are separated for they al belong to the entire man and the whole composed subiect and the one part of our selues hath not any so proper but that the other hath a feeling thereof so long as the mariage and amorous band of the soul bodie continueth in this world But yet there are some wherin the soule hath a better part than the body therfore they better agree with men than with beasts and are more durable as those that enter into vs by the sense of seeing and hearing which are the two gates of the soule for hauing only their passage by them the soule receiueth them concocteth and digesteth them feedeth and delighteth it selfe a long time the body feeleth little Others there are wherein the body hath the greater part as those which belong to the taste and touch more grosse and material wherein the beasts beare vs companie such pleasures are handled tried vsed and ended in the bodie it selfe the soule hath onely the assistance and companie and they are but short like a fire of straw soone in soone out The chiefe thing to be considered heerein is to know how wee should carrie and gouerne our selues in our pleasures 5 Aduisements heereupon which wisdome will teach vs and it is the office of the vertue of temperance We must first make a great and notable difference betweene the naturall and not naturall By the not naturall we doe not onely vnderstand those that are against nature and the true vse approoued by the lawes but also the naturall themselues if they degenerate into too great an excesse and superfluitie which is no part of nature which contenteth it selfe with the supplie of necessitie whereunto a man may likewise adde decencie and common honestie It is naturall pleasure to be couered with a house and garments Which are naturall against the rigour of the elements and the iniuries of wicked men but that they should be of gold or siluer of Iasper or Porpherie it is not naturall Or if they come vnto a man by other meanes than naturall as if they be sought and procured by arte by medicines or other vnnaturall meanes Or if they be first forged in the minde stirred by passion and afterwards from thence come vnto the body which is a preposterous order for the order of nature is that pleasures enter into the bodie and be desired by it and so from thence ascend vnto the minde And euen as that laughter that is procured by tickling the arme-holes is neither naturall nor pleasing but rather a kinde of conuulsion so that pleasure that is either sought or kindled by the soule is not naturall Now the first rule of wisdome concerning pleasures is this 6 The first and generall rule to chase away and altogether to condemne the vnnaturall as vitious bastardly for as they that come to a banquet vnbidden are to be refused so those pleasures that without the inuitation of nature present themselues are to be reiected to admit and receiue the naturall but yet with rule and moderation and this is the office of temperancie in generall to driue away the vnnaturall to rule the naturall The rule of naturall pleasures consisteth in three points First that it be without the offence scandall dammage and preiudice of another Rules for the naturall Secondly that it be without the preiudice of himselfe his honor his health his leasure his dutie his functions Thirdly that it be
and if this meane faile vs and deceiue vs there is an end of all there is no liuing in the world But of lying we haue alreadie spoken Cap. 10. The third that it be naturall modest and chaste not accompanied with vehemencie and contention whereby it may seeme to proceede from passion not artificiall nor affected not wicked immodest licentious The fourth that it be serious and profitable not vaine and vnprofitable A man must not be too attentiue in relating what hath hapned in the market place or theater or repeating of sonets and meriments it bewrayes too great and vnprofitable leasure otio abundantis abutentis Neither is it good to enter into any large discourse of his owne actions and fortunes for others take not so much pleasure to heare them as he to relate them But aboue all it must neuer be offensiue for speech is the instrument and fore-runner of charitie and therefore to vse it against it is to abuse it contrarie to the purpose of nature All kind of foule speech detraction mockerie is vnworthie a man of wisedome and honour The sixt to be gentle and pleasing not crabbed harsh and enuious and therefore in common speech acute and subtile questions must be auoided which resemble crafishes where there is more picking worke than meate to eate and their end is nothing else but brawles and contentions Lastly that it be constant strong and generous not loose effeminate languishing whereby wee auoid the maner of speech of Pedanties pleaders women To this point of Temperancie belongeth secrecie whereof 8 Chap. 8. wee haue spoken in the Chapter of faith or fidelitie not onely that which is committed vnto vs and giuen vs to keepe but that which wisdome and discretion telleth vs ought to be suppressed Now as speech makes a man more excellent then a beast 9 Of eloquence and the commendation thereof so eloquence makes the professours thereof more excellent then other men For this is the profession or arte of speech it is a more exquisite communication of discourse and of reason the stearne or roother of our soules which disposeth the hearts and affections like certaine notes to make a melodious harmonie Eloquence is not onely a puritie and elegancie of speech 10 The description a discret choice of words properly applied ending in a true and a iust fall but it must likewise be full of ornaments graces motions the words must bee liuely first by a cleare and distinct voyce raysing it selfe and falling by little and little Afterwards by a graue and naturall action wherein a man may see the visage hands and members of the Orator to speake with his mouth follow with their motion that of the minde and represent the affections for an Orator must first put on those passions which hee would stirre vp in others As Brusidus drew from his owne wound the dart wherewith he slew his enemie So passion being conceiued in our heart is incontinentlie formed into our speech and by it proceeding from vs entreth into another and there giueth the like impression which wee our selues haue by a subtle and liuely contagion Heereby wee see that a sweet and a mild nature is not so fit for eloquence because it cannot conceiue strong and couragious passions such as it ought to giue life vnto the Oration in such sort that when he should display the master-sailes of eloquence in a great and vehement action hee commeth farre short thereof as Cicero knew well how to reproch Callidius who accused Gallus with a cold and ouermild voyce and action in nisi fingeres sic ageres But being likewise vigorous and furnished as hath beene said it hath not lesse force and violence then the commaunds of tyrants enuironed with their gards and halberds It doth not only leade the hearer but intangleth him it reigneth ouer the people and establisheth a violent empire ouer our soules A man may say against Eloquence that truth is sufficiently 11 Obiections answored maintained and defended by it selfe and that there is nothing more eloquent then it selfe which I confesse is true where the minds of men are pure and free from passions but the greatest part of the world either by nature or arte and ill instruction is preoccupated and ill disposed vnto vertue and veritie whereby it is necessary that men be handled like iron which a man must soften with fire before he temper it with water So by the firie motions of eloquence they must be made supple and manageable apt to take the temper of veritie This is that whereunto Eloquence especiallie tendeth and the true fruit thereof is to arme vertue against vice truth against lying calumnies The Orator saith Theophrastus is the true Physitian of the soule to whom it belongeth to cure the biting of serpents by the musicke of the pipe that is the calumnies of wicked men by the harmonie of reason Now since no man can hinder but that some there are that sease vpon eloquence to the end they may execute their pernicious designments how can a man do lesse than defend himselfe with the same armes for if we present our selues naked to the combat do we not betray vertue and veritie But many haue abused eloquence to wicked purposes and the ruine of their countrie It is true but that is no reason why eloquence should be despised for that is common to it with all the excellent things of the world to be vsed or abused well or ill applied according to the good and bad disposition of those that possesse them Most men abuse their vnderstanding but yet we must not therefore conclude that vnderstanding is not necessarie FINIS ERRATA PAge 89. lin 23. which we most flie Page 118. lin 19. vncleane seed Page 215. lin 4. with those that know them Page 244. lin 7. ouerruleth the minde Page 292. lin 23. liue seuerely Page 336. lin 23. in the way to death Page 357. lin 1. it is religion Page 395. lin 24. And this in a briefe summe is the military discipline Page 433. lin 24. constant Page 502. lin 24. wherefore if it be for gaine Page 540. lin 24. and stifleth it in the seed
which neuer yet could be pleased their mot is Vox populi vox Dei but we may say Vox populi vox stultorum Now the beginning of wisdome is for a man to keepe himselfe cleere and free and not to suffer himselfe to be caried with popular opinions This belongs to the second Lib. 2. ca. 1. booke which is now neere at hand The fourth distinction and difference of men drawen from their diuers professions and conditions of life THE PREFACE BEholde heere another difference of men drawen from the diuersitie of their professions conditions and kindes of life Some follow the ciuill and sociable life others flie it thinking to saue themselues in the solitarie wildernesse some loue armes others hate them some liue in common others in priuate it pleaseth some best to haue charge and to leade a publike life others to hide and keepe themselues priuate some are Courtiers attending wholly vpon others others court none but themselues some delight to liue in the citie others in the fields affecting a countrey life whose choice is the better and which life is to be preferred It is a difficult thing simply to determine and it may be impertinent They haue all their aduantages and disaduantages their good and their ill That which is most to be looked into and considered heerein as shall be said is That euery man know how to chuse that which best befits his owne nature that he might liue the more easily and the more happily But yet a word or two of them all by comparing them together but this shall be after we haue spoken of that life that is common to all which hath three degrees CHAP. LIII The distinction and comparison of the three sorts of degrees of life THere are three sorts of life and as it were three degrees one priuate of euery particular man within himselfe and in the closet of his owne heart where all is hid all is lawfull the second in his house and family in his priuate and ordinarie actions where there is neither studie nor arte and whereof he is not bound to giue any reason the third is publike in the eyes of the world Now to keepe order and rule in this first low and obscure stage it is very difficult and more rare than in the other two and in the second than in the third the reason is because where there is neither Iudge nor Controler nor Regarder and where we haue no imagination either of punishment or recompense we carrie our selues more loosely and carelesly as in priuate liues where conscience and reason only is our guide than in publike where we are still in checke and as a marke to the eyes and iudgement of all where glory feare of reproch base reputation or some other passion doth leade vs for passion commands with greater power than reason whereby we keepe our selues readie standing vpon our guard for which cause it falleth out that many are accounted holy great and admirable in publike who in their owne priuate haue nothing commendable That which is done in publike is but a fable a fiction the truth is secret and in priuat and he that will well iudge of a man must conuerse euery day with him and pry into his ordinarie and naturall cariage the rest is all counterset Vniuersus mundus exercet histrioniam and therefore said a wise man That he is an excellent man who is such within and in himselfe which he is outwardly for feare of the lawes and speech of the world Publick actions thunder in the eares of men to which a man is attentiue when he doth them as exploits in warre sound iudgement in counsell to rule a people to performe an Ambassage Priuate and domesticall actions are quick and sure to chide to laugh to sell to pay to conuerse with his owne a man considers not of them he doth them not thinking of them secret and inward actions much more to loue to hate to desire Againe there is heere another consideration and that is that that is done by the naturall hypocrisie of men which we make most account of and a man is more scrupulous in outward actions that are in shew but yet are free of small importance and almost all in countenances and ceremonies and therefore are of little cost and as little effect than in inward and secret actions that make no shew but are yet requisite and necessarie and therefore they are the more difficult Of those depend the reformation of the soule the moderation of the passions the rule of the life yea by the attainement of these outward a man becomes carelesse of the inward Now of these three liues inward domesticall publicke he that is to leade but one of them as Hermits doth guide and order his life at a better rate than he that hath two and he that hath but two his condition is more easie than he that hath all three CHAP. LIIII A comparison of the eiuill and sociable life with the solitarie THey that esteeme and commend so much the solitarie and retired life as a great stay and sure retraite from the molestations and troubles of the world and a fit meanes to preserue and maintaine themselues pure and free from many vices in as much as the worse part is the greater of a thousand there is not one good the number of fooles is infinite contagion in a prease is dangerous they seeme to haue reason on their side for the companie of the wicked is a dangerous thing and therefore they that aduenture themselues vpon the sea are to take heed that no blasphemer or dissolute and wicked person enter their ship one only Ionas with whom God was angrie had almost lost all Bias to those that were in the ship with him crying out in a great danger for help vnto their gods pleasantlie said Hold you your peace for the gods perceiue not that you are heere with me Albuquerque the Vice-roy of the Indies for Emmanuel king of Portingall in a great danger at sea tooke vpon his shoulders a little child to the end that his innocencie might serue as a suretie to God for his sinnes But to thinke that a solitarie life is better more excellent and perfect more fit for the exercise of vertue more difficult sharp laborious and painfull as some would make vs beleeue they grossely deceiue themselues for contrarily it is a great discharge and ease of life and it is but an indifferent profession yea a simple apprentiship and disposition to vertue This is not to enter into busines troubles and difficulties but it is to flie them and to hide themselues from them to practise the counsell of the Epicures Hide thy selfe it is to runne to death to flie a good life It is out of all doubt that a King a Prelat a Pastor is a farre more noble calling more perfect more difficult than that of a Monke or a Hermit And to say the truth in times past the companies of Monks were but
seminaries and apprentiships from whence they drew those that were fit for Ecclesiasticall charge and their preparatiues to a greater perfection And he that liues ciuillie hauing a wife children seruants neighbours friends goods busines and so many diuers parts which he must satisfie and truly and loyally answere for hath without comparison farre more busines than he that hath none of all these hath to doe with none but himselfe Multitude and abundance is farre more troublesome than solitarinesse and want In abstinencie there is but one thing in the conduct and vse of many diuers things there are many considerations diuers duties It is an easier thing to part from goods honours dignities charges than to gouerne them well and well to discharge them It is easier for a man to liue altogether without a wife than in all points duly to liue and to maintaine himselfe with his wife children and all the rest that depend vpon him so is the single life more easie than the maried state So likewise to thinke that solitarinesse is a sanctuarie and an assured hauen against all vices temptations and impediments is to deceiue themselues for it is not true in euery respect Against the vices of the world the stirre of the people the occasions that proceed from without it is good but solitarinesse hath it inward and spirituall affaires and difficulties Iuit in desertum vt tentaretur à diabolo To imprudent and vnaduised young men solitarinesse is a dangerous staffe and it is to be feared that whilest he walks alone he entertaines worse companie than himselfe as Crates said to a young man who walked all alone farre from companie It is there where fooles contriue their wicked designements begin their owne ouerthrowes sharpen their passions and wicked desires Many times to auoid the gulfe of Charybdis they fall into Scylla to flie is not to escape it is many times to increase the danger and to lose himselfe non vitat sed fugit magis autem periculis patemus auersi A man had neede be wife and strong and well assured of himselfe when he falles into his owne hands for it falls out many times that there are none more dangerous than his owne Guarda me dios de mi saith the Spanish prouerb very excellently nemo est ex imprudentibus qui sibi relinqui debeat solitudo omnia mala persuadet But for some priuat and particular consideration though good in it selfe for many times it is for idlenesse weakenesse of spirit hatred or some other passion to flie and to hide himselfe hauing means to profit another or to do good to the weale-publick is to be a fugitiue to bury his talent to hide his light a fault subiect to the rigour of iudgement CHAP. LV. A comparison betwixt the life lead in common and in priuat SOme haue thought that the life led in common wherein nothing is proper to any man whereby he may say this is mine or that is thine but where all things are common tendeth most to perfection and hath most charitie and concord This may take place in the companie of a certaine number of people lead and directed by some certaine rule but not in a state and common-weale and therefore Plato hauing once allowed it thinking thereby to take away all auarice and dissension did quickly alter his opinion and was otherwise aduised for as the practise sheweth there is not only not any hartie affection towards that that is common to all and as the prouerb is The common asse is alwaies ill sadled but also the communitie draweth vnto it selfe contentions murmurings hatreds as it is alwaies seene yea euen in the primitiue Church Crescente numero discipulorum factum est murmur Luc. Acts 6. Graecorum aduersus Hebraeos The nature of loue is such as that of great riuers which being ouer-charged with abundance of waters being diuided are quit of that charge so loue being diuided to all men and all things loseth it force and vigor But there are degrees of communitie to liue that is to say to eate and drinke together is very good as the maner was in the better and most ancient common-weales of Lacedemon and Creete for besides that modestie and discipline is better retained amongst them there is also a very profitable communication but to thinke to haue all things common as Plato for a while would though he were afterwards otherwise aduised is to peruert all CHAP. LVI The comparison of the countrie-life with the Citizens THis comparison to him that loueth wisdome is not hard to make for almost all the commodities and aduantages are on one side both spirituall and corporall libertie wisdome innocencie health pleasure In the fields the spirit is more free and to it selfe in Cities the persons the affaires both their owne and other mens the contentions visitations discourses entertainements how much time doe they steale from vs amici fures temporis How many troubles bring they with them auocations allurements to wickednesses Cities are prisons to the spirits of men no otherwise than cages to birds and beasts This celestiall fire that is in vs will not be shut vp it loueth the aire the fields and therefore Columella sayth that the countrey life is the cousen of wisdome consanguinea which can not be without beautifull free thoughts and meditations which are hardly had and nourished among the troubles and molestations of the citie Againe the countrey life is more neat innocent and simple In cities vices are hid in the rout and are not perceiued they passe and insinuate themselues pell-mell the vse the aspect the encounter so frequent and contagious is the cause As for pleasure and health the whole heauens lie open to the view the sun the aire the waters and all the elements are free exposed and open in all parts alwayes sustaining vs the earth discouereth it selfe the fruits thereof are before our eyes and none of all this is in cities in the throng of houses so that to liue in cities is to be banished in the world and shut from the world Againe the countrey life is wholly in exercise in action which sharpeneth the appetite mainteineth health hardeneth and fortifieth the bodie That which is to be commended in cities is commoditie either priuate as of merchants and artificers or publike to the managing whereof few are called and in ancient times heeretofore they were chosen from the countrey life who returned hauing performed their charge CHAP. LVII Of the militarie profession THe militarie profession is noble in the cause thereof for there is no commoditie more iust nor more vniuersall 1 The praise thereof than the protection of the peace and greatnesse of his countrey noble in the execution for valour is the greatest the most generous and heroicall vertue of all others honorable for of all humane actions the greatest most glorious is the warriers and by which all other honours are iudged and discerned pleasant the company of so many noble men