The felicitie of man, or, his summum bonum. Written by Sr, R: Barckley, Kt

THE FELICITIE OF MAN, OR, HIS SVMMVM BONVM THE FIFT BOOKE. (Book 5)

CHAP. I.

Wherein the true property of felicity consisteth: The dif∣ference betwtxt the felicity of this life, and the Sum∣mum bonum: The life of Tymon of Athens: Diuers weighty considerations touching the life of man: Of the Sea-man: The life of the Husband-man: of the Mar∣chant: Of the Souldier: Calamities of warre: Of Mi∣riam: Inhumane Cruelty of the Iewes: Of the Nu∣mantians: The misery of Famine: The insolency of warre: Of Paris: The estate of a Souldier truly deciphe∣red: The estate of a Lawyer: The miser•…•…es of a Client.

NOw that wee haue shewed by diuers reasons, and by the opinion of learned men, and by many examples, that the Felicitie of Man, or his Summum bo∣num consisteth not in pleasure, nor in riches, nor in honour and glory, nor yet in vertue, or in the action of vertue: order requi∣reth to prosecute our discourse, and proue, whether we

can finde out, wherein this felicity doth consist, and the way that leadeth to it. In which discourse al∣though in par•…•… we will deliuer our owne opinion ac∣cording to that talent which God hath giuen vs; yet in the principall which is contained in the last booke, we will follow the opinion of learned Diuines: otherwise it may be said,

—tractent fabrilia fabri. Let Smithes meddle with their Forges.

But the greatnesse and difficulty of the matter doth not a little terrifie me, and maketh mee ready to with∣drawe my pen from the paper, the subiect being be∣yond my strength to handle as it ought; and putteth me in minde of a wise answer made by Simonides the Poet to Cyrus; of whom being desired to shew his o∣pinion, what God was, the Poet craued three dayes respit to answer him: and when the time was expi∣red, * 1.1 he desired double so much time more: and that being come he doubled that time also; giuing him to vnderstand, that the more he considered of God, the more difficulty he found in the matter, and the further hee was from the perfect knowledge of God. So in this matter, though farre inferiour to the other; the more I consider of it, the more difficulty I seeme to finde; yet the common saying doth something ani∣mate mee: In arduis voluisse satest. Wee haue said before, that whosoeuer will search for the felicity of man, hee must haue respect to the whole man, which consisteth of body and soule: for such part as the soule taketh in this life, and in the life to come, such doth the body take also: whether it bee ioyes or sorrowes, felicity or infelicity. And though this life in continuance is nothing, in respect of the

life to come, nor can admit any comparison or propor∣tion betweene them, the one being temporall, and the other without time, no more then that which hath end, to that which is infinite; yet because it is something in respect of time, whereof it is a part; we will first treat of the felicity of this life, and then of that of the life to come. But here riseth an ambiguity of no small impor∣tance, * 1.2 how we may conforme and apply the things which the name of felicity seemeth to purport, and our humane nature with true and Christian felicity. For af∣fliction for Christs sake in this world, is the direct means to attaine to the perfect felicity of the life to come: God hauing appointed to the godly no other passage, but through the flame and furnace of afflictions.

Dulcia non meruit, qui non gustauit amara.

Hee deserves not to eate sweet meates, that never ta∣sted of what was bitter.

Which seemeth to be repugnant to the name of felici∣ty, & to our humane nature. For the felicity of this life, if we haue any respect to the imbecillity of our humani∣tie, seemeth to looke for a contentment, ioyned to the other things wherein felicity consisteth. And in affli∣ctions and troubles, though men vse patience, they hard∣ly find contentment; that is, not to desire to be in a bet∣ter estate: but the propertie of felicity is to satisfie his * 1.3 desire, and to be voide of feare. And hee upon whom God bestoweth that great blessing, after a quiet life in this world, to inherit the ioyes of the life to come; see∣meth to be more happy then hee that liueth here in af∣fliction, and enioyeth the same heauenly blessednesse in the other life. But if we cleanse our minds of our corrupt affections and passions, and looke into the matter with a sound and vpright iudgement, we shall see, that either

there is no felicitie in this life, that answereth to that name, or else that affliction and such crosses as God will lay vpon us, detracteth not any thing from our felicitie. For seeing the difference of greatnesse, and distance of space, that is betweene things that are circumferiptible and have end, can make the lesse seeme nothing, and beare no proportion to the greater, then à fortiori, that which is temporall and comprehended within time, and hath end, seemeth nothing, nor beareth any proportion to that which is without time, perpetuall, and infinite. The globe of the earth, which for his shew of great∣nesse we call sometime improperly the world, •…•…nd is af∣ter the Mathematicians computation, one and twentie thousand miles in compasse and aboue, yet being com∣pared to the greatnes of the circumference of the eighth sphere or starrie skie, it is but as a center or little pricke to the circle, to which it beareth no proportion: much lesse the afflictions and troubles of this temporall life, in respect of the perpetuitie of the ioyes in the life to come, beareth any proportion, but is to be accounted nothing. And who will call him a sickly man, that in the whole course of his life hath neuer felt any sicke∣nesse, but onely one little short fit of an ague: but rather will call him a healthfull man? much lesse can the af∣flictions or troubles of this life bee called infelicitie: or withdraw any thing from the name of felicitie: be∣cause betweene the other there is some proportion: betweene this life and the life to come, none at all. But yet because the life wee lead in this world, is something in respect of time, let us see whether wee can finde any thing in it worthie to be called felicitie. And because there is a great difference not onely in continuance, but also in greatnesse betweene the happi∣nesse

of this life, and the life to come: wee will distin∣guish * 1.4 betweene the words, and call the happinesse of this life, Felicitie, and that of the heauenly life, Beati∣tude, or blessednesse, and Summum Bonum, or Sove∣raigne good.

In the sundry and manifold things created by God with such variety, some things he made with a simple essence, some things with life, & some other with sense; To man he gaue all these, together with vnderstanding, of whom he would be knowne and worshipped: he made him also good & after his owne Image, and ador∣ned him with many goodly gifts, and gaue him domi∣nion ouer all other creatures, and made the world for him, and gaue him the vse of all things contained there∣in; esteeming him not as his creature, but rather as his sonne, and discouered to him his will; which when hee disobeyed, preferring his owne appetite before Gods commandement, by the fraud and subtiltie of the di∣•…•…ell, he cast him out of his fauour, and bereaued him of many of these goodly gifts and ornaments where∣with he had indowed him: and where before his life and estate was most happie and blessed, his nature was then altogether corrupted and altered; his goodnesse was turned into sinne & wickednesse, his vnderstanding darke, and as it were couered with a cloud. All which imperfections descend from the first man vnto vs: but Christ the Son of God, through the speciall loue and fauour he did beare to mankinde, hath reconciled vs a∣gaine to his Father, though without recovery of those goodly ornaments, by taking vpon him the burden of our sinnes, and satisfying his justice in his owne person. Now therefore the onely meanes we haue to attaine to blessednesse or Summum Bonum againe, which we lost

by the fall of our first parents, is by the merits and mer∣cie * 1.5 of Christ, to returne to God againe: and seeing that God is the greatest and chiefest good of all things, from whom all things haue their being and goodnesse, in him is to be sought that Summum Bonum, and blessednesse or Beatitude we looke for, and no otherwhere. And for as much as he made us to his owne glory, and that we might know and worship him: the end and true Felici∣tie of man in this world is, to know God, to magnifie and worship him; to which end is ioyned the fruition and enioying of him in the world to come, which is the Beatitude or blessednesse, and Summum Bonum we seeke for. But because men are commonly called happy or vnhappy, according to the course of life they leade, let us examine the estate and condition of this life, and see whether wee can finde any thing in it, other then that last aboue spoken, worthy of the name of Felicitie.

Many ancient Philosophers and Wise-men, having diligently observed the nature and manner of life of all sorts of creatures of the world, and compared them with the estate and condition of men, cryed out, that of all the creatures that breathed and went vpon the earth, There was not any more miserable thē man. Heracltt•…•… * 1.6 moved with the like consideration, neuer went foorth into the streets among the people but he wept, beway∣ling continually the calamities of men, being perswaded that all that we can see under the uppermost heaven, is nothing else but a very Theatre of misery, worthy of continual complaints & compassion. Democritus for the like cause neuer went forth of his house in the sight of men, but he would fall into a great laughing, esteeming all mens actions & labors meere vanities Another com∣pany there were of a more strange dispositiō, that would

not onely murmur and grudge at the nature and condi∣tion of men, but were as hatefull enemies to their owne kinde, supposing that nature had set vp man as a Butt or marke, against which she would discharge all the bullets of her wrath & indignation; among which sort of men was one called Tymon a Philosopher of Athens, who * 1.7 professed himselfe openly an enemy of mankind, & per∣formed it in effect. For he would neuer dwell or keepe company among men, but withdraw himselfe into the Defa•…•…ts, and leade his life among beasts, that he might not be seene of men: and passing his time in this solita∣ry sort, he would speake with no man saving onely with Alcibiades, a valiant Gentleman of Athens, neither with him, for any loue hee had to the man, but for that he did foresee, he would be one day a plague & scourge to men, and specially to the Athenians. And it was not sufficient for him to abhorre and detest the company of men as furious wilde beasts, but hee sought also all the meanes he could, if it had bin possible, to destroy man∣kinde: and for that purpose he set vp a great many gib∣bets in his garden, that desperate folkes and such as were weary of their liues might hang themselues: and after certaine yeeres, meaning to inlarge his little Cottage where he dwelt, hee determined to cut downe those gibbets for his building: and being loth the lacke of them should bee any hindrance to his Citizens death, he went to Athens, and openly in the market place hee caused the people to be assembled, that hee might de∣liuer some newes to them, who knowing his humour that used to speake with no man, ranne to the place out of all parts, expecting attentively some strange matter: when they were come together, he cryed out with his hoarse voice; My Citizens of Athens, if any of you be

disposed to hang your selues, doe it quickly, for I meane shortly to cut downe the gibbets for my necessary buil∣ding. And when he had ended his charitable motion, he departed home to his house, without speaking any word more; where he liued many yeeres, continuing in the same opinion, detesting the miserable estate and condition of men. And when Tymon perceiued that death approched, he tooke order for his buriall to bee at the low water marke, in the very brinke of the Sea, that the waues might not suffer any man to come neere him to see his bones or ashes, and caused this Epitaph to be written vpon his tombe, made Latine thus:

Hic sum post vitam miseram{que} inopema; sepultus: * 1.8 Nomen non quaeras; dij, lector, te male perdant. After a poore and wretched life, Heere I am laid in ground; Reader, forbeare to aske my name So: Thee the Gods confound.

And as another of his condition, that liued solitarily in the woods, eschuing likewise the company of men, came to him to supper; In the middest of their banket, O Tymon (quoth he) what a pleasant supper is this, that hath no more guests but thou and I? So were it (said Tymon) if thou were away: hee was so hatefull to the condition of men, that hee could not endure the com∣pany of him, that was of his owne disposition. Pli•…•…ie meditating vpon the miseries where with man is borne, and the endlesse travels wherein hee liveth, saith, Among all the creatures that nature hath brought foorth, onely man is ambitious, man onely is proud, couetous, and superstitious, onely desireth long life, and maketh a sepulchre wherein to bee buried: and rightly was this spoken by Plinie; for other beasts

neither riches doe make proud, nor pouerty sad; they weepe not when they be borne, nor waxe sad when they shall die.

Marcus Aurelius both an Emperor and Philosopher, entring into a deepe contemplation of the calamities and miseries wherewith our poore life is continually afflicted, burst out in these words: The battell of this world is so perillous, the issue so terrible and dreadfull, * 1.9 that I assure my selfe, if any old man should come out of the earth, and would make a true discourse and decla∣ration of his life, from the time hee came forth of his mothers belly, to his last breath, and that the bodie would recite all the paines it hath suffered, and the heart would discouer all the conflicts of fortune, all men would bee astonished at the body that had suffe∣red such things, and at the heart, that had in such sort languished and dissembled, whereof I haue had expe∣rience in my selfe, and will freely confesse it, though to my infamy, but in time to come it may be profitable to some others: In 〈◊〉〈◊〉. yeeres that I liued (saith he) I would needes prooue all the vices of this life, & make proofe whether the wickednesse of man might in some sort be satisfied. And after I had seene all, I found that the more * 1.10 I ate, the more hungry I was: the more I dranke, the more I thirsted: the more I slept, the more I desired to sleepe; the more I rested, the more weary I was; the more I had, the more cou•…•…tous I was; the more I sought, the lesse I found: and to conclude, I neuer had thing in my possession, that was not sometime troublous to me, and by & by I desired some other thing. S. Chry∣so•…•…some being in admiration, after he had with great cō∣passion bewayled the calamities of men, and the darke∣nesse wherewith they are overwhelmed, pronounced

with a loud voice; I wish that I were placed in so high a tower, that I might behold all men, and that I had such a voice, that it might be heard over all the earth, and understood of all people; that I might with a shrill cry speak thus with King Dauid: O ye children of men, how long will your hearts be hardned? and not without cause; for hee that will behold with a sound iudgement the estate of the world in these dayes, what fraud and deceit, what dissimulation, blasphemies, adulteries, li∣centiousnesse, warres, effusion of blood, rapines, ambi∣tion, couetousnesse, malice and such like, wherewith the world is as it were drunke, may thinke that the time is at hand, whereof the Prophet Esay spake in such dete∣station, Your iniquities have made a division betweene you and your God; your sinnes have hidden their face before you, that it might not heare: for your hands bee soyled with blood, your fingers with iniquity, your lips have uttered lies, and your tongue wickednes: there is not one that calleth vpon Iustice: no man iudgeth ac∣cording to equity: they conceave fellonie, and are deli∣vered of iniquitie, they have disclosed egges of Aspis, and have spunne the cobweb of a Spider: he that shall eate of their egges, shall die; he that shall breake them, foorth will come a Basyliske: their feete runne to evill, and they make haste to sheade innocent blood: their thoughts bee wicked imaginations, truth is throwne downe the streets, and equity cannot enter in; our wic∣kednesse is multiplied, and our sinnes witnesse against vs.

When the Preacher had considered the vanities of the world and miseries of men, he said thus, Wherefore I iudged those that are dead, to bee more happy then such as be aliue: yea him that is yet vnborne, to be bet∣ter at ease then they both: because he seeth not the mise∣rable

workes that are done vnder the sun. Silenus saith, that the greatest gift which God gaue to man was, not to be borne: the next to that was, to die as soone as he was borne.

Plato that divine Philosopher entering into the due consideration of the miseries of this life, Knowest thou not (saith he) that the life of man is no other thing but a pilgrimage, which wise men passe with ioy, singing heartily when they see the necessity of their approch to the inevitable end thereof? Knowest thou not, that man in his greatest part, consisteth of the soule, that is en∣closed within the body as in a tabernacle, wherewith nature hath environed us, not without great paine and trouble; and if shee bestow vpon vs some little good things, they are hidden, and of small continuance, and are seasoned with bitternesse and pensivenes; by meanes whereof, the soule feeling griefe, desireth the heavenly habitation, and wisheth for the fruition of the ioyes there? Consider that the departure from this world, is nothing but a change from evill to good. But come hi∣ther (saith he) from his nativity to his grave, what kind of misery is there that he suffreth not? whether it bee of poverty, of heate, of cold, of whippes, of stripes, even before he can utter his conceit? what other messenger or better t•…•…ouchman can he have of his miseries, then his weepings, cryings and sighes? when hee hath dis∣gested so many evils, and come to bee seven yeeres old, hee must presently have tutors and masters to instruct him in learning; when hee is further growne, * 1.11 and become a young man, hee must haue reformers and masters, more severe and sterne, the better to tame and accustome the heate of these young folkes to labours: that being done, haire beginneth to cover his

face, and then he is come to be a man; and yet this is the time that hee entreth into his trouble and vnquiet∣nesse of minde: Then he must frequent publike pla∣ces, he must haunt companies that be as touch-stones to know both good and euill. If he be honourably de∣scended from any Noble house, he must take vpon him a thousand enterprises in the warres, offer himselfe to an infinite number of perils, hazard his life, shead his blood to die in the bed of honour: otherwise hee shall be accounted a carpet knight, an effeminate man, and had in contempt. If he be of base condition, and cal∣led to the exercise of handicraft, hee must then also runne into a thousand labours, trauels, and perturba∣tions both of bodie and minde: hee must labour day and night to get wherewith to liue with the sweate of his browes: and for the most part, howsoeuer he imploy his labour and diligence, hee can hardly provide for his necessitie. But let us runne over briefely some of the principall estates or trades of life, and see what opinion is holden of them, and proue whe∣ther we can find any that are content with their estate; but rather hath sometime or other found fault with it, and hath beene weary thereof, and wished for some o∣ther, which is so farre from felicity, that it ought rather to be accounted miserie.

Let vs beginne with sea-faring men, who be in con∣tinuall * 1.12 perill both day and night; their habitation is as a prison: their manner of life is not much vnlike to the same: they are alwaies as vagarants, & in continual exile, for the most part without rest, tossed vp and down with the wind and weather, in danger of •…•…ockes, and to bee buried in fishes bellies. Byas one of the sages of Greece, doubted whether he should account these kinde of men

among the dead or among the hu•…•…g: and Anacharsis said that there was but two or three fingers breadth be∣tweene them and their death, meaning the thicknesse of the boords. And though some become Masters of many shippes, and are accounted happy by reason of their riches that way gotten; yet that happinesse is not much to be regarded that hangeth vpon ropes.

And if we looke into the life of husbandmen, which * 1.13 at the first sight seemeth pleasant, quiet, simple, without guile, and happy, and such as Patriarkes and Prophets have made choise of, as that which hath in it least fraud & deceit: and also great Emperours have forsaken their stately Palaces, their Pompe and Dominion, to give themselves to the planting of gardens and orchards: yet he that will looke throughly into the matter, shall find that among these roses, there be many thornes: for whē God cast man out of Paradise, hee sent him abroad as an exile; saying, The earth shall be cursed for thy sake, thou shalt eate thereof with travell all the dayes of thy life: for it shall bring forth thornes and thistles, and thou shalt eate the hearbes of the earth: with the sweat of thy browes thou shalt eate thy bread, vntill thou re∣turne to the earth againe, from whence thou camest: and who hath more experience of that the Lord spake, then those poore soules, who after they have laboured in the fields day after day, tilled & sowed their ground, endured the rigour of the heat and cold, and sweat as it were water and blood, in the middest of their hope to gather the fruites of their travell, there happe∣neth vnseasonable weather, ouermuch plentie or want of raine, frost and snowe, mildewes, and such like? Some lose their cattell, other suffer spoile of their corne, and all that they have long travelled for, in a moment by

men of warre, even as they are labouring in the fields: so that in place of comfort and rest, he returneth home sorrowing, where he findeth his wife and children wee∣ping and lamenting for feare of famine: so that this kind of life is full of trouble and vnquietnes, alwaies in feare of some thing or other. But let vs leaue the husbandmen in their labours, and see what goodnes is in the trafficke of merchandize: this trade of life, if we looke into it su∣perficially, * 1.14 will seeme to bee exempt from all man∣ner of miserie and vnhappinesse, and to promise quiet∣nesse and ease because of riches, wherein it aboundeth: a trade invented for the necessity of our life, which many wise men, as Thales, Solon, Hippocrates and o∣thers haue exercised; and which nourisheth amitie and loue betweene Princes, transporting their commodi∣ties from one countrey to another; yet notwithstan∣ding that trade cānot so be disguised with faire shewes, but it will easily appeare to him that will enter further into the view of the matter, how full of vnquietnesse and troubles their life is, as the Poet saith;

Impiger extremos currit mercator ad Indos, Per mare pauperiem fugiens per saxa, per ignes.

To how many dangers they are continually subiect, ei∣ther in their own persons, or in the losse of their goods, both by sea and by land, by tempests, by pyrates and theeues, and how great a part of their life many of them spend in strange countries, differing nothing from ex∣iles, sauing that their banishments are voluntary; and all this through an excessive desire of gaine, which ma∣keth them leave the pleasure and comfort of their wives and children, of their friends, and native countrey: and what craft (an epytheton peculiar to them in time past,

but now growne more generall) and deceit is vsed of many of that trade, their owne countrey proverbe seemeth to discover, That there needeth nothing but to turne their backe to God a fewe yeeres, and a little to inlarge the entrie into their conscience, to make themselves rich, and to overcome fortune. But we will passe over many things that bee written, and may bee said of them, & conclude with the words of Saint Augustine and Saint Augustine: That it is hard for them to please God, or duly and rightly to repent them of their sinnes.

But let us leave the Marchants in their accounts, * 1.15 and see what happinesse is in the men of Warre, who thinke themselves to exceede all others in worthinesse and honourable estate, and therefore have this epy∣theton aptly given them, Gloriosi milites, glorious soul∣diers: and yet not he (saith one) which leadeth his life in the warres, but he that endeth his life well in peace, winneth both honour in this life, and also perpetuall memory after his death: these men lead a very painefull and dangerous life, not onely by their enemies, but by an infinite number of diseases that follow the campe: they must suffer hunger, thirst, heate and cold, winde and weather, frost and snow; they watch and ward, and wake almost continually; and when they sleepe, they must take vp their lodging in the plaine fields at the signe of the Moone. And this paines they take to em∣brue their hands in the blood of them for whose pre∣servation Christ was contented to shead his own blood. Lyons, Beares, Wolves, and all other kinde of wilde beasts, spare to exercise their fury vpon their owne kinde: but these vse extreme cruelty, and utter all their rage upon men that Christ dyed for, as wel as for them,

not vpon the Heathens onely, which were more tole∣rable. And what be the fruits of these mens profession. Beside their owne miseries which are many, as the ef∣fusion of their owne blood, and that of infinite numbers of innocents, men, women, and children; burning and sacking of goodly cities and townes, spoyling and 〈◊〉〈◊〉 mens goods, wasting territories and fields; rapes upon matrones and virgins; prophaning Temples and sacred places; making men captives and slaues, and to end in one word, all manner of impieties and outrages that men can commit, which is confirmed by the Poet:

Nulla fidesx, pietasque viris qui castra sequuntur, Venalesque manus, ibi fas, vbi maxima merces. No faith, no piety's in those, That are of Mars his traine. Their servile hands hold all as iust, Where they can rub to gaine.

And when they returne from the warres, many of the common sort that liued honestly before, by want of discipline and good example, get such licentious∣nesse and dissolutenesse of manners, that they become beggers or theeues, and so lead & end their liues in my∣serie, of whom the Italian hath a prouerb; Warres make theeues, and Peace hangeth them vp. The better soul∣dier (saith one) the worse man: but that wee may the better see what fruits spring out of this profession, let vs produce some examples of the miseries and calami∣ties that men haue suffered by the warres; yet not of the great number of thousands of men that haue beene slaine in the field with the sword at one battayle: or the goodly cities that have beene vtterly destroyed and * 1.16 made desolate, (for those examples be infinite) but of some few that be more strange, and not so common.

Iosephus reporteth, that when Ierusalem was besieged by the Emperour Titus, besides wonderfull things that the people suffred by the extremitie of famine, as the eating of the leather of their girdles, shooes, targets, and also of their old hay: There was a rich woman had ga∣thered * 1.17 together her goods into a house within the Ci∣tie, and lived sparingly upon that she had left: but the souldiers in short time tooke all away, and she could no sooner begge a morsell of meat to helpe to relieue her, but they would take it from her and deuoure it them∣selues: at last seeing her selfe ready to famish, she com∣mitted a horrible Act against nature: shee tooke her childe that she had sucking vpon her brests, O vnhap∣pie child (quoth shee) but much more vnhappie is thy mother! what shall I doe with thee in this Warre, in this famine, and among these seditious people? If I should save thy life, thou shalt live in perpetuall servi∣tude with the Romanes: come hither therefore (my little wretch) and serve thy mother for meat to relieue her, and for a terrour to the Souldiers that haue left me nothing, and for a perpetuall memorie of the mise∣ries of mans life, which onely wanteth to the calami∣ties of the Iewes: after shee had spoken these words, shee killed the poore infant, and put him vpon the broach, and roasted him, and ate the one halfe, and laid vp the rest: which was no sooner done, but the Souldiers came into the house againe, who smelling the sauour of the roasted meat, threatned to kill her, except shee brought it foorth: Content your selves, my friends (quoth shee) I have dealt well with you; looke how I haue reserved the one moitie for you; and therewith shee set the rest of her childe vpon the table before them. The souldiers being amazed with

the horrour of this lothsome spectacle, stood silent, un∣able to speake a word: but the woman contrariwise be∣holding them with a sterne and sturdie countenance; What now my friends (quoth she?) this is my fruit, this is my childe, this is my fact; why eate yee not? I have eaten before you, are ye more daintie or scrupu∣lous then the mother that brought him foorth? doe yee disdaine the meate that I have tasted before you, and will eate the rest, if yee leave it? The souldiers were not able any longer to endure this lamentable sight, but went trembling away, leaving her alone with the rest of her childe.

In the time of Traiane the Emperour, the Iewes rebelled, in which Warres the Iewes not content to have slaine the Romanes, but brought also their * 1.18 dead bodies to the shambles, and there quartered, cut them in pieces, and sold them by weight, and ate them with as good appetite as if they had beene Hens or Feasants: and further, adding one crueltie to ano∣ther, they brought foorth certaine Romanes which they had in prison, and made wagers one with ano∣ther, a denier or a point to strike off the head of a Romane at a blow. They would flay the Romanes quicke, and tanne their skinnes for leather: and further to disgrace them, they would cut off their privie mem∣bers, and tosse them as a ball in the market place. The Greekes and Romanes that were in all places slaine in these Warres, were reported to bee fiue hundred thou∣sand, which cost the Iewes so deare, that if the dead had beene living, they would have thought themselves sufficiently revenged. After the Emperour 〈◊〉〈◊〉 had killed his brother Geta, and was in possession of the Empire, the Praetorian souldiers finding themselves

rich by the rewards of Bassianus, and their enemies sub∣dued, went into Rome, and entering into the houses, slew all persons with whom they had any vnkindnesse, and vpon wagers would kill a whole kindred, vntill they had left no person in whom any remembrance might remaine.

The people of Numantia in Spaine were driven * 1.19 to such extremitie when Scipio besieged the Citie, that they would hunt after the Romanes, as men doe use to hunt after a Hare or Deare, and eate their flesh, and drinke their blood as hungerly as if it had beene Beefe or Mutton: they would vowe to their Gods not to breake their fast but with the flesh of a Ro∣mane, nor to drinke wine or water untill they had ta∣sted of the blood of their enemies which they should kill: so that none of the Romanes were taken priso∣ners, but when they had killed any of them, they would flay him, quarter him, & wey him in the shambles, and sell him more deare being dead, then his ransome would yeeld being alive. When Scipio perceived the great harmes the Romanes sustained by those despe∣rate men that would accept of no reasonable conditi∣ons, nor commit themselves to the clemencie of the Romanes: who would answer, that seeing they had lived so many yeeres in libertie, they would not now die slaves: hee remooved his campe something far∣ther from the towne, and entrenched them so straight∣ly round about, that no victuals could come vnto them: Then was there great cries of the women with∣in the Citie: lamentable complaints made by the Priests to their Gods: and shrill and pitifull excla∣mations made by the men to Scipio, that hee would let them come out to fight like men of Warre, and not

to destroy them by famine like cowards: O Scipio (said they) thou that art a noble and valiant young Romane, doest not advisedly consider what thou doest, nor they that giue thee counsell: thus to keepe vs in, is but a policie of Warre, but if thou ouercome vs in battell, thou shalt then winne to thy selfe immortall fame and glory. But when the Numantines perceiued that Sci∣pio would not be remooued from his resolution, after they had endured the siege a yeere and seuen moneths, the young and lustie men assembled themselves to∣gether, and killed all the old men, women and chil∣dren, * 1.20 and brought all the riches of the Citie, and Temples, and heaped them vp in the Market place, and gaue fire to all parts of the Citie, and then poyso∣ned themselves; so as the Temples, Houses, Riches and People of Numantia ended all in one day, leaving to Scipio, neither goods to spoyle, nor men or women vp∣on whom to triumph. When Scipio entered the Citie, and beheld this lamentable spectacle, not without sheading teares: O happy Numantia (quoth he) the * 1.21 Gods would thou shouldest one day haue an end, but never to be overcome. The Danes under their King Hading making Warre in Suecia, in the winter suffered a wonderfull famine: for being so straightly besieged by Vffo King of Suecia, that they had no meanes •…•…o proceede further in their enterprise, nor yet returne into their countrey: when their victuals were all con∣sumed, they were driven to eate the hearbs and grasse in the fields, then the roots and barkes of trees, 〈◊〉〈◊〉 when all their Cats, and Rats, and Horses were consu∣med, they that were left aliue, killed many of their * 1.22 owne fellowes and ate them. And the Caliguritans, when Pompey besieged their Citie so straightly, that all

things were consumed that might serve them for meat, they ate their wives and children. Among the rest of the infelicities and miseries that ensue of the Warres, this is not the least, that Olorus King of Thracia, when hee had subdued the Daces, compelled all the men to be servants or slaves to their wives, in token of extreme servitude, & of the most spitefull disgrace and ignomi∣nie that he could devise to inflict vpon them. And this was no lesse spitefull, that Attilus King of Suecia made a Dog King of the Danes, in revenge of a great many injuries received by them. And Gunno likewise King of the Danes made a Dog King of Norway, & appointed Counsellers to doe all things vnder his title and name. But the Emperour Fredericke the second used a more moderation, when hee had overcome the people in Hungary: We have (said the Emperour) done a great worke, but now there remaineth a greater worke, that we overcome and master our selves; that wee make an end of our covetousnesse and desire of revenge: words worthy of an Emperour. Marcus Aurelius noting the infelicitie of these kinde of men among the Romanes, saith; After our men of Warre are gone out of Rome, they neither feare the Gods, nor honour the Temples: they reverence not the Priests: they have no obedi∣ence to their Fathers, nor shame to the people, dread of justice, neither compassion of their countrey: some rob the Temples, others breake vp doores: the nights they passe in playes, the dayes in blasphemies: to day they fight like Lyons, to morrow they fly like Cowards: some rebell against their Captaines, and others flie to the enemies: finally, they are vnmeet for all good, and meete for all evill: and therefore, to speake of their filthinesse, I am ashamed to describe them: they leave

their owne wives, and take the wives of others: they * 1.23 dishonour the daughters of the good, and they beguile the innocent virgins: there is no neighbour but they covet, nor Oastesse but they force: they breake their old wedlocke, and yeerely seeke a new marriage: so that they doe all things what they list, and nothing what they ought. What? wilt thou I tell thee more of the injuries which the Captaines doe to the Cities whereby they passe? of the slanders which they raise in the Provinces where they abide? the Moths doe not so much harme to the garments, nor the Locusts to the corne, as the Captaines doe to the people: for they leaue no beast but they kill, nor orchard but they rob, nor wine but they drinke, nor doue-house but they climbe, nor Temple but they spoile, nor villanie but they commit: they eate, without meaning to pay: they will not serve, vnlesse they be well paid: and the worst of all is, if they have their pay, immediately they spend and play it away; if they be not paid, they rob and mutine: so that with povertie they are not con∣tent, and with riches they are luxurious and insolent. I heard one day (saith the Emperour) but hee saw not mee, a Captaine of mine say to an Oastesse of his, that would not let him doe in the house what hee would: Yee of the countrey did never know Captaines of Ar∣mies, and therefore know it now (mother) that the earth doth never tremble, but when it is threatned with a Romane Captaine: and the Gods doe never * 1.24 suffer the Sunne to shine, but where we are obeyed. Within short space after, this Captaine went to a battell in Arabia, where hee was the first that fled and left the Standard alone, which had almost made mee lose the battell; but in recompence of his valiant service, I

commanded his head to be cut off. Of these men one speaketh thus;

Viviolas leges & ferro iura lacessit, Obterit innoc•…•…os, alieno pascitur are. Gods Lawes and Mans, by steele and force Dissolve and breake they would, The Innocent they grieve, and seeke To prey on others gold.

But what need we seeke so farre for examples of this kinde, when our owne age yeeldeth vs more then suffi∣cient, to proove the miseries that follow this trade of life? In these Civill Warres of France, Sanserra was so * 1.25 straightly besieged, that for want of victuals almost halfe the people were consumed by famine: when they had eaten vp all their Dogs, Cats, Mice, and Wants, they fell to the hides of their Oxen, and Kine, and Sheepe: then to their leather girdles, saddles, bri∣dles, and halters: to their purses, points, and all manner of leather garments: then they ate the hooffs of Horses, Oxen, Stags and Goats, whereof many had long hanged at their keyes: when all their corne was consumed, they made bread of straw cut in small pieces and stamped in a morter, and of a kinde of tile-stones: and when all these things were spent, the rage of their hunger was so extreme, that they ate the dung of beasts: and also their owne excrements: they would also seeke a∣mong the dung-mixens for the bones and hornes of beasts that had long lien there rotting, and eate them greedily. There were that would haue eaten the carcas∣ses of dead men, but being taken with the manner, they were punished by the Magistrates: and when they were driven to this extremitie, that all manner of things that might bee eaten were almost consumed,

they cast out of the towne all those that were vnser∣viceable for the Warres; who were without any mer∣cie or respect of humanitie most cruelly with stripes and wounds by the enemie driven into the towne a∣gaine: but the sight of the towne was so hatefull vn∣to them, that many chose rather to suffer any extremi∣tie then to returne thither againe, and were slaine with their shot. It was a lamentable sight to behold men, women and children like a dried corse, nothing left upon them but skinne and bone: but nothing could moove the hard hearts of their enemies, so as at last they were enforced to yeeld up the towne upon cer∣taine conditions. When the French King that now is and of Navarre besieged Paris of late yeeres, the fa∣mine * 1.26 grew so extreme within the Citie, that they fed vpon their Horses, Asses, Dogs, Cats, Mice, Vine-leaves; and after some Writers, there died by famine above thirtie thousand persons: and this lamentable History is also reported; that a Citizen having nothing where∣with to feede himselfe, his wife and his children, not able any longer to endure the sight of this miserie, nor to heare their lamentable complaints, he first han∣ged vp his wife and his children, and then himselfe. But before this was done, he tyed a writing to his brest, declaring the only cause why he committed this act to be, that hee was no longer able to endure this miserie, and therefore hee prayed God that hee would forgiue him this fault.

In the same Warres, besides a great many other cru∣elties, which these kinde of men continually exercised, they would roast their owne country-men whom they had takē, by a gē•…•…le fire, that they might suffer long tor∣ment before they died: some they would kil with often

little prickes and blowes with swords and daggers for their pastime. Others they would hang up by the chin vpon pot-hookes, and put a little fire vnder them, that they might suffer a long and miserable death. To others they would cut off their privie members, and put them into their mouthes. They would teare the Psalmes of David and other bookes of holy Scripture, and thrust them into the wounds of dead men: Such as would flie * 1.27 into castels, when the towne was won, and yeeld them selves upon condition & promise to have their lives sa∣ved, should be cast over the wals, and their neckes bro∣ken, & their bones in such sort with the fall, that streams of blood like little rivers were seene runne downe the castle. There were that opened a mans brest, and tooke out his heart (and as they had often before wished) did eate it up. Another there was that hanged up his owne sonne: others would open dead mens bodies, and take out their intrals, offring them in scorne to sell, crying about the citie, Who would buy a Hugonits puddings? There were that cut off a mans eares and fried them in a frying pan, and ate them sweetely, and with horrible othes & curses invited other souldiers to this banquet. To be short, they devised all the waies they could to put men to strange kinds of death, and torments not vsuall. Some they would burne, others they would smother to death with smoke, some they would drown; others they would stone to death; some they would cut into small pieces; others they would bury aliue; some they would take out of their graues & cast thē to dogs to be devou∣red; others they would famish for lacke of meate; some they wold kil with cold, others with very feare; to some they plucked out their eyes; others they would kill, be∣cause they mourned for others calamities, to bemoane

and behold a wicked act with pitifull eyes, was with them to commit wickednesse. But this was not sufficient for them to rage and exercise barbarous cruelty against men, women and children, and those of their owne nati∣on, except they also had used intolerable blasphemy a∣gainst God: when they had an intent to commit some of these kinds of murders, that one of them might know a∣nother, their watchword sometime should be; Three times I curse God. And as they brake into a Marchants house, where they found many bookes, they made a fire in the midst of the towne, and burnt them all, sauing cer∣taine Bibles which were very faire bound and set ou•…•…; them they fastened to the points of their halberts, and carrying them about the towne in a tryumph, they cry∣ed out, Behold the truth of the Hugonots hanged, the truth of all the Diuels in hell: and when they came to the bridge, they threw those Bibles into the riuer, cry∣ing, Behold, the truth of all the Diuels in hell is drow∣ned. The intent of these men was not to follow acitm counsell: Bellorum egregij fines, quoties ignoscendo tra•…•…si∣gitur. The end of those wars are notable, when peace is made by forgiuing. And Cyrus King of the Persians was wont to say, that the workes of humanitie and courtifie were much more pleasant and gracious then the workes of the warres: for warre bringeth to men very much e∣uill, and humanity very many goods things. These bee the fruits of this glorious profession, which is exalted a∣boue all other estates of life, and the manners of them that follow it: but so far are these men from happinesse, that if any estate be more vnhappie then others, these seeme to challenge the vantgard.

But let vs license men of warre to follow their owne manners, and to enrich themselues by violence with the

spoyle of other men, seeing it will be no better, that wee may with more safety passe thorow their pikes to an∣other sort of men, whose profession neither alloweth war, nor they will suffer men to liue in peace, as though they were borne to this end, neither to be quiet them∣selves, nor to suffer other men, who in a more civill sort, not like a torrent, throwing down all before them as the other doth, but soberly like a consumption, know how, not with effusion of blood out of mens bodies, but of money out of their purses, to make their gaine much greater in few yeeres by peace without sheading their blood, and endangering their bodies, then souldiers can do by the wars all their whole life, with the losse of their bloud, and continuall hazzard of their persons: and see what happinesse is in their life, who now somewhere be the onely men that be reputed almost aboue all other * 1.28 estates! These be the lawyers that liue by other mens losse, that become rich by making others poore, whose felicity bringeth other men to misery. These be they that can winne castles and townes to themselves with more ease and lesse perill, with their tongues, then men of warre can doe with their Cannons.

Lingua licet mollis, frangere dura potest. The tongue is soft by which we speake, And yet a hard thing it can breake.

But what happinesse see wee in their faculty, except gathering of riches, is to be happy, wherin it hath beene shewed before, felicity doth not consist? And yet how many yeeres labour they must bestow day and night, in a painfull studie, before they can come to the sweetnesse of the gaine they looke for, themselves best know: And when they come to that perfection of knowledge in the law, to reape gaine as the fruites of their travell, with

what conscience they enrich themselves to the impo∣verishing and utter undoing of a great many, God will be one day their Iudge: but gaine is sweete, which way soeuer it come. Sophocles saith; Susue est lucrum profe∣ctum * 1.29 etiam à mendacio. The law as it is now vsed in some places, is like a Cameliō, that receiueth his colour from the colour it toucheth; so the law receiueth his credit from his credit that deliuereth it: for that which is law this yeere, is the next yeere many times no law: which peradventure commeth to passe by the reason that Ck∣anthes alleadged to one that asked him, how it happened that men were better learned in elder time then now? Because (quoth he) men then disputed vpon matter, but now vpon words. Vnhappie (saith one) is that Com∣mon-wealth where lawes be used like waxe, plyable to the passions of men. The abuses wherof Gerson complai∣ned in his time in the handling of holy Scriptures, may haply be applyed to the handling of the law in these dayes. All the vigour and efficacie (saith he) of sacred divinity, is reduced to an ambitious contention and ostentation of mens wits, and to meere sophistrie. Ci•…•…∣ro said, that he seemed to him in this to doe more evill that corrupted the Iudge with speech, then he that did it with money, for that no man can corrupt a wise man with money, but with speech he may. The old Romans esteemed the iudgements that were given before, to be of great moment: for they gaue to the iudgements that should follow of the like things (as it were) a most firme and sure example, from which they thought it an vni•…•…st thing to diff•…•…nt. And Plato saith, That Common-wealth is like to go to wrack, where Magistrates rule the lawes, and not the lawes •…•…ule Magistrates. The number that be made rich by this faculty, are few, and yet peradve•…•…

too many: but infinite numbers be impoverished and vndone: and that cannot be a happie estate, by whose happinesse other men bee vnhappy and fall into miserie. One hath lost his matter, and evill spent his money and his time; the other that is victor, goeth away many times a loser; having spent more in the suite, then the matter is worth. For as the number (saith Tacitus) * 1.30 and force of diseases bringeth gaine to the Phisicions, so the corruption of the pleading courts, bringeth money to the lawyers. One thus noteth the abuses of certaine estates.

Causidicis, Erebo, fisco fas viuere, rapto est, Militibus, medico tortori occidere ludo est, Mentiri astrologis, pictoribus atque poetis. Lawyers, Hell and the Exchecker, liue by spoile, Souldiers, Physicions and Hangmen, kill in sport. Astrologers, Painters and Poets lye by authority.

There was a plaine countrieman not long since in * 1.31 France, that had retayned three famous Lawyers to be of his counsell, whom after he had heard debating his cause together, and receiued their opinions: Truly, my masters (quoth he) ye have laboured faire, for ye have left me in a greater doubt then I was before. And who takes in hand the controversie betweene brother and brother? who animateth and exciteth to contention the sonne against his naturall father, the wife against her husband, and maintaineth their causes, but these men? And who serveth their turne best, but they which of all sorts of men be the worst? envious men, malicious, con∣tentious, covetous, and vncharitable. If it bee a true signe that the people be healthfull, when the Phisicions be poore, then is it also a true signe, that men be conten∣tious and vncharitable, when the lawyers be rich. There

hath beene a common saying: Serpens, ni Serpentem ed•…•… draco non fiet. Vnhappy are they that make the miseri•…•… of others, riches to themselues. These seeme not to be the peace-makers to whom the kingdome of heauen promised: they call them to whom they be counseller•…•… their Clyents; because, according to the significatio•…•… of the word, they pretend to receiue them into their de∣fence. But by such defenders, happy is he that hath •…•…o need to be defended. If Platoes meaning be, that •…•…he multitude of Lawyers as well as Magistrates and Physi∣cions be evident signes of an evil constituted Common∣wealth, then could it not to any age be more aptly ap∣plyed then to this; because the one sort (saith he) shew∣eth the people to be malicious and ful of contention; the * 1.32 other to be gluttonous and luxurious, and given to ease and idlenesse. Very many lawes are notes of a very cor∣rupt common-wealth. One saith; Nimium altercando ve∣ritas * 1.33 amittitur. And he that will looke into this age, must confesse, that as common-wealths heretofore were troubled and annoyed with wicked acts, so are they now with lawes. There is a common proverbe, that neither: * 1.34 Physition liueth wel, nor a lawyer dieth wel: procceding peradventure hereof, that those haue bin accounted 〈◊〉〈◊〉 intemperate, doing that themselues which they forbid others. And these are noted diligēt observers of the laws of men, & many of them negligent enough in the lawes of God. Gueuarra inveighing against the abuses of these daies in suites of law, saith, He that would giue himselfe faithfully to set forth the deceits, the delaies, the perph•…•…∣ities & dangerous ends of suites, should find it a 〈◊〉〈◊〉 not to be written with inke, but with blood: Seeing if euery suiter should suffer as much for the holy faith of Christ, as he endureth about the travel of his suite, 〈◊〉〈◊〉

would bee as many Martyrs in Chanceries and other Courts of Iustice and record of Princes, as was at Rome in the times of persecution by the old Emperors. For * 1.35 to begin a suit at this day, is no other thing then to pre∣pare sorrow to his heart, complaints to his tongue, teares to his eyes, travell to his feete, expenses to his purse, toile to his men, tryall of his friends, and to all the rest of his body nothing but paine and travell. So as the effects and conditions of a suite are no other, then of a rich man to become poore; of a pleasant disposition, to fall into melancholy; of a free mind to become bound; from liberalitie to fall into covetousnesse; from truth, to learne falshood & shifts; and of a quiet man, to become a vexer of others: so that I see no other difference be∣tweene the tenne plagues, that scourged Egypt, and the miseries that afflict suitors, then that the calamities of the one were inflicted by Gods providence, and the torments of the other are invented by the malice of men, who by their owne toyle make themselues very Martyrs.

Peter de la Primandaye thus noteth and reprehendeth the abuses of this time, in suites of law in his country of France. Cicero complaineth of his time, that many no∣table decrees of law were corrupted and depraved by the curious heads of the lawyers: what would he doe, if he were now aliue, and saw the great heapes and piles of bookes, with our practice in the law? If he saw that holy temple of lawes so shamefully polluted, and mi∣serably prophaned; where a thousand cavils and quiddi∣ties are continually coyned by such writings, according to the saying of the Comicall Poet: that through craft and subtilty one mischiefe is begotten vpon an other. But times have beene when there were but few lawes,

because men thought that good manners were the best lawes; and that naturall sense, holpen with an vpright conscience, and ioyned with due experience, was the right rule to iudge by. But after that men became so skilfull in suites, and that offices of iustice, that were wont freely to be given to them that deserved them, be∣came to bee gainefull and free from yeelding any ac∣count of their doings, and set forth to sale as marchan∣disc for them that offered most: after that men began to spice their suites with great summes of money: after that lawyers began so greatly to gaine, and slightly to consider of their clyents causes, because they would make hast to another that waited for them, with gold in his hand: after that they began to write with seuen or eight lines on a side, and to disguise matters with frivo∣lous answers: after that Proctors and Atturneys, who in former time were to be had for nothing, and appointed for certaine causes, became hirelings and perpetuall: af∣ter that sollicitors were suffered in the middest of them all to be as it were the skum gatherers of suites, with all that rabblement of practitioners, who devoure the sub∣stance of poore men, as drones eate vp the hony of Bees: Lastly, after that the Chauncery did let loose the bridle to all sorts of expeditions, and went about to teach the Iudges. After these things (saith he) began to be practi∣sed, we fell into this miserie of long suites, gainfull to the craftie and wicked, and very preiudiciall to plaine mea∣ning and good men; who many times had rather lose their right, then hazzard their vndoing by following a suite so long by way of iustice: for that commonly wee see the rightest cause frustrated by delaies, by affection, or by corruption. We see how suites are heaped vp one vpon another, and made immortall, that nothing is so

certaine, which is not made uncertaine: that no contro∣versie is so cleare, which is not obscured: no contract so sure, that is not vndone: no sentence or judgement so ad∣visedly given, which is not made voide: all mens actions open to the slanders, craft, malice, redemptions and pol∣lings of Lawyers: the Majestie and integritie of ancient justice lost: & last of all, that in the dealings of men now∣a-dayes, no shew of upright justice, but only a shadow thereof remaineth. This evill is become so great, and growne to such extremitie, that it is unpossible but that according to the course of worldly things, the ruine thereof must bee at hand, or at the least it is to receive some notable change within some short space. For as Plato saith, In a corrupt Common-wealth defiled with many vices, if a man should think to bring it back againe to his first brightnesse and dignitie, by correcting small faults, and by curing the contagion thereof by little and little, it were all one, as if he should cut off one of Hy∣draes heads, in whose place seven more did spring up. But that alteration & disorder, whereby all evill & vice was brought into the Cōmon-wealth, must be plucked up by the roots: For an extreme evill must have an ex∣treme remedy. And true it is, that there haue bin times * 1.36 when both Lawyers and Physicions have bin banished out of divers countries, as men rather hurtfull then pro∣fitable to the Common-wealth, which argueth the same to bee no happy estate. And some reason they had to maintaine their opinion; because men being more tem∣perate in their life & diet, & not so cōtentious & malici∣ous in those dayes & countries, as they have bin since, they needed not so greatly Physicions nor Lawyers. But since that time the luxuriousnesse and intemperan∣cie commonly used, and the contentious and malicious

minds of men growne to extremity, have brought forth a necessary vse of both their skils. Of the one, to cure the disease engendred by disordered life, or some way to ease the paine: Of the other, to helpe minister matter of contention, and at length to decide the controver∣sie: for such is the necessitie of our humane condition, that in many things they are driven to seeke remedie there, from whence their harme commeth: As the oyle of a Scorpion is a present remedie for the stinging of the Scorpion. Chilo said, Comitem aeris alieni ac litis, esse miseriam. But why Lawyers and Physicions should be * 1.37 coupled together in such a cōgruence, I see not, except, because they have one cōmon end, that is gaine; and the manner of both their proceedings in their faculties, is by evacuation. Sine Causidicis satis olim fuere futura{que} su•…•… urbes. And may not we say to these men, as Accius said to the Augures? Nihil credo auguribus, qui aures verb•…•… ditant alienos, suas ut auro locupletēt domos. But Princes, where the abuses of this profession begin to grow to an extremity, that shall see their people impoverished, and thereby the lesse able to doe them service, have meanes ynough to reforme them, and to reduce the professors to their first integritie. There is no art or science, facul∣tie * 1.38 or profession, that in processe of time, be they of thē. selves ever so good or necessary, that may not be cor∣rupted by abuses, and neede reformation. Humanum est errare. Councels were ordained to reforme errors and abuses crept into the Church: Parliaments, to redresse the abuses slipt into the Cōmon-wealth, & the authori∣ty of Princes sufficeth to reduce their subjects into good order. And Princes should foresee and beware lest their Cōmon-wealths, that were founded upon lawes, be not overthrowne by lawes. Baldus a famous man, an inter∣pretor

of the civil law, noteth-that Lawyers oftentimes are oppressed with sudden death. But though the abuses in that facultie make the professors subject to obloquy, yet they that speak worst, if they yeeld them their due, must confesse them to be malum necessarium; necessary * 1.39 members for our corrupt nature, by whose skill mens malicious & contentious humors are many times, espe∣cially in these daies, so artificially fed & maintained, that they who at the first were ordained as instruments to defend men from injury, seeme now to be imployed as whips to the punishment of mens sins. The elder Cato was wont to say, that pleading Courts were strawed with Caltrops. Pope Pius the 2^d. compareth the Sutors to Birds, the place of pleading to the Field, the Iudge to a Net, the Atturneys and Lawyers to Fowlers. Pope Nicholas the third (a man well learned) banished out of Rome, Advocates, Proctors, Notaries & the rest of that Society; saying, that they lived by poore mens blood. But Pope Martin his successor, caused them to return a∣gaine, saying; they were good men to draw water to his mill. One reporteth that if Lewes the eleventh had lived a few yeers more, he had reformed in France the abuses of the Law & Lawyers. Of these mē one speaketh thus:

Dicere sepeforo, turpi{que} inhiare lucello, Gaudet, & hoc studio vitam solatur inertem, Vaenali celebrans commissa negotia lingua. To plead of gaping for dishonest gaine, Fattens the Lawyer, studying to maintaine A slothfull life: And (be they right or wrong) Opening mens Causes with a servile tongue.

Thus much of this estate as it is used in other coūtries written by their owne Authors, & much more which I forbeare to recite, because I take this sufficient to prove

that felicitie is as hard to be found in this estate as in o∣thers, though some countries be free from these faults: for the general•…•…y maketh the matter, & the use or abuse of every state of life bringeth to their professors felicity or infelicity: For the law is necessary in euery Cōmon∣wealth. Plato saith: principatus sine lege grave & mole∣stus subject•…•…s: another calleth it prasiaem & bonu & ma∣lis: and that in the lawes consisteth the safegard of a Common-wealth. And how great infelicitie happeneth to the ludges, who when they are old, and should reape the fruit of all their travell in their youth, that is, rest and quietnesse, then must they begin to travell about their Circuits, in heate and cold, durt and dust, frost & snow, wind and raine, as it were a penance for their life past, * 1.40 which they must continue untill they be ready to fall into their graves? Alexander Alexandrins, an excellent Doctor and Advocate, when hee had lost at Rome, a∣gainst all right and reason, a matter of great importance, gave over his practice, and betooke himselfe to the stu∣die of humanity, saying; That the greatest part of them, that in these dayes sit in judgement, either (as ignorant m•…•…n) doe not understand the lawes, or (as naughtie men) doe corrupt the lawes. And Augustine saith, That the ignorance of the Iudge, is often the calamitie of the innocent. On•…•… said, These five things bring chiefely the Common wealth farre out of square. A 〈◊〉〈◊〉 Iudge in the Consistorie, a deceitfull merchant in the market, a coverous Priest in the Church, a faire whoore in the Stewes, and 〈◊〉〈◊〉 in Princes Courts. One likeneth the law to the web of a Spyder, that taketh little Flies, but g•…•…eater things breake their way thorow: which seemeth to point at some thing that maketh nothing for the felicitie of Iudges and Magistrates.

CHAP. II.

The estate of Iudges and Magistrates: Of Bellizarius: A Villaine reprehends the Senate of Rome: An ex∣cellent Oration of a Iew: A Dialogue betwixt a Phi∣losopher and Iustice: The estate of a Courtier: A Courtiers description: The manner of the Court: The Courtiers life: The estate of Princes: The Hy∣story of Cleander, and of plantianns.

LET vs leaue these men pleading their Clients causes, and looke further into the estate of Iudges and other Magistrates, which is an honourable estate, and necessary for our humane nature. And though these men command and iudge, and are honoured aboue the rest, yet haue they their part in those trou∣bles and vnquietnesse, whereunto other men are sub∣iect. * 1.41 Their charge is great, and care without end, to preserue the people committed to their gouernment, in peace and concord at home, and to defend them from their enemies abroad. They must wake when others sleepe, and howsoeuer they behaue themselues, yet are they in danger of their Princes displeasure, or the peoples obloquy, whereof ensueth many times their vtter ouerthrowe. A great number of ex∣amples may bee produced of good Magistrates and honourable Personages, that by the ingratitude of the Prince or people, in recompence of their good seruice, haue beene bereaued of their liues and goods. pellizarians, a noble Gentleman and Generall vnder * 1.42 the Emperour Iustinian, ouercame the Vandals, tri∣umphed ouer the Persians, deliuered Italy many times

of the Barbares: in recompence of so notable seruice, the Emperour through enuie and suspition caused his eyes to be plucked out of his head, insomuch that he was driuen to get his liuing by begging: And stan∣ding in a little cottage that was placed in one of the most frequented streetes in Rome, asked almes in this sort: Yee that passe by, giue poore Bellizarians a far∣thing for Gods sake, who for his vertue was famous, and through enuie is made blind: so that it is truly said, A great good turne is often rewarded with great ingratitude: and the vncertainty of the peoples fauour Petrarke taxeth thus: Faire weather of the Spring, the mornings sweet winde of Summer, calmes of the Sea, the estate of the Moone, the loue of the people, if they be compared together, the palme and price of muta∣bilitie shall be giuen to the last. But of Magistrates that bee euill after the corruption of our flesh, grieuous curses be threatned vpon them. Cursed bee ye that be corrupted with money and by prayers; by hate or loue iudge euill to be good, and good euill; making of light darkenesse, and of darkenesse light. Cursed bee ye that haue not regard to the goodnesse of the cause, but to the fauour of the person; that haue not regard to equity, but to the Presents that are giuen you; that regard not iustice, but money; that haue not regard to that which reason sheweth you, but to that onely which your affection or desire leadeth you: yee are diligent in rich mens causes, but yee de∣lay poore mens suites; to them ye are sterne and rigo∣rous, but to the rich pleasant and affable: which agree∣eth with this saying of Aristotle: Amor & odium & proprium commodum 〈◊〉〈◊〉 faciunt indicem non cognoscere verum: Loue and hate, and his owne commodity

oftentimes maketh a ludge not to know the truth. The wise man pursuing this matter, saith, The poore man cryeth out, and no man harkneth to him, but they aske what he is: the rich man speaketh, and every man clap∣peth his hands, and exalteth his words with admiration above the skies: yet this sufficeth them not that are ad∣vanced to honourable estate: there is another worme that gnaweth upon them; they doe by their children, as did the mother of Zebedee. Make (Lord) that my chil∣dren may sit one at thy right hand, the other at thy left. So after them, they set their sonnes in their dignities, sometime of small knowledge and capacitie. There was written in the Councell house at Ratisbone in a Marble table with Golden letters, these words follow∣ing, which are meete to be written in the brests of all Councellors and other Magistrates: What Senatour * 1.43 soever thou art, that enterest into the Councell house to execute thy office, cast away before this doore all pri∣vate affections, anger, violence, hatred, friendship, flatte∣ry; put on the person, and have care of the Common∣wealth: for as thou art just or unjust to others, even so shalt thou also look for & endure the judgemēt of God.

The villayne reprehending before the Senate of * 1.44 Rome, the corruption of their Iudges and Magistrates sent by them into his countrey, reprooved them thus: You send us officers so covetous, that they are all trans∣formed into private gaine, and Iudges so ignorant, that are not able to cōprehend our Statutes; nor make us un∣derstand your lawes. They punish grievously the faults of the poore, and dissemble with the faults of the rich: they take all that is offred in publike, and refuse nothing that they can take in secret: they cōsent to many offeces because they will haue occasion to be greater gainers.

The Law is led by affection, and justice measured by opinion: whereby it commeth to passe, that unbridled covetousnesse consults with secret mailce, and private malice gives place to publike theft: which because no man cal•…•…eth to due examination & triall, it resolveth into this inconvenience, that the covetousnes of one wicked man is satisfied by the prejudice of a whole Nation. If he that complaines, be poore, and the partie that doth the wrong, be rich, the suite is not dispatched according to the equitie of the cause, but according to the wealth of the partie. If a poore man come to demand justice, and have not wherewith to give bribes; at the begin∣ning hee shall bee entertained to spend all that he hath, through a vaine hope to obtaine his cause; and being entred, they consume him by delaies; and whilest h•…•…e hath meanes to beare out the charges of the suite, they assure him that he hath good right: but when his libe∣ralitie faileth, they pronounce sentence against him: and so where he came to complaine but of one, hee retur∣neth accuising all; crying to the Gods for justice and mercy: yee Romanes have this poesie in your banners; Romanorum est, debellare superbos, & parcere subiectis: but ye might more truly say; Romanorum est, expoliarek inno∣centes, & inquietare quietos. I sweare by the immortal Gods, that in fifteene daies that I have beene in Rome, I have seene here such & so great things done in this Se∣nate, that if the least of them had been done at Dar•…•…by, the gallowes had bin hanged thicker with theeves, then * 1.45 a vineyard is with grapes. The third yeere after pompey had won Ierusalem, (Valerius Gracchus being President of Iudea) a Iew came to the Senate of Rome to com∣plaine upō the grievances & injustice done in that coun∣trey by their Magistrates and Iudges: and among other

things spake thus: O fathers conseripl!•…•… ô happy people! your happy destinies that favoured you, and our God that hath forsaken vs, made Ierusalem that was Com∣mander of all Asia, and Mother of the Iewes, servant to Rome and to you (Romanes.) Great, surely was the power of pompey, and great was his armie that over∣came * 1.46 vs: but I will tell you, much greater was the wrath of our God, and without comparison, the number of our sins, by which we deserued to be utterly overthrowne: ye have banished the sonne of a King, in whose place ye have sent us three others for presidents. They have b•…•…n foure plagues, the least wherof was sufficient to poyson the whole Romane Empire, much more our miserable kingdome of Palestina. What more monstrous thing can there be, then for the Iudges and Magistrates which Rome sends to take away the evill manners of the wick∣ed, to be themselues the inventers of new vices? What greater disgrace can be to iustice, then when those that should punish the youthfull prankes of young folkes, glory that they be the Captaines of light men? What greater infamie can there be to Rome, then that they who should be iust in all iustice, and an example of all vertues, be evill in all wickednesse, and practisers of all vi∣ces? I lie, if your Iudges and Magistrates have not done so many wrongs in Iustice, and forsaken their discipline, that they haue taught the Youth of Iudea inventions of vices, which were neuer heard of our fathers, nor read in our bookes, nor seene in our times; they supply with malice their want of discretion, and they measure the iu∣stice they minister to others, by their owne profit: the common speech in Asia is, that the theeues of Rome hang the theeues of Iudea. O yee Romanes, we little esteeme the theeues which keepe the woods, in compa∣rison

of the Iudges and Magistrates which robbe vs in our owne houses: Assuredly that Iudge and Magi∣strate that rather winneth mens good willes then mo∣ney, is to be loued; but he that hunteth after money, and alienateth mens good wils, that man ought alwaies as a pestilence to be abhorred: We Iewes hold it for most certaine truth (and spoken also by the mouth of our God) that euery Prince that shall commit the charge of Iustice to any man which he shall see to be insufficient for it, whose chiefe respect shall be, not that he shall doe Iustice, but rather that he shall increase his treasure, or else to doe pleasure to the partie, let him be assured that when he thinkes least vpon it, hee shall see his honour turned to infamie, his reputation lost, his goods dimi∣nished, and some great punishment to light vpon his house.

Their iniustice was likewise thus taunted by an Em∣bassadour * 1.47 of Lysbone that came to Rome to treat of matters with the Senate; before whom he proued, that since his entry into Italy he had bin robbed ten times: and whilest he was in Rome, it chanced him to see one of them that robbed him, to hang vp another that de∣fended him: when he had beheld so foule an act and so great an iniustice, like a desperate man, he took vp a coale and wrote vpon the gallowes these words, O gallowes, thou art born among theeues; sprung vp among theeues; cut downe of theeues; hewed of theeues; made of theeues; planted among theeues; holden vp of theeues; and when time serues, they let loose theeues, and people thee with true men.

There was written in a Church a dialogue betweene * 1.48 a Philosopher, and Iustice, which sets forth aptly the nature and propertie of Iustice, and how a Magistrate

should behave himselfe in doing thereof. What God∣desse are you (saith the Philosopher?) Iustice (saith she.) But why looke you so sowrely? Because I am not to be intreated or moved with rewards. From whence derive you your kinde? From heaven. What parents did beget you? Measure did beget me, & sincere faith brought me forth. Why is one of your eares open, & the other shut? One is open to just persons, the other is deafe to the wicked. Why doth your right hand beare a sword, and the left a ballance? This doth weigh causes, the other strikes the guilty. Why goe ye alone? Because there is small store of good men, these ages bring forth few Fa∣britios. Why go ye so poorely apparelled? No man will desire exceeding great riches that coveteth alwaies to be a very just man. Apollonius noting the corruption of Ma∣gistrates & government, having travelled over all Asia, Affrica & Europe, said, that of 2. things whereat he mar∣velled most in all the world; the first was, that he alwaies saw the proud man cōmand the hūble, the quarrellous the quiet, the tyrant the just, the cruell the pittifull, the coward the hardy, the ignorant the skilfull, & the grea∣test theeves hang the innocēt. In these daies (saith Mar. Aurelius) in Italy they that rob openly, be call'd Masters or Lords, and they that steale secretly, be call'd theeves. One wisheth there were no greater theeves in the world then those that rob the goods of rich men. Cato said, Theeves of private theft lived in fetters & irons; but publike theeves lived in gold and purple. The old Egip∣tians used to paint their magistrats blindfolded, & with∣out hands: meaning that a Iudge or Magistrate must know no kin nor friend frō a stranger; & without hands, because he must receive no bribes or rewards. And this was no unapt device to paint in a table 30. Iudges with∣out

hands, and the President onely looking vpon the image of truth that hanged at his neck. The Ariopagites * 1.49 vsed to heare no causes but in the darke nights, that the Iudges might haue respect to the words that were spo∣ken, not to the persons that spake. iosaphats speech to Iudges should be noted: Looke what ye doe, for ye ex∣ercise not the iudgement of men, but of God, and what∣soeuer ye shall iudge, wil redound to your selues. Chuse * 1.50 out of all the people men vertuous, that feare God, th•…•…t loue the truth, and hate covetousnes, and make them Iudges. Ecclesiasticus giueth this counsell, Blame no man before thou haue inquired the matter; vnderstand first, and then reforme righteously: giue no sentence, before thou haue heard the cause, neither interrupt men in the midst of their tales. There be foure things necessary in a Iudge: to heare patiently, to answer wisely, to iudge vprightly, and execute mercifully. Iudges and Magi∣strates (saith one) should not imploy their study to get friends, to maintaine their estate proudly, but rather to read books, to iudge mens causes vprightly. The good Magistrate should take the authority of his office which the Prince giueth him for accessary, and his good life for principall; that the vprightnesse of his iustice, and the sharpenesse which the wicked feele in the execution thereof, should be so tempered by his discretion, that all may hold authority by the syncerity of his life. Aristotle requireth three things to be in all good Iudges and Magistrates, Vertue and Iustice, a loue to the present e∣state, and a sufficiency to exercise those duties that are required in their office.

Now let vs looke a little into the estate of Couniers, * 1.51 who seeme to challenge a peculiar interest in happi∣nesse, in respect of their easie and delicate life, and repu∣tation

aboue others, being neere the well head from whence their •…•…elicity springeth: for the estate of Princes they thinke to be perfect felicity. These men, for the most part, have a speciall regard to please their sences, and be more carefull to decke their bodies then to gar∣nish their minds.

Nescis quale tegat splendida vita malum. Thou knowest not what mischiefe, a smooth life covers.

They set more by formalitie of manners, then by * 1.52 substance of matter: so they shew to be such, as they would be, they care not though they be not such as they should be. Many of these men make it their felicity to passe their time lasciuiously in courting young Damo∣sels, as though they were borne (as Boccas saith of him∣selfe) por l'amore delle donne: but in the kingdome of pleasure vertue cannot consist: others that cannot have that favour of the Prince they look for, insinuate them∣selues into the favour of some of them that be most in favour, and receiue holy water at the second hand: him they follow, his beckes and countenance they obserue; when he is merry, they laugh; when he is angrie, they are sad; what he alloweth, they affirme; what he liketh not, they dispraise:

Et ho•…•…a summa putant, aliena viuere quadra.

And thus they continue with him so long as the wind bloweth in the poope: but if fortune begin to frowne vpon him they depend, they find some reasonable cause for saving their credit (if they thinke not the common custome a sufficient warrant) to leaue him, and follow some other. Thus for riches and reputation they〈◊〉〈◊〉 sell their liberty, so precious a thing of instemiable price, and transforme their nature into his whom they desire

to please: otherwise they must fall short of that they looke for. The happinesse of these men differeth as much from felicitie, as a darke dungeon differeth from the cleere light of the Sun: and this is incident to those great estates that are so followed, that many of them, who to salute them, take their hattes from their heads, wish that his head were taken from his shoulders; and that bow their knee to do him reuerence, wish his legge broken, that they might carrie him to his graue. Alfonsus king of Arragon, sayling vpon the sea frō Sicilia, beheld certaine fowle soaring about his Galley, and looking for meat of the marriners: and when he had cast them meat, he obserued how greedily they contended for it: & e∣uer as they had gotten their prey, away they would flie and returne no more. Some of my Courtiers (quoth the King, turning to his company) are like these chattering birds: for as soone as they haue gotten any office or re∣ward at my hands that they gape after and contend for one with another, they flie away and returne not againe, vntill necessitie compell them to sue for more. Gueuarra, to his friend that asked him how he imployed his time, answered thus; According to the fashion of our Cour∣tiers, beare euil-will, blaspheme, loyter, lie, prattle, and curse; and oft time we may more truly say wee lose it then imploy it: and to another demaund with whom hee was most conuersant in that Court, hee answered, that the Court and people there of were grapes of so e∣uill a soyle, that we who goe in the same, and from our childhood be brought vp therein, study not with whom to bee conuersant, but in discouering of whom to be∣ware, with much paine we haue time to defend vs from our enemies: and will you that we occupie our selues in seeking new friends? which agreeth with Plinie:

that in the courts of Princes, the idle and vaine name of friendship onely remamth. In the courts of Princes, I do confesse, there is a conuersation of persons, but no confederation of will. For enmitie is holden for natu∣rall, * 1.53 and amitie for a stranger. In Court the manner is, * 1.54 whom they deprave in secret, the better to deceive, to praise them openly. The Court is of such nature, that they that doe most visit them, the worse they intreat them; and such as speake best to them, the more evill they wish them. They which haunt the Courts of Prin∣ces, if they will be curious and no fooles, shall finde ma∣ny things whereat to wonder, and much more whereof to beware. And to another question, whether the Court be deare or good cheape; he answered: Some things * 1.55 in the Court are at a good price, or to say it better, very good cheape; that is, cruell lies, false newes, unhonest women, fained friendship, continuall enmities, double malice, vaine words, and false hopes; of which eight things, we have such abundance in this Court, that they may set out Boothes, and proclaime Faires. In the Court (saith he) there be few that liue contented, and many that be abhorred. In the Court none hath de∣sire there to die, and yet wee see not any that will depart from thence. In the Court we see many doe what they list, but very few what is meete. In the Court all dispraise the Court, and yet all fol∣low the Court: and the fashion of the Court is, if a man be in fauour, he knoweth not himselfe; and if the same man be out of fauour, no man will know him: This life at Court is no other thing then a languishing * 1.56 death, a certaine vnquiet life without peace, and prin∣cipally without money; and a certaine purchase of dammage and offence to the body, and of hell to the

soule: which mooued one to say, Excat aula qui vult es∣se pius. It may be wished that the Spanish Court, which he meaneth, had a priviledge or speciall prerogatiue to vse these manners alone. An Italian compareth the life of Courtiers with that of Sea-faring men; saving that there is in them this difference, that the Sea-man commeth to the end of his purpose by sayling well, and the Courtier to his by doing ill. Zenobia the no∣ble Queene of Palmerines, is reported to haue had a well ordered Court, as appeared also by her answer made to the Emperour Marcus Aurelius, who ma∣king warre vpon her, offered her conditions of peace, and demaunded her sonne to bee sent to him for a pledge. I meane not to satisfie thy request, (said she) * 1.57 for I heare, thy Court is replenished with many vices, where my Palace is furnished with sundrie Philoso∣phers, from whom my children draw doctrine one part of the day, and erercife the knowledge of Armes the other part. Of such men one thus noteth their nicenesse;

Horum aliquis vest is operosa tegmine cultus, Molliter alivedem flectit, sparsamque renodat, Casariem, & laxos patitur flaitare capillos.

If these men would haue more respect to inward vertue, and lesse to externe vanity, and not be so curious in decking their bodies, that they neglect to adome their minds, nor to effeminate themselues to the deli∣citenesse of tender women, but rather to fo•…•…me them∣selues to the comelinesse of manly men (for the outward habit of the body for the most part discouereth the in∣ward disposition of the mind) they might better find the way to felicity. To him that slike is as cloth, and gold as brasse, it is no matter what vesture he hath, so as accoram

be observed: for it is the minde, and not the habite that giveth grace to a man: and yet there may be betweene them and others a difference in habite, and a respect had to the dignitie of the place and person: pride and vaine-glory may be as well covered with base apparell, as with gorgeous attire; as appeared by the taunt which Socrates gave to Antisthenes the Philosopher: for this man used to weare bare apparell, as it were in contempt of the vanitie of gay garments; and when he walked in the streets, as he chanced to meete men, hee would set out to the shew a hole in his cloke; whose manner when Socrates had observed: I see (quoth he) thy pride and vanitie thorow the hole of thy cloke.

Let us leave Courtiers entertaining their Ladies, and follow other mens pathes, in examining a little the estate of Princes; for whom only, in the judgement of * 1.58 men, it seemeth Felicitie was created: for he that consi∣dereth what the things be, that bring a man to a quiet, contented and happie life, will thinke that fortune hath provided for them above all others most plentifully. What maketh a man more had in admiration in this world then riches, dignities, dominions, libertie to doe well or evill without controlment, abilitie to exercise liberality, to have the fruition of all manner of pleasures both of body and mind? They have all things that may be desired for a mans contentment, whether it be in sumptuous apparell and ornaments of the body: or in the varfelicitie and happinesse: which whosoever will onely consider superficially, must needs confesse that

they alone triumph ouer all those things which are the cause of other mens sorrow and trouble: But if we will behold the matter neere hand, & weigh it in equall bal∣lance, we shall find, that the same things which we think * 1.59 to be the meanes to attaine to felicity, and to make them happie, is the cause to many of their infelicitie and un∣happinesse. The danger they are in by the greatnesse of their estate, and malice of their enemies, seemeth to de∣tract from their felicitie, and giueth them just cause of suspition and feare. It appeareth by histories, that there were Emperours that durst not goe to bed, untill they first caused their beds & corners of their chamber to be searched, for feare lest they should be slaine when they were asleep. Were it not better (said Inlius Caesar) to die once, then to liue in such continuall feare and suspition They command all, and yet many of them seeme as though they were gouerned by one or two, which is much disallowed of diuers State men. And it is said in the Prouerbs, that safetie commeth of many Counsel∣lers, * 1.60 and that good counsell commeth of God. And the Philosopher aduiseth Princes, not to commit all their matters to any one Counseller alone: for no man can al∣waies of himselfe, rightly consider and know all things, and in reasons that are contrary one to another, dis∣cerne which is best: and therefore he that followeth his owne opinion alone, is rather accounted proud then wise. Through such an opinion of his owne wisedome, Lautrec is reported to haue lost the kingdome of Na∣ples * 1.61 from the King his Master, and all that he had in Italie, because he would not aske nor follow the aduice of them that were wiser then himselfe. The ordinary guard of principalitie (saith Aristotle) is to make no one * 1.62 man great: And in truth they are to be taken for unpro∣fitable

members, that by abusing the lenitie and bounty of their Prince, couet to augment their estate by the sweat of the Common-wealth. Worthy of blame (saith one) are some Princes for the •…•…aults they com∣mit, but much greater is their offence in dissembling the offences of their fauorites and priuate seruants. Many examples Princes may finde to warne them to take heed how to magnifie their seruants with too much wealth and authoritie, which hath ostentimes beene dangerous to them and their estate, and odi∣ous and scandalous to their people, as this of Clean∣der, who was brought to Rome amongst other cap∣tiues, when the Emperour Marcus Aurelius triumphed ouer the Argonautes, and was openly sold in the Mar∣ket place, and bought by a Clarke of the Kitchin to sweepe the Larder at Court. This slaue Cleander, being * 1.63 a young man, behaued himselfe so well in sweeping the house, and other his Masters seruice, that not many yeeres after, his Master made him free, and aduanced him to his office of Clarke of the Kitchin, and married him to his daughter. Now when Cleander saw his e∣state thus amended, hee endeuoured to obtaine the fa∣uour of the Emperour; which when he had gotten by his diligent and carefull seruice, the Emperour being dead, hee was so fauoured of Comodus, that hee made him Captaine of his guard, and Lord great Chamber∣laine of his chamber, and aduanced him to such dig∣nitie and honour, that all matters were dispatched at his will and pleasure: all offices must bee obtained by his meanes. He grew so ambitious, and thrust himselfe in such wise to entermeddle with the affaires of the estate, that the Emperour firmed nothing, if Cleander did not signe and allow the same. He did so insinuate himselfe

into Comodus favour by flattery, that never any servant of his obtained the like grace. Hee fained to wish no∣thing that Comodus wished not, nor to allow any thing that he said not. He was not ashamed to affirme, that he did not thinke or dreame, but that which Comodus did thinke or dreame. With these and the like lies & flatte∣ries * 1.64 he wanne the favour of Comodus, and governed the whole Empire, & obtained the custody of the common treasure, and of all the money and jewels of the Empe∣rour: by meanes wherof he grew so exceeding rich and proud, that not contented to use these high dignities & estates as a subject or servant, he practised to kill the Em∣perour, that he might put the Crowne upon his owne head: but his practice being discovered, Comodus caused his head to be cut off and carried to Rome upon a pole, * 1.65 to the great liking of the people: his children also, ser∣vants, & friends were executed, & their bodies drawne by boyes thorow Rome, were cast into sinkes & filthy places. It hath beene alwayes dangerous (saith Tacitus) when the name of a private man is advanced above or neere the Kings name: this was the miserable end & o∣verthrow of Cleander, of his children, his house, his ri∣ches & honor, wherof may be drawn examples & war∣nings to serve divers purposes: for besides that Princes may be warned to beware how they exalt any one to over-high estate & authority, private men also ought to take heed, that they be not overcome with the dāgerous humour of ambition and greedy desire of riches, seeing in this & the like exāples they may behold as in a glasse, the wavering inconstancy of fortune, and variable events of the miserable estate and uncertaine accidents of this life, where no man possesseth any thing with suretie. 〈◊〉〈◊〉 as some be lifted up from a base estate to honour,

so others are dejected from high dignitie to base and poore estate; as was apparant in Cleander, who of a Slave, was made a Free-man; of a Freeman, a Steward; of a Steward, a Praetor; and then a Great Chamber∣laine, and as it were Monarch of the world, and after∣wards in one day and in one houre, hee and all his were utterly destroyed. The particular loue (saith one) which * 1.66 Princes shew to one more then to another, breedeth many times much envie in their Realme: and when a Prince sheweth not to equals his fauour indifferently, he putteth fire into his Common-wealth. The like ex∣ample may be taken of Plautianus, an especiall favorite of the Emperour Seuerus. This Plutianus was a poore * 1.67 Gentleman when he came first to Rome, from whence he was banished, by the good Emperour Marcus Au∣relius for his evill conditions; but afterward he obtai∣ned such grace of Seuerus, that he read no letter but he must see it, signed no commission that he liked not, nor gave any reward that he craved not: In the Senate hee was placed in the most honourable estate: When hee came forth of Rome, all the Gentlemen did accompany him: When hee came out of his house, all Embassa∣dours did attend on him: In time of Warre, all Cap∣taines sued unto him; and so many honours were given him, that it was never seene in Rome that any man, without the title of an Emperour, enjoyed so great a portiō of the Empire. scuerus gave Plautianus the con∣fiscate goods of all condemned persons within the Em∣pire, whereby he grew so rich & covetous, that he cau∣sed an infinite number of men to suffer death, not for their demerits, but that he might possesse their goods: wherewith he grew so proud and stately, that when he passed thorow the streets, he had a naked sword borne

before him, and no man might behold him in the face, but cast downe their eyes to the ground: and besides all this, he found such favour with Seuerus, that he married his daughter with Seuerus the Emperour his eldest sonne: so as beholding himselfe thus advanced and ho∣noured, it seemed to him but a small matter to be Com∣mander of the whole world. But at length this heaping of honour upon honour, dignitie upon dignitie, with∣out end or measure, wrought his owne destruction: for perceiving the Emperour to withdraw his favour from him, suspecting that he would also take away his life, he practised to kill the Emperour and his sonne Bassianus, that he might not onely prevent the suspected intent of * 1.68 his owne death, but also succeed him in the Empire: but the same being discovered to the Emperour in the presence of his sonne, they trained him into his cham∣ber, where Bassianus slew him with his dagger. This was the end of Plautianus, through his immoderate de∣sire of riches and honour, and the good fortune of the Emperour that escaped narrowly his owne death and his sonnes, by the exceeding favour and authoritie, and countenance hee gave to his servant and subject: by which example the Emperour seuerus was warned, ne∣ver after to give the like favour and grace to any person: alledging, that hee knew not whom to trust, seeing his servant Plautianus, whom he so greatly loved and fa∣voured, had deceived him. It behooveth Princes to * 1.69 foresee, that no man exceed over-much, either in abun∣dance of friends or riches, and not to be so familiar with any man, but that he may be angry with him, if there shall be cause, without danger or alteration of things. And what felicitie can a Prince have, that hath under his government so many thousands of people, who

must wake for them all, heare the complaints of every one, haue care for all their safetie? His waking defendeth all mens sleeping, his labour all mens rest, his industry all mens delights: that he is occupied, bringeth to all men case: for as if the Planets of the world make never so little stay, or swarue aside, it is to the exceeding hurt of all things; so a Prince cannot rest, nor be idle, without the great detriment of his people, whose care is no lesse to maintaine his people in peace, then to defend them from the invasion of their enemies: besides many other calamities that accompany Scepters, whereof a meane estate never findeth any taste. For rightly (saith one) that it is not sufficient for a Prince to draw to him all vertues, but hee is bound also to roote all vices out of * 1.70 the Common-wealth. These be the thornes they have for a counterpoyse of their brightnesse and royall dig∣nities, which ought to be like a lampe that giveth light to all the world: But if it be eclypsed with any vice, then it is more notorious, and subject to greater re∣proch then in any other private person: for they are not onely blame-worthy (saith Plato) for the fault they commit: but for the evill example they giue. And it is a great felicitie (saith S^t. Augustine) not to be ouer∣come of felicitie. Great compassion (saith Marcus Aurelius) should be had upon a Prince, because all fol∣low him for their owne profit, but none for his loue and seruice, as appeareth by that, when he leaueth to giue them, they begin to hate him. The Emperour Dio∣clesian said, that there was nothing more hard, then for a Prince to rule well: for three or foure of those who haue credit with the Prince, ioyne sometime together in one speech, and of purpose tell fained things for true, whereby hee is often deceiued.

CHAP. III.

The estate of Popes and Prelates. S^t. Bernards complains of the Clergie; Eberard Archbishop of Salisburch Oration against the Church of Rome. Alberius a lear∣ned Divine to the same purpose, with other Coherences: The estate and charge of the meaner Clergie. The estate of Marriage. The Commodities arising from Mar∣riage, confirmed by many noted Histories. The dis∣commodities of Marriage approo•…•…ed by sundry exam∣ples: Of Solon, and Thales, two of the Sages: with other pertinent stories. Of the goodnesse of peace, and the bad effects thereof, &c.

LET us now enter into the consideration of Prelates, beginning with Popes: who as they chalenge the Supremacie over all other estates, so they seeme to be placed in the highest degree of Felicitie: they come by their dignitie without labour, and for the most part without effusion of blood, and preserue their estate * 1.71 without perill, commanding all. The Monarkes and Princes of the world honour them: they are rich, and seeme to want nothing that men desire in this world, to make their life happy, although those whom they re∣present, were the very patterns and examples of pover∣tie. But he that will with an upright judgement consider of their estate, shall finde them rather unhappie: for if they will take upon them the government of S^t. Peters ship, according to the commandements of God, they must be, not as they professe in words, but in deeds, the servants of the servants of God: which must not re∣gard his owne life, in respect of the care he should have of them under his charge: which being wisely consi∣dered

of Pope Adrian (a learned man and of good life) * 1.72 finding by experience, that dangers and troubles of prin∣cipality, specially of his calling, would confesse often∣times to his familiar friends with teares, that among all the estates in the world, there was not any that seemed to him more miserable and dangerous, then that of Popes and Bishops: for although the throne and chaire where he sate, was richly garnished with divers pompes, yet it was full of thornes: and the costly cloake that co∣vered him, was full of sharpe needles, and so heauy to be carried, that it made his shoulders ake, how strong soever he were that did beare it: and for the trimme my∣ter which covered their heads, it was a very flame that burned them, even to the inmost part of their soule. And if to enter into the dignity of the Apostleship, not called thereto by the Holy Ghost, and not to enter into the Church through the doore, which is Christ, but by the window, by the favours of men, by corruption, by the authority of Princes, is not to be the Vicar of Christ and successour of the Apostles, but is a theefe, and the Vicar of Iudas Iscariot, and of Symon Magus: what case are then the Popes in, that have come into the Church by all these wayes, and also by the Divels helpe, as ap∣peared by the example of Syluester the second? They take vpon them to keepe the keyes of heaven, but they shut vp the way thither, that neither themselues will enter in, nor suffer others: they procure wars: they vexe Princes, and trouble the people: they excite the subiects against their naturall Princes, the Prince against his sub∣iects. When Otho the 4. and Fredericke the 2. were in * 1.73 contention for the Empire, Pope Innocent the 3. main∣tained it vnder hand: yet notwithstanding he made a ve∣ry cloquent Oration of the vnity & concord that ought

to be betweene Christian Princes. A Citizen of Rome perceiving his dissembling, said vnto him, Holy Father, your words seeme to be of God: but the effects and drifts, which are contrary to them, come from the di∣vell. They build sumptuous Palaces: they are clothed in Purple and Gold, to the infamie of religion, and into∣lerable burthen of the people, exceeding in pompe and pride the most notable tyrants that have beene. A holy and learned man in a sermon in the presence of a Pope, reprehended their manners thus: that they were not hi∣red men for shepheards, nor wolues for hired men, but divels for wolues: And yet they are not ashamed to call themselues the successors of Saint Peter: who might rightly say to them, as unworthy to succeede him, You wicked dissembling men, depart from my house:

Fallaces prauique domo discedite •…•…ostra.

Bernard thus complaineth of the Bishops of his time: * 1.74 The Bishops to whom the Church of God is now com∣mitted, be not teachers, but seducers; not Pastours, but deceivers; not Prelates but Pylates. And if felicitie can not easily be found in temporall principality, how much more hard it is to be found in their estate that challenge Empire over all Monarkes and Kings, and supremacie over all spirituall functions: so as they take vpon them authority over body and soule? which estate and dig∣nity, being by their vsurpations exalted above all other estates of life, and so far beyond the imbecillity of mans nature to beare with that moderation it ought (so as such men as were of good condition before, being once made Popes, many of them become the most wicked of all others) hardly will felicity be found in their estate: for besides that the Popes have beene Atheists, Here∣tikes,

Conjurers, Adulterers, Murderers, and given to all kinde of vice and wickednesse, their pride, vaine toyes and illusions of the people make it apparant, that reli∣gion is with many of them but a scoffe and mocke. The Cardinall Benno writeth thus of Hildebrand called Gre∣gorie * 1.75 the seventh. The Emperour Henry the third (saith he) used often to goe to pray in the Church of S. Mary, in Mount Aventin. Hildebrand having by spiall watched all his doings, caused the place where the Emperor used to pray, to be marked, and hired one with promise of money, to lay secretly great stones vpon a beame of the Church, so as he might let them fall directly upon the Emperours head as he was praying, and knocke out his brains: which thing when this wicked fellow made haste to accomplish, as he was about to place a stone of great weight upon a beame, the stone by his weight drew the fellow to him, & breaking the thin boords that were un∣der the beame, both the stone & he (by the judgement of God) fell downe to the pavement of the Church, & with the same he was crushed to death: which thing being knowne to the Romanes, they tyed a rope to his feete, and drew him three daies together thorow the streetes. This Hildebrand, by the report of the same author, after he had asked something of the consecrated hoast, which they call the body of Christ, against the Emperour, he cast it into the fire, though the Cardinals that were pre∣sent, perswaded him to the contrary. And nothing shew∣eth their infelicity more apparantly, then their illuding and deriding of religion, abusing the world with their * 1.76 fabulous figments, and seducing the people from the Word of God, and the true Christian Religion, to their vaine toyes, and childish inventions: dealing with the Scriptures, as a naughty painter did when he ill-favou∣redly

painted certaine cockes, he caused his boy to dir•…•… away the naturall cockes out of sight, lest they should discover and disgrace, the evill workmanship of his coun∣terfeit cockes: So when the Popes had set forth their * 1.77 owne traditions and their Fryers figments, they caused the Old and New Testament to be laid out of sight, knowing that the true Word of God would discover and disgrace the vanity of their traditions and counter∣feit illusions; as the fables of Fryer Francis, and Domi∣nicke, and such like miracles which are receiued in∣to the Romish Church, and must be beleeved vpon paine of heresie: such as the Poet might well cry out vpon:

—O 〈◊〉〈◊〉 Credula mens hominis & erectae fabulis aures! Oh how credulous is the minde of man, and how ready are his eares to listen to fables!

And if so many evils happen to men by the Popes, not onely in their bodies, goods, and possessions, as appeareth by Histories, and the writers of their owne liues: but also to the danger of their soules, by the opi∣nion of learned Diuines; that estate cannot be a happy estate, that bringeth men to so great vnhappinesse. Which Popes are so puffed up with pride and vaine∣glory, that a Pope was not ashamed to accept the name, but gloried that Constantine the Emperour cal∣led him God. Eberard Archbishop of Salisburge, in a * 1.78 publike assembly of the Princes and States of Germa∣ny, two hundred yeeres since, in an Oration spake thus of the Popes: These Babylonian Flamines (or Gentiles Priests) covet to raigne alone: they can suffer no equall: they will not leave untill they have cast downe all thi•…•… under their feete, and sit in the Temple of God, and be

lifted vp above all thing that is worshipped. Their hun∣ger after riches, and thirst after honour, is vnsatiable; the more yee giue to the greedy-gut, the more he de∣sireth: offer him your finger, and he will cove•…•… your hand. He that is the servant of the servants of God, desi∣reth neverthelesse to be the Lord of Lords, as if he were God: He speaketh great things, as if he were God him∣selfe. This cast-away changeth lawes, establisheth his owne: he defileth, rifleth, spoyleth, deceiveth, killeth: which lost man they vse to call Antichrist, in whose fore-head the name of blasphemie is written: I am God: I can not erre: he sitteth in the Temple of God: he ru∣leth farre and wide. And Chrysostome saith; Whosoever desireth the supremacie vpon earth, he shall finde con∣fusion in heaven: Neither shall he be accounted among the servants of Christ, that seeketh after the supremacie. And Alberius a learned Divine saith, that the rulers of the Romane Church, by their crafty and subtill wits, observing times, sometimes lift vp the Empire, another time by leasure abase it againe, and to what purpose? saving that by little and little they may cast downe vn∣der their feete (as themselues vaunt) all heavenly and * 1.79 earthly things, all spirituall and temporall things. And searching the old Histories (saith Hierom) I can finde none that devided the Church, and seduced the people from the house of God, but them that were appointed Priests to God. But the pride and covetousnesse of Popes, with many other vices, and their illuding the * 1.80 world, discovereth their hypocrisie, and sheweth them plainely not to be the men they professe. Besides ad∣vancing themselves above Emperors and Kings, and making them hold their stirrops, and leade their horses as hath beene said, and glorying to be called God: it is

established among them, that all men, of what dignity or preeminence soever they be, as soone as they come into the Popes sight, a great way off, they must make three courtesies, and kisse his feete. Saint Bernard speak∣ing of their pompe, saith, Saint Peter was never knowne * 1.81 at any time to have gone apparelled with precious stones or silke: not covered with gold, nor carried with a white horse: not attended upon with souldiers, nor compassed about with great traines of servants: he beleeved that without those things, that healthfull commandement might sufficiently be accomplished: If thou love mee, feede my sheepe. The same Bernard detesting their pompe and couetousnesse, called them Antichrists; and saith thus: The offices of dignity of holy Church are translated into filthy gaine, and the workes of darknesse: it remaineth that the man of sinne be revealed, the sonne of perdition, a spirit not onely of the day, but also of noone-light, that is not onely transformed into an An∣gell of light; but is also advanced aboue all that is cal∣led God, or that is worshipped. And the extreme coue∣tousnesse of the Popes and their Court was more truely then eloquently thus set forth by one of their owne au∣thors:

Curia vult marcas, bursas exhaurit & arcas: Si bursae parcas, fuge Papas & Patriarchas: Si dederis marcas, & 〈◊〉〈◊〉 implever is arcas, Culpa solueris quaqua ligatus cris. Intus quis? tu quis? ego sum: quid q•…•…ris? vt intrem. Fers aliquid? non: sta foris: fero quod satis; intra. The Court must haue money: It Exhausts both purses and coffers. If thou shewest thy purse, thou must neither haue To deale with Popes nor Patriarchs.

But if thou wilt giue money, and supply their coffers, Thou shalt bee absolued of what crime soeuer. Who's within? what art thou? tis I. what wouldst thou? I would enter. Bringst thou any thing? no: stay without then: I bring what is sufficient: come neere then.

And Mantuan noting likewise their vnmeasurable covetousnesse, singeth thus:

—Venalia Romae, Templa, sacerdotes, altaria, sacra, coronae, Ignis, thura, preces, calum est venale, Deúsque. Temples are to be sold in Rome (Inquire) The Priests, the holy Altars, crowne and fire, The Incense and their prayers are to be sold, There thou maist buy both heauen and God for gold.

But now that they find the want of that which was wont to feede their vnsatiable humours of covetousnes and ambition, by meane that the better halfe of Europe being reuolted from them, both their credit and trea∣sury is greatly decayed. The Popes rage of late yeeres, like as the Asses of Thuscia are reported to doe, when they haue fed vpon hemlockes; which as Matheolus wri∣teth, casteth them into such a sound sleepe, that they seeme to be dead; in so much as the countrey men goe oftentimes to take off the skinne, and haue halfe flayed him, before the Asse will awake. And when they haue * 1.82 taken off the skinne to the middest of his backe, the asse riseth vp suddenly vpon his feete, and halfe his skinne hanging downe, breaketh out into such a roaring, that he putteth the husbandman many times into a great seare. The like is vsed by the latter Popes, who haue beene a long time in a sound sleepe, untill they hauing felt the one halfe of reuenewes reuenewes and dominion

taken away from them, fearing the rest will follow, they fall into such a roaring and thundring with their Bulles (arming subiects against their Princes, and Kings against their subiects, and one of them against another) that they put all Christendome many times in a great feare, which in these dayes in many places worketh ef∣fect like vnto that which Chaucer (if I forget not) speak∣eth * 1.83 of, when he describeth a great feare that hapned in the breake of the day; the dogges barkt, the duckes quackt, the cockes crowed, and the Bees ranne out of the hyue. Iohn Peter of Ferrara, a learned man, taxing the Popes ambition and covetousnesse, after many other things writeth thus, above one hundred and fifty yeeres since: The Pope laboureth to have supe∣riority of the Emperour, which is ridiculous to speake, and abominable to heare: And note how, and by how many meanes the Clergie men lay snares for the Lay men, and enlarge their jurisdiction: But alas, ye vnhap∣pie Emperours and secular Princes, that suffer these and the like things! and make your selues servants unto the Popes! and see the world abused by them infinite waies: And yet ye thinke not vpon reformation, because yee give not your mindes to Wisedome and Knowledge. And Saint Hierome saith, Italy will never be at quiet, vntill the Church of Rome doe not possesse all the Cities and Castles, and that the gift of Constantine be by some good and mightie Emperour utterly re∣voked: because (saith hee) non benè c•…•…eniat Psal∣terium cum Cythera: neither was it granted of Christ to Peter, that they should possesse such things: but * 1.84 that which is Caesars, should be given to Caesar, and that which is Gods, to God. Now if the Popes bee the Antichrist spoken of in the Scripture, after the

opinion of learned Divines: or if hee set foorth vaine and wicked fables, and horrible blasphemies, in place of true Christian Religion, as the miracles done by Fryer Dominicke and Francis, to bee more and grea∣ter then those done by Christ and his Apostles; and * 1.85 the rest of the Fables written by them by their owne Authors: also their imagined purgatory, worship∣ping of images, invocation of the dead, their daily renewing of the sacrifice of Christ in their Masse, Chri∣stening of Bels, absolution for him that hath killed his father or mother, and many other such like things; this cannot bee a happie estate, that opposeth it selfe so directly and apparantly against Christ and his do∣ctrine; whereby, besides the danger of their destructi∣on, they draw infinite numbers of soules to the dan∣ger of eternall damnation, except Gods mercie bee the greater. Gregory the Great doth testifie plainely, that the Pope is described vnder the person of Nab•…•…chodo∣nozor: For Kings and Princes in hell that are damned, are brought in as though they came to meete the Pope * 1.86 after his death comming to them to salute him, who mocke him thus: Hell was in great feare of you, when it heard of your comming: all the dead Princes of the earth rise up to you; all Kings of Nations rise out of their thrones, and speake to you after this sort: Art thou made subject to the same infirmities as wee are? and art thou become like unto us? Thy pride hath brought thee downe to hell. When diddest thou fall, Lucifer from heaven, thou sonne of the morning, and art come into the earth that wert terrible to all Nations? * 1.87 But thou saidst in thy heart, I will goe up to heaven; I will lift up my seat above the Starres of heaven; I will ascend above the height of the clouds, and will be made

like the highest. They that shall see thee, will say, Is this he that troubleth the earth, and ouerthrew king∣domes? Thus they deceiue the world, who at last are deceiued themselues Liuie saith, There is nothing more deceiueable in shew, then false religion, when the pow∣er of God is made a cloke for wickednesse. And if the Popes were of that holinesse and vertue they would be taken, it could not be, but by their example, instruction, and discipline, their Imperiall Seat and Citie, whereof they are Head, would not deserue for their abominable vice and wickednesse, so infamous speech by the lear∣ned Italians themselues. Petrarke, Mantuan, and many other call Rome the shop of all wickednesse, Babylon, Sodom, the Schoole of errors, the Church of here∣sies, an Harlot with a shamelesse face. Mantuan thus no∣teth the vice there vsed:

I pudor in villas, si non patiuntur easdem, Et villae vomicas: Roma est iam tota Lupanar. Goe shame vnto the villages, If they as yet be free From the same filth, for now all Rome Is nought saue brothelry.

And Pasquil confirmeth the same, when one hauing beene at Rome, at his departure taketh his leaue thus:

Roma vale, vidi, satis est vidisse, reuertar, Cum leno, aut meretrix, scurra, cynedus ero. Rome farewell, I haue seene and now Am glutted with thy sight: I will returne, when I am Bawd, Whoore, Iester, Catamite.

Thus much of the ambition and manners of the Popes, whereunto I am vnwillingly drawne, in respect of the dignitie of their place and profession, to say so

much, which neuerthelesse is very little to that may be truly said, and is written by others, because I must exa∣mine the principall states of life, whereof theirs is ac∣counted among the highest, and are esteemed the hap∣piest men, that also pretend to giue happinesse to o∣thers. In examination whereof, I was driuen to disco∣uer the worst parts of them, and their estate, as I haue done of all the rest, the better to prooue my subiect: and how much they are deceiued, that thinke felicitie * 1.88 to be in their estate. But because the examples before produced, seeme to testifie their infelicitie; whereof the estates next to them in degree are partakers, wee must passe from them to the inferiour members of the Church. The charge of these men also is so great, that * 1.89 hardly they can finde that quietnesse, either in body or minde, whereby they may attaine to the felicitie of this life: and so much the more exactly they performe their function, so much the further they seeme to be from it. They must wake whilest others sleepe; they must be the Watch of the world; there is no intermission of their trauels; but all the houres of their life they must employ their labours, for the common safegard of men, for feare lest Satan should seduce their flocke. Saint Chrysostome saith, that he which hath the charge of one onely Church, with difficultie can bee saued, so great is their charge. What may wee thinke then * 1.90 of that sort, that haue corrupted the Word of God, and in place thereof haue foysted in their owne tradi∣tions, as Monkes, Fryers, and that crue of Cloy∣ster-men; if it be so hard for good Pastors to attaine to the blessednesse of the other life, without which there is no felicitie in this world, as hath beene said? But where the light of the Gospell hath dispersed the

darke clouds of their divinitie, arise daily (such is the depravation of this time) to the great slander and prejudice of true Religion, new Sects and Schismes, many times rather to expell or insert superficiall ce∣remonies, and to alter and innovate orders already set and established for decencie, then for substance of matter, wherein (saith Vrsinus) they offend God, because they disobey the Magistrate. They can strayne Gnats, and swallow Camels: as Bernard saith of the Prelates of his time: Whilest they make shew to treat of great matters, they handle trifles, notable estimators of things, who in the least matters use great diligence, in the greatest matters little or none at all:

Nitimur in vetitum semper, cupimus{que} negata: We alwayes strive for things untride, And covet what is most denide.

The authors whereof doe not with due providence consider the dangerous fruits that may thereof arise, and that it were better to suffer some inconvenience, then to disturbe the peace of the Church, for feare lest by falling from one Sect to another, never being settled, that happen to many which was spoken by Menedemus of them that went to Athens to study: Ma∣ny (saith he) goe to Athens for learning sake, who first become Wise-men, then Philosophers, that is, lo∣uers of Wisedome, after that, Rhetoricians, and last of all, in processe of time they become starke fooles. Such fruits, it may be doubted (if God of his mercy prevent it not) the new Sects and Schismes of these latter daics will bring foorth: that by falling from one Sect into * 1.91 another, many will become Atheists, that is, sta•…•… fooles: For so the Psalmist calleth them: The foole

saith in his heart, There is no God. There was written in golden letters vpon the doore of the Church in Col∣len, these verses:

〈1 line〉〈1 line〉, Deficit Ecclesia virtus, pariter{que} facultas. Whil'st Discipline doth cease to be, And privatemalice raignes: The vertue of the Church doth faile, And power with it containes.

This function is growne to that disorder, that there is hardly to be found so meane a Clarke, that will not take vpon him to expound the Scriptures after his owne fancie: And if their want of learning be objected, their answer is ready, that such Christ chose to be his * 1.92 Apostles: neither Scribes nor Doctors of the Law, but out of this or that Trade, that were never brought up in Synagogues or Schooles: As though Christ were now to begin his Church againe, and lay a new founda∣tion with miracles.

Now that wee have passed thorow the principall estates of life, and cannot finde that happinesse in any of them wee looke for; let us see whether wee can finde it in the estate of marriage, which is both an * 1.93 honourable and necessarie estate, ordained by God for the comfort of mans life, and preservation of his kinde; which hee sanctified and made an holy thing with his blessing. And if wee will in our owne con∣ceits fayne to our selues the forme and image of a per∣fect and excellent marriage (as Plato, or Sir Thomas * 1.94 Moore did their Common-wealths) there is nothing in the world that may be compared to marriage, for a con∣summation of pleasures and delights. All things with them are common, both prosperitie and adversitie,

riches and povertie, one bed, the same children: so as it seemeth by the unitie and conformitie of their bodies and minds, that two are transformed into one. 〈◊〉〈◊〉 boni sine socio iucunda est possessio: One can possesse no good thing pleasantly without a companion: The wife is a companion in all manner of fortunes. If the hus∣band be rich and liuc in prosperitie, shee is partaker of it, and maketh men enjoy it with greater pleasure. If he be poore, and in adversitie, shee beareth halfe the burthen, and comfortcth and assisteth him. There be divers notable examples of the loue betweene the hus∣band and his wife, which helpeth to the commendati∣on of marriage: Baptista Fregosa reporteth of a Nea∣politane, * 1.95 whose wife being taken on the Sea-coast by the Moores, hee presently cast himselfe into the Sea, and following their Barke, desired them to take him al∣so, which they did, and brought them both to the King of Thunes; who being mooued with their faith∣full loue and affection, deliuered them both. Tiberian Gracchus hauing two Snakes taken in his house, the one a male, the other a female, and being aduertised by a South-sayer, that if he let goe the male, his wife must die, if the female, present death must fall vpon him∣selfe, he loued his-wife so dearely, that preferring her life before his owne, hee let goe the female, and killed the male; and within a while after hee dyed. Which maketh it a doubtfull question (saith Valerius) whether * 1.96 Cornelia his wife were more happie by hauing such a husband, or vnhappie by the losse of him. Women haue beene nothing inferiour to their husbands in this kinde of dutie. When Rhabbi Beuxamut a Moore was * 1.97 slaine, his wife called Hota, celebrated his funerals with abundance of teares, and lamentable cryes, and buried

his body very sumptuously. And after shee had abstai∣ned from meate and drinke nine dayes, shee would not liue, her husband being dead; but before her breath went out of her body, shee commanded her buriall to be with her husband, thinking it no reason to be sepa∣rated from her husband (whom shee loued so dearely) either by death, or by buriall. P•…•…rcia the wife of Bru∣t•…•…s, * 1.98 loued her husband so dearely, that when she heard of his death; her friends hauing taken away all yron from her, fearing shee would kill her selfe, for sorrow tooke vp quicke coales of fire, and ate them as gree∣dily as others cate meate. The Lacedemonians had * 1.99 condemned certaine men to death, and committed them to prison: when the night came (as their manner was) in which they should be executed, their wiues ob∣tained leaue of their Keepers to come into the prison to them, to take (as it were) their last farewell, who changed apparell with their husbands, and sent them a∣way, and stayed behind themselues to die in their pla∣ces. Theopompus a Lacedemonian in like sort being in * 1.100 prison, changed his apparell with his wife, and by her meanes escaped, and left her in the same danger hee was in. When the wife of King Admetus, that was grieuously sicke, vnderstood the answer of the Oracle to be, that he could not recouer, except one of his best friends dyed for him, shee prefer•…•…ing her husbands life * 1.101 (by a rare example) before her owne, killed her selfe. A woman called Pisca seeing her husband pine away * 1.102 daily through an incurable disease, she perswaded him to asswage his paine by death, offering her selfe to beare him company: whereunto her husband agreeing, they embraced each other, and cast themselues headlong in∣to the Sea, from the top of a rocke.

Solacium est miseris socios habere paenarum.

It is comfort to the miserable, to have companions in their punishment.

And the number of wives and husbands that happen to some, argueth the happie estate of marriage, who otherwise would be (after Chylons opinion, one of the Sages of Greece) warned to beware by the first: he ac∣counted him a very foole, who having saved himselfe from a dangerous Shipwracke by painefull swimming, would returne to Sea againe, as though a tempest had not power over all Saylers: meaning that hee which was deliuered from his first marriage, would prooue himselfe a foole to marry againe. But S^t. Hierome re∣porteth, * 1.103 that he saw at Rome a man that had had twen∣tie wives, marry a woman that had had two and twen∣tie husbands. And after great expectation of the Ro∣manes, which of them should over-live the other, the woman dyed: whereupon the men crowned him with lawrell, and caused him in token of victory, to carry a branch of Palme in his hand at his wives funerals. And this was a notable example of loue shewed by women towards their husbands: When the Emperour Co•…•…ra∣dus the third made Warre vpon the Duke of Bauier, this Emperour hauing besieged the Dukes Citie very straightly a long time, and would by no intreatie nor perswasions vpon no conditions bee remooued from his resolution vtterly to raze and destroy the Citie, the Noble and Gentlewomen of the towne came foorth * 1.104 to the Emperour, and besought him to suffer them safely to depart foorth of the Citie, with so much as they could carry vpon their backes: which at length beeing granted by the Emperour, they returned and brought foorth vpon their backes the Duke himselfe

and their husbands, and such as had none, their parents and children: at the sight whereof the Em∣perour tooke such pleasure, that weeping for very ioy, he laid aside all his anger and fury, and spa∣red the City, and entered into friendshippe with his mortall enemie. Diuers like examples are registred in Histories: and a great many things more may bee said in commendation of marriage: But because the scope of our intent is to search whether there be any estate of life voide of those evill things that de∣tract from Felicity, which evill beeing granted, there is no happinesse or felicitie in this life (for one droppe of poyson spoyleth a great quantitie of good wine) let vs see what evill is said to bee in marriage: for among sweete and pleasant dewes, there falleth many times sharpe stormes of hayle. The Atheni∣ans, * 1.105 accounted a wise and politike people, perceiuing how hard a matter it was to frame a woman to per∣forme the part of a good wife to her husband, by meanes of the infinite number of occasions of strife and contention that would rise betweene them, or∣dayned in their Common-wealth certaine Magistrates, which were called Reconcilers, to make atonement betweene men and their wiues. The Spartanes had the like officers to reforme the insolencie of women, and to correct and compell them to the true obedi∣ence of their husbands. Gueuarra, after hee had ex∣cused himselfe, and refused to describe the particu∣lar fancies of women, because they are without limit; placeth the things that women most desire, and where∣with they hold themselues best contented, in these foure: To be gorgiously apparelled; to be esteemed faire; to goe whither they list; and that men be∣leeue

what they say. To contract matrimony with a woman (saith he) is a thing very easie, but to sustaine it to the end, is a thing very difficult. For those that marry without any other respect, but onely for loue, leade their life afterward with sorrow: But this sauoureth some∣thing of the Spanish humour. For God neuer fayleth to blesse them with sufficient, that ioyne themselues to∣gether, and liue in his seruice and feare. If thou marry a rich wife, she will be proud, and shee will esteeme thee rather as her slaue, then her husband, and it may happen thee to be ashamed of her kindred: if shee be poore, she will be contemned, and thy selfe the lesse esteemed: if she be foule and euill-fauoured, thou canst not loue her: if she be faire, thou wilt be iealous of her, and in danger to fall into an vnnaturall metamorpho∣sis.

Fastus inest pulchris, sequitur superbia formam: Arrogancy is in faire ones, And pride attends on beauty.

If she be of great parentage, in place of a wife, thou shalt haue a seuere Mistresse and Commander, and in place of kinsfolke and friends by her, thou shalt haue Masters: if she be honest and chaste, she will feare the contrary in thee, and vexe thee: so that wealth maketh a woman proud, beauty suspected, and hardnesse of fauour, lothsome. A great many examples may be produced of the euils that haue happened to men by women. But because there is matter enough besides, we will passe them ouer, and shew onely what hath bin said of them by wise and learned men. Hypponactus ha∣uing had experience of the Martyrdome of marriage saith: that there are but two good dayes in one marri∣age: * 1.106 the one is the day of the marriage, the other the

day of the wiues death. Because the first day is passed in feasting and pleasure, and the marriage new and fresh, and therefore pleasant; as of all kinds of pleasure the beginning most delighteth, sacietie of all things ma∣keth wearinesse. The last day (he said) was good, because by the wiues death, the husband was made free and de∣liuered from seruitude. In consideration whereof, they that hold this opinion, produced an historie of a noble Roman, who the next day after his marriage, being very sad, was asked of his friends the cause of his pensiuenes, hauing matched with a wife that was faire, rich, and of noble parentage: he shewed them his foot: Why friends (quoth he) ye see that my shoo is new, handsome, and well made, but ye know not in what part of my foote it pincheth me. Is there any thing (saith Plutarke) more light then the tongue of an vnbridled woman, more by∣ting then her outrages, more rash then her boldnesse, more execrable then her spitefull disposition, more pe∣rillous then her fury? If thou haue children by her, * 1.107 thou hast much trouble and charge by the care of their education: if they proue vntowardly and giuen to lewd∣nesse, what greater griefe can happen to a man? It cannot be denied, but the fathers felicitie is diminished by the childrens vntowardlinesse: and how many are occasio∣ned by the vntowardlinesse or vndutifulnesse of their children, with deepe sighes to pronounce often within themselues this verse of Homer?

Coniuge non ductâ, natis vtinam car•…•…ssem: Not being married, I would I had had no children.

If they be towardly and given to vertue, the losse of them is as grieuous: which affection is of such force, that the wisest men many times are not able to bridle; as

appeareth by this example of S•…•…lon one of the seuen Sa∣ges or wise men of Greece.

There was a disputation on a time betweene this So∣lon, * 1.108 who was married and had one onely sonne, a to∣wardly young man, and Thales another of the Sages, that was vnmarried, which estate was better, Marriage or a single life: Solon commended matrimony, Thales preferred the other: and when he perceiued that he could not perswade Solon by reason and argument to be of his opinion, he practised this deuice, When their talke was ended, being both at Thales his house, Thales went forth and caused one to faine an errand to him, and say as he had instructed him, as though hee came from A∣thens, where Solons dwelling was: this man like a stran∣ger, as these two wise men were talking together within the house, knocketh at the doore; Thales letteth him in the man faineth a message to him from a friend of his at Athens: Solon hearing him say that hee came from Athens, went foorth of the next roome to him, and asked what newes at Athens? Little newes (quoth he) but as I came forth of the city, I saw the Senatours and principall men of Athens going to the buriall of a young man. Solon going into the other roome againe, and musing who this should bee, being in some doubt lest peraduenture it should bee his sonne, commeth forth to him againe, and asked him whether he knew who it should be that was dead? He answered that he had forgotten his name, but it was the onely sonne of a notable man in Athens, and that for the reverence and loue that they did beare to his father, all the Nobilitie & principal men of the city went to his buriall. Then So∣lon greatly confused and troubled in minde, goeth from him againe, fearing his owne sonne, and being farre 〈◊〉〈◊〉

of quiet, returneth to aske him, whether he could not call to remembrance the name of this young mans fa∣ther, if he heard it reckoned? He answered, that he thought he could remember his name, if he might heare it againe. And after Solon had reckoned vp the names of a great many of the principall men of the City, and the other denying them to be the man, he came at last to his owne name, and asked whether he were not called Solon? And when the other affirmed that to be the name of the father of this young man that was dead, Solon cry∣eth out vpon his onely sonne, and maketh great lamen∣tation; he teareth his haire, and beateth his head against the wal, and doth all things that men vse to do in calami∣tie. When Thales had beheld him a while in this passi∣on, Be of good comfort, Solon, (saith he) thy sonne li∣ueth; but now yee see by your owne example what cuill things are incident to marriage. A Philosopher being * 1.109 demanded why he married not? Because (quoth he) if the woman whom I take to wife be good, I shall spill her; if she be euill, I must support her; if she be poore, I must maintaine her; if she be rich, I must suffer her; if she be foule, I shall abhorre her; if she be faire, then I must watch her: and that which is worst of all, I giue my liberty for euer to her that will neuer shew her selfe gratefull. Riches breeds care; pouerty sorrow; sayling feare; eating heauinesse; going wearinesse; all which tra∣uels we see deuided amongst many, except amongst them that bee married, where they ioyne all together: for seldome we see the married man goe without care, sorrow, wearied, heauy, and comfortlesse, as though he were alwaies in feare of some thing that may happen. If thou shut thy wife within doore, she neuer ceaseth to complaine; if thou giue her leaue to walke at liberty, she

ministreth occasion for thy neighbour to talke, and thy selfe to suspect; if thou chide, she will looke sowrely; and if so be that thou say nothing, then will she be more an∣gry; if thou stay much at home, she will thinke thee sus∣pitious; if thou goe much abroad, she will doubt all is not well, when her feete be cold at home; if thou shew thy selfe louing, she will haue thee in contempt; and if thou shew no signes of loue, she will suspect thee to be in loue with some other; if thou deny what she craueth, she will lay to thy charge thou louest her not.

This Thales being asked in his youth, why he married * 1.110 not, answered, that it was too rathe: and afterward be∣ing asked the same question againe, when he was old, he said that it was too late. With the like passion of Sol•…•…n Euphrates a Philosopher seemed to be touched; for whe•…•… his wife was dead, whom he loued dearely: O tyrannous Philosophie (quoth he) thou commandest to loue, and if we lose the things beloued, thou forbiddest vs to be sorry for them: what should I then doe in this miserable estate? When there chanced a tempest to arise on the * 1.111 sea, and the Master of the ship commanded all men to cast the heauiest things into the sea, a married man took his wife presently in his armes and cast her ouer the ship, saying, that he had nothing more heauy then she. A man of Perugia wept bitterly, because his wife had hanged her selfe vpon a fig-tree: and being reprehended of one of his neighbours, that wondered how in so great pros∣perity hee could finde teares to shead: Giue, me I pray thee (quoth he) a graffe of that fig-tree to plant in my garden, that I may see whether it will bring foorth the like fruite with me. One seeing his wife fall into a swift riuer, sought her vp the streame, and being reprehended of others of his neighbours, and asked what he meant

to seeke his wife vp the riuer, seeing she fell in beneath? I see the place (quoth he) well enough where she fell in, but because in all her life time she did all things against reason, and contrary to all others, I know that shee is gone against the streame, and must find her vp the riuer, or else not at all. Sir Thomas Moore saith, Men commit faults often, women only twice, that they neither speake wel, nor doe well. Cato said, All men rule their wiues, we rule all men, but our wiues rule vs. One saith, In vxorem 〈◊〉〈◊〉 omnis amor turpis est: in suam 〈◊〉〈◊〉 nimius: For a wise man should loue his wife by iudgement, not by af∣fection. Marcus Aurelius hauing diuers earnest suiters to * 1.112 marry his daughter; Be not so importunate with me, (said he) for if all the discretion of wise men were laid together in one heap, it were not sufficient to giue good counsell to make one good marriage; and will ye that Ialone giue mine aduice, and that so quickly? It is (quoth he) sixe yeeres sithence Anthonius Pius made choise of me to be his son in law, and gaue me the Empire with his daughter, and yet we both were deceiued; he for choosing me to be his sonne in law, and I for taking his daughter to my wife. He was called Pius, because he was very pittifull to all but to me, with whom he was cruell; for with a little flesh he gaue me great store of bones, which in few words is the gall and aloes that is mingled with the pleasures and delightes of marriage: which if we will speake the truth, we cannot so artifici∣ally couer and disguise with eloquent speech, but we must needs confesse, that if we will weigh the sorrowes and miseries in a paire of ballance, with the pleasures and delights, that those will weigh downe these. I was (saith * 1.113 he) eight and thirty yeeres without a wife, which see∣med not vnto me eight and thirty daies; and sixe yeeres

that I haue beene married, seemeth to me sixe hundred yeeres. The Philosophers said, that nature had 〈◊〉〈◊〉 worse with men then with brute beasts, for to them she hath giuen knowledge to auoide their contrary and ene∣my: but to man she hath giuen a desire to ioyne with a woman, which is his contrary, whose malice is a swome enemy to the reason of man. The old Romanes had a custome, when the wife was married and brought home to her husbands house, they would (as she entred into the gate) lift her vp so high, that she knocked her head against the vppermost part of the doore, that she might remember alwaies as she were going forth of the doore, her harme, whereby to be warned to keepe home, and not to gad too much abroad. And this discouereth the malicious and frowardly disposition of some women; that Socrates wife hauing such a husband as all men ad∣mired * 1.114 for his vertue and wisedome, yet she made so little account of him, that after she had a long time brawled with him, she watched his going forth, and standing in a place right ouer the doore, she powred a pisse-pot vp∣on his head: I thought (quoth he) after so great thunder we should haue raine.

When Pompey the great passed with his Armie in∣to the East, he found a people called Messagetes, who * 1.115 had a law that euery inhabitant should haue two caues (because in those mountaines they had no houses) in the one of them dwelt the husband, sonnes, and men∣seruants: in the other, the wife, daughters, and maid∣seruants. Their manner was to eate together, and to sleepe once a weeke together. And when they were as∣ked of Pompey what was the cause they liued in this strange sort, contrary to all the world besides? They answered him, Behold vs, Pompey, how the 〈◊〉〈◊〉

haue giuen vs but a short life, that no man passeth threescore yeeres at the most; and those we endeuour to liue in peace: if our wiues should dwell with vs, in liuing wee should die: for that wee should passe the nights in hearing their complaints, and the dayes in suffering their brawlings: whereas keeping them thus apart from vs, the sonnes be brought vp in more peace, and wee auoyd the vnquietnesse that killeth the fathers.

But though many euils be reported of marriage, by the defects that be in some women, yet in this they seeme to be of a charitable and kinde disposition to∣wards their husbands; if their nature bee not altered from that it hath beene in times past, in that they will double the euill of marriage to themselues, to deliuer their husbands from the one halfe: for rather then their husbands shall be troubled with two wiues, they will consent to be troubled with two husbands: as ap∣peareth by this example of the Matrons of Rome. A•…•…lus Gellius reporteth that the old Romanes had a * 1.116 custome, that euery Senatour might bring one of his sonnes (when they were little Boyes) with them into the Senate-house, vntill they were seuenteene yeeres old, that they in their youth might be instructed in mat∣ter of estate, and see the good order that was there ob∣serued by their parents, thereby to be the better able to gouerne when they came to be men: with charge ne∣uerthelesse, not to speake of any thing which they heard deliberated among the Senators. It chanced on a time the Senate to sit in counsell longer then their ac∣customed houre, consulting vpon matters of great im∣portance: whereupon because they could not then a∣gree, they deferred their resolution vntill the next day,

with charge that euery one in the meane time should vse silence: when a young little Boy being there that day, the sonne of Papyrius, one of the principall fami∣lies among the Romanes, was returned to his fathers house, his mother desirous to know the cause of the Se∣nators long sitting, desired the little childe to tell her what matter was debated in the Senate: the Boy refu∣sing to tell her, and excusing himself vpon the comman∣dement giuen to keepe silence, she was more desirous (as they say the manner of women is) to know the mat∣ter then before: and when shee perceiued that by no faire words nor promises shee could allure the Boy to discouer it, she threatned to beat him: then the boy for feare of the rod, to satisfie his mothers importunacy, made this device: The matter (said he) that was in que∣stion, and must be determined to morrow, was this: It seemed good to many of the Senators, as well for the Common-wealth, as for the encrease of people, that euery man should haue two wiues; but others were of a contrary opinion, and thought it more expedient that euery woman should haue two husbands, which mat∣ter should be determined the next day. The mother beleeuing her sonne, was greatly perplexed, and aduer∣tised presently other Matrons of Rome what shee had heard, that they might deuise some way to hinder the resolution for men to haue two wiues, and to bring to passe rather that women might haue two husbands. The matter was carried so speedily from one to 〈◊〉〈◊〉, that the next day when the Senators should enter into the Senate-house, they found at the doore a great number of the principall Matrons of Rome vpon their knees, who made a very earnest petition to them, 〈◊〉〈◊〉 they would not make so vniust a law, that a man should

haue two wiues, but rather that a woman might haue two husbands. The Senators knowing nothing of the matter, were not a little amazed; and when they were entered into the Senate, one asked another what this strange kinde of inciuilitie and shamelesnesse of their wiues should meane? But no man being able to make any reason of the matter, the little Boy seeing them so confused, steppeth forth, and told them openly how the matter had passed, and that he was driuen for feare of stripes to deuise this answer to satisfie his mother. The Senate commended the Boy, and decreed that none of their sonnes should enter any more into the Senate-house, but onely this Papyrius, lest their se∣crets might be disclosed by the importunacie of their mothers. Demosthenes gaue this counsell vnto Corin∣thus, * 1.117 that asked him, with what conditions a wife ought chiefly to be furnished? Be sure (saith he) that thy wife be rich, that the necessities of thy life may be supplied, and the continuance of thine estate plenti∣fully supported: Let her be nobly descended, the bet∣ter to minister to thy reputation, and bring honour to thy posteritie: Let her be young, that shee may the better delight thee, and thou finde no occasion to thinke marriage lothsome: Let her be faire, the better to content thy desires, and containe thee from others: And let her bee vertuous and wise, to the end thou maist safely commit thine estate to her gouernment. For whosoeuer taketh a wife without these conditi∣ons, is sure to finde that hee feareth, and faile of that which should make the marriage happy. For of all acci∣dents ordained to trouble the life of man, there cannot bee a greater infelicitie, then to bee euill encountred in marriage. Hee taketh small pleasure of all that euer

hee hath besides, that is wiued against his appetite. One being asked, who was a chaste wife? answered, She that is not bold; that doth not cuill when her hus∣band offends her; that may and will not; that hateth money, the doore, and the window; that careth not for feasts and bankets, for dancing, nor to be curious in apparell; that heareth no messages, nor receiueth let∣ters nor presents from louers; that will not goe 〈◊〉〈◊〉 stand alone; that esteemeth her husband, whatsoeuer he be, aboue all others; that spinneth, seweth, feareth God, and prayeth often and willingly to him; that is the last that speaketh, and the first that holdeth her peace: which made Propertius commend women of the elder time thus:

Non illis studium vulgo conquirere amantes, Illis ampla satis, forma, pudicitia. They studied not to range abroad For Louers to inquire, To be held chaste, the beautie was Which they did most desire.

The old Romans seemed not to think marriage a hap∣pie estate, by a speech vsed by Metellus the Oratour, to * 1.118 perswade them to marriage; If we could (said he) be without wiues, we should then be all free frō that trou∣ble; but seeing nature hath so ordered the matter, that we cannot commodiously liue with them, nor by any meanes without them, wee must haue respect rather to the perpetuall good, then to the short pleasures. And what doth more vnquiet a mans minde, then to stand in doubt, whether the children of whom he beareth the name of their father, be his or not? To this purpose I remember a pretie deuice, reported by a credible Au∣thour, that a woman made to satisfie her husband. This

man was of the Nobilitie, and of great possessions, and married a wife of the like estate, and beautifull withall, but not of the best fame. This woman was deliuered of a goodly boy, and as shee held him on a day in her armes, and perceiuing her husband sit very sadly, as though his mind were greatly troubled, fetching deepe sighes; shee asked him what was the cause of this great pensiuenesse and sighes? The husband sighing againe, I would (quoth he) giue halfe my land that I were as certenly assured that this boy were mine, as he is known to you to be yours. There shall not need (said the wife, keeping her countenance with great sobrietie) so great a price, only giue mee an hundred acres of medow wherewith to feed my cattell, and I will put you out of doubt of this matter: and when he had told her it was vnpossible, yet they agreed to call in certaine Noble∣men and Gentlemen to heare the bargaine, which in their presence being agreed vpon, shee holding the boy in her armes, said vnto her husband, Is this boy in very deed mine? When he affirmed it to be so, shee held foorth the boy in her armes to her husband: Take him * 1.119 (said shee) I giue him to you: now hee is out of doubt yours. Wherewith all that were present fell into a laughing, and gaue sentence with the wife, condemning the husband. Alphonsus King of Arragon was accusto∣med to say, that if a man will see a perfect and well sor∣ted marriage, the husband must be deafe, and the wife blinde, that hee may not heare her brawling, nor shee see her husbands wanton toyes. When one admo∣•…•…shed his friend, that hee should stay the marriage of his sonne, vntill he were wise: Yee deceiue your selfe (my friend, quoth he) for if he once grow to be wise, hee will neuer marry. One hearing this preached,

Whosoeuer will be saued, must beare his Crosse, ranne to his wife and laid her vpon his shoulders. Pbilem•…•… said, that a wife is a necessarie and perpetuall euill to her husband, because there is nothing more hard to be found in all the world then a good wife, following the old prouerbe: That a good wife, a good Mule, and a good Goate are three naughtie beasts. But ynough of this. It shall bee good to be warned by old Homers counsell, and not to touch this string too much, lest we plucke the house vpon our head.

Talia, nate, loquens, haud multo tempore viues. Speaking these things, oh sonne, Thou hast not long to liue.

Thus may wee see how hard a matter it is, to finde * 1.120 out any estate that is not subiect to infelicitie and mise∣rie: and if wee should peruse the estate of peace which is desired of all men, and is a great blessing of God, we shall finde, that the long continuance of that hap∣pie estate, is many times the cause of great infelicitie. Such is the corruption of our nature, to turne that good which God sendeth to the benefit of men, to our owne euill and harme: which is by the Poet truly af∣firmed;

Nun•…•… patimur longae pacis mala: saeuior armis Luxuria incubuit, victum{que} vlciscitur orbem. The euils of long peace Now luxury is held w'indure, Amongst vs: raging worse then Warre, To auenge the conquered world.

Philemon in his Comedie bringeth in a plaine Countriman that derided the Philosophers, disputing vpon their Summum Bonum, one placing it in this thing, another in that, according to the diuersitie of

their conceits: Yee mistake the matter (quoth this homely fellow to the Philosophers) peace is the thing wherein the felicitie of man consisteth: for nothing is better, nor more desired or pleasant, that God hath gi∣uen * 1.121 to men, then peace. Yet notwithstanding wee doe see, that a long continued peace engendreth luxu∣riousnesse and intemperance, whereof ensueth beast∣ly drunkennesse, and an infinite number of disea∣ses, both of body and minde, that besides many torments hasten men to their end, it encreaseth ri∣ches, which bringeth foorth couetousnesse, pride, vaine glory, and ambition; whereof ensueth vncha∣ritable contention by law, and effusion of innocent blood by ciuill Warres, to the vtter ruine and destru∣ction oftentimes of many goodly Kingdomes and Common-wealths: Which was the cause that moo∣ued Scipio to disswade the Romans from the destruction of Carthage, lest by liuing securely in continuall peace, without feare of any enemie, they should at the length turne their weapons to their owne bodies, which came euen so to passe. Lodouicus Guicciardine in his descrip∣tion * 1.122 of the Low-Countrey, seemed to presage the fall of Antwerpe, before their Ciuill Warres began, by reason of their abundance of riches (wherein they were thought to exceed all the townes in Europe) and luxu∣riousnesse, & security of life by their long peace: Which may be a warning to other countries, that finde them∣selues drowned in the like vices. Cato said, that luxu∣riousnesse and couetousnesse were two plagues that o∣uerthrow all great Empires. Cyprian findeth fault with the corruption of his time by long peace. Idlenesse * 1.123 (saith he) and long peace hath corrupted the disci∣pline deliuered by the Apostles: euery man laboureth

to increase his patrimonie, and is carried away with an insatiable desire to augment his possessions. What would he haue said of the couetousnesse and greedy desires of these dayes? Many examples may be pro∣duced out of Histories, of the ouerthrow of Cities and countries by the vices gathered by long peace. Euscbius reporteth that the long peace and rest which the Chri∣stians enioyed from the persecution, that was in the go∣uernment of the Emperour Aurelian, to the raigne of Dioclesian, was the cause that the Christians manner of * 1.124 liuing began to be corrupted, so as many iniquities did grow presently, and the former old holinesse began to decrease, and such disorders and dissentions began to be mooued among the Bishops and Prelates, that (as Euse∣bius saith) God suffered the persecution of Dioclesi•…•… to serue in place of reuenge and chastisement of his Church, which was so extreme and bloody, and full of crueltie, that neither is it possible for a pen to write, not tongue to pronounce it. So that whether wee liue in the warres or in peace, each of them hath in them their infelicitie:

Occidit ignavus, dum pralia pace quiescunt: The slothfull dyes, whil'st warres sleepe in peace.

Now if wee should prosecute in a generalitie this discourse of the miseries of man, as wee haue done of their particular estates, how many kinds of paines and torments hee suffereth in this life, and how many wayes, and in what miserable estate hee commeth by his death, wee should rather lacke time then matter to write of. But to follow the course that we haue alrea∣dy taken in other things: let vs, of an infinite number of examples, select some few. What paines and trou∣bles men suffer in this life, in labouring to attaine to

their desires, something hath beene said before, and more shall be said hereafter. Likewise what miseries men haue suffered by the warres, hath beene touched already. Now resteth to speake something of the cala∣mities that happen to men by diseases and accidents, which bring them to their end: whereof we will re∣cite some few examples of those that be rare and some∣what strange: But first wee will adde one more to that which hath beene spoken before of famine, a most mi∣serable plague, and horrible kinde of death, one of the whips and scourges wherewith God vseth to punish the sinnes of men. In the fourth booke of the Kings, men∣tion * 1.125 is made of a famine in Samaria in the time of He∣lizeus, which was in all extremitie: and when all their victuals were consumed, the mothers did eate their owne children; insomuch that a poore woman made her complaint to the King (seeing him vpon the walles) that a woman, her neighbour, would not performe a bargaine made betweene them, which was, that they should eate her childe first, which, (said shee vnto the King) I haue performed: for wee sod and ate my childe, and shee presently hath conueyed away her childe, and hath hidden him, that I should not eate my part of him: which when the King heard, his heart was ready for griefe to breake and leape out of his body; and hee beganne to rent his garments, and co∣uered his flesh with sack-cloth, saying, God make mee so, and as followeth in the Text.

CHAP. IIII.

Of sundry sorts of plagues and pestilence, and great morta∣lities. The Iudgements of God vpon diuers euill men. Of Popyelus King of Polonia and his Queene. Arnolphus and Hotto Bishop of Ments, &c. Other strange acci∣dents concerning Gods great Iustice. The miraculous ef∣fects of feare, sorrow, and ioy approoued by History. The instability of fortune instanced in the story of Po∣licrates King of Samos. His daughters ominous dreame. His great prosperity and miserable end. That no man can be said to be happy before death. Of the vaine trust in riches, and of rich and couetous men. Auarice reprooued and punished, &c.

CRedible Authors report, that in Constantinople there was a strange kinde of pestilence, in such manner, as those which were sick therof, thought them∣selues to be killed by other men, and being troubled * 1.126 with that feare, died madde, supposing men did kill them. Thucidides reporteth, that there was a corruption of the aire in Greece, that infinit numbers of people di∣ed without finding any remedy, and such as recouered health, lost their memory & knowledge, so as one knew not another, not the father his child. Certaine souldiers that were vnder the Lieutenant of the Emperour Mar∣cus Anthonius, being in Seleucia, went into the Church of Apollo, where they opened a coffer, thinking to find some great treasure, but the contagious aire that came forth of it, first destroyed a great part of the people of Babylon: then it entred into Greece, and from thence to Rome, whereof ensued such a pesti∣lence, that it destroyed a third part of the people. In France there was such a disease at Aix, that the people

would die eating and drinking; many would fall into a frenzie and drowne themselues in welles; others would cast themselues out of their windowes, and breake their neckes: The mortalitie growing of this disease was so great, that there was no roome in the Church-yards to * 1.127 bury the dead: and many finding themselues infected with this disease, being out of all hope of recouery, would presently sow themselues in sheetes, looking when death would come to separate the soule from the body. These were the whips that God vsed in a genera∣litie for punishment of sinnes. But what would we speake of diseases, when Plinie and others write, that in two thousand yeeres to their time, they haue discouered a∣boue * 1.128 three hundred diseases to which men are subiect: we may say with the Poet;

Optima quaeque dies miseris mortalibus 〈◊〉〈◊〉, Prima fugii, subeunt morbi tristisque senectus, Et labor, & durae rapit inclementia mortis. The best dayes of vs miserable men, The first are, that make haste from vs, and then Diseases come, with sorrowfull old age, Labour, and lust, Deaths implacable rage.

Let vs descend to some particular matter, which hath happened to men, either by the secret iudgement of God, or by some rare accidents. Popyelus King of Polo∣nia, a man of euil life, would often wish that he might be deuoured of mice. At last as he was sitting at dinner * 1.129 banquetting and 〈◊〉〈◊〉, a company of great mice set vpon him, which came from the carkasses of his vn∣cles, which he and the Queene his wife had killed with poyson. These mice in great heapes assaulted him, his wife and children, as they sate feasting, and neuer left gnawing vpon them day and night, though his guard

and souldiers did all they could to driue them away; great fires were made, and the King, his wife and chil∣dren placed in the middest: yet notwithstanding the Mice ran thorow the fire, and fell to their gnawing a∣gaine: Then they went into a ship, and prooued what the water would doe: the Mice followed them, and gnawing continually vpon the Ship, the Mariners see∣ing themselues in danger of drowning, the water com∣ming in at the holes which the Mice made, brought the Ship to land, where another companie of Mice ioyned with these, and molested them more then be∣fore: when his followers saw these things, perceiuing it to be the Iudgement of God, they all fled. The King seeing himselfe left alone, and those departed that should defend him, he went vp into an high tower; but the Mice climbed vp and deuoured him, his wife, and two sonnes. By which it appeareth, that there is no policie nor power to be vsed against God. The Empe∣rour Arnolphus was likewise eaten vp with Lice, his * 1.130 Physicions being vnable to giue him any remedy. Hotto Bishop of Ments in Germanie, perceiuing the poore people in great lacke of victuals by the scarcitie of corne, gathered a great many of them together, and shut them into a barne, and burnt them, saying: That they differed little from Mice that consumed corne, and were profitable to nothing. But God left not so great a crueltie vnreuenged: for he made Mice assault him in great heapes, which neuer left gnawing vpon him night nor day: he fled into a Tower which was in the midst of the Riu•…•…r of Rhyne (which to this day is called the Tower of Mice, of that euent) supposing hee should be safe from them in the midst of the Riuer: But an in∣numerable companie of Mice swam ouer the riuer to

execute the iust Iudgement of God, and deuoured him. The like happened to a Bishop of Strasbrough, who was also deuoured with mice. When Harold King of Denmarke made warre vpon Harquinus, and was ready to ioyne battell, there was a dart seene in the aire flying this way, and that way, as though it sought vpon whom to light. And when all men stood wondering what would become of this strange matter, euery man fearing himselfe; at last the dart fell vpon Harquinus head and * 1.131 slew him. An Italian Gentleman being vniustly con∣demned to die (as it was thought) by Pope Clement the fift, at the request of Philip the faire King of France, see∣ing them both out of a window, speaketh to them aloud in this sort: Thou cruell Clement, for as much as there is no iudge in the world, before whom a man may appeale from that vniust sentence, which thou hast pronounced against me; I appeale from thee as from an vniust Iudge, to the iust Iudge Iesus Christ, before whom I summon thee; and likewise thee King Philip (at whose suite thou hast giuen iudgement of death vpon me) within one yeere to appeare before the Tribunall seat of God, where I shall plead my cause, which shall be determined without couetousnesse, or any other passion, as yee haue done. It chanced that about the end of the time by him prefixed, both the Pope and the King dyed. The like * 1.132 happened to Ferdinando the fourth King of Castile; who puttìng to death two knights rather through anger then iustice, whose fauour could not be obtained nei∣ther * 1.133 by weeping and lamenting, nor by any petitions, they summoned the King to appeare before the Tribu∣nall seat of Christ within thirtie daies; the last of which the King died. A Captaine likewise of the Gallies of the Genowayes tooke a vessell, the Captaine whereof neuer

did harme to the Genowayes, yet for the hatred that the Captaine of the Genowayes did beare to his Nation, he commanded him to be hanged: And when no petiti∣ons nor prayers would be heard, nor excuses allowed, nor any mercy would be found, hee said to this cruell Captaine, that he did appeale to God that punisheth the vniust: and summoned him to appeare at a certaine day appointed, to render account before God of the wrong he had done him: the very same day that he ap∣pointed, the Captain of the Genowayes dyed, & of like went to yeeld his account. A strange example likewise by a false accusation of an Archbishop of Mentz called * 1.134 Henry: This man was indued with many vertues, and had great care of his flocke, and would punish seuerely publike sinners, which procured the hatred of many wicked persons, who accused him to the Pope, as a man insufficient for his charge; laying many faults against him. The Pope holding a good opinion of the Bishop, aduertised him of it, who to purge himselfe, and to de∣clare his innocency, made choise among all his friends of one Arnand, whom he loued dearely, and aduanced to many dignities, to go to Rome. This man being rich, intending to depriue his master, and to occupie his place, suborned two wicked Cardinals, with a great summe of money, to fauour his practice: when he came to answer for his master, hee confessed how much bound he was to him, yet he was more bound to God, and to the truth, then to men; and said, that the accusa∣tions laid against the Bishop, were true: By meanes whereof the Pope sent the two corrupted Cardinals to heate & determine the Bishops cause: when they came into Germanie, they sent for the Archbishop, and vpon hearing of his cause, depriued him of his dignities, and

placed Arnand in his roome. The Bishop being present at the sentence; God knoweth (said he) that I am vniust∣ly condemned, yet I will not appeale here from your sentence, because I know that ye shall sooner be belee∣ued in your lying, then I in speaking the truth: and there∣fore I receiue this iudgement for my sinnes: Neuerthe∣lesse I appeale from your sentence to the eternall Iudge, which is Christ, before whom I summon you. The Car∣dinals fell into a laughing, and mocking him, said, That if he would go before, they would follow: it happened that the Bishop hauing withdrawne himselfe within a Monastery, dyed within a yeere and a halfe after: wher∣of when the Cardinals heard, they were in a great iolli∣tie, and in a scoffing manner said one to another, that they must goe seeke the Archbishop. Within few dayes * 1.135 after, one of the Cardinals had such a blow by one of his owne people, that his trypes and puddings went forth at his lower parts and dyed: The other Cardinall grin∣ding his teeth, 〈◊〉〈◊〉 his owne hands, and dyed mad: ar∣nand for his crueltie and seditions which he maintained among the people, was so hated of all men, that being assaulted one day in a Monastery, he was there slaine, and his body cast into the towne-ditch, where he lay three dayes, all the people both men and women v∣sing all manner of cruelties and despites vpon it. Luci∣an a notorious blasphemer of Christ his Diuinity, was deuoured with dogges. Arrius had also a wonderfull * 1.136 end: for as he was comming to dispute with the Prelates, he fell into such a loosenesse of belly, that he auoided his guts and bowels. The death of Lewis the eleuenth King of France, was also something strange: for as he was be∣holding Tennisse players with his wife, among other talke, he said, that he hoped to doe nothing hereafter

that should offend God; which words were no sooner out of his mouth, but he fell downe speechlesse, and lan∣guishing a few houres, he dyed in the same place: which argueth the miserable condition of men, that a mightie King, when he least thought vpon death, and had many goodly houses and buildings, ended his life suddenly in the most vile and filthy place of all his Castle, where men vsed to make water. And the manner of the death was very rare that Atterius Rufus, a Romane knight * 1.137 suffered. This man dreamed or was warned by a vision, that when the Gladiators or Fencers exercised their 〈◊〉〈◊〉 at Syracusa (as the manner then was) to kill one another with their naked swords, he should be slaine by one R•…•…∣tiarius, a man to him vnknowne: which dreame he de∣clared the next day to them that sate by him, to behold this fight, or pastime. This Retiarius chanced to bee brought in place with one Mirmillo, whose face as soone as Atterius beheld, he told them that this was the man that he dreamed should kill him; and rose vp presently, meaning to depart: but being perswaded by them that sate by him, he stayed: As the two men were fighting, Retiarius chanced to driue Mirmillo to the place where Atterius sate, and hauing cast him downe by him, he thinking to kill Mirmillo, thrust his sword thorow Atte∣rius, and slue him.

It is no lesse strange to consider of the miserable end of men by two contrary passions; sudden sorrow and ioy. Don Pedro, and Don Iohn, hauing the gouernment of the kingdome of Castile, in the nonage of the young King their Nephew, made warres vpon the Moores 〈◊〉〈◊〉 Grenata; and as they returned homeward in good or∣der, * 1.138 Don Pedro being in the vaward, and Don Iohn in the rereward, whom the Moores preased so hard, that he

was faine to send to Don Pedro to returne to his aide. Hee hastening to assist Don Iohn, could by no meanes make his souldiers follow him: and drawing his sword to strike some of them, thinking therby to make the rest more obedient, he was so troubled to see he could not helpe Don Iohn, that he fell downe dead from his Horse: which when Don Iohn heard, that was valiantly fighting with the Moores, he conceiued such griefe, that he fell downe speechlesse, his strength fayling, and dyed with∣in a little while after. Herennius a Sicilian, as he was led to prison for being partaker of a conspiracy, was so per∣plexed through feare of the future Iudgement, that he fell downe dead at the entry into the prison. Plantius looking vpon his dead wife, cast himselfe vpon her dead body, and with very sorrow dyed. The like happened to a French Gentleman, the son of Gilbert of Mompen∣sier, * 1.139 who went to Pozzuola, to visit his fathers tombe, and being ouercome with extreme sorrow, after hee had shed abundance of teares, he fell downe dead vpon the sepulcher. This is no lesse strange, that ioy hath * 1.140 wrought the same effect: and such as sorrow could not kill, sudden ioy hath dispatched. A woman hearing of a great slaughter of the Romanes, by their ouerthrow at the battell of Thrasymeno, where her sonne serued as a souldier, meeting him at the gate vnlooked for, fell downe dead in his armes, as shee was embracing him. Another woman, hearing a false report, and beleeuing that her sonne was dead, as soone as she saw him, dyed presently. Philemon had certaine figs gathered for him, and being set within his sight, an Asse came to them and began to eate: he willed a Boy to drine away the Asse, who went so slowly, that he had eaten all the figs before the Boy came. Because thou hast made no more

haste (said Philemon) giue the Asse wine also, wherewith he fell into such a laughter, that he dyed forth with. Dia∣goras and Chilon, hearing that their children had wonne the prize at the games of Olympus, laughed so hearti∣ly for ioy, that they dyed immediatly. Of late yeeres Si∣nas hauing the charge of certaine Gallyes vnder the great Turke, seeing his sonne restored to him againe, that was taken prisoner by the Christians, dyed with extreme ioy, at the first sight of him.

But that the miserable conditions of men may be seene, as well by the strangenesse of their death, as by the infinite troubles of their life, we will alleage a few examples more (for to prosecute it at the full, would containe a great volume) of the seueritie or crueltie that hath beene vsed in a strange sort. The Transiluanians * 1.141 hauing taken certaine Rebels with their Captaine, made them fast three dayes, and then made them eate their Captaine halfe roasted, and afterward his bowels sod, before they put them to death. There were sixe men for some notorious fact condemned & iudged to this death; they were set aliue into the ground, all sauing their head aboue, in front three against three, and face to face; and there continued in that sort, vntill they miserably ended their liues. An Italian Gentleman hauing the vpper hand of his enemie, who vpon his knees asked for mer∣cie, willed him to deny God; which when the other had done in hope of life, he thrust his sword thorow him, saying; I will now kill thee body and soule. Cer∣taine Italians were sent from a Free State, in Embassage to the Duke of Moscouia: and as one of them kept his Cap vpon his head, in the presence of the Duke, he be∣ing * 1.142 therewith offended, caused a nayle to be driuen tho∣row his Cap into his head.

Ludit in humanis diuina potentia rebus: Et certam prasens vix habet hora fidem. The Diuine power all humane things derides, And scarce one certaine houre with vs abides.

The Emperour Marcus Aurelius meditating vpon the miserable condition of men, spake in this sort: I haue imagined with my selfe whether it were possible to find any estate, any age, any countrey, any kingdome, where any man might be found, that durst vaunt he had not in his life tasted what manner of thing aduerse fortune is: And if such a one might be found, it would be such an ougly monster, that both the quick and the dead would desire to see him. Then he concludeth; In the end of my reckoning, I haue found that he which was yesterday * 1.143 rich, is to day poore: hee that was yesterday whole, is to day sicke: he that yesterday laughed, to day I haue seene him weepe: he that was yesterday in prosperitie, to day I haue seene him in aduersitie: he that yesterday liued, I haue seene him by and by in his graue. Saint Augustine entring deepely into the consideration of the miserable condition of men, and wondering at their in∣felicitie, maketh thus his complaint to God: Lord, after men haue suffered so many euill things, mercilesse death followeth, and carrieth them away in diuers manners: some it oppresseth by feauers, others by extreme griefe; some by hunger, others by thirst; some by fire, others by water; some by the sword, others by poyson; some tho∣rough feare, others are stifled; some are torne in pieces by the teeth of wild beasts; others are peckt with the fowles of the ayre; some are made meat for the fishes, others for wormes: and yet man knoweth not his end. And when hee goeth about to aspire higher, hee falleth downe and perisheth: And this is the most

fearefull thing of all fearefull things, the most terrible of all terrible things, when the soule must be separated from the body. And what a miserable sight is it to see one lying in the pangs of death, and how lothsome when he is dead?

And then followeth the dreadfull day of Iudgement, when euery one must yeeld account of his life past. This is the time when Monarkes and Princes must * 1.144 giue account, whether they haue laid intolerable ex∣actions vpon their subiects, and beene the cause of the effusion of innocent blood to feede their ambitious humours. This is the time when the Pastours and Pre∣lates must giue vp a reckoning of their flocke; and with what doctrine good or bad they haue fed them. This is the time when Merchants must yeeld an ac∣count, and all other Trades that stand vpon buying and selling, for the falshood they haue vsed in vtte∣ring their Wares, whose case is hard, if it bee true the Poet saith:

Periurata s•…•…o postponit numina lucro Mercator, Stygiis non nisi dignus aquis. The periur'd Merchant will forsweare for gaine, Worthy in Stygian waters to remaine.

This is the time, when Lawyers will tremble how to answere the animating their poore Clyents to * 1.145 waste their goods, to their great hinderance or vtter vndoing, in continuing their suits in a wrong cause, the end whereof is their owne gaine. This is the time * 1.146 that Magistrates and Iudges must bee called to a reck∣ning, whether they haue administred iustice vpright∣ly and indifferently, without fauour or corruption. This is the time when men of Warre must answer * 1.147 for their spoyles and rapines, and intolerable out∣rages

and cruelties vsed vpon euery sexe and age that Christ dyed for, as well as for them. This is the time that couetous men and vsurers must yeeld an account * 1.148 for their rapines and oppressions, and for the vndoing of infinite numbers, to enrich themselues with their excessiue and vnlawfull interest and gaines. This is the time that Widowes and Orphanes, and other afflicted people will cry out, and present their complaints before * 1.149 God, of the iniustice and wrongs they haue sustained and suffered. This is the time when the wicked shall say (quaking and trembling for feare, and repenting too late;) Looke how yonder folkes which we had hereto∣fore in contempt, as base persons and of none account in respect of our selues, are now exalted in the sight of God, and are accounted among the Saints. This is the time (saith Saint Hierome) when they that stut and stammer, shall be more happie then the cloquent. And many Sheepheards and Heardmen shall bee prefer∣red before Philosophers; many poore beggers, be∣fore rich Princes and Monarkes; many simple and grosse heads, before the subtill and fine-witted. Then shall the fooles and insensible persons (saith Saint Au∣gustine) take hold vpon Heauen, and the wise with their wisedome shall fall downe into hell, where is the miserie of all miseries, and such as the miseries of this world, be pleasures and delights in respect of them. This is the iudgement spoken of in Saint Matthew; Goe, yee cursed, into hell fire, where is nothing but lamenting and gnashing of teeth, which is prepared for the Diuell and his angels before the beginning of the world, where they shall bee tormented for euer and euer, and shall wish for death, but they shall not finde it; they shall desire to die, and death

shall flie from them. These miseries to which men are subiect, made the Prophet Esay sorry, that hee was not destroyed or styfled in his mothers wombe; and murmured that his legges did hold him vp, and complained vpon the paps that gaue him sucke. •…•…∣remie mooued with the like spirit, considering that man is formed of the earth, conceiued in sinne, borne with paine, and in the end made a prey for wormes and serpents, wished that his mothers belly had ser∣ued him for a sepulchre, and her wombe for a tombe. The consideration of the miserable estate of this life, brought in a custome to the people of Thracia to weepe and lament at the birth of their children, and to reioyce when they dyed. But the Philo∣sopher Demosthenes discouered his conceit by a more particular passion. For beeing demanded of the Tyrant Epymethes, why he wept so bitterly for the death of a Philosopher, being so strange a mat∣ter for a Philosopher to weepe? To this Demosthenes answered, I weepe not (O Epymethes) because the * 1.150 Philosopher dyed, but because thou liuest; being a custome in the Schooles of Athens to weepe more because the cuill doe liue, then for the death of the good.

Seeing therefore wee haue perused the princi∣pall estates of life, and can finde nothing in them worthy to be called Felicitie, nor answerable to the thing which that word seemeth to purport, but ra∣ther that they all defect so much from felicitie, that they decline to infelicitie and miserie: Let vs doe (yet with a better minde) as many now a dayes vse to doe in matters of greater importance, the more is their ini∣quitie, when their obstinacie will not suffer them to

apply their opinion to the words and meaning of the authoritie they alleage, they will wrest and apply the words to their opinion: So let vs vse some force to the word, and wrest it from his proper significa∣tion, and apply it to the matter, and call that hap∣pinesse of life, Felicitie, which a man hath possibili∣tie to attaine; and set downe such a felicitie as agree∣eth with the condition of men, and as hath beene and is enioyed of some. For to conceiue by imaginati∣on such a felicitie, as is Plato his Common wealth, or C•…•…ero his Oratour, that neuer was, nor will bee; or such a felicitie as Aristotle setteth foorth, which no man can attaine to, serueth not this purpose. For to set vp a marke so farre beyond a mans reach, that he cannot shoot neere it, will rather discourage, then encourage him, to take his Bowe in his hand, and to * 1.151 make any attempt, when hee seeth his labour lost before he begin: So to faine or set vp as a marke, for men to direct the course of their life to, such a felici∣tie as neuer any man hath, nor by possibilitie can at∣taine, is to confirme or leaue them in their erronious opinion, embracing some other thing, for the true fe∣licitie they ought to seeke after: But when they see be∣fore their eyes such a felicitie or happie estate, as is within their reach, men will cheerefully vse their ende∣uour to attaine to it. And though it happen but to few, to enioy this felicitie in the highest degree, yet in be∣stowing their labour with hope fully to possesse the same, they shall come neere it, and flye further from those things, which by mistaking haue brought many to infelicitie. For in a game he that winneth the second or third prize, departeth victoriously, though he could not winne the best.

Est quoddam prodire tenus, si non datur vltra:

It is something to get so farre, though wee haue not power to goe further.

We haue shewed before, that the true felicitie of man, or his Soueraigne good is enioyed in the life to come: and that there is no estate of this worldly life voyd of * 1.152 troubles and calamities. For as there is no Sea without waues, no more is there any kinde of life without trou∣ble: So that we must be driuen to call that life, felicitie, which hath in it least miseries, and him to be happie, that feeleth least troubles and calamities, and best bea∣reth them. For there was neuer any man to whom some thing either hath not happened, or may happen, to make him sometimes sorrowfull. But hee that maketh least account of it, is wise and happie, as one saith: He•…•…∣est est enim mortalium foelicitas, dolere quàm fieri potest raris∣sime. For this is the felicitie of men, to feele sorrow as seldome as may bee. Socrates answered one that asked him, how a man might feele little sorrow? That there was no man that dwelt in towne or countrey, or con∣uersed with men, but he should sometimes be sad. The * 1.153 best way to auoyd the occasion of sadnesse, is to liue well: but to be sorrowfull before there be cause, and to feare euill things to come, before they happen, is meere foolishnesse. For what necessitie is there to hasten or call euill things, and anticipate that we must suffer too soone, whensoeuer they happen? and to lose the pre∣sent time with the feare of that is to come? It is mad∣nesse * 1.154 for a man to make himselfe vnhappie now, because the time will come he shall bee vnhappie: and the things that many times occasioneth vs to be sorrowfull, are either not euill, but an opinion onely, or else no great euill. Sacrates was wont to say, that if all euill things

were laide together in a heape, and euery man should take away a part, there is none but would thinke, that his owne euils were lesse then that portion which he did beare. And in truth a man shall sometimes receiue more comfort in sadnesse of them that be in calamitie, then of them that be merry: For if he consider and compare his owne euils with those of others, he shall finde that to be little which he suffereth, in respect of that which others endure. And nothing bringeth grea∣ter sorrow to the minde, then the losse of the thing dearely loued: and though many men winne opinion of wisedome; because they seeme not to be greeued with the lacke or losse of that for the which we see others tormented with great sorrow and anguish of minde; yet if the same men were touched with any thing that they did strongly affect, we should see that humane wise∣dome were not able to make sufficient resistance. For in such cases our affections and reasons contend toge∣ther: and if reason be stronger in vs then the affection that moueth the minde, reason preuaileth and ouer∣commeth the other: But if the affection be stronger then his reason, then it preuaileth, and reason yeeldeth. And the more neere they be in equality, the more vehemently they contend together, and the longer endureth the conflict, before the victory bee wonne: like as two wrestlers, the stronger ouerthroweth the * 1.155 weaker, except he be assisted by skill: So naturally hap∣peneth it betweene affections and reason, or wisedome; affections being the stronger, if the minde moued be stricken in the right vaine, and doth commonly make reason giue place, except it be assisted with Gods grace aboue our owne strength. It is a hard matter to re∣fraine * 1.156 from pleasures that delight and tickle the senses,

yet it is more hard to resist and endure things painefull and grieuous. But we must contend neuerthelesse, and endeauour with our reason and wisedome, against our vnruly affections, and call to God for the assistance of his holy Spirit. For to what purpose serueth our wisedome, our learning, our knowledge and experience, and obser∣uation of the ordinary course of worldly matters, if we apply not the same to our owne benefit? As the Poet saith:

Quid iuuat humanos, scire atque euoluere casus, Si fugienda facis, & facienda fugis? What bootes it humane things to know, Or after them Inquire. If what's not to be done, we doe, And: To be done, forbeare.

But seeing that by the fall of our first Parents wee are drowned in sinne and iniquitie, and our nature is so corrupted, that we can doe nothing of our selues, not deserue any thing that is good, nor haue any meanes to escape the torments of the life to come, and the cala∣mities of this present life, which is extreme miserie, nor enioy the pleasures of the heauenly life, nor the quiet∣nesse and vacancie of trouble in this life, without Gods especiall grace and free gift, through the merits of le∣sus Christ our Redeemer; we must confesse and ac∣knowledge, that both the felicity we seeke for in this life, and the beatitude and Summum bonum in the life to * 1.157 come, dependeth wholly vpon God, and commeth from him: so that we may call the Felicity of this world, the contentation of a faithfull minde in a godly life and death, which commeth by the enioying of Gods be∣nefits and graces. And although all good things that can happen to vs come from God, yet we must bestow

our endeuour, and vse those meanes which he hath gi∣uen vs, to make our selues capable of them, and to dis∣pose them to the attaining of a happie life.

Seeing therefore that our endeuour and labour is requisite to felicitie, let vs see how and to what end wee ought to bestow the same, that we may enioy it. There are two sorts of ends, some are precedent, some subse∣quent, some the last ends, to which when we haue at∣tained, wee rest setled and contented, and proceede no further: others are degrees to the last ends. As for example. A Merchant buildeth a ship to the end to saile * 1.158 ouer the Sea to such a Port, to transport his Wares; hee transporteth his wares to sell them, to make money to buy other commodities; that he doth to sell them to his gaine: this he doth to gather riches; hee gathe∣reth riches to build houses, or to buy land, or to liue in pleasure, or to winne honour and reputation, or such like: and thus being come to the last end of his labour, for which all the rest were vndertaken, hee resteth set∣tled, and seeketh no further. Euen so all mens desires and labours are addressed from one end to another, hoping at last for a contented and happie life. But because ma∣ny vnderstand not wherein felicitie consisteth, nor the way to it; others take the instruments for the thing it selfe: few attaine to the end of their desires. First therefore, when we know what the felicitie is to which we may attaine, wee must submit our selues to the will and pleasure of God, from whom all good things doe proceed, and with all humilitie desire him to blesse our labours, and bestow vpon vs those his benefits and graces (with condition neuerthelesse, if it be his will, for he onely knoweth what is best for vs) that are neces∣sary to happinesse of life. Then wee must set before our

eyes Felicity as a marke, to which wee must direct the course of our life; wherein we must haue a continuall re∣spect to the true felicity and beatitude, or Summum be∣num of men; that is, to glorifie and magnifie God in this life, as hath beene said, which is his last end and pro∣per action, whereunto is ioyned the ioyes of heauen in the life to come, without which our life here is meere infelicity, how pleasing so•…•…uer it be. To this end, which is our proper action and true felicity, we must alwaies haue a speciall regard: For in euery nature, the end must be common to all of that kinde. But that we commonly * 1.159 call felicity or happinesse in this life, is rather so by name then indeed: for th•…•…s life is but a pilgrimage and way to that common end and true felicity of men, which through their owne faults, some ouercome with great troubles and labour (as they that) not knowing the right way, or not willing to follow it, passe ouer mountaines and rockes with much wearinesse; others, better aduised, that follow the right path, walke quietly, as in a plaine smooth ground, and come to the end of their iourney without any great paines: and therein resteth our inde∣uour, to make choise (as much as in vs lyeth) of the smooth way, and auoide the rough and stonie passage, that we may come to the end of our iourney with lesse trouble and vnquietnesse. But let vs see what manner of felicity or happinesse that is, which dependeth vpon Gods benefits and graces, and may be enioyed in this life; and how farre those graces must extend to make vs happy.

Seeing this felicity commeth from God, the author of all good things, and goodnesse it selfe, and is so much desired of all men, it must needs be some one good thing, or many, wherein it doth consist. And for as much as it

concerneth both the body and soule or mind (things of a contrary condition) it must be more then one thing. Aristotle saith, Of euill things a little will doe a great deale of harme: but to doe a little good, requireth a great many, or a great quantity of good things. So we may say of this matter, That to bring forth such an effect as is fe∣licity (the greatest good thing that happeneth to men in this world) many good things are requisite. The things (after Gueuarra) that cannot be bought with trea∣sure, * 1.160 nor can admit comparison with any other things, are, the Liberty we haue, the Knowledge we learne, the Health we inioy, and the Vertue for the which we de∣serue commendation: for Libertie lighteth the heart; Knowledge enricheth the vnderstanding, Health preser∣ueth our life; and Vertue is the glory of the soule: All which are so much the more precious, as they are the true figures and fore-runners of Gods grace, to such as it pleaseth him to esteeme and choose. Let vs exa∣mine some of the good things which God hath diuersly * 1.161 distributed among men: to some he hath giuen a conti∣nuall health & liberty of body: to others he hath giuen a light heart, & merry disposition of mind: to some, an in∣clination to this or that vertue: to others, a contempt of worldly riches and honours: to some, a quiet mind and void of perturbations and passions: to others, iudgement to discerne betweene things good in shew, and those that be good in deed: to some, an inclination or apt disposi∣tion to make choise of the one, and refuse the other: to others, a quiet life void of troubles: to some, patience to beare afflictions and crosses if any happen, so as they seeme to verifie the Poets saying;

—Gaudet patientia duris: Patience endures aduersity.

To others he hath giuen a competent portion and sufficiency of worldly wealth to maintaine their estate, and to serue their necessary vse, & such other like things. Now if all these good things did concurre together in one man, with the remission of his sinnes, which is the greatest good that can be inioyed in this world, with∣out which beatitude cannot be obtained, who would deny him to be happy? For he in whom these things do meete together, liueth a pleasant and contented life, and maketh a godly and quiet end: and whoto•…•…uer leadeth continually a contented life, and dyeth in the sauour of God, he is in perfect felicity. But many that liue quietly, seeme to liue contentedly, when indeed if their minds * 1.162 were knowne, they may be said rather to liue patiently; because they want the meanes to haue that they would, they seeme content with that they haue. This fault is common to all men, that euery one liketh another mans estate better then his owne, as the Poet wisely noteth when he asketh this question:

Qui fit, M•…•…cenas, vt nemo quam sibi sortem Seu ratio dederit, seu sors obiecerit, illa Contentus viuat? laudet diuersa sequentes? How comes it (Oh Mecenas) that we see, None with their owne estates contented be, Whether their choice or chance hath giuen thē free, But still in others praise the contrary? He answereth himselfe afterward with an apt pro∣uerbe: Optat ephippia bos piger, optat arare caballus: The Oxe the saddle doth allure, The Horse doth wish to prooue the plower.

But he that liueth contentedly, desireth no more then that he hath, nor would exchange his estate with any

man: but whether any such man may be found in this vale of miserie, whose pleasing and contented life is not interrupted with some displeasures & ouerthwart acci∣dents, may greatly be doubted. Homer duly considering the miseries of this life, and the instability of humane matters, fained that there were two vessels at the entry of the great Olympus, the one being full of honey; the other full of gall; of which two mingled together, Iupiter causeth all men to drinke. Whereby his meaning is to giue vs to vnderstand, that there is no life so sweete or pleasant, but hath in it some bitternesse: which agreeth with his opinion that saith, God doth mingle bitternesse with worldly felicity, that we might seeke another feli∣city in whose sweetnesse there is no deceit. And Plutark saith, Men can neuer simply and sincerely enioy the qui∣etnesse of any great prosperity: but whether it be For∣tune, or the enuie of destiny, or else the naturall necessi∣ty of worldly things, their quietnesse is alwaies during their life intermingled with euill among the good; yea and that which is worst, the euill surmounteth the good: for this life hath in it much aloes, but very little honey. The consideration whereof mooued Philip King of Ma∣cedon, * 1.163 when he had three messengers brought him good newes at one time, two of victories, the third of the birth of his sonne, to desire the gods that they would mitigate the enuie of Fortune, with the moderation of some meane chance, because he knew that some sorrow would alwayes follow good tydings.

The instability and vncertainty of worldly prosperi∣ty, moued Amasis King of Egypt to giue this counsell to Policrates King of Samos. This Policrates in all his acti∣ons was so fortunate, and liued continually in such pros∣perity, that Amasis, with whom he was ioyned in a per∣fect

league of friendship, fearing some great euill hap, according to the ordinary course of this world, to hang ouer his head, wrote thus vnto him: Amasis saith thus to Policrates; It pleaseth me well to heare that all things fall out so happily with my friend, yet your great pros∣perity liketh me not, knowing how enuious a name it is; but for my part, I had rather that both mine owne matters, and also theirs that be deare to me, should some∣times go prosperously, sometime otherwise, and to passe my time after the variety of fortune, then in all things to haue good successe. Follow therfore my counsell, and * 1.164 doe thus against prosperity: Consider with your selfe what thing ye haue that ye most esteeme, and which being lost, would most grieue you; which when ye haue found, cast it away, so as it may neuer come to the hands of men againe: and if then there shall be no alteration in your good fortune, temper it sometime in this sort as I haue told you. When Policrates had read this let∣ter, he determined to follow his friends counsell; and examining with himselfe what thing he had, that of all other was most deare to him, & which being lost would most grieue him, he found that the same was a Ring of great value, which he had in very great estimation: he putteth this ring vpon his finger, and goeth into a ship, and after he was in the middest of the sea, he let his ring fal as though it were vnawares, thinking in that sort craf∣tily to beguile fortune, and returned home againe sor∣rowfull (as it seemed) for his great losse. After fiue or sixe dayes, it chanced a fisher to take a great fish, which for the rarenesse of him he presented to Policrates: and * 1.165 as the fish was opened to be dressed, the ring was found in his belly, and brought to the King: Which when Amasis vnderstood, perceiuing that it was not possible

for one man to diuert from another the euill destiny that hangeth ouer him, nor that Policrates could haue any good end, whom Fortune had so exceedingly fa∣uoured all his life, he sent a Herald to Samos to signifie to him, that he would breake the league of friendship with him, lest Policrates falling into some great misfortune, which he feared, might be to him the cause of sorrow and griefe, being his friend. It chanced not long after, that Policrates made warre vpon the Persians, by whom he was taken and depriued of his kingdome, and shame∣fully hanged vpon the top of an high hill: this misera∣ble * 1.166 end followed his great and long prosperitie. A no∣table example of the instabilitie of mans estate, where∣unto he seemed to be strongly drawne by an ineuitable destinie for no intreatie of his friends, nor cuill signes and tokens going before, neither the dreame of his daughter that presaged his vnfortunate successe, could disswade him from that iourney. Shee dreamed that shee saw her father aloft in the aire, and that hee was * 1.167 washed of Iupiter, and anointed of the Sunne: all which came to passe; for as he hanged in the aire, he was wash∣ed with raine that fell from aboue, and was anointed with his owne grease by the heat of the Sun that drew out his sweat. The prosperous life and miserable end of Policrates, confirmeth the opinion of Solon: that no * 1.168 man can be accounted happy before his death: For to •…•…udge them happie that are aliue, among the dangers of so many alterations whereunto they are subiect, is all one, as if a man should appoint beforehand a reward of the victory to him that is yet fighting, being vncertaine whether it will fall on his side.

Which agreeth with Pythagoras, that said, We ought to choose the best life, and saue our selues from the

blasts of Fortune, as the Galley is safe from the winds in the Sea. That riches in this mortall life are weake An∣kers, glorie weake, and the strong body also feeble. So offices, honours and all such things (saith he) are weake and vnconstant: and the sure and strong Ankers are Wisedome, Magnanimitie, Fortitude and Vertue, which * 1.169 cannot bee ouerthrowne with any tempest: all other things hee accounteth foolishnesse, dreames and winde.

Seeing therefore there is no life in this world to be found that is voyd of calamities, but pleasures and de∣lights are intermingled with sorrow and griefe, ease and quietnesse with paines and troubles, so as no man leadeth continually a contented and pleasing life, but either in the beginning or end of his race, or in the midst thereof hee findeth some alteration, and suffe∣reth something that discontenteth him, and desireth amendment of his estate, wee must bee driuen to seeke felicitie in the midst among troubles and calamities, and call him happie, that feeleth least of those things that doe cause discontentment. And hee that looketh al∣wayes to liue happily, seemeth to bee ignorant of the one part of nature; for the crying and lamenting of a childe when hee first entereth into this world, doth seeme to presage his painefull life, as a vauntcurrer of his miseries to come: for where is hee that can vaun•…•…, that either in his body hee hath not felt some paine, in his minde some griefe, or hath not suffered losse of his goods, or reproch to his person? These be diseases in∣curable, accidents remedilesse, and alwayes incident vn∣to vs: euen as there is no Sea without waues, no Warre * 1.170 without perill, nor iourney without trauell; so is there no worldly life free from troubles, nor any estate voyd

of incumbrances. So as no man liueth so happily, that hath not something whereof to complaine and be grie∣ued. Boetius saith:

—Nihilest ex omni parte beatum: —Nothing is in all parts happy.

There is nothing in this world vniuersally blessed or perfect: and therefore that which cannot be auoyded by prudence, nor resisted by fortitude, must bee ouer∣come by patience, after Saint Augustines counsell: Vt exercitatione tolerantiae, sustineantur temporalia, & spe∣rentur aterna: that by exercise of bearing, we may en∣dure temporall things, and hope for eternall things.

For as much then as there is such a mixture in this life of good and euill, as the Poet saith,

—Miscentur tristia latis: —Let sad things be mixt with glad.

That no man can alwayes liue contentedly or happily, but the felicitie we seeke, must be found in him that li∣ueth least discontented or vnhappily, let vs see how a man must behaue himselfe (so much as in him lyeth) to enioy this felicitie or happinesse. Though wee cannot flie from cares and troubles so long as we walke in this world, yet we may endeuour our selues to auoyd as ma∣ny of them as we may: for much more in nūber be the displeasures & griefes we seeke to our selues, then those that are brought to vs by any other meanes. We said before that he vpon whom God bestoweth his graces, by which he liueth contentedly, is happy, and in felici∣tie: * 1.171 and no man is vnhappie, but he that thinketh him∣selfe so: neither is any man happie, but hee that so e∣steemeth himselfe. And yet not euery contentment bringeth forth happinesse, but such as is cōtained with∣in a certaine manner and measure. For as contentation

consisteth not in the much or little that wee haue, no more doth happinesse consist in that to which general∣ly we are inclined. Many by nature, or •…•…uill education, or custome, are so inclined to vice, and strongly addicted to lewd life; that neither reason, nor perswasions, nor terrour of lawes can reforme them: wherewith though they be contented, yet are they farre from happinesse, and may rather be accounted most vnhappie. For in all our actions, and in euery course and trade of life wee must haue alwaies respect to our common and true end, that is, to praise and glorifie God, that we may haue the fruition of the ioyes of the other life; which is our true felicitie and beatitude. And seeing the happinesse wee seeke for in this life seemeth to require contentation, I see not how that happinesse can well be had, except in some measure we enioy the things whereunto we are enclined, that thereof contentment may follow: for rea∣son may rather perswade patience, then bring foorth contentment. And therefore wee may affirme, that as they which seeke for contentation by following their vicious appetites and inclinations, in stead of felicitie, finde infelicitie: so they that enioy the things whereun∣to they are inclined, not being repugnant to vertue and honesty, nor to our common end before recited, haue a great aduantage to the happinesse of this life; which commeth by cōtentation: For he (saith one) liueth hap∣pily, that liueth as he will, and will nothing that is euill. Mens minds are diuersly affected according to the vari∣ety of their inclinations, which draweth their labours & industry to satisfie their appetite, and to bring them to contentation and happinesse. And if the end be good for which they employ their study & labor, whether their life be actiue or contemplatiue (for happines consisteth

not in nihil agendo, •…•…ter the Cyclopes) they may attaine to that they looke for. Among things that be indiffe∣rent, that which pleaseth one, displeaseth another; euery * 1.172 vocation and estate of life contenteth not euery man; some desire rest, others loue to trauell; some like to ex∣ercise their minds, others their bodies; some wish for pleasures, others for riches and honour: and if the end be good for which they desire these things, the way and meanes right, which they follow to come by them, and the vse as it ought to be, being gotten, they may at∣taine to a contentation and happinesse, notwithstan∣ding the great difference of the estates and kinds of life, because they enioy the things whereunto they are in∣clined. And this diuersitie or contrarietie of mens in∣clinations, maketh a good harmony that is compoun∣ded of contraries, and seemeth necessary to the mainte∣nance of societie. But seeing we haue no good inclina∣tions nor motions of our selues, since the corruption of our nature, wee must pray vnto God for his grace, to stirre them vp in vs, and then so to employ our ende∣uour, as wee receiue not his grace in vaine. They that * 1.173 plough vnrighteousnesse, and sowe incumbrance, gather the same. Diuine seed is sowne in mens bodies, which * 1.174 if a good husband receiue, it riseth vp like his begin∣ning, but if hee be an euill husband, it killeth, like a bar∣ren and morish ground, and bringeth forth cockle in stead of corne. The Sunne shining vpon waxe, maketh it soft, and dirt hard. Hee that rightly receiueth Gods holy Spirit, turneth all his inclinations, and all that happeneth, to his good. For such a minde is stronger then all accidents that chance; but an euill minde tur∣neth all into euill. But it may bee obiected, that sel∣dome or neuer all those good things concurre together

in any one man; God by his secret iudgement hauing so disposed them. And Ennius saith: Nimius boni est, cue nihil est mali; It is too good, that hath in it no euill: for he doth all things for our good, and respecteth our true felicitie or beatitude in the world to come; to the attai∣ning of which hee bestoweth his graces according to his owne pleasure and our disposition. Wee see some * 1.175 children of so gentle a nature, that they will be sooner reformed with a faire word, then others will be with stripes: others againe there be of so stubborne a disposi∣tion, that neither threatnings nor seuere correction is sufficient to bring them to obedience. So God distribu∣teth not all his gifts equally to all men; but to some he giueth riches and possessions, others he suffereth to line in lacke and pouertie; some hee afflicteth and punisheth diuers wayes, to others he giueth a quiet and peaceable life, according to his pleasure and the difference of mens dispositions: because he seeth that those benefits and graces, which doe leade men to the happinesse of this life, will be to some an hinderance to the true feli∣citie of the heauenly life: and therefore he taketh from them the occasions wherewith they may offend him, and leadeth them in the exercise of such things as stand them most in stead to serue him. For, the Lord (saith Justin Martyr) wil not honour his children with world∣ly happinesse for a reward of godlinesse: for those things which bee subiect vnto corruption, cannot bee a recompence to good men for their vertue. When God sendeth aduersitie, it is to exercise vs: if hee * 1.176 afflict vs with pouertie, it is to make vs to deserue bet∣ter: when hee blesseth vs with plentie, so much the more ought wee to giue him thankes, doe him seruice, yeeld him praise, and glory, and obedience: if hee

chastise vs with sickenesse, or any other way, wee ought to thinke, his meaning is to amend and make vs better: for God for the most part suffereth aduersi∣ties to vse their force against such as are most strong, not to tempt them aboue their power, but through exercise, the better to confirme them. If we obeyed God as becommeth vs, it is certaine that things should * 1.177 bee ruled here after such fashion, as we should be con∣tented.

Well then, let vs admit that all those good things be∣fore spoken of, which engender felicitie, meet together in very few or none at all: yet neuerthelesse let vs pray to God to bestow vpō vs so many of them, as it shal please him to thinke meet for vs, and vse our endeuour to passe our time in such felicity as is agreeable with our humane condition; which (as we said before) is improperly cal∣led felicity, or at least with as little infelicitie as may be. But if his pleasure be otherwise, then to beare his crosses patiently, alwayes looking vp to the true felicity. For he that falleth into a ditch, and cryeth, God helpe, without employing those meanes which he hath giuen him for his help, may lie there long before he come forth: ther∣fore we must vse those means which God hath giuē vs. He hath endued vs with reason, to iudge of those things that be subiect to our sences, and as a necessary meanes, by which we should sustaine and gouerne this corpo∣rall life. By this reason wee are taught to discerne betweene good and euill, betweene vertue and vice. Reason sheweth vs felicitie, and what it is to be happie: * 1.178 but our stubborne and vnruly affections will not be o∣bedient to the iudgement of reason, sithence our na∣ture did degenerate, being corrupted by originall sinne. Therefore Gods grace must assist vs, otherwise our

endeuour is nothing: for in this so great imbecillitie of nature, and by the subtill practices of the diuell, who li∣eth in waite to hinder and peruert our good intents and purposes, our power and forces are very little: so as wee be no otherwise able of our selues to doe those things which are requisite to the attaining of felicitie, then as a body that is made weake with long sicknesse, is able to go; who is by and by weary: and if any chance to thrust him euer so little, he falleth to the ground: so our strength and force is often ouercome with the vehe∣mencie of our affections, and often ouerthrowne by the subtiltie of the diuell. Yet neuerthelesse we must not de∣sist, nor be discouraged, but vse our indeuour and force, such as it is, and call to God to supply our defects with his grace.

Our principall consideration and care must be daily * 1.179 to praise and glorifie God, to meditate often vpon him, and to be thankfull for all his benefits, which is our pro∣per action and end in this mortall life (as hath beene said) and the means to bring vs to the ioyes of heauen, which is our greatest good and beatitude, or true felici∣tie. Then how to passe thorow this vale of miserie and troublous life, as plaine and smooth a way, and with light burthen, as our endeuour can finde, and God will permit. I liken a quiet life and meane estate, voyd of worldly cares, to a plaine way; and that which is inter∣rupted with greedy desire, and hunting after riches and honours and reputation, with such like perturbations, to a rough and vneuen way, full of hils and stones, and they that possesse them, to be laden with a great bur∣then, and therefore trauell painfully in respect of the other, to the end of their iourney. To bring this to * 1.180 passe, we must purifie and cleanse our minds from our

corrupt and vncleane affections, that we may be the better able to see and desire those things which be good indeed, and auoid those things that be good in shew onely: wherein morall vertues are very necessary: for by them our vnruly affections and vnprofitable desires are bridled or suppressed, or at least moderated, which are the chiefe cause of an vnhappy life. They mooue mens desires to pleasures, to riches, to honour and glory, which hath beene shewed before by many examples and sayings of wise men, to be the cause of infelicity; they stirre vp pride, enuy, hatred, malice, desire of re∣uenge, feare, and such like perturbations and vnquiet∣nesse of the mind, and will neuer suffer the soule or mind to be in quiet and rest, which is contrary to felicity and a happy life; which consisteth not in fleshly pleasures, nor in the abundance of riches or possessions, nor in principality or power, but in a contented and quiet mind, void of sorrow and feare, which cannot be obtained without Gods speciall grace and gift, and his assistance to our endeauours.

The counsell which King Dauid gaue to his sonne in his death-bed, is meete to be followed of all men: Thou Salomon my sonne, know the God of thy father, and serue him with a perfect heart and willing mind: for the Lord searcheth euery mans heart, and vnderstan∣deth all the thoughts of mens minds. If thou seeke him, thou shalt find him: but if thou forsake him, hee will cast thee off for euer. And Tobit gaue this counsell among other things to his sonne: My sonne, set our Lord God alwaies before thine eyes, and let not thy will be set to sinne, or to transgresse the commandements of God: doe vprightly all thy life long, and follow not the wayes of vnrighteousnesse: for if thou deale truly,

thy doings shall prosperously succeed to thee, and to all them which liue iustly. Blesse thy Lord God alway, and desire of him that thy wayes may be made straight, and that all thy counsels and purposes may prosper.

And if thou desire to know whether thou be happy * 1.181 or not, examine thy selfe whether thou be glad, merrily disposed, of a quiet conscience, without feare of world∣ly things, and content with thine estate: whether thou be neuer pensiue or melancholike, for the lacke or losse of any worldly thing: whether no hope in gaping for any thing to come troubleth thy mind; whether day and night thy mind be pleased, and in one estate. If these things be so, thou art come very neere to the felicity that a man can enioy in this life. But if thou desire or thinke to find happinesse in pleasures, riches, or honour, thou art as farre from felicitie, as from the true ioy and con∣tentation thou seekest: for these things after which thou huntest, as though they would bring thee gladnesse and contentation, are rather the causes of sorrow and griefe. Euery man seeketh after the things that should make him ioyfull and content: but where to finde that ioy * 1.182 which is certaine and constant, they know not. Some seeke it in feasting and carowsing, others in ambition and great traines of followers; some in braue attire; others in courting young Damsels: but all these and such like be false and deceiueable pleasures and ioyes, and bring men rather to infelicitie, then vnto happinesse. He that will be happy, must thinke vpon the varietie of acci∣dents that chance vnto men before he feele them: hee must account of his riches and possessions, of his wife and children, and all other things that be most deare to * 1.183 him, as if he should not alwaies haue them, and as if he should be nothing the more vnhappy, if he should

leaue to haue them For he is in a miserable state, whole mind is vexed with feare of that which may happen, and he is vnhappy before vnhappinesse come, that with feare is carefull, lest the things wherein he delighteth, should not alwayes remaine with him: for that man shall neuer be quiet; and by looking for that is to come, he shall lose the pleasure he might take in the things present. Prouidence must foresee, and wisedome preuent the e∣uils that may happen: and not to follow the common manner of men: then to iudge when they begin to re∣pent: for nothing is more miserable nor foolish then al∣wayes * 1.184 to feare: and what a madnesse is it for a man to run before, or accelerate his owne euill? He is more sor∣rowfull then is necessary, that is sorrowfull, before there be necessity. But all these things will not bring thee to happinesse, except thou direct them to the true felicity and beatitude, and end of man; that is, Gods seruice and thy soules health. And therefore thou must yet exa∣mine the matter further: how thou dost vse honour and riches, and beare pouerty and contempt; how thou carriest thy selfe in health and sicknesse, in prosperity and aduersity; how thou vsest thy selfe hauing much lear∣ning or little: for all these things be Gods creatures and gifts, made to our vse: which if thou vse as thou ough∣test, and carriest an indifferent hand vpon them, and desi∣rest no more nor no lesse of these and the like things then is necessary to the attaining of our end and felicity, then art thou in the right path that leadeth to the same: but if thou desire or seeke, loue or vse these creatures to any other end then for this, thou runnest astray, and art out of the way that should bring thee to that end and happinesse.

Seeing then that the fountaine of our happinesse of

life, in a great part is within vs, and proceedeth of a contented and quiet mind, that is, by a moderation of our affections, which is brought to passe by the exer∣cise of vertue: let vs labour to make our selues vertuous, and cleanse our mindes of all manner of perturbations, that we may the sooner come to that happinesse of life we desire. Euen as a field (though the ground be fertill) * 1.185 without manuring and tillage, will not be fruitfull; so the mind (though well inclined) without exercise of ver∣tue and learning, will grow dull and sluggish, and as it were, gather rust. Diogenes walking on a time thorow the streete in Athens, wherein were placed diuers ima∣ges of such ancient men as had best deserued of the Common-wealth, asked almes of them one after ano∣ther: the cause being demanded; I learne (quoth he) to take deniall patiently: so should we practise to master and command our affections, and inordinate desires of fleshly pleasures, and patiently to take deniall of riches, reputation, worldly pompe and vanities, which allute and deceiue men by the like meanes, as they that pre∣pare a bitter drinke for a child, anoint the cuppe with hony, that the poore infant may by the sweetnesse of the one, the lesse perceiue the bitternesse of the other: and as the drugges that are tempered with vnwholsome and venimous hearbs, haue written aboue, A medi∣cine for such a disease, that the poyson may be nothing suspected of him that readeth the superscription. So the worldly vanities we haue in such estimation, allure and deceiue vs, with a faire, but a false shew of happi∣nesse. All men desire one thing, that is, a happy life; but because they take the instruments for the thing it selfe, and follow not the right way; the more they labour to come to it, the further they goe from it.

For whereas Felicitie requireth a quiet and contented * 1.186 mind with that which is sufficient, men heape to them∣selues causes of worldly cares and troubles, leauing the plaine straight way, to goe ouer hilles and mountaines: to whom it happeneth as it doth to trauellers, that being once set out of the right way, the further they wander, the more they goe astray. Euery man complaineth of the troubles of this life, and yet no man is contented with quietnesse: wherein they resemble foolish sea-men, that when they should flie from the sea to the land, they runne from the land to the sea. And nothing seemeth to mee more to resemble the variable accidents of this worldly life, then that of sea-faring men, that are some∣times tossed vp and downe with tempestuous weather, sometimes swallowed vp with the Sea; otherwhile sayle in a faire calme; sometime lie at anker in a safe harborough; sometimes aduanced to great riches; an∣other time vndone, or cast into great pouerty. Demo∣critus saith; He that will liue happily, must propound to himselfe things possible, and be content with things present.

That which bringeth forth contentation, is a suffici∣ency of things: this sufficiency is measured either by the necessitie of nature, or by the opinion of men. The * 1.187 things that are necessary to nature, are health of bodie, and libertie, and to be defended from hunger, thirst, and cold. These be the things that nature requireth; the rest are superfluous, and not necessary to contentment or happinesse. Why doest thou embrace (saith Boetius) ex∣terne good things for thine owne? Doest thou thinke that fortune will make these thingsthine, which Nature hath made nothing appertaining to thee? The sufficien∣cy of things by the opinion of men are, diuersitie of

pleasures; abundance of riches and possessions; honour and glory; pompe and principality. The election or choise of these things helpeth to make the life happy or vnhappy. But although the things which nature requi∣reth, are sufficient to bring forth contentation: yet be∣cause, to liue according to the law of nature onely, is bar∣barous and not meete for them that know ciuility, which is to be preferred before the other; let vs see what is suf∣ficient in a ciuill life to make contentment. To liue in pleasures, is rather beastly then agreeable with huma∣nity; and as hath beene said before, hath beene the destruction of them that haue beene addicted to them: for the more a man giueth himselfe to pleasures, the more he subiecteth himselfe to vices: and as the Poet saith:

Delicias mundi fragiles, qui mente sequetur, Perdidit aterni certissima gaudi coeli. Who the fraile pleasures Of the world will choose: The certaine Ioyes of Heauen Are sure to lose.

And yet honest pleasures or rather delights, (for by this name I would distinguish betweene the pleasures of the flesh, and those of the minde) for recreation and * 1.188 healths sake, ioyned with sobriety and modestie, are not denied a Christian, nor any hinderance, but rather a fur∣therance to felicity.

Aristippus saith, That man moderateth pleasure, not which abstaineth vtterly from it, but which vseth it in such sort as he is not carried away with it; as we gouerne a ship or a horse, when we leade them whither we list.

The immoderate desire of riches (as appeareth by that which hath bin said) hath beene the ouerthrow and

confusion of many, and cryed out vpon, not only by the Philosophers, as a most pestiferous passion, but also by the Prophets and holy Fathers, and by Christ himselfe, with sharpe and bitter threatnings of extreme miserie to those that possesse them. For he is not in the right path that leadeth to happinesse, who runneth after the goods of the world, but he that flyeth from the vices of the world: and nothing bringeth more care and vnquiet∣nesse of minde, then the loue of riches; which is neuer * 1.189 satisfied with that he hath, but alwayes desireth more, and therefore neuer contented. For liberty of the mind, and care of worldly goods, will neuer agree together: and yet riches well gotten, and well spent, is to be ac∣counted the blessing of God; and may be a furtherance to felicity, as one saith:

Eaelix opes qui cum sapientia tenet. Happy is he that inioyes Wealth with Wisedome.

But as it is now commonly gotten and vsed, it may ra∣ther be taken for the blessing of the diuell. Rich men, for the most part, are said to haue riches, as men are said to haue an ague; when indeed an ague hath them: And so riches possesseth them, and not they their riches, be∣ing slaues many times to that should serue their vse. Ri∣ches * 1.190 with a wise man doe serue, but with a foole they rule. If thou content thy selfe with that which is suffici∣ent to serue thy necessity, thou canst neuer be poore: but if thou goe about to satisfie thy couetous desires, thou canst neuer be rich. Endeuour therefore to make thy desires equall with thine estate, but not thine estate e∣quall * 1.191 with thy desires. There is not more beautifull nor * 1.192 more honest riches for a man, especially for a Prince, then vertue and iustice. He ought to giue more thanks

to God, to whom he hath giuen wisedome and a con∣tēted mind, then for that he made him rich. Vnto whom soeuer God giueth riches (saith the Preacher) goods, and power, he giueth it him to enioy it, to take it for his portion, and to be refreshed of his labour: this is now the gift of God. Seneca aduiseth, lest fortune should find vs vnprouided, to make pouerty familiar to vs. He shall be rich with more security, who knoweth that it is not painefull to be poore. For he that agreeth well with * 1.193 pouerty, is rich; because nature desireth but a little; but opinion would haue without measure, and a man may be poore in the middest of great riches. And so much the more excellent is honest pouerty, then hatefull co∣uetousnesse, by how much the poore man is contented with little, where, to the rich man, a great deale seemes nothing: for he is not rich that possesseth much goods, * 1.194 but he whose desires are satisfied, and his mind content with a little. And what a madnesse is it to seeke to ex∣change contentment for care, mirth for sorrow, liberty for bondage, pleasure for paine, and watching for slee∣ping? It is giuen for a penance to ambitious and coue∣tous men, neuer to content themselues with enough, nor yet with too much. Seneca speaking of the measure of riches, saith; Primus modus habere quod necesse est, prox∣imus quod sat est. The first is to haue so much as is ne∣cessarie, the next, that which is sufficient. That which is necessarie, hath respect to the maintenance of him∣selfe and his family: for euery man is bound by nature to prouide for his off spring: and that child hath a great aduantage to be an honest man, that is prouided for in his cradle. That which is sufficient, hath respect to his e∣state or calling, to which he is either borne, or hath attai∣ned by his industrie or vertue; but not by scraping toge∣ther

riches and possessions by vngodly or vnhonest meanes, wherein respect must be had to decency, by an vpright iudgement of reason, not by the common cu∣stome of men. For the common error in estimation of riches and possessions, bringeth infelicity to many, that * 1.195 otherwise would bee happy. Midas had an Asses eares (as it is said) fastened to his head for his extreme foolish desire of gold. Pythius had good counsel giuen him by his wife, by an apt deuice to disswade him from ouer∣much loue of gold: for when there was found out mynes of gold, he commanded all men of his City to digge for gold, and to doe no other worke by sea nor by land. Which, when all men tooke grieuously, because they hadho fruits out of the earth to sustaine them∣selues nor could doe any thing for the maintenance and necessitie of their liues, they complained to his wife: shee willed them to vse patience for a time, and gathe∣ring together all the Goldsmythes, shee commanded them to make fishes of gold, & fowle, & all other things that men vse to eate. When Pythius was returned from his iourney, and called for his supper, his wife caused a table of gold to bee set before him, with diuers dishes wherein was no meate, but all things made of gold like vnto meat: When Pythius had praised the workman∣ship, and called for something to eate, shee caused other things of gold to bee set before him likewise, whereat when he waxed angry, and said he was very hungry; Yehaue (said his wife) caused all husbandry and •…•…llage to be laid downe, and all other arts that were necessary to sustaine mans life, and ye haue commanded to digge vnprofitable gold, which serueth to no vse, except they may also sowe and plant the ground, and reape the fruit thereof. Thus by his wiues wisedome, Pythius was

taught to leaue digging for metals, & willed his citizens to returne to tilling the ground, and to fall to their occu∣pations, & to the exercise of their trades as they did be∣fore. To him that esteemeth riches for a good thing, the false name of pouerty is a torment. And therfore a grea∣ter reuenge * 1.196 cannot be wished to a rich man, then that he liue long; for that greater is the penance by his long life in couetousnesse, then any other reuenge that can be ta∣ken of him. And if couetous men knew, what a sweete thing liberality is, they would turne their desires to gain much, into a disposition to giue more: as the Poet saith:

Extra fortunam est quic quid d•…•…natur amicis, Quas dederis solas, semper habebis opes. What's giuen to friends, is beyond fortunes frowne, Gifts so bestowd, shall alwayes be thine owne.

Auoide therefore pouerty as much as thou mayest, and yet fall not in loue with riches, lest thou bee ouer∣come by them: for many labour for riches to liue, and many liue to get riches: as the Satyricke saith:

Non propter vitam faciunt patrimonia quidam, Sed vitio c•…•…ci propter patrimonia viuunt. Some be that not for life their purchase make, But blinde with sinne, liue for their purchase sake.

Saint Augustine saith; Whosoeuer suffereth himselfe to be gouerned by couetousnesse & desire of riches, he * 1.197 maketh himselfe subiect to all vices, & to all wickednes. There is nothing worse thē a couetous man: there is not a more wicked thing then to loue money. Democritus * 1.198 affirmed, that extreme couetousnes was worse then ex∣treme pouerty. And he that will looke thorowly into a mā, shal find that he is vnapt to al maner of vertues. Di•…•…∣genes opiniō was, that in a rich city there cā be no place

for vertue. God (saith Gueuarra) we see, giueth power to many couetous men to get riches, policy to keepe them, hearts to defend thē, life to possesse them, but not liberty to reioyce & vse them; so that though they be Lords o∣uer the riches of others, yet they are slaues to that them∣selues * 1.199 possesse. The pleasures of life of a couetous man, will end before his couetousnesse. For where vices haue had long continuance, there death onely must plucke vp the rootes. He taketh no pleasure but in casting his rec∣kenings, in telling his money, in selling his wares, and in multiplying his cōmodities: esteeming it as a Paradise to be alwayes gaining, and neuer spending; to be alwayes winning, and neuer losing; to be alwayes receiuing, and neuer lending; and to be alwayes getting, as though he should neuer die. And if he haue two keyes to his chest to keepe money from stealing, he suffereth ten cares in his heart, to keepe him from spending. Crescentem se∣quitur cura pecuniam. So that the care being great to keepe, and the griefe no lesse to lose; men should bee aduised how they beginne to get, since to saue a little of their wealth, they hazzard much of their honour: for gaine and getting are but weake pillers to vphold a good name: because couetousnesse and honour are of them∣selues contrary, and cannot agree together in one man. And although he haue great riches and possessions, yet in his own conceit he lacketh so much, as he seeth him∣selfe aduanced by another that hath more. It is paine∣full to many, to see a few aboue them; because they con∣sider not how many be beneath them. Riches is neither good nor euill of it selfe, but by relation, according to the vse or abuse of it. Neither do riches hurt the posses∣sour, * 1.200 if he vse them well; nor neede maketh a poore man commendable. And therefore saith Saint Ambrose,

Let rich men learne, that there is no fault in riches and possessions, but in them that know not how to vse them. For as to the wicked riches is a hinderance, so to the good it is a furtherance to vertue. For what profiteth it thee (saith Augustine) to haue a chest full of goods, if thy conscience be empty? Thou wilt haue goods, and thou wilt not be good thy selfe: Thou oughtest to be a∣shamed of thy goods, if thy house be full of goods, and haue of thee an euill master. And Ecclesiisiicus, What profiteth it a foole to haue riches, seeing he cannot buy wisedome? For a guilt saddle and bridle maketh a horse nothing the better. And this is commonly seene in these * 1.201 dayes, that whom fortune raiseth a foote in riches and reputation, hee lifteth vp himselfe a yard in pride and couetousnesse. By which sayings, it appeareth, that ri∣ches neither couetously gotten, nor niggardly hoorded, nor vainely spent; to him that estimateth them with a sound and vpright iudgement, and vseth them as they ought, and to that purpose for which they were ordai∣ned, may be a furtherance to felicity. To this purpose serueth the olde Greeke Poets counsell, Hesiodus, made Latin (if I forget not) by Sir Thomas Moore:

Tanquam iam moriturus, partis vtere rebus, Tanquam victurus, denuò parcetuis. Ille sapit qui perpensis his ritè duobus, Parcus erit certo, munificúsque modo. As at thy death, so liberally giue, Yet therein be, as thou wert long to liue. He shall be held wise that both these can doe, Be equally both free and sparing too.

But the paines men commonly take in getting * 1.202 riches, and the care in keeping them, and the sorrow for losing them, maketh men rather vnhappie then happy

that possesse them. The next way to riches (saith Sene•…•…) is by contemning riches: for some man may contemne all things, but no man can haue all things. And yet to possesse riches without feare and care, may be profitable to him that hath them. The on•…•…ly way to doe that, is for a man to perswade himselfe, that hee may liue well without them. Compare the riches thou hast lost, with the cares that be gone with them, and thou mayest call it gaine. It is more easie to depart from the rules of vertue in the state of riches then of pouertie. Hee, whom in abundance (saith Gregorie) pride puffeth not vp, nor in necessity defires prouoke, knoweth how to vse plentie, and to suffer penurie. For no man is ouerthrowne with the griefe of aduersi∣tie, * 1.203 that is not ouertaken with the pleasures of pro∣speritie. Our fore-fathers (saith one) were so wise, and we so simple, because they laboured not, but to know, and we trauell not, but to haue. Antist. said, that riches without vertue yeeld as much pleasure, as a banquet without any body at it.

But Horace noting the euill estimation and vse of ri∣ches, said, it brought all things to passe.

Virtus, fama, decus, diuina, human•…•… que pulchri•…•… Diuitys parent, quas qui construxerit, ille Clarus erit, fortis, iustus, sapiens, ctiam Rex, Et quicquid volc•…•…, haec, veluti virtu•…•… paratum, Sperabit magnae laudi fore. Vertue, fame, hono•…•…r, things humane and diuine, All thes•…•… •…•…iue place vnto the golden myne, Which w•…•…onso hath, his Clarity shall spring, He shall be valiant, iust, wise, nay, a King, Be what he will, and from it hope more praise, Then he expects whom noble vertues raise.

CHAP. V.

The great Modesty and Temp•…•…nce of the Emperour Tra∣ian: Antiochus King of Asi•…•… Th•…•…pompus Age∣silaus King of Sparta: A noble custome among the Ro∣manes, in conserring their great honours: The estates of this life compared to the Zones: A dialogue betwixt So∣crates and another: Of such as haue 〈◊〉〈◊〉 death: Of the Emperour Charles the fi•…•…: The rare effects of vir∣tue: The manner how the Venetians created their 〈◊〉〈◊〉 Magistrates: Of Kings & Princes: The Princes Court a Theater: The age imitatcth their Kings and •…•…ulers What manner of man a good Prince should be: 〈◊〉〈◊〉 of sundry good Princes: Kings Courts ought to 〈◊〉〈◊〉 schooles of Vertue: What manner of men Princes shoul•…•… make their Familiars, and Counc•…•…llers; variety of discourse to that purpose, &c.

THe desire of honour, and glory, and principalitie, hath beene shewed by many examples, and is seene by daily experience to haue brought many to extreme misery: which, being duely considered by diuers wise Princes, hath induced them in the highest degree of honour, to giue ouer their principality, and to leade in a meane estate, a priuate life. Traian said, that he mar∣uelled * 1.204 more of the contempt, that Cincinnatus, Scipi•…•…, and M. Porcius had of great estate and worldly goods, then of their victories. King Antiochus, when the Ro∣manes had taken from him his Dominion in Asia, and removed him beyond the mountaine called Taurus, gave them thankes, that they had vnburdened him of so great a charge, and left to him the possession of a meane Kingdome, that would be gouerned with more

•…•…ase, which argueth that there is nothing so glorious and magnificent, but it desireth a moderation. When Theopompus heard that his countriemen had by decree given him very great honour, he refused it, saying; That time did encrease meane honours, but did abolish those that were exceeding great. It is better to be worthie of honour then to have honour. Agesilaus King of Sparta, * 1.205 hearing that divers Nations and people in Greece had decreed to set vp his image or picture in their Cities for honours sake, wrote to them, that hee would haue no picture nor image of his, made in any sort to be set vp in any place. But where is that modesty and contempt of vaine glory to bee found, not onely among Christian Princes, but in meaner estates, who for the most part thinke themselues bereaved of their due, if they be not both pictured and registred, as worthy of perpetuall me∣mory, though their merits bee little or nothing? But Agesilaus contented himselfe with honesty, chusing ra∣ther to be engraven by his vertue in mens brests, then to hang up against the walles, or to be set up in the mar∣ket place, in gold or brasse. For there is not a more beau∣tifull picture, then the honourable memory of a life well spent. And therefore men should bee carefull to leaue such pictures behinde them, as may rather shew the i∣mages * 1.206 of their minde, then the lineaments of their face and body. And men of noble mindes, glory not in the beautie of their bo•…•…e, which is so soone defaced and at an end: but in Wisedome, in Fortitude and in those things that shew the Vertue of the mind. And therefore the Romanes, when they appointed to any excellent man his image to be made, they caused it to be apparel∣led in a long gowne, if they de•…•…ed it to 〈◊〉〈◊〉 for any civill commendation; but if it were for the gl•…•…y of the

warres, then he was armed: expressing not onely the forme of his body, but also in some sort the vertue of his minde. He is worthy of honour in deede, who in his owne opinion deserueth not that he hath, and in the o∣pinion of others, deserueth much more then that hee possesseth. Honour therefore and glory, and rule, and reputation haue no necessary part in a happy life; neither * 1.207 are they any helpe, but rather hinderance to •…•…ehcity. And yet they that vse honour as they ought, may bee neuerthelesse happy, by the testimonie of a learned man:

Honorem consecuti, diuiti as probae virtutis instrumenta facite: Sic boni credimini, & vitam beatam aegere po∣teritis.

Hauing attained vnto honour, make riches the instru∣ments of honest vertue: so you shall be esteemed good men, and leade a blessed life.

This sufficiency therefore that bringeth forth con∣tentation and happinesse, must haue respect to nature, and to ciuilitie, measured by the sound iudgement * 1.208 of a minde voyde of all perturbations. Nature hath giuen to euery man to be happy, if hee knew how to vse it: for hee that thinketh his goods and possessions not to be great enough, is faire from felicity, though he were Emperour of the whole world. For what mat∣ter is it what estate a man be in, if himselfe thinke it * 1.209 not to be good, seeing happinesse commeth of a con∣tented mind? He is happy, that seemeth not so to other men, but to himselfe. But this is a great vnhappinesse, to which men are subiect, that then they shall know their folly, and not before, when they shall not be able to find any remedy. Such a minde that is cleansed from the in∣temperance of his impure & vnruly affections, knoweth

how to find out this sufficiency, and suffereth reason to perswade him to be therewith contented. He can make choise of pleasures and delights, & so moderate them, as they shall be no hinderance to felicity: he estimateth things as they are, and not as they shew to be: honour & glory, dominion & reputation, & all other pompes and worldly vanities, which are so much desired & wonde∣red at of mē, as the perfection of felicity, he esteemeth as the 〈◊〉〈◊〉 of •…•…ortune, & ruggles for children to play with, & nothing appertaining to happinesse. Riches, if they happen to him, he vseth to serne his necessity and calling, and to the benefit of others, & not to be made a slaue vnto that which is made for his vse: knowing that a couetous man is good to no body, & worst of all to him∣selfe. The best measure of riches after Seneca his opiniō, is, not to fall into pouerty, nor to be far from pouerty: which agreeth with the Poet:

Foelix qui potuit contentus viuere paruo. Happy is he that is content to liue with a little.

One compareth a temperate man that is contented with * 1.210 a little, to him that trauelleth in the Spring by little iour∣neyes thorow a pleasant fertil coūtrey. Philip de Comines saith, that there is nothing better in this miserable life, then to feare the iudgement of God, in all things to ob∣serue equity, and to be content with a meane estate; and not to weary our selues with those cares, which are vn∣dertaken of many through ambition, & a greedy desire to encrease their estate. If we could enter into this course of life and hold it, we should liue the more quietly, & be lesse afflicted with sicknes & feare of death. For as much then as by the opiniō of wise & learned men, & by cō∣mō experiēce, the mean estate, or that w^ch is betwixt the mean & the extremity downward, is most free from the

things that bring infelicity, it shall bee good for him that desireth to liue happi•…•…y, to aspire no higher, there∣by to heape vpon himselfe causes of infelicity, if it please God so plentifully to blesse him.

Homer writeth, that King Caluicius, a man endued with many goodly gifts, sent to their Oracles to desire them that they would not giue him so little, that he should be * 1.211 inferiour to all, nor so much, that he should be hated of all, but rather a meane estate, that all men might loue him: for I had rather (said he) be a companion with many by loue, then King of all with enuie.

The estates or kindes of life may be compared to the Zones, by which the Cosmographers deuide the world, * 1.212 according to their temperature. The high dignities and honourable estates may be likened to the burning Zone, which the Mathematicians call Zona torrida, because they that liue vnder that part of the heauen, are conti∣nually parched and vnquieted with the extreme heat of the Sun, that hath his course alwayes ouer their heads. So the Princes and great estates, by the ordinary course of their affaires, and vnlooked for accidents incident to that calling, are in the whole course of their life vnqui∣eted with care and troubles, with suspition and feare, or with an ambitious desire to enlarge their Dominion or Possession, and to encrease or maintaine their reputati∣on, and such like. And therefore one calleth imperium, honeitissimam sepul•…•…uram. They that liue in pouerty and lacke, an ex•…•…emitie contrary to the other, whereby they are v•…•…quieted with continuall care and feare of want, to supply the necessity of them and theirs, may be likened to them that dwell vnder the cold Zone, called Zona frigida; who by want of the Sunnes heate, through his faire distance, f•…•…le for the most part extreme cold,

and lead a painefull life. In the middest betweene them both is the temperate Zone, called Zona temperata, where according to his name, men are neither subiect to the extremitie of heate, nor the bitternesse of cold, but liue in a pleasant mediocrity, voide of both extremities. So they that liue in a meane estate, are free from the troubles, cares and dangers, to which high dignities are subiect by their excesse and supeisluities, which allure to vice: and likewise from the feare of penury and want, which tormenteth the poore estate. He therefore that is in a meane estate, or not ouer-neere extreme pouerty, hath a sufficiencie of riches to the helpe of felicitie.

—Non capit magnos motus Humilis tecta plebeia domus. The humble lowe-bred cottage is not sensible of violent gusts.

In euery Common-wealth (saith Aristotle) there be * 1.213 three kindes of men; rich, poore, and the meane be∣tweene both; among which, they that be in a meane estate be best, because the meane is alwayes best. For he that will behold many of them that glitter in gold and siluer, and are accounted happy by their braue at∣tire and great traine, not that way as they are seene and appeare to be in outward shew, shall perceiue them to be like puppets; who, so long as they are couered and disguised, shew like men, but when any thing happeneth that disturbeth and vncouereth them, then appeareth what base matter and pusillanimitie lyeth hidden and couered vnder that false shew and counterfcit brauery. And they that be alwayes scraping together riches, and deuising how to encre•…•…se their poss•…•…ssions, can neuer l•…•…ade a quiet life, nor enioy that happinesse they looke for. For by expecting continually after that which is to

come, they lose the pleasure they should take in that they possesse: like to a dogge that waiting at his masters table, swalloweth whole the meat he casteth him, with∣out any pleasure, gaping still for the next morsell that is to come. But it may be said, that the toile and labour * 1.214 men take in gathering riches, is pleasant, when they see their wealth encrease: so is it, euen as to those vncleane bodies, whose vlcers and scabs desire rubbing & scratct∣ing vntill they smart and bleed, it is a pleasure to be hurt with their own hands: so to them in whose corrupt and defiled minds, immoderate desires & cupidities breake out as it were scabs or byles, painefull labour and vnqui∣etnesse, and turmoyling in the world, to feed the humor of their greedy and vnsatiable desires, is a pleasure and delight. Let no man thinke whilest he liueth in the flesh, * 1.215 to satisfie the flesh: it hath power to take our life from vs, but we are not able to take away from it his inordi∣nate desires. And the Scripture saith, that worldly men doe so drowne themselues in the cares and cogita∣tions of this life, that they leaue no place to thinke vpon Gods affayres, which are the businesse of their owne Soules. But happinesse consisteth in a minde endued * 1.216 with vertue, voide of all perturbations and vnquietnesse, that is contented with that which is sufficient, that con∣temneth worldly pompe and vanities, and all other things which mens superfluous labour prouideth as an ornament to please their senses, which are giuen or taken away by Fortune (as the Philosophers vse to speake.) Calamities, losse, and iniuries can doe no more against * 1.217 vertue, then a thinne cloud against the Sunne.

He that will make choyse of an happy life (saith Se∣neca) must not follow the manner of life vsed by the multitude and greatest part of men, but rather such a

kind of li•…•…e, as is altogether contrary thereunto: and that must be by despising the glory, honour, pride, and praise of the world; and iudge nothing worthy to be e∣steemed but vertue; which is sufficient to bring men to the fulnesse of true glory and felicity: for vertue depen∣ding vpon her own riches, careth not for the fauour and praise of the multitude.

Now hee that hath found a sufficiencie in riches or possessions, and in other things necessary to life, must prepare a mind to withstand and resist all manner of ac∣cidents and misaduentures, to which men are subiect so long as they walke in this vale of misery. He must bee void of all feare of any thing that may happen to him, whether it be losse of dominion, or of lands, or goods, of children, or any other thing that is most deare vnto him: which he may the more easily do, if hee consider with how little a mā may maintaine his life, as the Poet saith:

Discite quàm paruo liceat producere vitam, Et quantum natura petat: Learne with how little thou canst liue, And how much vnto nature giue.

Socrates opinion was, that neither principality, nor a∣bundance of riches and possessions maketh a man hap∣py; as appeareth by a communication which Plato brin∣geth in to be betweene him and another, thus: But ô So∣crates, * 1.218 there neede no examples of antiqnity to confute you; but it may be manifestly proued by new examples, euen but yesterday, that many vniust and vnhonest men be happy. Which be they (saith Socrates?) Do ye not see (saith the other) Archelaus, sonne of Perdicas, raigne ouer Macedon? Though I see it not, I heare it: Doth he seeme to you happy, or vnhappy? I know not, because I was neuer conuersant with him: but what if you had

had his company, would you then know him? Can you take knowledge of his felicity by no other meanes? No truly. Then it seemeth (ô Socrates) that you will say like∣wise, I cannot tell whether the great King of Persia bee happy or not: and so it is true, for I know not how he is instructed with learning or with iustice. Doth all feli∣city consists in this? Truly by mine opinion; for I ac∣count that man or woman that is honest and good, to be happy: and him that is vniust and vnhonest, vnhappy. Then according to your words, Archelaus is vnhappy. Yea surely, if he be vniust and vnhonest. Thus much of Socrates: Yet negligence is to be auoided, and proui∣dence without ouermuch care, and possession without * 1.219 feare is necessary and requisite. It is a wise mans part to put aside dangerous things before they come to do hurt: for the losse or harme a man receiueth by his own fault, is more grieuous then that which happeneth to him by another man. Thucidides saith, It is no shame for a man to confesse his pouerty: but it is a shame to fall into it by his owne fault. He must haue all things premeditate that happeneth to men, and thinke the same may fall vp∣on him: for the things that are foreseene before, pierce not so deepely as that which commeth suddenly, and taketh a man vnwares. He that will make his life plea∣sant, * 1.220 must not take ouermuch care to prouide for it, nei∣ther can any man take full pleasure of any thing, except he haue a minde prepared for the losse of it. One pro•…•…∣steth by long study to haue learned this, to contemne mortall things, and not to bee ignorant of his igno∣rance.

Death is to all men by nature terrible, but to a Chri∣stian * 1.221 that knoweth with how great an aduantage hee changeth his estate, it ought to bee had in contempt:

whereof the heathens that knew not God, nor what should become of them, made little account; who for fri∣uolous causes would offer themselues voluntarily to die: whose examples though they be not to be followed, but auoyded as an vnlawfull and vnnaturall act, yet they may serue to perswade men the rather to discharge them∣selues of all feare of death, that haue an assured hope & certaine knowledge to possesse the vnspeakable ioyes of heauen, when the Infidels through a vaine hope of a better life, wherein neuerthelesse they were deceiued, would often make choise of a voluntary death. Cleōbro∣tus hauing read Plato his booke of the immortality of the Soule, wherein he disswadeth men from the ouer∣much loue of this life, & thinking he had found the rea∣dy way to deliuer his soule out of prison, cast himselfe downe headlong from a high wall and brake his necke. * 1.222 They haue a custome in Narsinga, that when the men die, their wiues be buried aliue with them, & that with great solemnity and ioy: & when the king is dead, there is a pile of wood of a most pleasant sauour set on fire, & the kings carkeise carried into it: and then all his concu∣bines, whereof he hath great store, and all his familiar friends and fauourites, and such of his seruants as were in estimation with him, are likewise carried into that pile of wood: to which place they go with such haste & ioy to be burnt, that to accompany their king in that kind of death, they seeme to esteeme it the greatest honour and * 1.223 felicity that can happen to them. The Indians by cu∣stome * 1.224 doe marry many wiues, and when the husband is dead, there is great contention among his wiues, which of them he loued best, that she may be buried with him: then she that hath iudgement with her, with great ioy & merry countenance is led by her friends to the place,

and casting her selfe into the fire vpon her husband, is burnt with him as a most happy woman; the rest remai∣ning, leading a sorrowfull life. There hath been a people dwelling by the mountaines called Rifei, who hold this for a custome, when they come to the age of 50: They make great piles of wood, and put fire to them, & there burne themselues aliue, and sacrifice to their gods: and the same day the kinsfolke & children make a great feast, and do eate their flesh halfe burnt, and drinke with wine the dust of their bones. How much lesse then should Christians feare death, when it pleaseth God to send for them, that hope for a crowne of glory after this life? They make a good bargaine, that with the death of the body seeke the saluation of their Soule. Plato saith, All the life of wise men, is the meditation vpon death: & that men ought not to be carefull to liue long, but to liue well. For the honourable age (saith Sa•…•…∣mon * 1.225) is not that which is of long time, neither that which is measured by the number of yeeres, but wise∣dome is the gray haire, & an vndefiled life is the old age. And Euripides saith, This life is life by name, but in very * 1.226 deed labour. Death is not a torment, but a rest and end of all mans miseries and labours. And Seneca, Before old age come, a man should learne to liue well, and in old age to die well. But the day of our death (saith Gregory) our Creator would not haue knowne to vs, that the same be∣ing alwayes vnknown, may be alwayes thought to be at hand: and that euery man should be so much the more feruent in operation, by how much hee is vncertaine of his vocation: that whilest we be vncertaine when we shall die, wee may alwayes come prepared to death. And because that is so certaine a thing that no man can escape, it shall bee good alwayes to thinke vpon death,

especially in the time of prosperity: •…•…or the thinking often thereof, will bridle and restraine all other cuill thoughts and desires of worldly vanities: for in prospe∣rity we forget humane srailty. It is reported that the Emperour Charles the fift, fiue yeeres before he died, * 1.227 euen when he was occupied in his greatest affaires, caused a sepulcher to be made with all things appertai∣ning to it, that was necessary for his buriall, being dead, and that secretly, lest it might be taken for ostentation or hypocrisie; W^ch things he had closely carried with him whithersoeuer he went fiue yeeres together; some thinking there had been some great treasure in it, some other, that there had been bookes of old stories; some thought one thing, some another: but the Emperour smiling, said, that he carried it about with him for the vse of a thing, to him aboue all others most precious. In that sort he seemed to set death alwayes before his eyes, that the cōtinuall remēbrance therof might driue from his heart the vaine pompe & pride of this world. Let vs imagine that we see a mā of mean estate, whose mind is cleansed from all perturbations & vnquietnes; that hath worldly wealth, reputation, & all other vani∣ties (for which men are called happy) in cōtempt; that is resolute & void of all feare, euen of death it selfe; that esteemeth nothing to be greatly regarded or cared for, but a vertuous mind; that taketh all things that happen to him, either as Gods blessing, or his crosse, and all for his good; whose mind is alwaies quiet & cleere; that holdeth this opinion, as the sentence of an Oracle, * 1.228 That no man can be hurt, except he be hurt of himself; who would not reuerence that mā in his heart, & think him equall with the Emperour? Nay, who (if he be of a right iudgement) would not preferre him before all Emperours and Kings in the World, as more

happie then them all?

He is accounted a great estate that hath dominion * 1.229 and power ouer others, but he is a great estate indeede that hath himselfe in his owne power. And therefore if thou desire to be great, and to make all things subiect to thee, make thy selfe subiect to reason: thou shalt rule much, if reason rule thee. But if such a man as we speak of, be not, or hardly to be found, that is able among so many assaults and afflictions, to which men are subiect, to make sufficient resistance (as without Gods especiall grace, ioyned to his endeuour, it is not possible) yet let vs set such a man before our eyes, in our conceit to giue vs aime, the better to direct our leuell: and though we strike not the marke, yet let vs labour to shoot as neere it as we can. And if we cannot attaine to that which is answerable to the name of felicity, yet we shall the ra∣ther by that means auoid many parts of infelicity. For he that laboureth not to erre (saith Plato) misseth nar∣rowly. We are troublous many times to our selues, by desiring and coueting those things that bee not worth the hauing, as abundance of riches, reputation, & such like. But Plato saith, not the rich, but the wise and pru∣dent auoid misery. We are often vnquieted with feare of the losse of those things, the lacke whereof, if wee looke thorowly into the matter, is not hurtfull to vs, but an opinion of harme. We feare many things, that haue in them nothing that is dreadfull but the feare it selfe. Put away ioyes, feare & hope, & be not sorrow∣full; the mind is cloudy and bridled where these things raigne. Demetrius said, that he accounted none more * 1.230 vnhappy, then he that neuer tasted of aduersity; which to a vertuous man is an exercise of his vertue, which o∣therwise would wither & lose his force & brightn•…•…;

as iron with rest, gathereth rust, but with vse and occu∣pying it shineth bright. The best thing in worldly things, is to contemne the things of this world. A man by nature is subiect to sickenesse; and by losse of his goods may fall into pouerty; and by the displeasure of the Prince or people, may lose his reputation; but to * 1.231 make him vicious, that is vertuous; wicked, that is ho∣nest; a coward, that is valiant; base minded, that is of no∣ble courage, is neither in the power of nature, of men, nor of fortune: & therefore to a man endued with ver∣tue, nothing can happen that can greatly distemper him, who only triumpheth ouer all those things that make other men happy.

Ille sapit solus, volitant alij vclut vmbr•…•…: He is only wise, whilest others fly like shaddowes.

When vertue is present, men take example thereat, * 1.232 (saith Salomon) and if it go away, yet they desire it: it is alwayes crowned, & triūpheth, and winneth the battell and the vndefiled rewards. He standeth as a tree well rooted, which though it be shaken with diuers winds, yet none cā make it fall. He knoweth his body, his lands and goods be subiect to the power of men: but so long as his mind is free to himselfe & at liberty, he maketh no great account of the rest: he can moderate prosperi∣ty; beare stoutly and asswage the sharp stings of aduer∣sity; and despise those things which other men wonder at. It is the property of a great mind to contemne great things, & to desire rather mean matters then ouergreat. If there be any happy man in this world (said Socrates) it is he that hath a cleane & vndefiled soule, & a cleare conscience stained with nothing: for in him onely the * 1.233 misteries of •…•…od may bebeheld & seen. The most plea∣sant and sweet thing in mans life (said he) is learning,

vertue, & the history of vnknowne things: and quietnes of life, free from worldly affaires and troubles, & void of cupidities & desires, which distemper the trāquilli∣ty of the mind, he preferreth before all that a man can possesse: for he is happy that hath no need, and desireth no more. Trāquillity of conscience, & security of inno∣cency maketh a happy life: for nothing bringeth more labor & trouble to this life, then to boyle with earthly desires: and nothing causeth more quietnes, then to de∣sire nothing of these worldly matters. Seneca affi•…•…meth this by his owne experience, Rebus paruis alta prasta•…•… quies. The wise Emperour Marcus Aurelius seemeth to be of the same opiniō, when he taxeth the folly of m•…•…n, * 1.234 that forsake a quiet life they might finde at home, to seek with trouble, for aduancement and credit abroad: here be (saith he) many men wise, but more fooles; and the greatest foole of all is he, who being at r•…•…st in his house, searcheth with diligence elsewhere, troubles, trauels & pe•…•…plexities: for that for the most part he 〈◊〉〈◊〉 no other fruit of the offices and •…•…states for which he searcheth abroad, then to suffer cōtinual paine, care, and griefe at home. If men inferiour to this noble Em∣p•…•…rour in wisdom and knowledge, would rely vpon his •…•…dgement & counsell, and learne to fly opinion groun∣ded vpon a common custome of the multitude, they should find better means to attaine to a happy life with lo•…•…e & quietnes, then by hunting so earnestly after cre∣dit & reputation, to make them enuied and hated of o∣thers, with trauell & vexation both of body and mind to themselues. And though officers & functiōs must of necessity be in cue•…•…y cōmonwealth, & cue•…•…y one must fe•…•…ue & employ his trauel in the same, yet they should expect •…•…he time of their calling, & not preuent it, by in∣truding

themselues before their vocation. The Venetians haue Magistrates called Pragadi of the word, because in the * 1.235 first foundation of their city, men were prayed to take the office, and to helpe to gouerne the estate. But in these dayes there is no need to pray men to take offices of gouernment, but men themselues will pray, and with great labour and other meanes sue with shame enough for offices of rule, though meane, and themselues insuf∣ficient, and of little worth. Euery man now will bee a Magistrate, and beare rule ouer others, though he can∣not well gouerne himselfe; which hath brought things that were heretofore had in regard, almost in contempt, as Saint Hierome saith; Things of great price by ouer∣much vse lose their estimation. The pride, ambition, * 1.236 vaine-glory, and corruption of these latter dayes, hath engendred a confusion of all things: but those ambitious and vaine-glorious men, that hunt after offices of rule and charge, without due consideration of their owne in∣sufficiency, and vnworthinesse to beare rule, euen in meane callings also, are aptly reprehended by the Earle of Surrey, thus:

For with indifferent eyes, My selfe can well discerne, How some in stormes to guide a ship, Do seeke to take the sterne. Whose practice if't were proued, In calme to guide a barge, Assuredly beleeue it well, It were too great a charge. And some I see againe, Sit still, and say but small, Who could doe ten times more then they, That say they can doe all.

Whose goodly gifts are such, The more they vnderstand, The more they seeke to learne and know, And take lesse charge in hand.

Septimius Seuerus, after he had passed thorow many of the most principall and most honourable offices of the Romane Common-wealth, and ended his Consul∣ship, he remained a whole yeere without any office; af∣ter which time hee would often say, that the best and merriest dayes in all his life, he passed that yeere, where∣in he had no office in the Common-wealth. Plato saith, that Fortune is more contrary to that man, whom shee suffereth not to enioy that hee hath, then to him, to whom she denieth that which he craueth: for many (we see) by daily experience, can attaine to honour, fame, re∣putation, riches and quietnesse, that haue not the meanes afterwards to enioy them; some because they cannot, o∣thers, because they will not.

By this which hath beene said, it appeareth, that feli∣city * 1.237 in the greatest part proceedeth from the minde. Of externe things, a little is sufficient to bring contentment to him that hath a minde framed to the purpose, and in∣clined to vertue: so that we must haue a mind prepared, and all things premeditate that may happen; and not to vnquiet our selues with a desire to aduance or change our estate, and thinke other mens fortune better then our owne: but when such motions trouble vs, to looke into the matter with a sound and vpright iudgement, whether the cause of such vnquietnesse be within vs, or without vs; whether in the matter, or in an euill affe∣cted mind; whether there be cause indeed, or in opini∣on. The want of which consideration, bringeth to ma∣ny much vnquietnesse and discontentment, imagining

the cause to proceed from the matter, when it commeth of an euill affected mind. Thine owne passions are they that make warre vpon thee, and when thou keepest thine enemies within thy house, thou complainest of them that bee abroad. Which inconstancy of mens variable mindes is well noted of the Poet, when hee alleageth a contention betweene the countrey life and that of the towne:

Rure ego viuentem, tu dicis in vrbe •…•…eatum, Cui placet alterius alterius nimirùm est odio sors: Stultus vterque locum immeritum causatur iniquè, In culpâ est animas qui se non eff ugit vnquam. I pleas'd am with the Countries rest, The belly life thou hold'st most blest: He whom anothers lot doth please, To him his owne is a disease, Fooles both to blame the place, when we In our owne minds the error see, &c.

And many might liue more happily, if they desired * 1.238 not rather to content others then themselues, hauing more regard to that men say, then to that is meet for them to doe.

Plato compareth our life to table play, wherein the * 1.239 dice must chance well, and the player must dispose well of his cast: now of these two things, what the chance of the dice shall bee, is not in our power: but to receiue patiently whatsoeuer shall chance, and so to dispose euery thing in his right place, as being good, it may most profit vs; or being bad, doe least hurt, is in the power of a skilfull player: so hee that shall liue happily, must not onely haue things chance well to him, but hee must also dispose well of them. But that things shall chance well, is not in our power: but in the

power of God that giueth all things; but so to dispose of them, as either they may doe good, or little harme, is partly in our power, if God withdrawe not his grace from vs. And in this sort to dispose of things, is (whether God blesse our life and labours with pros∣perous successe, or intermingle it with some crosse and aduerse euents) to bee thankefull and patient, and thinke all to bee done for the best. Whatsoeuer com∣meth * 1.240 vnto thee, receiue it patiently: for hee that can moderately vse prosperity, and patiently beare ad∣uersity, hath a great aduantage to felicity. Whilest wee liue in this world, wee should take felicity for borrowed ware, and aduersity for our naturall patrimo∣nie. So that whether a man be in high estate or lowe, whether rich or poore, if Gods graces bee ioyned to a minde endued with vertue, hee may liue happily: for * 1.241 no estate or calling is excluded from felicitie: yet neuerthelesse some with more difficultie attaine to it then some others, and neede GODS graces in greater measure then the r•…•…: and therefore Se•…•…ca his counsell is, because men haue not sufficient force to make resistance to the diuersity of accidents that chance to great estates, to straighten their possessi∣ons to a certaine measure, that they may be the lesse subiect to fortune: hee that beareth his sailes low, goeth sure in a storme:

Quatiunt altas sapè procella, Aut euertit fortuna domos: Minus in paruis fortuna furit, Raros patitur fulminis ictus humida vallis. High houses oft by stormes are shaken, Or else by Fortunes rage forsaken.

Lesse frownes shee vpon things kept vnder, And Dales are seldome strooke with thunder.

Isocrates likened the life depending vpon Fortune, to a great land-flood, that is troublous, swift, roaring, dir∣ty, hard to passe ouer, and during but a short time: but the life giuen to vertue, he likened to a goodly fountaine, whose water is cleare, vntroubled, sweete, me•…•…te to be drunke, to men well-affected apt for nourishment, fruitfull, and void of all corruption and filthinesse. Dan∣te was vsed to say, that such as sought the way that lea∣deth to the soueraigne or greatest good, are withstood with three principal impediments; which to ouercome, * 1.242 they ought to employ all their endeuour. The first is, The delights of the sences, figured by the Lionesse, faire and hot by nature, and shee through luxuriousnesse, accompanied with gluttony and sloth. The second is, The glory of the world, expressed by the proud & dis∣dainfull Lyon, to whose ambition and pride is ioyned anger. The third is, The getting of worldly wealth, sig∣nified by the shee-wolfe, malicious and hungry, whose couetousnesse is followed hard at the heeles with enuy. One saith, that the false felicity of the world consisteth * 1.243 in these fiue things: Lordship, Riches, Honour, Fame, and bodily pleasure; the desire whereof he that can sup∣presse or moderate, shall the more easily find the right way to the true felicity. S. Bafill saith, that men are wic∣ked and vnthankfull, neuer content with that they haue, alwayes seeking for that they haue not, sad and sorrow∣full for not obtaining: the slaue, his liberty; the vnno∣bleman, nobility; the noble, riches; the rich, Lordship; the Lord, a kingdom; the King, a monarchy & the Em∣pire of the whole World. * 1.244 The Philosopher vsed to say, that as a man, who is inuited by his friēd to a feast, taketh

of that which is set before him, & is contented, so ought we to take, and content our selues with that God giueth vs. For if it bee against good manners, to aske of that friend for Partridges or Quailes, or other dainty meats and drinkes then that which he hath prouided for him, much more is it against equity and reason, to aske of Al∣mighty * 1.245 God this or that thing, more then he giueth vs, especially of his Maiesty, that knoweth better what we need, and is meete for vs, then we know our selues. So∣crates was vsed to say, that they which desired of God gold or siluer, or such like, their demands were not vn∣like to them that desired to play at dice, or such like things, the euent and end whereof is vncertaine. The things which are commorly called the goods of fortune and of nature, though they be of themselues good, be∣cause they were created and giuen of God, yet they nei∣ther bring commodity nor praise, but to them that vse them well: and therefore they that desire those things of God, ought also to desire the right vse of them, that * 1.246 they may bee commodious and comfortable to them: for they that torment themselues in getting goods, and are vexed with ouer-great care in keeping them, and vnquieted with griefe and sorrowe for the losing of them, to them goods are not good: so as wee de∣sire many times the things that are not profitable, but hurtfull to vs, because the vse of things procee∣deth not from our iudgement, but from the will of God.

Learne therefore to content thy selfe with thine estate, and that which God giueth thee; and behold aduisedly what the things bee that driue men almost into madnesse for the desire and lacke of them, and thou shalt perceiue that their losse and lacke is not

hurtfull, but the opinion we hold of them. No man fee∣leth their want, but only thinketh that he lacketh them. Thou hast little money, so hast thou also thereby the * 1.247 lesse care and trouble: thou hast little credit and reputa∣tion, and thereby the lesse enuie. The next way to riches and reputation, is to contemne them: but if that seeme to thee ouer-hard, liue so as though thou didst not con∣temne all things, but rather as though thou didst giue o∣ther men leaue to haue them: and if thou wilt beleeue Seneca, the safest way to felicity, is to despise externe things, and to bee content with that which is honest, and to thinke them happy, whom we call most vnhap∣py. Hope and Feare raise great tempests in mens mindes, which ioyne together to vexe m•…•…n more then infelicity it selfe: for by gaping with vnquiet mindes after things to come, they cannot quietly enioy things present: and the feare of not obtaining that they hope for, tormenteth their mindes more grieuously then any euill that can happen; which is contrary to feli∣city, that requireth a quiet and contented minde. Some couet riches, others aspire to honour, all desire to liue in a prosperous estate, and few or none know how to vse it: as Petrarke rightly saith with other Au∣thors: Many are tormented with aduersity, and others know not how to vse prosperity: which caused Flac∣cus to say;

Bene ferre magnam disce fortunam. Learne how to carry a great fortune well.

For all desire great estate and high dignities, but very few know how they ought to behaue themselues in them: And this may seeme strange, that many * 1.248 can with a constant minde and vpright Iudgement beare losse, pouerty, imprisonment, exile, punish∣ment,

painefull diseases, and death it selfe; and few can beare with the like minde and iudgement, riches, pos∣sessions, honour, power or dominion: and so much the more miserable is their case, as they can neither suf∣fer the disease, nor endure the remedy. Saint Paul giueth counsell, that wee should vse the world, as though wee did not vse it: so should wee vse honour, riches, and such like things, as though wee did not vse them: and though it bee a hard matter to doe as wee ought, and to haue that is meete, and to attaine to the meane: yet wee must endeuour not to depart farre from the meane: and if wee cannot reach to the best things, yet let vs holde those that haue in them least euill: following Aristotles counsell, that wee ought to wish for a prosperous winde to bring vs to the meane: but because that happeneth seldome or neuer, yet wee must not omit the other kinde of nauigation, that is, the winde failing, to rowe our ship with oares, and so vse our endeuour to attaine to the meane; * 1.249 which to our purpose may be thus applied: If we want the meanes, either by the defects of nature, or of For∣tunes fauour (as we vse to speake) to leade a happy life, wee must endeuour to supply the same defects with labour and industry. For Alexander the great was vsed to say, that labour and industry is of a princely dignity; but idlenesse and sluggishnesse of a seruile con∣dition. And Salomon saith, The Soule of an idle man is alwayes in desires, which bring with them many im∣pediments to felicity. It is not vnseemely for good and * 1.250 vertuous men to wish, that the best things may hap∣pen to them, but they must beare whatsoeuer chance, so shall they deserue the name of vertuous men; as one saith:

Euenta quisquis rectè fcrt mortalium, Mihi modestus is vidctur & optimus. He that all mortall chances can disgest, I'le count him modest, and of men the best.

To foresee that no euill happen, is the part of a wise man, and of a stout man to beare them, if they happen: and no lesse wisdome is it to haue no confidence in the world, for that (as G•…•…arra hath rightly espied) it hath a custome to hide vnder a little gold, a great deale of drosse; vnder a resemblance of truth, it leads vs in ma∣ny dece•…•…ts; and to our very few and short delights, it ioyneth infinite griefes and displeasures: vnto whom it sheweth most fauour, in him is most perill of destru∣ction; for that the allurements of the world be but baites to beguile such as bite them: and who serues the world in disdaine and mockery, findes his recom∣pence most i•…•…st and true: where, to him that loues in∣deed, it ministreth reward of scorne: and when wee thinke our estate best established, euen then we are neerest our ouerthrowe and ruine. But it is hard for a young man to be wise, and for an old man to be hap∣py. Solon calleth him happy, who being meanely pos∣sessed with exteme things, behaueth himselfe vertu∣ously, and liueth modestly. The part of a wise man is * 1.251 not to wish for that he hath not, but to vse well that he hath. Anaxagoras also seemed not to thinke him hap∣py that was rich, or of great power, because himselfe despised worldly wealth and possessions; for the which being scorned and mocked of the people, he said, He maruelled not that he was of the cōmon and base sort of men accounted a foole & vnwise, because such iudge according to externe things, & as they can cōprehend with their senses. And they that by their industry haue

attained to wisdome and knowledge, are for the most part lesse contented then they were before they had gotten that wisdome, and also then they that be vnlear∣ned & not greatly wise. For the simple & ignorant, be∣cause they cannot looke thorowly into the estate of things, nor know how they should be managed, are not troubled and vnquieted in mind so much as the wiser sort are, that cannot endure with patience to see things euill done, though they be not their owne, which brin∣geth much trouble and vnquietnes to their minds: w^ch made Salomon say, I gaue my heart to the vnderstāding of wisdom & learning, of errors & foolishnes, & I per∣ceiued that in these things also is paine & affliction of spirit, because into much wisdom entreth much griefe, and he that getteth knowledge, getteth sorrow: by w^ch words it seemeth, that Salomon would giue vs to vnder∣stand, that he liued more contentedly being ignorant, then when he had receiued wisedome. For true it is * 1.252 that the ignorant liue with lesse vexation of spirit, and suffer things to passe without any great griefe, because their heads are not occupied with any deepe imagina∣tions or cōceits, supposing that no man knoweth more then themselues: neither are they so much vnquieted with ambition & desire of honour. For they that be of the greatest wit & deepest conceit, are for the most part giuen to vice, because they suffer themselues to be gui∣ded by their naturall inclination, and are more subiect then others to this humor of ambition, reposing their felicity in honour and glory; to the attaining whereof by their excellency of wit, they finde better meanes * 1.253 then the rest. For experience teacheth vs, that men commonly of sharpe iudgement, are not alwayes of sound condition. The consideration where of moued

Aristotle aske whereof it came to passe, that man being so greatly instructed, was the most vniust of all crea∣tures? To which probleme he answereth, that a man hath much wit and great imagination; and therefore he findeth many wayes to doe euill: and (because by his nature he desireth delights, and to be superiour to all others, and of greater felicity) he must of necessity offend, for that these things cannot be attained with∣out doing iniury to many.

The estate of Kings and Princes (in the common opi∣nion * 1.254 of the world) is taken to be a most happy estate, but to those that looke into the matter, with a sound and vpright iudgement, many of them seeme to be fur∣ther from felicity, then meaner men; except they vpon whom God bestoweth his graces in greater measure; as vpon some he doth. For as their dignity is high, and their charge great, so are they more subiect to the as∣saults of fortune, then all other earthly things; and haue many occasions to mooue their affections to sorrow, sometime to anger, sometime to feare, sometime to the inordinate desire of pleasures, and such like passi∣ons, more then the inferiour sort hath: and therefore they need a mind strongly fortified with all manner of vertues, and prepared to resist the violent assaults of those vnruly affections and temptations, which hauing once gotten the vpper hand, their felicity is cleane ouerthrowne, as hath beene shewed before by many examples, with the dangerous estate of principality, by the confession of wise and mighty Emperours and Princes themselues. If it bee b•…•…rd (as Hesiodus saith) for a man to bee good, then must it bee likewise hard for a Prince (without Gods speciall grace) to be good. For the abundance of honours, and pleasures, and

delights, whereof they see themselues possessed, infla∣meth and allureth many of them to vice. As the Ro∣mane Emperours which commanded the most flouri∣shing common-wealth in the world, after they had at∣tained to that dignity, many of them grew to be more * 1.255 like monsters then men. The like may be said of the As∣syrians, and other Monarchies. But to leaue the Hea∣thens that knew not God, what was Saul before he was * 1.256 chosen King? how is his goodnesse exalted in the holy Scripture? whom the Lord himselfe did elect; and yet how soone was his vertue eclypsed? How maruellous was the beginning of Salomons raigne? who being drowned in Princes pleasures, gaue himselfe within a little while, a prey to women. Of two and twenty Kings of Iuda, there were not aboue fiue or sixe that continued in their vertue and goodnesse. The like may be found in the Kings of Israel: and there wanteth not examples in Christian kingdomes. And what profiteth it a Prince to be Lord of many Kingdomes, if he be∣come subiect to many vices? Many Princes (saith a Philosopher) beginne well, because their nature is good; and end euill, because no man doth gainesay them; and they commit such follies, because there is great store of flatterers that deceiue them, and great want of true men, that should serue them. And there∣fore Demetrins Phal. aduised King Ptolomie to reade those bookes, in which precepts are giuen to Princes and great States, because those learned men did write those things, which no man dare at any time say to Princes. Agapet wrote to Iustinian, aduising him that they who had need, might haue easie accesse to him, by reason of his exceeding high estate: that he would open his eares to them that were afflicted with

poverty, that he might find the accesse to God open to him. For a Prince should consider in what degree of dignity he is, and how much he is of God preferred be∣fore others, and for what cause, and to what end. The conversation and maners of a good Prince & his court, standeth with his people for so many lawes: for every one frameth himselfe to follow the examples of his Prince and his Court. A Princes Court is as a Theater, * 1.257 upon which his subjects cast their eyes. Theodericus king of the Gothes, writeth thus to the Senate of Rome: Fa∣cilius est errare natur am, quàm dissimilem sui princeps pos∣sit Rempublicam formare: It is more easie for nature to erre than for a Prince to make his people to be unlike to himselfe; for whether it be good or bad, men wil follow their Prince. In the reigne of Alexander the great most * 1.258 part of men gave themselves to be men of warre: under Augustus Casar every man would make verses: under Nero Rome was full of singers, players of 〈◊〉〈◊〉, conjurers and juglers: Adrian made all men love an∣cient writers. In the time of Pope Leo, all things at Rome sounded of songs: and in Pope Iulius time, with the drumme and the fife. Every one imitating * 1.259 the manners of his Prince. Because the Emperour Charles the fift, and Henry the eight our noble king, and Francis the French king favoured learning, and gave countenance and credit to learned men, in all parts of their dominions learned men in their times beganne greatly to encrease. And when the same king Francis was polled, for the better healing of a wound in his head, all his Courtiers presently, and others by their example, out off their haire, which before they did weare long as a beauty. Alexander the great by nature did hold his head aside, whereupon his Cour∣tiers,

to bee like him, would hold their heades aside also. And what earthly creature representeth so much the image of God as a good King? For by how much the greater a man is in power, and useth the same well according to Gods appointment, by so much hee * 1.260 draweth nearer to God, and therefore so much the nearer to felicity. Hee giveth good lawes to his peo∣ple, and governeth with equitie, administreth justice indifferently, hee punisheth the wicked, maintaineth the good, protecteth the innocent, hee sheweth mer∣cie to divers, and giveth life to many. Hee onely among men doth all things as hee will, yet alwayes respecting justice, and remembring from whence hee hath his authoritie. And Ecphautes the Philosopher saith, that hee which beareth rule over others, must not bee ignorant who rules him: For as Marcus A•…•…∣relius * 1.261 saith; The Magistrate is iudge of private men, Princes of Magistrates, and God of Princes; By mee * 1.262 Kings reigne, and Princes decree justice, for iustice is the end of the law, the law the worke of the Prince, the Prince the image of God. One saith, that a Prince is custas boni & aequi, & quasi animatum ius. And therefore they that come to the Prince, seeme not to come to him as to a man, but as to iustice and equitie it selfe. Artaxerxes to one that demaunded of him an u•…•…iust thing, said; that the office of a good King is above all things to esteeme iustice and equitie. And Philip King of Macedon answered Arpalus, that importuned him to favour a cause of his Cosins: It were better that your Cosin should be defamed in the state bee is in, for his outrage, than I that am a King, and command o∣ver so great a country, should give occasion to my sub∣jects to speake evill of mee, for doing this injustice in

fauour of him or of you. The Emperor Galba would of∣ten say, that a Prince should foresee that they of his Court should do no man wrong, but he that did it should be punished with rigour. Plinie the younger speaketh thus of the good Emperour Trajane; Vtenim felicitatis est posse quantumvelis velis, sic m•…•…tudinis, velle quantum pos∣sis. For as it belongeth to felicity to be able to doe what thou wilt, so doth it belong to mightinesse to will what thou art able to do. As if he should say, that the felicity of a Prince consisteth in commaunding and governing according to iustice. Alexander the great was used to say, that all the felicitie of a Prince consisteth in well governing of the common-wealth: for as the subiect oweth to the Prince obedience, ayd and honour, so the Prince oweth to his subiects iustice, defence, and pro∣tection. The end of all lawes and government (saith Pla∣to) is that the people be happy, love one another, and fol∣low vertue. As it belongeth to the eye to see, to the eare * 1.263 to heare, to the nose to smell, so doth it to the Prince to provide for the matters of his people; a kingdom being no other thing than a care of others safety. Antigonus * 1.264 said to his sonne, that their kingdome was a noble servi∣tude. In shew (saith a king) we live in greatnes, but in ef∣fect we serve our people. For a king is chosen not to live deliciously; but that they who chuse him, should live well and happily. A good king is a publike servant, a di∣stributer of the goods of fortune, a protector of the good, and a whip of the wicked, a minister of mercy and iustice, & example of life to his inferiours. Plinie said to * 1.265 his master Trajan, the life of a Prince is a censure, that is to say, the rule, the square, the line, and the forme of an honest life, according to which their subiects direct their maner of life, and governe their families; & of the life of

Princes the subjects take their patterne and example, more than of their lawes. In maxima fortuna minima licentia est: for in a true Prince, publike piety doth al∣wayes restraine private affection. A King is Lord of all, but then especially when he over-ruleth himselfe, and becommeth master over the lusts that bring all the world in subjection. That Prince (sayth one) that hath * 1.266 his mouth full of truth, his hands open to give re∣wards, his eares stopped to lyes, and his heart open to mercy, is happy, & the people that hath him fortunate. Alphonsus king of Spaine sayd, that the fimple word of a Prince ought to be of as great weight as the oath of private persons. And Princes oftentimes commit faults, not because they have no desire to do well, but because no man dare or will admonish them. Vices (sayth one) are nourished in Princes palaces, because pleasures a∣bound, and counsell wanteth. Neither do they become evill so much by their owne disposition, as by the evill example and shamelesse flattery of their parasites. One sayth, Principum aula mendacii, & adulationis gymnasium * 1.267 est. Wilt thou know (saith Seneca) what thing is very scarce with them that be advanced to high dignities, & what is wanting to them that possesse all things? a man that will speake truth. The administration (saith one) of the affaires of a common-wealth by experience onely without learning, doth often deceive; as learning onely without experience doth the like: but when both are joyned together, it maketh a happy common-wealth. It is a goodly thing (sayth the Emperor Theodosine) for a Prince to have stout captaines for the wars: but without * 1.268 comparison, it is better to keepe & have wisemen in his palace. It is very hard to find a man that is a very valiant soldier & a very good coūseller. The counsellers & offi∣cers

of Princes ought to be so just, that sherers cannotfind * 1.269 what to cut away in their lives, nor that there needeth a∣ny needle or thread to amend their fame. It is an unseem∣ly thing for a man that is in an honourable place to live delicately, loosely, or incontinently. The Emperour Alexander Severus would often say; that good Princes ought to esteeme them for greater enemies, that deceive them with flattering and lyes, than such as doe intrude upon their countries; for the one taketh not but of his goods, but the other robbeth him of his fame. Flattery * 1.270 hath more often overthrowne the riches of Kings, than his enemies. Miser est imperator apud quem vera reti∣centur. Miserable is that Emperour from whom truth is * 1.271 concealed.

Dionysius would bewaile the state of Princes, speci∣ally * 1.272 in this, that men will not speake freely before them, and that the truth is hidden from them. The Emperour Gordian would say, that all things were disguised to them, and their flatterers would cast dust in their eyes. Trajan was a great enemy to lyers and detracters, and would say, that it were more safe for Princes to have pa∣tience to heare their owne errors, than to give eare to such as report other mens defects. And this is no small * 1.273 infelicity to those Princes that have none that wil speak the truth to them, and that are not willing to heare it, that they must beleeve well or evill of every one by the mouth of another. The French king Lewis the eleventh would say, that he had plenty of all things but of one: & * 1.274 being asked what that was; Truth, quoth he. If truth be so scant in Princes Courts, it is no marvell though in time past they used such severe meanes to reforme that vice. In some countries lying was grievously punished with imprisonment, with deprivation of all dignities,

and with more severity; in some only, he that had told a lye to another mans harme, should carry a stone in his mouth a month after. The wise king said, that to give no place to flatterers, and to give honour to good and vertuous men, were very great ornaments to a princely power. King Antiochus being iu hunting, lost his com∣panie, and was driven to lodge in a poore mans house, who not knowing the king, told him all the faults which he and his favorites had committed. To whom at his re∣turne he said, that he never understood the truth untill the last night: and carried himselfe more vertuously e∣ver after.

The Persians were wonderfull carefull in bringing up the children of their Princes: for which purpose they * 1.275 would make choice of foure excellent men, and singular∣ly given to vertue. The first of which should be very fa∣mous for his justice; the second for his wisedome; the third shold be of rare & marvellous constancie & cou∣rage; the fourth of like modesty & continēcie. To these should be given the charge of the education of the kings children of the Persians: who should be called up every morning by some of his chamber in due season, and ad∣monished to rise and provide for the affaires which the great God hath committed to his government: for Prin∣ces be the ministers of God for the charge & welfare of men. And Cyrus saith, that none ought to reigne, that is not better than them over whom he doth command. It is a much more beautiful thing & more princely, to shew forth a mind garnished with knowledge, and framed to vertue, than a body attired with gorgeous apparell. A∣lexander Severus would weare no gold nor precious stones: saying, that a Prince ought not to measure him∣selfe by the things that cover the body, but by the good∣nesse

& vertue of his minde. But all the difficultie is to become good, among so many allurements and tempta∣tions to evill; which must come of Gods speciall grace, whereto hee must joyne his owne endevour, to make himselfe capable of it. A good Princes Court * 1.276 is a schoole of vertue and wisedome: for where should wisemen be sought for, if they cannot be found in good Princes Courts? It is expedient for a Prince to admit some, both to his Councell and company, that are given to a very quiet life, that have not intermedled with any affaires of the common-wealth: for their same will make greatly with his fame. O that Princes would withhold their grace and favour from them, whose mindes are stained with covetousnesse & immo∣derate love of riches, or any other notorious vice, and give it to them that follow vertue: which would worke greater effect than Lycurgus lawes, that banished gold and silver as enemies to his countrey; or any other pe∣nall statutes that were made to reforme misdemeanours offensive to the weale publike. Such a Prince that would give countenance and grace to men of vertue, and reject the others that are of a contrary disposition, should bee better served at home, and all manner functions bet∣ter executed abroad, to the great benefit and content∣ment of his people, & to his own immortall fame and glorie; who should by that meanes in short time see a most flourishing common-wealth, as if it were reduced, if not into that golden age, so greatly celebrated by the old Poets and antient Writers, yet at least into that of silver, which is next to it. For such men and manners as the Prince graceth, of the same condition every man will frame himselfe to be.

Facere rectè cives suos Princeps optimus faciendo docet, cum{que} sit imperio maximus, exemplo major est.

By wel doing, the best Prince teacheth his subjects to do well &, when he is greatest in Empire, he is the grea∣ter * 1.277 in example. A Prince can shew no greater signe of a good minde, than to admit to his presence and familia∣ritie, men knowne to bee vertuous and of good fame. Aristotle remembreth a saying of Theognis the Poet, that it is a certaine exercise of vertue to converse with good men. A Prince (sayth one) should make choice of such, as for their vertue he thinketh worthy of his favor and presence: and should not use them with whose compa∣ny he is delighted, for their pleasant talke and courtly behaviour; but them by whose labour and counsell he may best atchieve great matters. And therfore he should be very circumspect what choice he maketh, and search out their manners with whom he meaneth to converse and communicate his mind, that he may discover what spots and staines they have, to the end hee may commit so much to every one, as he shall find in him cause of trust and honesty. The good Emperour Antoninus u∣sed every yere to have his house visited, what disorders were there committed; and among other things, whe∣ther there were any in his house notably vicious: and if any such were found, what order the Visitor would set downe for reformation, was presently performed. Mar∣cus Aurelius sayth, hee observed one thing during the time he governed Rome: that he never tooke into his house a man that was hated of the common-wealth. He was also greatly commended for that hee would ne∣ver have in his house any vicious man. He would often say, that those Princes lived in more security, that had gotten into their Court treasures of good men, than in∣to

their chests treasures of evill money. For, unhappy (said he) is that Prince, that liketh to have his chests full of treasure, and his Court full of evill men. The Empe∣rour Adrian with great diligence & secrecy used to en∣quire what life the Senators or Coūsellors did lead, and what exercise they used: And such as he found poore & vertuous, he augmented their patrimony; and such as he found rich & vicious, he would deprive them from the the Senate. He had a gentleman in his Court, which he greatly favored: but when he perceived that all the suits which he preferred to the Emperour, and obtained, he sold for money, he cōmanded the man to bee apprehen∣ded, & that all the things which by bribery he had pur∣loyned, should be taken from him, and restored to the * 1.278 owners, and he to be banished to the Ile of Pontus: the Emperour using these words; Of this offence thou shalt remaine chastised, & I warned for evermore, to shew o∣vermuch love and extreme favour to my servant, wher∣by to convert love into pride, and to sell favour for co∣vetise. The Emperour Antoninus would say, that a gra∣cious reward ought Gratis to be dispatched. But Arche∣laus king of Macedon, gave a good example to Princes, how to bestow their liberality: for when one begged of the king as he was at supper, a cup of gold, that thought no time well spent, but when he was craving, the king commanded his servant to give it to another more wor∣thy than he: & beholding him that begged the cup; thou (said the king) art worthy to crave, & not to receive; but * 1.279 this man is worthy to receive, though he doth not crave. For men given to vertue, take it as a great offence & dis∣grace, when there is no respect had of their merits; and whē vicious men, or they that have little or no thing in them are made equal, or preferred before thē in favor or

honour, which is the reward of vertue. For Princes should not looke to be sued unto for reward or prefer∣ment, by them that are worthy and have deserved well; (Meritum petere grave:) for honour forbiddeth to flat∣ter or begge the rewards of vertue, which should be of∣fered to those that are worthy, or have deserved them. Alexander the great would play many times at tennise, and his manner was to give them that playd with him as they were playing, some gifts and rewards that did aske any thing of him: Serapion a modest yong man, & plea∣santly disposed, that played often with the king, percei∣ving, because he never asked any thing, he never had a∣ny thing given him, he cast the ball to every one but A∣lexander: And being asked of the king, why he cast the * 1.280 ball to every one but him? Because (quoth Serapion) you did not aske him of me: then the king smiling to himselfe, gave him a very great gift; which when hee had with very great joy received, he played more lively than before. Then said the king, I see plainly, that gifts are more gracious to him that asketh not, than to him that asketh. A Poet saith:

Principis est virtus maxima nosse suos. It is the greatest vertue in a Prince to know his own.

The Emperour Sigismund was wont to say, that those Kings and Princes of the earth were happy, that bani∣shed proud men from their Court, and brought in their places men given to courtesie and humility. I doubt not, but his meaning was also to have flatterers & disse∣blers and detracters banished; saving that hee doubted many of their Courts would then bee left desolate and unfurnished. By this which hath beene sayd it appea∣reth, that felicity doth not alwayes attend necessarily upon the highest estates, and the higher the estate, the

more hard there to be found; except where God doth plentifully bestow his graces and blessings: Because Princes seeme rather to bee ordained to the happinesse of others that be committed to their charge, than of themselves, as touching worldly felicity; for the trou∣bles and cares that are joyned with government, draw∣eth them many times from contentation to discontent∣ments, which detracteth from felicitie. What the eye is in the body, the same a Prince is in the common∣wealth: what the Sunne is in the element, the same a Prince is in his people: the Sunne is the eye of the world, a Prince the eye of the multitude: what the Minde is in a man, the same a Prince is in his realme: what God is in the administration of the whole world, the same a Prince is in the people committed by God to his charge. As God when he seeth all things, is ne∣verthelesse as not seeing any thing; so a Prince should know all things, and make as though he knew not many things. And as the Sunne is no other to the poore man, than to the rich man: but indifferent to all; so a Prince should not respect the person, but should wisely consi∣der of the matter, according as it is requisite in everie thing. Ecphantes sayth: Rex unicum & excellens quoddam opus cst, imago supernii•…•…iusregis regis, creators suo semper fami∣liaras, à subdit is verò regno tanquam lumine conspicua. Me∣nander and others, call a Prince the lively image of •…•…od that governeth al things, appointed to minister justice; and therefore wee ought to consider of Princes, not * 1.281 what they are of themselves, & as men; but how much is given or permitted to them of God. Neither do we reverence and honour so much the private person in Princes, as we do consider the majestie of God, and the image and power of him, whose delegates and deputies

they are here upon the earth. They are the lights of the world. And as to governe well in principalitie, is the most excellent dignity of all other; so is it of all other the most difficult. And though their charge and care bee very great, yet that Prince that will with humility, joyn his owne endevour with Gods graces, to consider with himselfe, that as he is exalted above all things in digni∣tie and dominion, so he should labour to surmount all others in worthinesse of vertue and goodnesse, to sup∣presse or moderate his unbridled affections, which Pla∣to sayth, be very evill counsellers; to purge his minde from all manner of perturbations; to use magnanimi∣tie in contemning all perills; patience in bearing such crosses as God shall lay upon him; to have a mind pre∣pared for all things that may happen; to be like the E∣thereall substance, that is above the Moone, which is alwayes cleare and in one estate; that considereth with himselfe, that religion and the service of God is the foundation of a kingdome, and that the chiefe meanes to rule well, consisteth in the worthinesse and magnani∣mitie of the minde, and in a certaine contemning, and despising of humane thing, after which other vertues will then easily follow. For as stones and rockes, beate back the waters, so the mind of a Prince should break all adverse things, and alwayes persist in his vertue; nei∣ther to be lifted up with prosperity, nor dejected with adversity, but to take both fortunes with a constant mind, nor to feare death it selfe. Such a Prince, I say, may not onely attaine to the highest degree of felicity, but by his example may be a meanes to the happinesse of many others. For such as the Prince is, such com∣monly are his subjects.

CHAP. VI.

The Earthy felicities that belong unto the meane estate with the way how best to manage it: Of E•…•…vy, Hatred, and Contempt: Of Prudence, Silence, & Bashfulnesse: Who are the happiest men in this world: Not those which out∣wardly appeare such: Wholesome Counsell and neces∣sary Instructions to attaine to that felicity of true friendship: And the distinguishing of Friends and Kinsfolkes: The great difference betwixt these lat•…•…er Times and the former: Of learned Emperours: The true and direct way to enjoy Happinesse, &c.

THe inferiour state of men likewise is not excluded from felicity, for though they want much of the superfluities of great estates, yet they have sufficient wherewith to be contented, and to leade a happy life, and are not so much subject to the inconstancy of For∣tune. As they exceede these in dominion and posses∣sions, in wealth and sensuall pleasures, in honour and re∣putation: so have they more cares and unquietnesse of minde, and live in greater feare and perill. For so •…•…ath * 1.282 God disposed of these worldly matters, joyning trou∣bles and unquietnesse with high dignities and riches; security and quietnesse with poverty, and low estate. He liveth more cheerefully upon whō Fortune never smi∣led, than he whom she hath forsaken. Alexander severus was used to say; There is no kind of mis-hap so unfor∣tunate, as for a mā to call to remembrance, that in times past he had beene fortunate. Adversity never dismayed any but such as prosperity deceived. He is more happy to whom honours, riches, and worldly pompe is super∣fluous,

than they that have the fruition of them at the full. All these which we call good things, wherein wee seeme to take a singular and sound, but indeed a deceipt∣full and false pleasure, as riches, reputation, authority, rule and such like, which mens vaine and greedy desires have in so great admiration, are possessed with paine, * 1.283 and beheld with envy. And to them that are so ador∣ned, or rather burdened, they threaten more evill than they promised good. And those estates that are be∣tweene these extremities, have also their meanes to at∣taine to felicity; but with so much the more difficulty, as they exceede or defect from the meane. For the ex∣tremities of estates, specially the highest, are more sub∣ject to those things that are hinderance to felicitie, than the meane estates. And therefore they require Gods graces in greater measure, & a mind fortified with many vertues, to make resistance to the things that are offen∣sive to happy life. And yet there is no estate but is sub∣ject to troubles and unquietnesse. Pontanus reckoneth up * 1.284 some of the troubles of this life, in an Epitaph made for his friend, thus: Doe you aske me what be the saw∣ces of this life? labour, sorrow, sickenesse, mourning; to serve proud masters, to beare the yoke of superstition, to bury those that bee deare to us, to see the ruine of our country; for the troubles of a wife I never felt.

Seeing then there is no estate excluded from felici∣ty, and that there are more incumbrances and impedi∣ments to happinesse in some estates than in others, it shall bee requisite for him that would live happily, to content himselfe with that estate that hath in it least dif∣ficulty in the attaining of felicity, and not to aspire to high dignities, and great possessions: neither to hunt af∣ter credit, and reputation, the immoderat desire wherof,

I observe generally to be a great hindrance to felicity: but rather to thinke a reputation of vertue and honesty * 1.285 sufficient to a happy life. Better is a good name, saith the wise man than much riches; and better to have renown among the good sort, than to bee Lord over the whole world: there being no such riches under heaven, as to be well thought of among men. And therefore nothing ought to be so deare to us as good fame, being the true & only reward of vertue, all other things being the gifts of Fortune. And nothing in this miserable life can right∣ly be called losse, but when wee lose good fame. And * 1.286 because in seeking for felicity, there must be a respect had to civility, which consisteth in decency of habits and manners, it shall be good for him that meaneth to preferre vertue before vanity, to follow Seneca his coun∣sell: Temperetur vita inter bonos mores & publicos: Tem∣per thy life (sayth he) betweene good manners, & those that be commonly used. For it is one thing to live af∣ter the common custome of men, and another to live as thou oughtest. Covet not to win estimation by trim∣ming up thy selfe in disguised habits & new fangled fa∣shions, nor by wrying thy body with tragical gestures & Frierly ducks, and such like Italian and Spanish tricks and tuckes, which are but fantasticall toyes, and the in∣vention of idle heads: for honesty is of small estima∣tion with him that is over-curious, and carefull in dec∣king his body. Nor yet bee over-rusticall, as though thou didst condemne all things, saving that thy selfe al∣lowest; but be modest in attire, and temperate in dyet, * 1.287 and use a mean, observing decency. Adorned thy mind with vertue & learning, that men may rather esteem thee for the gifts & ornaments of thy mind & honest cōver∣sation, than the brave attire of thy body, & formality of

manners. Curious neatnesse is meete for women, but * 1.288 labour for men: for he that passeth his youth vainely, maketh his old age odious: but that time being well spent, hee gathereth to himselfe the fruits of cre∣dite and authority in his latter age: as a Germane Poet sayth:

Qualiter in teneris adolescens vixerit annis, * 1.289 Talem prabebit c•…•…rva senecta senem. Such as in youth thou striv'st to bee, Such age in age shall render thee.

We are no lesse beholding to them, from whom wee had good education and instruction, than to them from whom wee had our being: for good inclinations are many times corrupted by vicious conversation.

Neither wonder at these kind of things now in use af∣ter the common custome, nor yet despise them, but give every one leave to use his owne manners, and laugh in thy fleeve. Thou art nothing the worse though the gallants thinke thee rude, because in all things thou do∣est not imitate them. Let it suffice thee that thou know∣est thy selfe, and the office of a man, and many of their formall manners to be vaine, ridiculous, and fantastical: If the manners used in times past were good then, they are not evill now. A common custome maketh things more familiar, but not Good. The wise Em∣peror Augustus Caesar, foreseeing the inconvenience that ordinarily ensueth the alteration of outward habits and manners, sayd in a great assembly of the Romanes; En palliati cives: behold our cloaked Cittizens; a thing * 1.290 not then used: but if he lived in this corrupt age, hee would say: En Tragaedi: Thrust not thy selfe into offi∣ces and charge for credit sake, nor yet for gaine; nor in∣cumber thy selfe over much with worldly affaires: they

bring with them troubles and unquietnesse, rather than happinesse. He is not least happy that is most free from worldly cares:

Obtundunt siquidem curarum pondera sensus; for The weight of cares duls and besots the senses.

Let matters rather follow thee, than thou follow them; * 1.291 and avoid contention and suits in law: for hardly there can be found a more miserable life. A bad end at home, is better many times than a good sentence in court. It is not in his power that beginneth contention, to end it at his pleasure. And though no man is borne to him∣selfe, but all to bee helping to others, yet because an en∣terlude hath no grace, if all be players, and none have leave to looke on; this life may bee compared to an en∣terlude, that hath many players, and few spectators. If I were to begin the world again, I would willingly chuse (if it were lawfull) to be one of the lookers on. All men are not equally affected, some desire labour, others qui∣etnesse: some hunt after honour, others after riches and reputation: some like a sole life, others thinke it no life without a companion: which diversities of affections, when one had considered and reckoned up, he breaketh out into this speech:

Hac alil cupiant, liceat mihi paupere cultu, Securo chara conjuge posse frui: Those things let others covet, let me weare Poore habit, and enjoy my wife that's deare.

The way to purchase to thy selfe much quietnesse, is to meddle as little as thou mayst with other mens matters. * 1.292 If thou desire to know and reforme thy selfe, observe diligently what thy enemies thinke and speake of thee; for they will bee the first that will discover thy faults: for the old Proverbe will alwaies bee true; That men

carry other mens faults in the wallet before, but cast * 1.293 their owne behinde their backe. And if thou wilt reap fruit also of the flatterers, endeavour to be such as they commend thee: and if thou wilt wade safely through the troubles of this world, make no great account of externe things; and set honesty alwaies before thine eyes, and therewith content thy selfe. Thinke not to winne happinesse by depending upon the favour of great estates, gotten with flattery; give them their due, and live of thy selfe. Liberty is a great furtherance to felicitie. Plaine dealing and honest conversation will bring thee favour and reputation enough to leade thee to a happy life:

Vsibus edocto si quicquam credis amico; Vivetibi, & longe nomina magna fuge: Live to thy selfe, if ought thy friends prov'd brest Conceales, and bigge-swolne titles farre detest.

The higher the tree, the more subject to the winde, whose fall many times overthroweth them that stand neare him. And the more favour thou hast with great estates, the greater is thy disgrace and griefe when they reject thee. And when thou hast used all thine endeavour to please them, what greater griefe can there bee, than to see thy selfe defrauded of the fruits of thy labour? And where thou didst expect a reward, or thankfulnesse for thy good will and diligence, thou shalt sustaine losse and disgrace: and therehence receive harme and unkindnesse, where thou thoughtest to finde helpe and favour. Three things avoyde as much as thou * 1.294 mayst, envie, hatred, and contempt. Wherein thou must be very circumspect, lest by avoyding the smoke, thou fall into the fire; beleeve not all thou hearest: doe not all thou mayst: nor speake all that thou knowest. And

three things prepare to thy selfe to be alwayes in readi∣nesse: * 1.295 prudence in thy minde: silence in thy tongue, and bashfulnesse in thy countenance. By this after Diogenes, thou shalt agree in colour with vertue. By pru∣dence thou shalt avoyd many things that bring men to infelicitie. By modesty in speech thou shalt avoyd ma∣ny quarrels, and occasions of trouble and unquietnesse. As the wiseman saith; he that keepeth his tongue, keep∣eth his soule: much speech hath often been hurtfull to many, but silence seldome or never to any. As over∣much silence bringeth a mans simplicity into suspicion, so many words discovereth his vanity. And therefore one saith, we have two eares given us by nature, and one tongue; to the end we should heare much more than we should speake. It is a Princely vertue, quickely to con∣ceive, and slowly to break out into speech. The Psalmist * 1.296 saith; hee that is wise, hath his tongue in his heart; but the foole and furious hath his heart in his tongue; hide thy vertues as other men doe their vices, and use few words thy selfe, but heare them patiently that will speak. Think upon the end before thou begin any thing: heare every one, beleeve but few; and fall not twice in∣to one error. Speake little, and think much: covet not to winne an opinion of wisedome, by setting forth a fine tale with eloquent words, when there is no just occasi∣on, as though ye would draw your hearers into admira∣tion of you, after the maner of vain-glorious men; for he is not alwaies the wisest that loves to hear himself speak, & that can tel a smooth tale, though it be a common cu∣stome so to esteem him: for wisdome consisteth chiefly in judgment, as Scaliger saith; Iudicium est anima sapien∣tiae: Iudgment is the soule of wisdome. Nor reason over earnestly with a contentious man, that is full of words:

for that may bee called a battell of fooles. Looke not too much into other mens estate and manners; for thereof envie hath his name: as well to eschew the torment that commeth of envie, as also that no man is envious, but he that mistrusteth his owne vertue: as the Poet saith;

Invidus alterius rebus marcescit opimis:

The envious man growes leane to see others fat. * 1.297 Envie beareth such rule in these dayes, though men be lesse vertuous than they have bin, that he is in miserable estate that hath no enemies: for if his owne merits will not procure them, envie will: yet forbear not to follow vertue, to avoyd envie: but live so as thine enemies may rather wonder at thy vertnes, than thy friends shall have cause to excuse thy vices. And remember the words of Hermocrates the tyrant of Syracusa spoken to his son ly∣ing on his death-bed. Sonne, the last words I speak unto thee, are: Bee not envious in condition; but doe such deeds, as therefore thou mayest bee envied. Advice meete to be followed of them that aspire to honour by vertue, although the enmity be greater, that is groun∣ded upon euive, than that which is founded upon inju∣ry for the injured man doth often forget, but the en∣vious never ceaseth to persecute. There is to a man no * 1.298 greater enemie, than hee which seeth that thing in thee, which he desireth to have in himselfe. But there is not so modest or meane a felicitie that can escape evill tongues, howsoever hee can avoyde all other things. But hee that hath his conscience cleare, will say with the Poet:

Consciamens recti fam a mendatiarides: He that is conscious of truth, laughs at lying report.

It belongeth to a King to heare evill, when he doth wel.

In all things follow reason, and fly opinion, and con∣tent thy selfe with thine estate; and thinke there is no difference betweene having and not desiring: A little will serve thee to happinesse of life: to which thou shalt the more easily perswade thy selfe, if thou consider, (as hath beene said) that the true end and felicitie of man, and his proper action, is to glorifie God; and that the common opinion of happinesse that commeth by pleasures, riches, honour and glory, is contracted by the fall of our first parent, and by the corruption and alteration of our nature: As to him that is sicke of * 1.299 an ague, sower things seeme sweete and pleasant, be∣cause the disease hath corrupted and altered his taste. If thou wilt avoyde the things that be odious to God and men, in poverty bee not proud, nor in riches cove∣tous; in age be not lecherous, nor in youth shamelesse. If thou see thy selfe in poore estate, without credit and reputation, and of a cleare conscience, and beholdest another live in abundance of wealth and honours, bee not dismayed, nor thinke thy selfe lesse in Gods favour, or lesse happy than he, because he surmounteth thee in riches and reputation, and worldly vanitie; for God di∣stributeth these temporall goods in differently both to the good & to the bad. For if God should give them on∣ly to good men, the wicked would thinke for that cause he should be worshipped and prayed unto: and if hee should bestow worldly goods upon the wicked onely, the weake in faith would feare to bee converted wholly to God, lest he should want. It is a manifest sign of dam∣nation * 1.300 for a man to •…•…live here wickedly, and to enjoy at the ful, health of body & the goods of fortune. All such (saith one) as God marketh with recompence and re∣ward in the book of this world, it is a signe that he hath

raced them out of the Register of heaven. Arme thy selfe therefore with patience, and expect the islue of Gods ordinance with a quiet and thankefull minde, and thereto wholly submit thy selfe. That which seemeth sometimes to a man full of griefe and pain, becommeth many times the cause of his joy and comfort. And the same, that in the beginning seemeth to worke his infeli∣city, bringeth to him unlooked for happinesse. The best way is to take those things patiently that thou canst not amend. And if thine estate be not sufficient to maintain thee and thine, endeavour by honest meanes to amende it. But if God blesse thee plentifully with riches and possessions, hoord it not niggardly, nor spend it prodi∣gally, but be beneficiall to others, and use liberalitie to those that lacke and deserve well of thee: for (after Ci∣cero) wee ought to doe most for them that most loveth us: yet with this consideration, that thou spare at the brimme, lest whilest thou shouldest powre out a pint, there run forth a pottle, & let the old proverb never fall out of thy minde; Serò parsimonia in fundo: It is too * 1.301 late to spare when all is out. Cicero counselleth us not to shut our purse so fast, that a will to do good cannot o∣pen it, nor yet so to unloose it, that it bee open to every body. And Alcmenes saith, hee that possesseth much should live according to reason, and not to his lust, mea∣ning that riches are hurtfull, except thy mind be above riches, that can moderate riches by their use, not by their plentie.

Remember alwayesthat thou live by thy mind, which (after Plato) is the true life, and thereof hast chitsly the name of a man. The substance of thy body is common with that of brute beasts, but by thy minde thou resem∣blest the Angels and God himselfe. The minde is not

disgraced with the deformity of the body, but by the beauty of the minde the body is graced. Give not thy selfe to fleshly pleasures, to ambition, nor to covetous∣nesse, as the most part of men doe: thy understanding * 1.302 was not given thee to that purpose. Thales being asked who was happy, answered, he that hath an healthfull body, and a learned and a vertuous minde. And Eccle∣fiasticus saith, better is the poore, being whole and strong, than a rich man that is afflicted in his body. Health and strength is above all gold, and a whole body above infinite treasure. There is no riches above a sound body, and no joy above the joy of the heart. And Anxagoras to the like question said; none of these that thou accountest happy, but he rather is happy, that thou beleevest is unhappy: meaning that the rich and ho∣nourable persons, who are wondered at as the happiest men for their wealth and reputation, are unhappy; and he happy that contenteth himselfe with a little: which agreeth with Democritus opinion, that he is happy that is merry with a little money; and hee unhappy that is sad in the middest of great riches. Give not over thy minde unto heavinesse, and vexe not thy selfe in thine owne counsell. The joy of thy heart is the life of man, and a mans gladnesse is the prolonging of his dayes. Love thine owne soule, and comfort thine heart: drive sorrow farre from thee, for sorrow hath slaine many, and there is no profit therein: envie and wrath shorten the life, and carefulnesse bringeth age before the time. Socrates walking in the Burse or market place, and be∣holding * 1.303 the great variety of things there to bee sold; How many things (quoth he) have I no neede of? O∣thers are rather tormented in minde at the sight of such things, and will say within themselves, how many

things doe I lacke? but hee contenting himselfe with that which is sufficient to nature, esteemed gold and purple, and precious stones, and such like delights of rich men, more fit for players of Tragedies, than neces∣sary to the use of life; as hee shewed by these verses, which he had oft in his mouth:

Argentea ista vasa simul at purpura, Trag•…•…diarum accommoda bistrionibus Sunt; ad beatam conferunt vitam nihil Those silver vessels, and that purple be, More fit for Actors in a Tragedie; To blessed life they no way doe belong.

With such vanities mens minds bee occupied by the corruption of our nature, and our judgments are so blinded with our impure affections, that of all crea∣tures man doth leaft performe his proper action, and least directeth the course of his life, to his true end and felicitie.

For whereas the great God of nature hath tyed to∣gether all his creations, with some meane things that agree and participate with the extremities, and hath composed the intelligible, athereall, and elementarie world, by indissoluble meanes and boundes; as be∣tweene plants and living Creatures, hee hath made * 1.304 sponges and oysters, that in part resemble living things, and in part plants; betweene the creatures of the earth, and those of the water, Otters, Tortoyfes, and such like; betweene those of the water and birds of the ayre, flying fishes; betweene brute beasts, and those of a spi∣rituall essence and understanding, which are Angels, he hath placed man, which combineth heaven and this elementarie world together, whose one part is subject to death, and the other part immortall: all other crea∣tures

of the earth live according to their nature and kinde; man only is seene to degenerate: but if we lay aside the consideration from whence our corruption commeth, by the fall of our first parent, and account of our selves according to our present state; among so many millions, as replenisheth all the corners of the earth, how many use their endeavours to live as they ought? If things bee layd before us that differ in va∣lue, every man will make choyce of the best: But in our selves that are composed of a bodie, which par∣ticipateth with brute beasts, and of a soule that is of an Angelicall nature, and resembleth God himself, who maketh choyce of the best? that is, to live after his best part, which is immortall: how many thousands live like brute beasts, pleasing their senses, feeding their belly, and following the lusts of the flesh, without any respect to the excellencie of their minde, as though they would incorporate their soule to their body with an indivisible bond of brutish nature? and how few hundreds contemne their mortall part, which is the bo∣dy, to joyne their better part, which is their immortall soule with the Angels and heavenly creatures, whom they in that part resemble? A third sort there are, far ex∣ceeding * 1.305 born the other in number, that neither give themselves wholly to live after the flesh with the one, nor after the mind with the other: but in a sort partici∣pating with them both, imploy their greatest care & la∣bour to the attaining of the things that are in most esti∣mation of the world. They labour and aspire to excell others, not in dignitie of vertue and knowledge, but in estate and reputation: and to the attaining of the things which leade to that end, every one willingly be∣stoweth his labour and diligence: for no man is content

with his estate. Hinc illa lachryme, hereof ariseth all our complaints and griefe, and the greatest part of the calamities and miseries that happen to men: for mens desires be so unsatiable, and their mindes so uncertaine * 1.306 and variable, th•…•… no estate of life alwayes pleaseth any man, because they seeme to want some things that bee incident to the estates opposite to theirs. For they that bee in principilatie and honourable estate, desire to have joyned to their rule and reputation, the securitie and tranquility of a private life, which they seeme to lacke. And the private man affecteth to have joyned to those things which hee enjoyeth, the dignity and au∣thority to command of honourable estates. The rich man wisheth to have added to his abundance of wealth, the poore mans quietnesse of minde and freedome of worldly cares, and safety of person and goods. The poore man would have added to those things of his, the rich mans plenty and credit. The Citizen would have joyned to his civill and easie life, the pleasures and de∣lights of the fields and countrey. The Couutrey man would have the civility and company and good fel∣lowship of the towne joyned to the wholesome ayre of the Countrey, and pleasant gathering of the fruits of * 1.307 the earth. The souldier wisheth to his glorious title the safety of a peaceable life. Hee that liveth in peace, desireth to the security and safety of his estate, the ho∣nourable reputation of a man of warre, which he hath gotten by the continuall hazzard and perill of his per∣son. And so of all other estates of life, some things are desired that seeme to be wanting to the fulnesse of their happinesse, w^ch are as unpossible to be joyned together, as for heate and cold to be at one time both together in one subject, being diametrally contrary in quality. So

hat the greatest hinderance to our attaining of felicity or happinesse of life, proceedeth from our evill affected minds, that desire unpossible things, which also diver∣teth us from our proper action and true end or beati∣tude. We passe our time in vaine hope of things never like to come to passe; as Petrarke saith: Bene sperando & male habendo transit vita mortalium. In hoping well, and having evill, the life of man passeth away. Every good * 1.308 thing wee possesse is lesse, the things hoped for seeme great. And such is also the infirmitie of our common nature, seldome or never so sully to enjoy prosperitie, as in no respect to finde cause of complaint of the qua∣litie of our estate. For many are raysed to great wealth, * 1.309 that beare shame of their base linage: some ennobled by birth and parentage, and yet live in povertie: many blessed with riches and nobilitie, that want the delight of children: and some made glad with procreation, that feele great sorrow and discomfort by their chil∣drens untowardlinesse. No man is wont to be long and * 1.310 every way happy, a worse fortune ever followeth the former. But what estate or course of life soever thou follow, have alwaies a speciall regard to these two things; to live in the feare of God, and to observe the rules of honesty among men: from which, what soever happen, let nothing divert thee: To God thou owest * 1.311 a good conscience, and to thy neighbour a good exam∣ple. All things will happen well to thee, if thou place God the beginning and the end: For in this life thou shalt not finde greater comfort than by that which pro∣ceedeth of a good conscience, of honest counsels, of upright actions, of contempt of casuall things, and of a quiet and peaceable life. But in these dayes many feare * 1.312 their fame, but few their conscience: and yet there is

not (saith Saint Augustine) a more happy thing, than the quietnesse of conscience. And if any afflictions or crosses happen that thou canst not avoyde, yet thou mayst overcome them with patience. Fly unto God for succour, he will give it thee; that is the only way to make thee safe, secure and happy.

Friendship was wont to bee accounted a helpe to happinesse of life: but wee may now rightly say with the Poet:

Illud amicitia quondam venerabile nomen, Prostat & in questu pro meretrice sedet: That name of friendship venerable of yore, Is prostrate now complaining like a whore.

The time is so changed, and mens manners with * 1.313 them so corrupted, that the precepts heretofore given by wise men for the commoditie of life grounded up∣on vertue and honesty, will not now serve the turne. Friendshippe is growne cold; faith is foolishnesse; ho∣nesty is in exile; and dissimulation hath gotten the up∣per hand. That is effectually done which is commonly spoken, he that cannot dissemble cannot live. Machia∣vels rules are better followed in these dayes, than those * 1.314 of Plato, Aristotle or Cicero: whose schollars have so well profited under him, that many are able to teach their master. Professe (saith hee) love and friendshippe to thine enemie: and if hee fall into the water up to the knees, give him thine hand to helpe him out. And if he fall in up to the waste helpe him likewise; but if hee fall into the water up to the chinne, then lay thy hand upon his head and ducke him under the water, and never suffer him to rise againe. Men have changed the inward habites of their mindes, as they have done the outward habites of their bodies. Every age, nay

rather every yeare bringeth forth new fashions; so likewise that friendship and honesty, which in our forefathers times was wont to bee performed with faith and plaine meaning, is now out of the fashion, and therefore not esteemed: cunning dissimulation with faire words, and large offers with little perfor∣mance, is now all the fashion. Ioyne thy selfe there∣fore in friendship with very few, and bee circumspect and curious in thy choyce: and if it be possible, bee beholding to no man, more than hee is beholding to thee; for a faithfull friend is hard to be found: the bare name onely remaineth, the thing is obsolet and growne out of use. So long as thou hast no need, thou shalt find friends ready to offertheeal mnner of courtesies: but if fortune begin to frowne upon thee, & a tempest chance to arise, they will find quarrels to leave thee, and cover their infidelity with thy fault, and give thee cause to say with Ovid:

In mediis lacerâ puppe relinquor aquis. I am in a torne ship left in the midst of the Sea.

It is a hard matter for him that is in poverty to find out a kinsman or friend: for no man will confesse that he appertaineth in any sort to him, that needeth any helpe, fearing lest hee will by and by aske something of him: David calleth such men table friends. And that is one cōmoditie which poverty bringeth, that it shew∣eth * 1.315 who loveth thee. But to him thou meanest to per∣forme the part of a faithfull frieud, thou must observe these two things: to helpe his necessities; and to com∣fort him in adversity. But the manner of friends in these dayes, is to deliver words by the pottle, and deeds by the pinte. They that call themselves thy friends, will looke for performance of friendship at thy hands,

though they wil performe none to thee. For every man looketh for honest dealing in another, though he meane to use none himselfe. To this declination, the greatest comfort to the life of man is come by the generall de∣pravation of manners: for where can a man find grea∣ter comfort in adversitie, than in faithfull friends? who also double the joyes and pleasures of prosperitie. That was never more commonly in use which Latimer spake * 1.316 in his Sermon to reprehend the want of love, and cha∣ritie: Yee have a common saying (said hee) every man for himselfe, and God for us all; but ye might more tru∣ly * 1.317 say, every man for himselfe, and the Divell for us all; one for another, and God for us all. Martiall finding the infidelitie and inconstancie of love and friendship, giveth this counsell:

Si vitare velis acerba quadam, Et tristes animi cavere morsus, Nulli te facias nimis sodalem, Guadebis minus 〈◊〉〈◊〉 minus dolebis: If thou wilt bitter accidents avoyde, Nor let thy minde with sad things be annoyd; No man too neare unto thy breast retaine, So shalt thou more rejoy•…•…e, and lesse complaine.

Prosperitie winneth friends, but adversitie proveth them, as the touch-stone tryeth Gold. And over-great friendship, not considerately united, is many times the cause of great hatred. Men cannot bee better warned to trust to themselves, than by Aesops fable of a Lark, w^ch discovereth the common coldnesse of friendship in their friends causes. A Larke (saith hee) that bred in the corne went forth to seeke meat for her yong birds, * 1.318 that had feathers, when the corne was ripe, and willed them to hearken what was said in her absence, and tell

her at her returne. The master of the corne perceiving it ripe, willed his son to desire his friends the next day earely in the morning to come reape downe his corne. The sonne did as hee was commanded: and when the Larke returned, her little ones trembling for feare, told her what newes they had heard, desiring to be removed to another place: but shee bid them be quiet and feare nothing, and went forth the next day againe to seeke for meat: the master looketh for his friends, and when hee saw that none came, hee willed his sonne to goe to his kinsfolkes, and desire their helpe to cut down his corne the next day: when the Larke returned, shee found her young ones in the like feare againe, but understanding what they had heard, she willed them to have no feare, for kindred (said she) will not bee so hasty to helpe with their labour at the first call, and departed from them a∣gaine. The day following when the master had in vaine expected the performance of his kinsfolks promise also; Away (quoth hee) with friends an•…•… kinne, fetch two hooks, to morrow early in the morning, one for mee, a∣nother for thee, and we will reape the corne our selves. Which when the Larke understood of her young; Now it is time to bee gone (said shee) and removed her nest. By which fable men are warned not to stay for their friends help in that they can do themselves. And hereof springeth a common error, that men consider not right∣ly of the nature of friendship, which can be perfect but between two, and those vertuous persons. And where is no conformitie of manners, there can bee no perfe∣ction of friendship; for contraries can hold no consent nor unity together: because their affections must be joy∣ned together, and his friend must bee preferred before all others, & as it were two bodies made one: which mo∣ved

Alexander the Great to say to Darius mother, that desired pardon upon her knees, for mistaking Ephestion * 1.319 for the king, that he was also Alexander. For if a man have many friends, it may chance, that one may have cause of joy by some great good fortune happened to him, and another at the same time may have cause of sorrow by some evill accident or fortune. Both which contrary passions cannot bee in him together; and therefore hee cannot bee like friend to them both. But one may be a friend to many by degrees, according to the merit or estimation hee hath of them: which he may also with honesty dissolve, if by their deme∣rites he shall find just cause, and bee not bound to con∣tinue it by some good turne received and not requited. Many by acquaintāce only, or by some courtesie shew∣ed for civilities sake, are more ready to challenge a fur∣ther friendship never promised or professed, as due to them by his voluntarie kindnesse, than forwardly to re∣quite that already received. Yet neverthelesse true love and friendship hath respect onely to his friends necessi∣tie, without merchandize or feneration: as one sayth, Charitas non quaerit suum. But seeing the affected name of a friend is so common, and the act or matter so rare, I wish thee to make choyce of a few companions, with whom thou wilt passe thy time, to avoyd the tediousnes of a solitary life, such as bee inclined to honest con∣versation, as neere as thou mayst; and let them goe un∣der the name of welwillers rather than of friends, ex∣cept * 1.320 thou bee assured of their fidelity. So shall not ho∣nestie bind thee to performe more to them to whom a common custome, and the malignity of this time hath given a Supersedeas to discharge the duty of friend∣ship, then thou shalt see cause, or they will performe

to thee: for in so great pennury of friends, & corrupti∣on of manners, thy fortune must bee very good if thou chance upon a faithfull friend: for in these daies men hold friendship by indenture. And that thou maist bee better instructed in thy choice, hearken to Guevarra his counsell, to one that asked how one man may know a∣nother, to the end he may be either accepted or eschew∣ed. First, obserue what affaires he taketh in hand, what works he doth, what words he speaketh, and what com∣pany * 1.321 he keepeth; for the man that by nature is proud, in his businesse negligent, in his word a lyer, and maketh choice of evill men for his companions, deserves not to be embraced, much lesse to be trusted: for that in men in whom is laid no foundaton of vertue, is no expecta∣tion of faith or honesty. And one of the things (saith he) that men thinke they haue, when they have them not, is many friends; yea (say I) one faithfull friend. For by my experience, if thou wilt beleeve me, I know not any thing wherein thou maist sooner bee deceived. Fortie yeares and more I may with some judgement remem∣ber the world; in which little time I have found such a metamorphosis and alteration in mens minds and man∣ners, that if they should decline so fast from evill to worse after forty yeares more, it will bee a hard mat∣ter any where to finde out a faithfull friend, or an ho∣nest man. For (as the same Authour further saith) that which one friend doth for another in these dayes, is eyther to excuse, or hide himselfe when there is neede of him, being more ready to lend him his conscience than his money. And hee that will compare the num∣ber that professe friendship unto him, with them that have performed the true office and part of friends, for one faithfull, hee shall discover an hundred dissemblers.

Of such friends, as they are most common, so we may e∣steem it no smal felicity to be divided from them, being more prodigall of their conscience, than liberall of their goods, or ready to performe any other duety of friend∣ship. Isocrates counselleth us to chuse that friend which hath beene faithfull to his former friends; for he is like to prove constant in friendship: and if thou wilt follow * 1.322 mine advice, enter not into friendship with a covetous man, for his mind is so possessed and overcome with the love of money, and greedy desire to encrease his riches and possessions, that there is no hope of perfor∣mance eyther of friendship or honesty at his hands. Plautus saith: Vt cuique homini res parata est, firmi anuci sunt: Si res lassae labant, itidem amici collabascunt: As our substance is, so are our friends; if that faile, they fall from us.

The minds and manners of men in these latter daies, are much like to the manners used by the old Romanes, when they triumphed: the Romanes, as they were very politike in all their government, so did they well con∣sider that there was no better meanes to excite their young men to vertue, than by rewarding their noble acts with honour. Therfore they had a custome, when * 1.323 any Generall of their Armies had wonne any notable victorie, to suffer him at his return to Rome to triumph, which was done with very great pompe and solemnity and when the triumph was ended, the triumpher had prepared a sumptuous feast, and invited the chiefe men of the citie to supper, and among the rest the Consuls also, which were the principal Magistrates of Rome, yet meaning nothing lesse than to have their company: for they were no sooner returned to their houses, but the Triumpher would send a messenger presently to de∣sire

the Consuls not to come to supper, that there might be no man to whom he might give place. So, many in∣vite * 1.324 men to their friendship, with faire words and friend∣ly offers, when they meane nothing lesse, that they may seeme to give place to none in humanity and courtesie; but his back is no sooner turned, but they revoke with∣in themselves their friendly offers, and are ready, if they thinke he look for performance, to forbid him to make triall of their friendship, being done for forme, and not with plaine meaning, as the triumphers maner was.

This time seemeth to resemble that whereof Galen complaineth, that he happened into a most wicked age, in which hee thought them onely wise, and of a sincere mind, that having espyed the generall infidelity, subtil∣tie, dissimulation, and dishonestie of men, withdrew themselves speedily from the assemblies and compa∣nie of people, as from a vehement storme and tempest into the safe port of a solitarie life: which agreeth with the Poet:

—Benê qui latuit, benè vixit. Hee lives well that lives warily.

There have bin times when he that knew most, was e∣steemed best, but now reputation growes not by know∣ledge, nor is measured by the worthinesse of vertue, but by the abundance of riches and possessions.

Heu Romae, nunc sola pecunia regnat. * 1.325 Alas, now onely money reignes in Rome.

One of the things that Ecclesiasticus said grieved his heart, was; That men of understanding are not set by. In time past learned men were sent for out of farre coun∣tries, but now if they knocke at our doores, we will not let them in. Vnfruitfull pastimes and vaine toyes draw∣eth our delights. None was advanced to honour but

such as deserved it: but now none climbe so fast to high dignities, as those that bee least worthy. In that * 1.326 golden age no Senate or Councell was established, but there was resident some excellent Philosopher; but now in stead of them and of learned Divines (who should supply their roomes among Christians) are brought in some excellent Machiavellians, as the mee∣test counsellers for this corrupt time. Kings and Empe∣rours were wont to be singularly learned, and thought learning a great ornament to their dignitie. Alexander * 1.327 the great, and Iulius Caesar were wel learned, and also the Emperour Adrian: which Iulius in the middest of his campe would have his speare in his left hand, and his pen in his right hand: hee never unarmed himselfe but hee would presently fall to his booke. The title of Phi∣losopher was given to the Emperour Marcus Aurelius for his excellent learning: who would say, that hee would not leave the knowledge hee might learn in one houre, for all the gold he possessed: and I (saith he) re∣ceive more glorie of the bookes I have read and writ∣ten, than of the battels I have wonne, and of the king∣domes which I have conquered. Ptolomy King of E∣gypt, and Hermes before him, and of latter yeares, Al∣phonsus king of Arragon, who would say, that he had ra∣ther lose his pearles and precious stones, than any book. And divers other Kings & Emperors were excellently learned: among which number I account by a rare ex∣ample the noble Queene of England, my gracious So∣veraigne. The Mathematicallsciences were had in such * 1.328 estimation for their excellencie, that none might stu∣dy them but Kings, that they might excell others as well in worthinesse and singularitie of knowledge, as in dignity of estate: but now Kings children bee brought

up in Machiavels: schoole; •…•…s an Authour sufficient for their instruction.

Hee that will compare this time with that of former ages, shall find a wonderfull Metamorphosis in mens minds and manners. Vertue was never lesse in use, and vice did never more abound: the truth was never more knowne, and never lesse regarded: never better taught, and never worse followed: men were never lesse idle, and never worse occupied: worldly 〈◊〉〈◊〉 were never more carefully sought for, and heavenly 〈◊〉〈◊〉 •…•…ever lesse effectually thought of. Men were never mo•…•… reli∣gious in words, and never more prophane i•…•…deeds. The divell never bestirred himselfe with more dilligence to allure men to all manner of vice; and men were never more negligent to make resistance, nor more ready to further his labour: and though hee cannot stop the ut∣terance of the word, yet hee prevaileth in that which is next to it, to hinder his bringing forth of condigne fruits. It happeneth to us as it did to Tantalus, that * 1.329 though the water ranne by his mouth, yet none would enter in to quench his thirst: so the sound of Gods word beateth continually against our eares, but it en∣tereth not in to coole the heate of the wicked moti∣ons of our inordinate desires, and to quench our thirst after worldly vanities. In every place is talke of divini∣tie, even among them that know not what belongeth to humanity. Many are with their tongues blazers and talkers of vertue, but all their other members they suf∣fer to administer to vice. Few men are so covetous of their owne good fame and honour, as they are greedy of other mens goods, and envious of others vertue. Most men seeme to hate pride, and yet few follow hu∣mility: all condemne dissolutenesse, and yet who is

continent? All blame intemperancie •…•…nd yet none lives in order. All praise patience, and yet who resisteth the sweet passion of revenge? He that possesseth much, op∣presseth him that hath little: and hee that hath but little * 1.330 envyeth him that hath much. Wee condemne Papists for their superstition & confidence in their good works and we blame Puritanes for their affected singularitie and formall precisenesse; and in the meane time that we may be unlike the one in grossenesse, and not much re∣semble the other in precisenesse, we neither have suffi∣cient regard to the true devout service of God, and to Christian charity, nor sufficiently shew the zeale of true Christians to the sincerity of religion, and least of all expresse it in our lives and conversations: as though godlinesse consisted in a theoricall kinde of beleeving, without any respect to the exercise of Christian chari∣tie and vertue. And when we go about to shake off the clogges wherewith our consciences are burdened by su∣perstition, to enjoy the true and Christian libertie, wee fall into such a licentiousnesse of life, and dissolutenesse of manners, that the Poets saying may be aptly applyed to many:

Dum stulti vitant vitia, in contraria currunt.

Whilst fooles shunne vices, they run into contraries. * 1.331 Some hold, that God may be better served in •…•…eir •…•…∣ber than in the Church; others pre•…•… a 〈◊〉〈◊〉 or a barne before any of them both. Thus do•…•… 〈◊〉〈◊〉 old Serpent labour 〈◊〉〈◊〉 sow division in mens min•…•…s and manners, to 〈◊〉〈◊〉 •…•…nour of true religion, that whilst the Magistrates bee occupied in reforming these new schismes, the professed enemie to the Gospel may mul∣tiply and encrease his flocke under hand. But in the middest of this generall wickednesse and depravation

of manners, being almost (as we may conjecture) at the highest, this comfort remaineth to the well-minded, that the day of deliverance cannot be farre off. When Dionysius, at the time that Christ was crucified, beheld with admiration the Sunne eclipsed contrary to nature, the Moone being at the full, and opposite to the Sunne, he pronouneed these words; Either the God of nature suffereth now, or else the whole frame of the world shal be dissolved. And as Dionysius divined rightly in the one, so may he do in the other, that wil behold the gene∣ralitie of all maner of vice and wickednesse of this time, * 1.332 contrary to the nature of Christianity, and opposite to the word of God which was never more plentifully taught; and boldly pronounce, that this generall and unnaturall eclipse of Christian manners, doth presage the destruction of the world to be at hand.

Hee that will looke into the manners of this time; shall he not find cause, with trembling and feare, to thinke that the time is at hand, that the Prophet Ionas spake of to the Ninivites? There be yet forty dayes and the world shall be destroyed: but our hearts be so har∣dened with worldly desires, that wee will beleeve no∣thing that feedeth not our humours, and is not plausible to our inclinations. And nothing is more dangerous to a Christian than to accustome himselfe to harden his * 1.333 conscience. For in such unhappy people there is no will to be amended, nor meanes to be remedied. The Affri∣cans had a Prophecie, that when the Romans sent an Ar∣mie into Affrica, Mundus cum tota sua prole periret: the signification of which words is, The world with all his issue shall perish: which made them thinke that the world with all the people should be destroyed. But af∣terward the Romanes sent an Army thither, under the

conduct of a Generall, whose name was Mundus, who in battell with his sonnes were slaine by the Affricanes, * 1.334 and fulfilled the effect of the Prophecie, and discovered the illusion of the Divell. But these Heathens were not so easie to be delud•…•…d by the Divell, as we are hard to bee perswaded by the true Prophets of God, and Preachers of his word, that the destruction of the world cannot bee farre off: for the mindes and man∣ners of men are so transformed and changed, and de∣clineth daily from evill to worse, that if the men of former ages were to walke againe a while upon the earth, they would thinke that this world were not the same which before it was, but rather another substitute in his place. Horace found this fault in his time, that the age of their parents was worse than that of their grand∣fathers, and themselves more wicked than their fa∣thers, and their children would be more vicious than they. And as wee are worse than our fathers, so our posterity is like to be worse than wee be, if vice bee not now at the highest, and the world almost at an end. The Poets observed diligently, and with great * 1.335 consideration, the mutations of the world, and divi∣ded it into foure parts. The first age they likened to gold, and called it the golden age: the next so decay∣ed, that they compared it unto silver: the third, aba∣sed to brasse: the fourth worst of all, was become like iron, of lesse value and price than any of the rest: and if there were a more base metall, wee might com∣pare our age to it. In consideration whereof, they with other writers in these latter ages, both divine and pro∣phane, doe bewaile the decay of vertue, of true faith, of charity, of mutuall love and fidelitie, of good con∣science, of honesty, yea of devotion and prayer, and of

the love and feare of God, and of heavenly contempla∣tion: whereof, as from his proper root should spring all the rest. For how many doe wee see live as though they had no need of God; & hoped for no better, nor mistrust no worse than they finde here? As though God were not the rewarder of vertue, and punisher of vice; nay rather as though there were no God at all, no resur∣rection, no heaven, nor hell. Who feareth to offend God, or spareth to blaspheme his holy name? Who * 1.336 taketh any paine to please him? Who forbeareth to hate, envie, and to slander? Who laboureth to sub∣due his flesh to the spirit; sensualitie to reason; rea∣son to faith; and faith to the service of God? Who letteth not loose the reines to his affections, and suf∣fereth not his will and wicked inventions to take the bitte in the teeth, and runneth away against the rule of reason? Subjects rebell against their Prince and Gods anointed, and are sometime excited unto it by them that should set forth obedience by word and example of life. Children disobey their parents, con∣temne them, and laugh them to scorne. Servants make small estimation of the trust committed unto them by their masters. Labourers hunt after idle∣nesse. Artificers are deceiptfull in their wordes and workes. Merchants and others in uttering the wares that they sell. No man lendeth without hire. Vsurie was never so generall, nor so extreame. And if wee should after this sort run over the other estates of life, wee should finde all sorts of men degenerate from the simplicity and goodnesse of their forefathers. No man seeketh after vertue, nor laboureth to reforme or amend, much lesse to mortifie himselfe. So as we might never more truly pronounce these old verses:

Heu, vivunt homines tanquam mors nulla sequatur, Et velut infernus fabula vana foret. Alas men live, as they should never dye, And Hell were a meere tale and fantasie.

To doe these things what is it, but as though there were no Gospell to forbid it, nor God to punish it, nor lawes, nor authority to reforme it? We have small re∣gard and compassion to the reliefe of the poore, & lesse conscience wee make to deceive or oppresse our neigh∣bours. And this is a thing to be marvelled at, that if the * 1.337 Merchant bee taken with a counterfeit measure, the Gold smith with a false weight, the measure shall bee burnt, the ballance broken, and the offender delivered to publike justice: but if a man be knowne to be a blas∣phemer, a drunkard, an adulterer, yea, an atheist, where∣of * 1.338 (it may be doubted) there bee over many in these daies, he shal be so far from being punished, that he shal be rather of many favoured and supported, & regarded as a jolly fellow that will be cōmanded of none: which encourageth him to offend further, to the evill example of others: for wicked acts and misdemeanours are al∣lured by impunity, as it were by rewards: and he hur∣teth the good that spareth the wicked. If we heare of any sinful or wicked act committed, we sigh and grone, and looke up to heaven, as though it pierced our hearts, with detestation both of the man and the fact: whereas if the like occasion were offered, wee are as ready every day to doc the same or worse. Wee are notable cen∣surers of other mens faults, and cunning dissemblers of our owne. We behold our owne faults with spectacles that make things shew lesse, and other mens faults wee behold in the water, where things shew greater. Wee follow sermons like Saints, with great shew of devoti∣on,

as though we were very religious: but that we pra∣ctise in our life, rather resembleth infernall spirits. And thus we dissemble with God, and play the hypocrites * 1.339 with men. When our life is seene to bee contrary un∣to our profession, we are a slander to the Gospell. And it may be said to us, as I heard a plaine man of the Low∣countrie say to a Gentleman that commended the Spa∣niards for their devotion, and often blessing and cros∣sing themselves: No doubt (quoth hee) they are holy men: Cruzes de fuera, & diabl•…•… de dentr•…•…: Crosses without, and the divell within. The iniquity of this time is almost growne to this, that a man godly and ho∣nestly given is laughed to scorne, •…•…nd had in contempt, and the wicked is had in estimation and reverenced, as though it were a shame to doe well, and a commendable thing to live unhonestly: so as nothing is more com∣mon in these dayes among us than false friendship, dis∣sembled honesty, manifest iniquity, and counterfeit ho∣linesse. And who is he, if hee separate his mind, a while from worldly cogitations, that he may the better looke into the generall wickednesse of these dayes, that will not say with Saint Paul: Cupio dissolvi, & esse cum Chri∣sto: I desire to be dissolved, and to bee with Christ: when he shall see in use and dayly practice every where all kinds of vice, but almost no where any kind of ver∣tue? When he shall see no wisedome without craft, no justice without corruption, no faith without dissimula∣tion, no godlinesse without hypocrisie, no friendship wiehout gaine, no lending without hire, no promise without suspition, and all things corrupted with cove∣tousnesse and sensuality, shal he not find cause to cry out with Policarpus; Deus, ad quae nos 〈◊◊〉〈◊◊〉? God, to what times hast thou reserved us? But they

that by word or writing shall go about to reprove the generality of vice lately crept into mens manners, may looke for that answer that king Antigonus made to one that presented to him a booke written of Iustice: Thou art a foole (said the King) to present a booke to mee of * 1.340 Iustice, when thou seest mee besieging and making war upon other mens cities: so shall they bee accounted fooles, that so farre out of season in this common ex∣ercise and generality of all manner of vice, will per∣swade or speake of vertue, of godlinesse, of honesty, and reformation of manners: they shall but sing to the dease (as the proverbe is.) O wicked age and ungrate∣full people•…•… Hath God dispersed the darke clouds from our understanding, and sent us the light of his Gospel, to the end wee should runne into the dirt and mire, and soyle our selves with all manner of vices? Hath hee bestowed so many benefits upon us, and yet cannot find us thankfull? Hath he offered us his grace so plen∣tifully, and yet will we not receive it? He that standeth in a high place letteth down a rope, to help him up that standeth beneath: so God hath let downe his grace to us to lift us up to him, but wee will not take hold of it: and therefore it may bee feared, if we bee not more cir∣cumspect, lest our common adversary entangle us with his rope, that hee may plucke us downe to him. Wee may be wondred at, not without cause, as the Emperour Constantius marvelled at his people that were newly become Christians: I marvell (said hee) how it com∣meth to passe, that many of my people are worse now, than before they were Christians. The best we can hope for, if we amend not our maners, is, that God will cha∣stise us: and the most we can desire at his hands, is, that * 1.341 if he punish us by some of his ordinary meanes, he will

use a fatherly correction upon us; and when hee hath beaten his children, cast the rod in the fire. Wee have beheld these many yeares in great tranquility under the flourishing reigne of a most happy Prince, the troubles and afflictions of our neighbours, by which we have beene warned to reforme our lives, and to be thankfull: but with how small effect, is too apparent: and therefore it may be feared, lest the time will come, that wee shall have cause to say to our neighbours;

Vivite felices, quibus est fortuna per•…•…cta, I am sua, nos alia ex al•…•…is in fata vocamur: Live happy you, whose fortunes are full grown, We have no fate to looke to but our owne.

Petrarks saying could to no time bee more aptly apply∣ed, that hunters and fowlers used not their endevour with greater diligence to lay nets and snares for wilde beasts & birds, than crafty men layd for the simple and plaine meaning. And therefore (said he) if thou wilt not be deceived, either dye or deale not with men: which agreeth with Pionano his countrey man:

Con arte, & con inganno, Si vive mezzo l'anno, Con inganno & con arte, Si vive l'altraparte.

Hee therefore that would enjoy that happinesse which * 1.342 may be found in this life, must live in the feare and ser∣vice of God, and alwayes lift up his minde to the true felicity, which cannot be injoyed in this world, but in the life to come. He must desire God to bestow his be∣nefits and graces upon him, by which he may eschew, and be free from those things that are hindrance to feli∣city: and that he will blesse his labours and indeavours that are taken in hand, and leadeth the right way to the attaining of happinesse. Hee must arme himselfe with

patience, quietly to receive such afflictions and crosses, as it shall please God to send and lay upon him; and perswade himselfe he doth all for his good, to draw his love from these worldly vanities, to the contemplation and desire of God and his heavenly kingdome, which is our end, and sovereigne good and beatitude. He must purge and cleanse his mind from those impure motions and affections, that intice and allure men to the decei∣vable lusts and brutish pleasures of the flesh: than which pleasure (after Demosthenes) there is not a more capitall ene∣mie given of nature to man: and (after Demosthenes) no evill can happen to that man, which hath layd tempe∣rance and continency for a foundation of wisedom. He must also beware, and be very circumspect that he bee not overcom with inordinate desire of riches, nor with ambition and desire of honor and glory; whereunto, for want of due consideration, the most part of men are commonly carried headlong, by a false and flattering shew of happinesse. And if it shall please God to blesse him with worldly wealth & honourable estate (for they are his blessings to them that come rightly and justly to them) he must use them to that purpose for which they were ordained and given him: for the estimation of things, and their use and abuse maketh them helpefull or hurtful to happinesse of life. He that knoweth how to esteem and use riches & honourable estate as he ought, neither will desire them, if he have them not, nor feare their losse, if he possesse them: knowing that he may live well and happily without them; as things not ne∣cessary to felicity. For the greedy desire of riches & pos∣sessions, & the ambitious passions, common almost to all men in aspiring to honorable estate, & the cōtinual fear of their losse, doth so torment and unquiet our mindes, that whereas by the due estimation of riches and ho∣nour,

and such like delights of men, with an upright judgement, we might leade a pleasant and happy life; wee contrariwise by a sinister opinion, heape upon our selves grievous torments, manifold cares and vexati∣ons; so as wee seeme to seeke of purpose for the causes, and meanes how to bring our selves into an unhappie and miserable estate: for all the troubles and perplexi∣ties that travell our fraile bodies, our selves are the cause of them, and for the most part we goe out to seeke them. For thus fares it with men of all estates, first to desire one thing, and then another, without end or measure, ne∣ver satisfied or contented, and therefore never happy. He must estimate these things that will live happily, not after the common custome and opinion of men, but by a right and reasonable censure, and content himselfe with his estate, to which God hath called him, where∣unto he shall the more easily bee perswaded, that will compare the dangers and troubles of high dignities and honourable estate, with the security and quietnesse of meane callings, and bestow some time in reading the monuments of wise and learned authors, whose coun∣sell he shall find to contemne the things (wherein by an erroneous opinion men set their felicity) as meere vanities, and the frumpes of fortune, and that a little is sufficient to the happinesse of life. Yet providence is to bee used by a wise and •…•…rugall man, after Isocrates counsell: To remember things past, to doe things pre∣sent, * 1.343 and to beware of things to come. For he is no lesse worthy of blame, that provideth not that which is ne∣cessary, than he that never ceaseth to get more than is sufficient. And though no estate of life be excluded from felicity, for that the chiefe part & cause therof proceeds from the minde, yet abundance of riches, honorable e∣state, & hie dignities, are more subject to those things that

are hinderance to happinesse, than the meane and infe∣riour estates are which, whosoever will attentively ob∣serve, will be the more readily induced to beleeve with Saint Paul, that Godlinesse is great riches; and suffici∣ent to lead us to the felicity & happinesse we seeke for. For that bringeth with it a contempt of worldly vani∣ties, so much esteemed of the multitude, peace of con∣science, and a contentation of mind, wherein felicity consisteth: Which was rightly espied by the Poet, that the vanities of this world, as riches, pleasures, ho∣nours, and such like, bringeth not felicity, but the ser∣vice of God.

Iugera non faciunt felicem plurima, frater, Non Tergestini dulcia musta soli. Non Tyriae vestes, Aur•…•… non pondera flavi; Non ebur, aut gemma, non juvenile decus. Non dulcis nati soboles, non bellula conjux, Non tenuisse su•…•… sceptra superbamanu. Noveris & rerum causas licet, astra, poli{que}, Et nostro quicquid sub Iove mundus habet. At mea, si quaeris, quae sit sententia, Frater, Dicam; vis felix vivere? vive Deo. (Brother) not many acres make thee blest, Nor the sweet grapes in Tergestine prest: Not Tyrian garments, not thy golden treasure, Not Ivory gemmes, nor all thy youthfull pleasure: Not thy faire issue, not thy beauteous bride, Not a proud scepter with thine hand to guide: To natures secrets though thy skill extend, And thou the starres and poles dost apprehend, With all, the world doth (beneath Iove) containe: Yet if thou ask'st of me what thou shalt gaine By these? Ile speake, if thou wouldst make thy 'boad In heaven: so live that thou mayst live to God.

The end of the fifth booke.

Notes

• * 1.1

  An excellent answer of Si∣mo•…•…ides.
• * 1.2

  The Argument of the Succee∣ding doubt.
• * 1.3

  The true pro∣pertic of 〈◊〉〈◊〉.
• * 1.4

  Distinction be∣twixt the 〈◊〉〈◊〉 of this life and the 〈◊〉〈◊〉 Bonum.
• * 1.5

  The first 〈◊〉〈◊〉 to the 〈◊◊〉〈◊◊〉.
• * 1.6

  No creature more miserable then man.
• * 1.7

  Of Tymon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  Tymons Epi∣taph.
• * 1.9

  The meditation of M. 〈◊〉〈◊〉.
• * 1.10

  The imperfe∣ctions of man since his fall.
• * 1.11

  The estate of mans life.
• * 1.12

  The estate of the Sea-man.
• * 1.13

  Of the hus∣bandman.
• * 1.14

  The Merchant.
• * 1.15

  The Souldier.
• * 1.16

  Sundry 〈◊〉〈◊〉 suffered by the warres.
• * 1.17

  Her name was Miriam.
• * 1.18

  Inhumane cru∣eltie in the Iewes.
• * 1.19

  In the Numan∣tians.
• * 1.20

  Desperate re∣solution.
• * 1.21

  Conquered, but not ouercome.
• * 1.22

  The misery of famine.
• * 1.23

  The insolency of Warre.
• * 1.24

  A Cowardly boaster.
• * 1.25

  The siege of Sanserra.
• * 1.26

  Of Paris.
• * 1.27

  Barb•…•…rous in∣humanity.
• * 1.28

  The estate of a souldier truely deciphered.
• * 1.29

  The estate of the Lawyer.
• * 1.30

  Tacit.
• * 1.31

  A difficult law-case.
• * 1.32

  Tacit.
• * 1.33

  In too much arguing, truth is lost.
• * 1.34

  A proverbe not more common then true.
• * 1.35

  The miseries of the Client.
• * 1.36

  Lawyers and Physicions ba∣nished.
• * 1.37

  Lawyers and Physicions have one com∣mon end.
• * 1.38

  Nothing so well intended, but may be a∣bused.
• * 1.39

  Lawyers a ne∣cessary evill.
• * 1.40

  The Lawyers penance.
• * 1.41

  The estate of Iudges and Magistrates.
• * 1.42

  Bellizarius.
• * 1.43

  Words worthy to be ingravon over every Seat of luslice.
• * 1.44

  A villaine his reprehension of the Senate of Rome.
• * 1.45

  A bold le∣proote.
• * 1.46

  An exellent oration of a lew
• * 1.47

  An Embassador of Lysbone.
• * 1.48

  A dialogue be∣twixt a Philoso∣pher & Iustice.
• * 1.49

  These were the Senators of Athens.
• * 1.50

  lethro to Moses
• * 1.51

  The estate of the Counier.
• * 1.52

  A Counier described.
• * 1.53

  Tacit.
• * 1.54

  The manner of the Court.
• * 1.55

  What is cheape in the Court.
• * 1.56

  The Courtiers life.
• * 1.57

  An excellent answer of a Queene.
• * 1.58

  The 〈◊〉〈◊〉 of Princes.
• * 1.59

  Their supposed felicitie, cause 〈◊〉〈◊〉 their 〈◊〉〈◊〉.
• * 1.60

  Many Counsel∣lers and that good.
• * 1.61

  〈1 line〉〈1 line〉.
• * 1.62

  〈◊〉〈◊〉.
• * 1.63

  The story of Cleander.
• * 1.64

  Palpable flat∣tery.
• * 1.65

  A traitors re∣ward.
• * 1.66

  Favour begets envy.
• * 1.67

  The story of Plautianus.
• * 1.68

  Too much grace begets ingratitude.
• * 1.69

  Aristo•…•….
• * 1.70

  Note.
• * 1.71

  The estate of Prelates.
• * 1.72

  Pope Adrian
• * 1.73

  One thing preached, ano∣ther practised.
• * 1.74

  S. Bernards complaint of the Clergie.
• * 1.75

  Pope Hilde∣brand.
• * 1.76

  Their figments
• * 1.77

  Their traditiōs.
• * 1.78

  Eberard con∣cerning the go∣uernment of the Popes.
• * 1.79

  Their inso∣lence.
• * 1.80

  Pride and Co∣•…•…usnesse.
• * 1.81

  The difference betwixt S. Peter and his suc∣cessors.
• * 1.82

  A Simile well applyed.
• * 1.83

  Geffrey Chaucer.
• * 1.84

  A strong argu∣ment against the Popes supremacy.
• * 1.85

  Their errors.
• * 1.86

  Their enter∣tainment into Hell.
• * 1.87

  〈◊〉〈◊〉.
• * 1.88

  No felicitie in the Popes So∣ueraigntic.
• * 1.89

  The charge of the Clergic.
• * 1.90

  The fearefull estate of the Fryers and Cloyster-men.
• * 1.91

  Diversitie of Sects begets Atheisine.
• * 1.92

  〈1 line〉〈1 line〉.
• * 1.93

  The estate of marriage.
• * 1.94

  Vnitie begot 〈◊〉〈◊〉 marriage.
• * 1.95

  A 〈◊〉〈◊〉 hus∣band.
• * 1.96

  A doubtfull question.
• * 1.97

  Examples of Coniugall 〈◊〉〈◊〉.
• * 1.98

  Porcia.
• * 1.99

  The wiues of the Spartans.
• * 1.100

  Pisca.
• * 1.101

  Her name Al∣cesta.
• * 1.102

  Pisca.
• * 1.103

  A man that had twentie wiues, married a woman that had two and twentie hus∣bands.
• * 1.104

  Remarkeable piety.
• * 1.105

  Inconvenien∣ces belonging to marriage.
• * 1.106

  Only 〈◊〉〈◊〉 good daies in mar∣riage.
• * 1.107

  The trouble of Children.
• * 1.108

  Of Solon and Thales.
• * 1.109

  Needlesse 〈◊〉〈◊〉.
• * 1.110

  The like an∣swer we reade was giuen by Diogenes.
• * 1.111

  Witty husbands
• * 1.112

  •…•…arcus Aureli∣us concerning marriage.
• * 1.113

  Time tedious, spent with a bad wife.
• * 1.114

  Xantippe.
• * 1.115

  The law of the essagetes.
• * 1.116

  An History re∣ported by A•…•…lus Gellius.
• * 1.117

  How to chuse a wife.
• * 1.118

  The opinion of 〈◊〉〈◊〉.
• * 1.119

  A witty an∣swer.
• * 1.120

  No felictic•…•… in marriage.
• * 1.121

  The effects of peace.
• * 1.122

  Presages of the fall of Ant∣werpe.
• * 1.123

  Idlenesse the child of peace.
• * 1.124

  Peace the mo∣ther of persecu∣tion.
• * 1.125

  A great fa∣mine.
• * 1.126

  Diuers kindes of pestilences.
• * 1.127

  Miserable mor∣tality.
• * 1.128

  Man subiect to 〈◊〉〈◊〉. 〈◊〉〈◊〉 diseases.
• * 1.129

  The secret Iudgements of God.
• * 1.130

  Herods disease. A cruell Bi∣shop.
• * 1.131

  A prodigious accident.
• * 1.132

  Gods great Iustice.
• * 1.133

  Strange exam∣ples of Gods Iustice.
• * 1.134

  A remarkable story.
• * 1.135

  3. Fearefull iudgements.
• * 1.136

  Strange stories, to the same purpose.
• * 1.137

  An ominous dreame.
• * 1.138

  Offeare and ioy.
• * 1.139

  Of sorrow.
• * 1.140

  The strange effects of ioy.
• * 1.141

  Barbarous cruelties.
• * 1.142

  〈◊〉〈◊〉 ty∣ranny.
• * 1.143

  Necessary con∣siderations.
• * 1.144

  The generall account.
• * 1.145

  The account of Lawyers.
• * 1.146

  〈◊〉〈◊〉 Iudges.
• * 1.147

  Souldiers.
• * 1.148

  Vsurers.
• * 1.149

  Of the wicked in generall.
• * 1.150

  A bitter An∣swer.
• * 1.151

  A smile.
• * 1.152

  No estate free from calamitie.
• * 1.153

  The best reme∣dy for sorrow.
• * 1.154

  Against those that are curi∣ous after pre∣dictions.
• * 1.155

  A Simile.
• * 1.156

  Arist.
• * 1.157

  All felicity de∣pendeth vpon God.
• * 1.158

  A comparison.
• * 1.159

  Earthly felicity is only in name
• * 1.160

  4. Things not to be bought with gold.
• * 1.161

  Sundry bles∣sings bestowed by God vpon man.
• * 1.162

  Difference be∣twixt a plea∣sant and a pa∣tient life. No man con∣tented with his estate.
• * 1.163

  An excellent with of Philip King of Mace∣don,
• * 1.164

  Good counsell of a friend.
• * 1.165

  A strange chance.
• * 1.166

  Fortunes in∣constancie.
• * 1.167

  An ominous dreame.
• * 1.168

  No man happy before death.
• * 1.169

  Foure sure An∣kers.
• * 1.170

  A proper ap∣plication.
• * 1.171

  Necessary ob∣seruations.
• * 1.172

  So many heads, so many minds.
• * 1.173

  Iob.
• * 1.174

  Seneca.
• * 1.175

  Seuerall dispo∣•…•…tions in chil∣dren.
• * 1.176

  Note.
• * 1.177

  Caluin.
• * 1.178

  Reason is con∣cra•…•…ed by will.
• * 1.179

  Our gratitude that ought to be to God.
• * 1.180

  Meanes that ought to be •…•…cd.
• * 1.181

  To examine our selues.
• * 1.182

  The wrong way
• * 1.183

  Seneca.
• * 1.184

  The vanity of feare.
• * 1.185

  Simile.
• * 1.186

  The benefit of a quiet and con∣tented mind.
• * 1.187

  Things neces∣sary to nature.
• * 1.188

  A limitation for pleasures.
• * 1.189

  Auarice neuer satisfied.
• * 1.190

  Senec.
• * 1.191

  Sentence.
• * 1.192

  Xen. The best riches.
• * 1.193

  A riches in pouerty.
• * 1.194

  A pouerty in riches.
• * 1.195

  Of Midas and Pythius.
• * 1.196

  •…•…neu.
• * 1.197

  Eccle.
• * 1.198

  Extreme coue∣tousnesse worse then extreme pouerty.
• * 1.199

  Richest men the greatest slau•…•….
• * 1.200

  Riches in themselues neither good nor euill.
• * 1.201

  Similies.
• * 1.202

  No true felici∣ty in riches.
• * 1.203

  Aust.
• * 1.204

  〈1 line〉〈1 line〉.
• * 1.205

  A Princely modesty.
• * 1.206

  The best in a ge•…•….
• * 1.207

  Honor an hin∣derance to 〈◊〉〈◊〉.
• * 1.208

  Cl•…•…ud.
• * 1.209

  〈1 line〉〈1 line〉.
• * 1.210

  A companion.
• * 1.211

  •…•…cellent mo∣detation.
• * 1.212

  A 〈◊◊〉〈◊◊〉.
• * 1.213

  Three kinds of men in euery Common∣wealth.
• * 1.214

  Proper 〈◊〉〈◊〉
• * 1.215

  Ign.
• * 1.216

  Wherein hap∣pinesse most consisteth.
• * 1.217

  S•…•….
• * 1.218

  A dialogue.
• * 1.219

  Prouidence re∣quisite.
• * 1.220

  Necessary ob∣seruations.
• * 1.221

  Death not ter∣rible to a good Christian.
• * 1.222

  The women of Narsinga.
• * 1.223

  Valer. Max.
• * 1.224

  The women of India.
• * 1.225

  Casar.
• * 1.226

  Necessary me∣ditations of death.
• * 1.227

  Charles the 〈◊〉〈◊〉.
• * 1.228

  Euery man is his owne grea∣test enemy.
• * 1.229

  Note.
• * 1.230

  A true saying.
• * 1.231

  Things abou•…•… the power of fortune.
• * 1.232

  The effects of vertue.
• * 1.233

  Things most pleasant in mans life.
• * 1.234

  •…•…olly.
• * 1.235

  Magistrates cald Pr•…•…gadi.
• * 1.236

  Pride and vain glory beget confusion,
• * 1.237

  The greatest part of felicity consisteth in the minde.
• * 1.238

  Note.
• * 1.239

  A comparison.
• * 1.240

  Ecclesiast.
• * 1.241

  A necessary ob∣seruation.
• * 1.242

  Three princi∣pall impedi∣ments.
• * 1.243

  False felicity consisteth in fiue things.
• * 1.244

  〈◊〉〈◊〉.
• * 1.245

  A simile.
• * 1.246

  The vse to be principally ob∣serued.
• * 1.247

  The lesse mony the lesse care.
• * 1.248

  Strange, but most true.
• * 1.249

  The necessity of industry.
• * 1.250

  Alex. Scucrus.
• * 1.251

  A wise man.
• * 1.252

  The ignorant li•…•…e with the least trouble.
• * 1.253

  The best wits haue not the soundest Iudge∣ments.
• * 1.254

  Of Kings and Princes.
• * 1.255

  Empire maketh men monsters.
• * 1.256

  Profitable ob∣seruations.
• * 1.257

  The Prince•…•… Court a Theater.
• * 1.258

  Quiequid delira•…•…t r•…•…∣ges 〈◊〉〈◊〉 Achivi.
• * 1.259

  All cstate•…•… strive to imitate their Prin∣ces.
• * 1.260

  The expres∣sion of a good King.
• * 1.261

  Note.
• * 1.262

  Proverbs.
• * 1.263

  A•…•…iani.
• * 1.264

  The counsel of a good King.
• * 1.265

  Si•…•…con.
• * 1.266

  Who is an happy Prince.
• * 1.267

  Seneca.
• * 1.268

  •…•…alust.
• * 1.269

  Epi•…•….
• * 1.270

  Cur.
• * 1.271

  Cap.
• * 1.272

  Truth ne∣cessary to be whispered in Princes cares.
• * 1.273

  Simeon.
• * 1.274

  Truth scarce in Princes Courts.
• * 1.275

  The educa∣tion of per∣•…•… Princes
• * 1.276

  Good Prin∣ces court schooles of va•…•…ue.
• * 1.277

  Whom good Princes should make •…•…heir fami∣liars.
• * 1.278

  Rare lu•…•…ice
• * 1.279

  Gifts ought to bee given ouely to the worrhy.
• * 1.280

  A wittie courtier or cunning begger.
• * 1.281

  The maje of God ho∣noured in a Prince.
• * 1.282

  The felicity of the moan estate.
• * 1.283

  Note.
• * 1.284

  Troubles of this life.
• * 1.285

  Good for∣tune the greatest 〈◊〉〈◊〉.
• * 1.286

  Good same the greatest losie.
• * 1.287

  The best bravery.
• * 1.288

  Marius.
• * 1.289

  Eras.
• * 1.290

  Moral prin∣ciples.
• * 1.291

  oncer∣ning law suits.
• * 1.292

  The way to purchase quicn•…•…sse.
• * 1.293

  Non vi∣demus id manticae quod in tergo est.
• * 1.294

  Three things to be avoyded.
• * 1.295

  Three things to be pra•…•…sed.
• * 1.296

  Wholesome counsell.
• * 1.297

  Of envie.
• * 1.298

  To 〈◊〉〈◊〉 commenda∣ble envie.
• * 1.299

  Imitable precepts.
• * 1.300

  A manifest signe to bee out of Gods favour.
• * 1.301

  Necessary parsimony.
• * 1.302

  Who is happy.
• * 1.303

  Vnnecessary sorrow.
• * 1.304

  Creature intermedi∣ate.
• * 1.305

  A third sort of men.
• * 1.306

  No man contented with his e∣state.
• * 1.307

  Horace.
• * 1.308

  Ou.
• * 1.309

  Gu. No one man can enjoy all things.
• * 1.310

  Octav.
• * 1.311

  The end which all men should ayme at.
• * 1.312

  Plin.
• * 1.313

  Friendship.
• * 1.314

  〈1 line〉〈1 line〉.
• * 1.315

  The com∣moditie of poverty.
• * 1.316

  True friend∣ship doubles prosperitie.
• * 1.317

  proverbs.
• * 1.318

  •…•…sops fable of the Lark.
• * 1.319

  Alexander and Ephe∣stion.
• * 1.320

  Chuse wel∣willers ra∣the than friends.
• * 1.321

  How to chuse or retuse.
• * 1.322

  No friend∣ship to bee made with the covetous man.
• * 1.323

  Custome a∣mongst the Romans.
• * 1.324

  The appli∣cation.
• * 1.325

  Manutan.
• * 1.326

  The change of times.
• * 1.327

  Learned Emperours.
• * 1.328

  Queene E∣lizabeth.
• * 1.329

  Simile.
• * 1.330

  One thing spoke ano∣ther practi∣•…•…ed.
• * 1.331

  Prophane 〈◊〉〈◊〉.
• * 1.332

  A fearefull eclipse.
• * 1.333

  Guev.
• * 1.334

  〈1 line〉〈1 line〉
• * 1.335

  The foure Ages.
• * 1.336

  The wic∣kednesse of these times.
• * 1.337

  •…•…e.
• * 1.338

  Sinne in the height •…•…∣punubed.
• * 1.339

  〈◊〉〈◊〉.
• * 1.340

  An Atheisti∣call answer.
• * 1.341

  Chastise∣ment neces∣sary.
• * 1.342

  The way to injoy hap∣pinesse.
• * 1.343

  What proui∣dence is to be used.