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TIs the Conclusion of the most wise, that excessive or over much sleep, is a Servile vice a 1.1 an enemy to the most worthy discipline b 1.2 prejudicial, as Plato asserts, both to body, soul and action.
I nevertheless, who alwayes have a sleepy, and drowsie spirit, do easily flat∣ter my self with this persuasion, that a∣mongst all natural deffects it is the most excuseable.
That deffect sirs, is most excusable, which is most natural, whil'st nature ope∣rates in us; But what thing is more na∣tural, than sleep, if we will believe Ari∣stotle, which is a gift of God given us to restore strength, and refresh our wearied Limbs after hard labour.
The Contemplation of death is one of the first Lessons, by which wise men un∣dertake, and pretend to teach us to live well. Murder, Avarice, sensuality, and other such like kinds of Vices will hardly ever find a harbor on that soul, which is ever considering and beholding its own ruine, in the sud Looking-glass of death, and every moment in his thoughts builds its own Sepulchre. He that sleeps much associate and acquaints himself with death contemplates, and converses with him; sleeping is no other according to Cicero, than an Image of death or an interrupted death, and can we then blame those that sleep much? Dreams, if we believe a 1.3 Tertullian, reveal honors, bestow sci∣ences, teach sanctity, discover treasons, and tell us where hid treasures are. How
then shall that Man not be worthy of encomiums who sleeps much.
Tis the opinion of Aristotle, confirmed by the whole worlds experience a 1.4 that there is no equality for half the time of our lives between Kings and Slaves, since sleep makes them all equal, and renders them a like so long as they are under its drowsie Empire. And shall we blame such a one, who sleeps much, thereby to enjoy the more that equality with the greatest, and most happy persons that are on Earth? Who though he be poor when awake, yet then thinks himself as rich as Cresus himself; and if miserable, yet there∣by becomes equal to those whom the world stiles the darlings of Fortune?
He that watches, or is awake says b 1.5 Heracli••us, enjoys only one world com∣mon to all other mortals. On the con∣trary he that sleeps and sleeps much, makes himself Master alone, and can be∣hold and enjoy an infinite Number. The Heaven, Earth, Paradice and Hell it self becomes Theaters to make shews of their
wonders, and Marvels, to his thoughts, and shall we not therefore excuse him that sleeps much.
The world is a vally of Miseries, and tears. The disordinate affections of hu∣manity have made it become odious to the most understanding souls, and the most ingenious spirit. The Philosopher He∣raclitus said, he found on every side con∣tinual subjects for his weeping. Where∣fore then should we blame him that shall sleep much, since the more he sleeps, the more he flies from this miserable life, and removes himself the further from the in∣felioities of the world?
And though it were a defect to sleep much, yet he might well deserve an excuse that were such a sleeper, since his very life payes for the usury of that pleasure, of sleeping, because its certain that every sleep, is so much time cut of from our life.
And then what sin, what vice can be more excuseable then that, which is com∣mitted sleeping?
Sleep is a thing that's necessary, and good, because it proceeds from nature; and because 'tis the quieter and calmer of
the sences. a 1.6 It subdues the passions, refreshes weariness, cures our troubles, and nourishes life. Those therefore that sleep most, do most enjoy this good, and appropriate, and participate most of this utility, and can we then put their praise in doubt, who sleep much, since they en∣joy so great a good, and benefit above all others?
Fear b 1.7 frights and chaces away sleep, and therefore fearing least I should trou∣ble, and cloy you with too Prolix a Dis∣course. I shall cease and wave all fur∣ther Discourse of sleep. If I have ill de∣fended the many reasons for it. I hope you will bear with it, because treating of sleep, my sences became dull and drow∣••ie.
You perhaps mean to imitate the An∣cient, c 1.8 who joyned the graces to sleep, having heard me with so much patience and sweetness.
Pardon me if I have discoursed too largely, because enjoying beyond de∣serts,
so grateful an intention and silence I thought I had dreamed.
Labor, & somnus disciplinis adversi sunt: Plato de Rep. Lib. 7.
Somnus enim multus nec corpori∣bus nec animis, neque rebus pere••dis Nat. conduci. Plat. 7. de Legib.
Reveluntur & honores & ingenia per quietem pre∣stantus, at medela produntur & furta, conferunt, & thesauri de ani.
Felices dimidia parte vita amiseris nibil distare. Arist. Eth. cap. 13.
Vigilantibus vivium commu∣nem esse mundum, fopilos in suum quamque discedere. Plut. in Mor.
Somno quies verum, placidissim•• somni deorum. Pare animi, quam cura fugit, quo corpore ducis Fessa ministeriis mulces, reparasque labori. Ovid 11. metam.
Virg. Semper. Vigil. Metus. Plun. de••super.
Convito morale del. Rossi.