Discourses vpon Seneca the tragedian. By Sir William Cornwalleys, Knight

Discourses vpon Seneca the tragedian. By Sir William Cornwalleys, Knight

Table of contents

Title page

TO THE RIGHT HONOVRABLE SIR Iohn Popham Knight, Lord chiefe Iustice of England, and one of her Maiesties most honorable priuie Counsell.

A Table of the Heads.

Faults escaped in the transscript of the copie.

DISCOVRSES VPon Seneca the Tragedian.

Vpon these verses.

Vpon this verse.

Vpon these verses.

Vpon these Verses.

Vpon these verses.

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§

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DISCOVRSES vpon Seneca the Tragedian. By Sir William Cornwalleys, Knight.

Imprinted at London for Edmund Mattes, at the hand and plough in Fleetstreet. 1601.

TO THE RIGHT HONOVRABLE SIR Iohn Popham Knight, Lord chiefe Iustice of England, and one of her Maiesties most honorable priuie Counsell.

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HOnorable Sir, since I can truely, let me confidently affirme, this boldnesse proceedes onely from the sight of your vertues; I honour you, and reuerence the executions of your place; I behold not your fortune, but your selfe: and since it is so, be content to accept these and mee, both which offer themselues to you, not for any thing they can, but willingly would do you seruice.

From the honourer of your vertues, W. Cornwalleys.

A Table of the Heads.

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a. sheweth the first side of the leafe: b. sheweth the other side.

Oedipus. Act. 3. Creon Oedipus insanus.

A. 1. a. 1. Odia qui nimium timet, Regnare nescit; Regna custodit metus.

Agamemnon. chorus. 1.

A. 5. b. 2. O Regnorum magnis▪ fallax fortuna bonis, in praecipiti dubioque nimis excelsa locas.

Hercules furēs. Act. 2. Sc. 1. Megera.

B. 2. a. 3. Prosperum, ac foelix scelus virtus vocatur; sontibus parēt boni.

Troas. Act. 2. Sc. 2.

B. 7. a. 4.

Noscere hoc primum decet:

[Page]Quid facere victor debeat, victus pati.

Violenta nemo Imperia continuit diu:

Moderata durant.

Hercules furens. Actus. 2. Sc. 3. Megera.

C. 6. a. 5. Non est ad astra mollis e terris via.

Hippoliti. Act. 3. chorus.

D. 8. a. 6.

Res humanas ordine null [...]

Fortuna regit, spargitque manu

Munera caeca, peiora fouens.

Troas. Act. 1. Sc. 1. Hecuba.

E. 5. a. 7.

Quicunque regno fidit, & magna potens

Dominatur aula, nec leues metuit Deos,

Animumque rebus credulum laetis dedit,

[Page] Me videat, & te Troia, non vnquam tulit

Documenta sors maiora, quam fragili loco Starent superbi.

Octauia. Act. 2. Sc. 2. Nero. Sen.

F. 8. a. 8. Inertis est nescire quid liceat sibi.

Troas. Act. 3. Vlisses.

G. 6. a. 9.

Magis haec timet, quam moeret, ingenio est opus:

Alios parentes alloqui luctu decet.

Thebais. Act. 4. Iocasta.

H. 1. a. 10.

Gladius & spes & metus,

Sors caeca versat: praemium incertum petit

Certum scelus.

Troas. Act. 4. chorus.

H. 3. b. 11. Ferre quam sortem patiuntur omnes, nemo recusat.

Faults escaped in the transscript of the copie.

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B. Leafe 2. b. 3. this, read there.

B. leafe 8. b. 1. mule, reade mute.

C. leafe 2. a. 19. direction, read deiection.

C. leafe 5. a. 22. angry, read anger.

C. leafe 7. b. 9. proue, read promise.

C. leafe 8. b. 11. wine, read vine.

D. leafe 2. b. 21. & 22. his abstinence, read her abstinence.

D. leafe 3. a. 2. hee, reade shee.

E. leafe 2. a. 7. superfluously, reade superficially.

E. leafe 3. b. 8. name, reade rome.

E. leafe 8. a. 9. Pilate, read Pilote.

F. leafe 2. a. 21. his, reade this.

F. leafe 5. b. 11. affection, reade infection.

G. leafe 5. b. 10. and commings in: reade, to our commings in.

DISCOVRSES VPon Seneca the Tragedian.

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—Odia qui nimium timet,

Regnare nescit: Regna custodit metus.

THough common Experience doth manifest, and naturall reason iustifie, that States in an equalitie of degree, vpheld by persons knowing no preeminence, cannot stand, nor promise continuance: yet cannot the aspiring constitution of man, with patience behold higher erected fortunes, how iustly soeuer obtayned: so if hee cannot reach [Page] them with equalitie, hee will with enuie, whose effectes would be dangerous, did not feare bridle them. Then must Soueraigntie nourish feare in subiection; for out of subiectes feare groweth Princes safetie.

But how this awe is to be obtayned, restes the Arte; for feare hath two additions, that make it good or bad; from some feare comes hatred, from such feare ruine: from feare loue; from this preseruation, soueraigntie; with this is Gouernement, with the other Tyrannie. The power of a Prince breeds feare; his actions hatred or loue: from his actions then must hee draw his flourishing, which illustrates the noblenesse of the minde; for the commands ouer fortune, whose power stretcheth no further, then to lay open vertue; meane states [Page] beeing therefore miserable, because wanting stuffe to shew their workemanship; for liberalitie consisting onely in meditation, is inuisible: Temperance with pouertie hath not much to doe, and so of the rest.

—Odia qui nimium timet,

Regnare nescit.—

There is no affection so vnnaturall to Princes, as feare; the limits of their proceedings, must be bounded by other respects: For rightly hath this Authour determined; Who feares hatred too much, knowes not how to raigne. It is impossible for one person to harbour Maiestie and feare; for they are opposite, differing as much, as to command and obay. Feare begettes obedience, [Page] Maiestie doth what hee doth vncompelled: for compulsion and inforcement killes authoritie: but that hee is vnrestrained by feare, giues him not a lawlesse libertie; though he wants inforcement, hee doth not perswasion; which in all noble natures, preuailes more then compulsion: hee is not vrged by feare, but in feares stead hath iustice, hath the sight of his owne place, hath the knowledge, that vpon his shoulders rests the whole body of the foundation; which respectes curbe Princes, vnrestrayned by feare. More particularly to the Tragedians meaning,—Odia qui nimium timet; It belongs to a Prince to shunne the deseruing hate; not to feare hatred: feare, as it is said, belongs not to them; and if in them, bastardizeth their natures, and corrupts them. The vniust [Page] partialitie of some natures, abused by selfe loue, wil hate the execution of iustice, and not vnderstanding the intent of lawes, thinke iniuriously of their executors. This must not be regarded by Princes, nor stop their wel intended courses. The satisfaction of his conscience is Metridate expelling the poyson of ill tongues, and himselfe finding he hath performed his office with iudgemēt, shal be strong inough to resist vulgar thoughts, which liue in opinion. The hate of these is feeble, and howsoeuer common it is to the worst meanings, to giue them handsome colours, yet cannot these present their griefes to iudiciall men, so shadowed, as not to bee discerned faulty: so cannot the way of trueth beget hate, able to doe harme; malice and spleene from some particular it may, but they are too weak [Page] euer to doe hurt. But were there perill in the performance of the true office of a Prince, yet must it not disswade him; for shuns he the execution of his duety for feare of hate, he explaneth his regalitie to bee an office vndertaken, to please himself, not to profit his countrey, then which mind▪ there is not any more monsterous and detestable. The iudgemēt of al causes, the deciding all controuersies, the cēsure of all mē, the sentēce determining all actions, are his, & in these performances restes the very soule of the state, & the life of a states flourishing, in which shal feare of hate make him swarue, he ruinates and depopulates his kingdom: for this pusillanimity wil bring confusion, whē the vertuous and vitious, well deseruers, and yll, the accuser and the accused, shall goe indifferently reckoned of.

[Page] —Regna custodit metus.—

It is the destinated affection to seruile natures, feare: and it is wel, for they are not so straightly boūd to be good, as are higher fortunes. Two are the bandes, whereby the diuine wisedome preserueth the world: Loue of vertue, and feare of punishment: and thus are some (I am afraid most) kept from the extremitie of ill; Therefore in the preseruation of Kingdomes, feare hath, and ought to haue a great hand. It is not the often vsing tortures, and executions, that purchaseth this; though offendours suffering, and according to the fact rigorous execution, is wholesome to the bodie of a state: and that I verily beleeue, the hanging of one man, to worke better effects amongst men, then twentie made into mummie; yet that feare [Page] amongst Subiects, that preserueth the kingdome, hath his originall, not from this, but from the princes life: for those states onely are inriched with the blessednes of vertue, and tranquilitie, where the Prince vseth his authoritie to chastise offences, not to authorize his owne offences; for though hee hath the oddes of being aboue the law, yet if he giue his Subiects euill example, they wil follow him; albeit he seeke to quench the fire of their viciousnesse, with neuer so much of their blood. It was a common tricke among the heathen Princes, to fetch their petygree from the Gods; I doe not thinke their fortunes had so besotted thē, as to think so themselues, but only nourisht the opinion to draw the more awe & obedience from their Subiects. They should haue imitated the diuine powers in the [Page] puritie of their liues, and so haue beene neerer the gods, and more feared of men: for nothing produceth true feare from Subiects to their Prince, but the worthinesse of his owne person. His power, his splendor, his fortune, his gards, and other circumstances, (without vertue) doe rather stirre vp disdaine against him and his fortune, then awfull regard: the vse of all these things wil be conuerted into detestable names; his power, tyrannie, his splendor, prodigalitie, his fortune cursed, his gard termed the instruments of oppressiō, his other signols of authoritie, the deckings of a corrupt minde: vnder which name, when the people shall behold them, they bring his authoritie to contempt; and being once brought to that declyning, they neuer leaue roulling, vntill they come to the bottome of vnhappinesse. [Page] Regna custodit metus.— But that feare must come from the vertue of the Prince, not from his power, or els it holds not: for without vertue, it hath no vertue.

Vpon these verses.

O Regnorum magnis, fallax fortuna bonis, in praecipiti dubioque nimis excelsa locas.

WHo beholds or vndertakes a Dyademe, meerely respecting the magnificence of the place, chuseth so vndiscreetly, as leauing the contentment of the minde, for colours to paint the body. All the States, and Estates of the world, being founded and originally discended from man, must necessarily accompany his transitorinesse, the which though wee know, & see dayly chances of mutabilitie acted before vs, yet when any thing is imbraced by vs, rather [Page] for our owne vse, then the right vse; neither can reason, experience, nor the euery daies hapning of such things, perswade vs to part with it as we ought. Thus of that highest degree amongst men, were it mannaged by a hand iustly administring to all, and as he is a head, so content to take the least pleasure, and yet to take care for all, neither would they complaine of fortune, nor hold this great good deceiueable. It is the erronious opinion of the world, that deceiues the world: it is not pleasure to doe what wee list, but neuer to stray frō what we should; for I thinke all good tastes will iudge it more sweet, to do well, thē to be able to do ill without cōtrolment. This done, principalitie excelleth all states in happines; for it resembleth the diuine state, whose communicating power of doing [Page] good to all, is numbred amongst his blessed perfectiōs: this is in the office of a Prince, which makes it without exception the most excellent estate amongst men, nor is it subiect to fortune; for nothing can perish, that hath trueth and iustice for the foundation.

Dubioque nimis excelsalocas.

That it is situated by, and subiect to the most headlong downe-fal, me thinkes tels them the nature of their place, which is aduice, keeping them from danger: it is meete they should stand thus ticklely, for the mind of mā is not to be trusted with a life of that power and preeminence, seperated from care and doubt: for were hee, his once falling would make him fall once more. Doubt belongs to Princes, but not by the name of doubt, but prouidence; this iogs him, if vaine pleasures lul him in sensuality; this [Page] whispers in his eares, Beware, and sharpeneth his sight to looke into the courses of his own life, & to amend his errors; this gardeth him frō outward and inward inuasions: both which strengthning & quickning his vnderstanding, to penetrate into the most secret drifts of his aduersaries, to cōclude this prouidence or doubt, is the mother of counsel, industry, and doing well▪ —Dubioque nimis. But too much doubt argueth too much guiltines, which this too much suspitiō confesseth: vice vncōmitted may make vs beleeue she is pleasāt, but once tasted, so powerfull a vertue is iustice, as, though she doth not publikely chastice offences, yet neuer doth shee omit, inwardly to proue they are offenders, & after proofe not to punish: so much of Iustice hath euery particular body in it selfe: who therefore will not doubt [Page] too much, must not doe ill too much; for they are inseparable.

Vpon this verse.

Miserrimum est timere, cum speres nihil.

IT is an obseruation worthy of regard, to contemplate how the bodie of man is equally poysed with affections; he hath hope and feare, loue and hate, and so the rest, euery contrary hath his contrary, but in such an equallitie, as hee goeth right vp in these extremities; and the minde doth well amongst these, as the bodies constitution consisting of dissenting elements, so long hath health, as these parts of his are without an extraordinary preeminence: but when any affection in the minde, or any humour in the body, vsurps an ouer-swaying authoritie, the body languisheth, and the mind thinks it selfe miserable; for ‘[Page] [...]iserrimū est timere: cū speres nihil.’

Miserrimum est timere▪—

I haue often spoken of this feare, and yet necessarily must here speake of it againe. There is no affection, that afflicteth the minde vpon the first apprehension, but feare. Yet so strangely powerfull are all affections, as they make the possessed body delight in his torment, & prosecute those infected thoughts, though with the losse of his whole contentment and quiet; yet is it most miserable to feare: for that is miserablest, that is most remote frō contentment. Infinite are the occasions of vexation that encoū ter vs without seeking them, but feare addes both the number and force of griefes, and beleeues thē both more and more terrible then they are: therefore did the Tragedian end with miserrimum est [Page]timere, he should end with trueth; for I hold feare the most afflicting punishment, that accompanied the fall of man.‘—Cum speres nihil.—’

Whether it be, that this life, being but a counterfeit of life, displeaseth the soule, (to mitigate which anguish, shee administreth hope to her selfe for a cordiall,) or whether the possession of things comes short of the intended satisfaction; certaine it is, that the most pleasing and most conuersant thoughtes of the best contented mindes, are descended from hope, which hope doubtlesse is the vnspotted issue of the soule, being little a kinne to the bodie, though behoofefull to the bodie; for the acts of the body are more grosse and beauy, which euery man may easily discerne, if he obserues his intendmēts, before executiō. For [Page] whiles onely in the braine they carie a much more delightfull representation, then after, when they come vnder the censure of the eye, our life is nothing but a life of hope, which, if we cannot haue with a possibilitie▪ wee will without; for we cannot liue without it, what shift soeuer we make. The most plenteous possessed creature of contentment that euer was, annexeth hope to his ample fruition, and is content with that he hath, because he hath hope. It neuer leaues vs, no, not when we lie a dying: men vnassisted by Christianitie, at this time, euen by nature are taught, to hope of another life, from which, neyther ignorance nor impiousnes can driue them: but when they cannot build hope vpon their own deserts and knowledges, they will ground it vpon mercie and hope, and so die [Page] imbracing it, and neuer leaue hoping, till they haue left breathing.

Miserimum est timere, cum speres nihil.

It is most miserable to feare when wee cannot hope, it is, for feare vnballansed by hope, is desperation, then which both by diuine and humane vnderstādings, there cannot be a greater curse: into such extremities runne the affections of man, when not curbed by reason, or counterpoysed by a contrary affection: for the bodie and minde agree in receiuing safetie from a mediocritie, which is easily discerned, since no part of man holdes out in extremes, but thereby is driuen into the greatest daungers, being violently carried into diseases and death.

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Vpon these verses.

—Prosperum, ac foelix scelus virtus vocatur; sontibus parēt boni.

HOw much outward prosperity preuailes ouer iudgement, how willingly we suffer the glitering of fortune to dazell our vnderstandings, how we coozen our selues of the discerning truth, with looking vpon euery thing through the false glasses of wealth or want, by him that is yet sober, and not drunke with these partiall affections, cannot chuse but mooue him to much commiseration, & to pity, and shun the society of the world. Taking the last of things, and being led by euents, wee know nothing originally, nor doe wee in our liues any thing, but lift vp them, already vp; and throwe lower the already ouerthrowen. [Page] How often haue I heard the weakest bent bowes of reason, shoote at the highest actions? No, this is nothing so common, as the vulgar censure vpon the matters of most importance, in which they will as boldely vndertake to commend and disprayse, as if they had bene conuersant in the seriousest counsels: but thus goeth their attributing prayse or disprayse; hee hath prayse that winnes; who loseth, loseth not onely his designes, but withal loseth the opiniō of hauing eyther wisedome or vertue. To whō should I lay this fault, but to our own follies, who lay the chiefe estimation, not vpon vertue, but fortune, and perhaps, our follie is permitted by the diuine hand, to abate the pride of higher persons, that cannot with al their greatnes, defend themselues frō the blowes of ignorance and indiscretion. So [Page] are the sinnes both of high and low punished; the low, inamored of wealth, are depriued of wisedom; the high, subiect to these vniudiciall censures, haue their high attempts soyled and made contemptible, with beeing pulled thorow these common gutters of myre and pollution.

—Prosperum, ac foelix scelus,

virtus vocatur.—

Prosperous and happy wickednes is called vertue: wickednes can neyther be prosperous nor happy. Prosperity is a word destinated to the world, and by that word wee vnderstand wealth, honour, estimation and such; but all these being but the adherents of a transitorie life, and that life depending vpon another of much more excellēcie: who obtaines this prosperitie with wickednes, loseth that; who loseth the best for the worst, [Page] prospereth not; who prospers not, is not in prosperitie: neither can I call it prosperitie, to be accounted so by the world; and in the meane time to haue that most vnquiet companion, an exclaiming conscience, which as certainely followes dishonest attempts obteined, as desire prouokes before obteining: betweene which two, the vnsatiable mind is perpetually tormēted.

—Foelix scelus.

The contrariety of these two words, illustrates how much our seruile natures are content to debase themselues, to lose trueth, the highest part of reason, I, sence the lowest part of man, happy wickednes, an epithite due, not to the best of our actions, yet are we cōtent to bestow it on the worst of our actions of wickednes. Can any thing subiect to the frailetie of time bee happy? no, not possible: happines [Page] is not of this world: we may be in the way of happinesse, when by a good life wee are in the way to heauen, but cannot here bee happy; for nothing that is transitorie is happy, happinesse being due to expresse onely the ioyes of eternitie; for no pleasures can reach happinesse, that stoope so low as time. Then can it not bee due to wickednesse, whose groueling earthly minde neuer lookes so high, but stickes fast in the imagination of the vile pleasures of the world, and hath his best contentments of no more continuance, then the sences pleasure, which tast and swallow, in an instant.

Virtus vocatur.—

It seemes vertue once had the Empire of the world, for antiquitie shewes many coynes of her stampe, and euen this age so feares her power, as euery one will weare [Page] her liuery, though fewe do her seruice. The worst, though they loue vice, yet adorne their ill with the counterfeit colour of vertue: so strong is shee yet, and so feeble is vice: seemings are now sought, beings thought superfluous; the labour of most men now adayes is not to obtaine trueths, but opinions warrant: so are most of the actions of these last ages; but painted with coūterfeit colours, which last no longer then themselues liue, so long perhappes feare or flattery makes them hold; but they taken away by time, they are either deuoured by obliuion, or discouered to be without al worth, or trueth. Yet can I not but commend their policies, that intitle vertue to their particular actions; for nothing els goeth with so generall an applause: fayles hee here, he shal be supplyed by them, [Page] that no other respect hath layd hold of; wants he that? hee hath yet pitie, well wishers, and good opinion: so hath it beene already obserued by the world, since no great action hath passed without the name of suppressing Tyrannie; chastising the irreligious, or the common good. This is policie; but that I speake of now, basenesse: so miserable are the minds as well as fortunes of the vulgar, that no action of greatnes passeth without commendation: doth he meane to catch the people in his cappe, and makes courtesie intrap their simple vnderstandings, they auow him to be humilitie it selfe. Doth pride and a selfe-opinion make him looke bigge? he carrieth himselfe like a Prince, to whose place it belongeth not to lose of his height, by declining to familiaritie: doth he spend? hee [Page] reckons not his owne estate, so he may supplie the wants of others: doth he saue? 'tis nobly done, not to vndoe his posteritie: Loues he warres? magnanimitie and fortitude shines in him; is it peace? no common-wealths men are so worthie as the preseruers of peace: In a word, doth hee what hee will, hee doth vertuously; let him get prosperitie, and get it how he can, he shall not want vertue, for—prosperū ac foelix scelus Virtus vocatur.—

—Sontibus parent boni.

There is not a greater plague to bee inflicted vpon mortalitie, then this; for the subiects of wicked gouernours cannot prosper: inferiours participate with the natures of their betters, as birds with the weather, they moue as they moue: Imitation being the destinie [Page] of those, that are not by the Destinies allowed their owne choise; who subscribes not to their licentiousnesse, with putting on the fashion of their life, perisheth by the hand of tyrannie; who doth, by the hand of the diuine Iustice: So is there no safetie vnder such Magistrates, since refusing or obeying, ruines one of the two best parts of man. The good obey the ill; it is worth the obseruation, how the eternall wisdome applies and suffers: ill is here made the touch-stone of good, and good obeyes ill, to trie goodnesse constancie: could the ill soften or giue the least alteration to the good, it were not good, nor were good then worthy of the preeminence. Thus doth he make goodnesse combate with his contrarie, which contention ends with the excellencie of his [Page] iustice and wisedome; his wisedome, in descrying by this means hypocrisie; his iustice, that at the end of these warres, both parties are made ready for his sentence, when no excuse or colour can mitigate or darken his reward to the victor, and punishment to the vanquished. In the time of life, against this oppression there is hardly any counsell to be giuen, since if he commeth to authoritie by succession or iust election, it is not lawful to practise against him; but if otherwise, it is otherwise: and a life is well sold, that loseth it in conspiring their ouerthrow: but atteyning it by any of the two other meanes, howsoeuer it proue▪ hee must be suffered: for so God hath appointed of the Anoynted; and perhaps he vseth them, for a scourge to the wicked, which happens often, & then it is meet: [Page] [...]or it seemes his pleasure is, that ‘—sontibus parent boni.’

Vpon these Verses.

—Noscere hoc primum decet:

Quid facere Victor debeat, victus pati.

Violenta [...]emo Imperia continuit diu,

Moderata durant.—

VNto euery life, vnto euery fortune, a peculiar fashion belongeth, which whether it comes from the all one working of fortune with all, and so the continuance and generalitie hath made it customes, or whether the alteration brings with it an alteration of behauiour, carying in it selfe the aspect fitting it selfe; certaine it is, the world hath been long gouerned with certaine set formes, which haue gone from the father to the sonne; as the vanquished to [Page] lose their mindes with their fortunes, the Victors to proclaime, Quodcun (que) libuit, facere victor licet.

But how doth wisdomes moderation repine at this downe-hill headlong course? to what end exclaimes shee? Hath nature giuen man reason, time experience, since hee entertaines the changes of the world, so ignorantly, as if they were strangers to him? he fals not too low, nor mounts not too dangerously hie, whose reason & experience married together, hath betweene thē brought forth their destinated issue, Moderation. This is the stay of the reeling steps of humanitie; this the vanquisher of fortune, & the true counseller in the managing all estates.—Noscere hoc primum decet.

If manuall trades aske time and experience, to be expert in their faculties, needs must those minds that professe the seruing of their [Page] countries with their minds, haue a time of prenticehood and learning: for the minds executions are more difficult and of more importance: if a trade-mans worke pleaseth not the chapman, haply it may be mended, or at the worst, there is but so much lost: the effects of the mind can hardly be recalled, & if miscarried, dangerous. Euery man by the state he is born in, may gesse in what maner he is to doe his Countrey seruice: so ought he to prepare himself, especially those nobly descended, which as they haue a greater portion of their Countrey then ordinary men, so are they bound extraordinarily to care for her preseruation; they are chiefe Actors vpon this stage, whose action if it doth not fit their part, whose part if forgotten or not learned, the whole matter is disgraced, and themselues more taxed then a [Page] Messenger or a mule, vpon whom the eies of men haue set no note. It is then the office of a true discerner into things, not to vndertake any place or office, in the managing which, hee is yet ignorant, but to prepare himselfe for that is likely to follow; for the first lesson of wisdome is,

—Noscere hoc primum decet,

Quid facere victor debeat, victus pati.

In generall, mercie belongeth to the Conquerour; for if the fault be but slight, the conquered hath punishment ynough, to hold his life, of any lord but God: besides, his owne destinie is vnknowne, which may come to the same point and then his clemencie may procure him clemencie: more it often hapneth, commiseration of the estate of enemies hath conuerted them, and made them perfect [Page] friends: here then to be rigorous, were his owne losse; for there is no possession comparable to that of friendes. But particularly, the cause of quarrell, the nature of the people, their force, their distance must produce the Victors vse of his Conquest. If they take vp armes being Subiects, and now become rebels, example must teach them to know their errours; if a neighbour or confederate, that hath committed trecherous actions, or proceeded contrary to the law of nations; rigour againe. If naturally the people be contentious, it is necessary to suppresse their natures, with cutting off their strength; if their forces bee apt to intice them to armes, to abate their force, the cause of their inticement; if farre off, and yet meete to bee held in subiection, to remoue [Page] the naturals likely to practise, and to plant Gouernours of the Victors appointment, and to mingle the blood of the Conquerours with the conquered. In this first, the punishment must not exceed the offence, for then it is crueltie: for the other, they must be accomplished without much blood, for the shedding of blood without a very iust cause, is inhumane. To threaten people must be carefully shunned, for he that giueth his enemie desperation, giueth him a weapon more dangerous then valure. From both rigour and mercie, proceede great benefits to a State, but they must bee vsed according to a Princes owne state; for if hee bee yet to conquer them, his estimation of clemencie softeneth their spirits, and is the onely meanes to make them cowards: if already in subiection, [Page] their opinion of their Princes rigour keepeth them in awe.

But Iustice must reconcile this question, of which, is most necessary; for by his warrant, to saue or kill is lawfull.

—Victus pati.

Aduersitie hath no more to do but this, a short lesson though hard, hard through the custome of sympathizing with our fortunes, a misfortune farre more lamentable then the first; for bewayling them, drawes the minde to an extreme basenesse, to an extreme follie: for if our harmes be not past recouerie, yet was there neuer any helped by this direction, many haue beene despised by this; for from others there is no assistance drawne, except [Page] in the way of charitie, which euery worthy nature abhorreth; but from the strength of our owne either inward or outward graces: the outward is already lost, the inward lost, if wee bewaile the outwards losse, which in the Victor stirreth vp eyther contempt or pitie, the best of which in a noble minde is more abhorred, then the worst part of fortune. In the vanquished, debarred from all assistance of outward thinges, is there an oportunitie to shew their owne worth, more then in any other time; for he is then separated from those things, that are wont to make disfigured monsters to looke handsomely: though there bee a triall in the moderation of high fortunes, yet is it a thing much more easie, it commeth not so neere the quicke: for hee that endureth famishing without alteration, [Page] hath a greater part of vertue, then he that commeth from a feast without a surfet, patience beeing a more substantiall part of Vertue, then temperance: this is left him, which should procure both patience and comfort, the exercise of the minde being to be preferred much aboue the ease of the body. This meditation, with a minde iudicially determining what ought to bee done, not what is most ordinarily done, cannot choose but learne him in calamitie, to weare that part with as much ease as he did the other: the strength of the minde is able to doe more then this, whose power, whose worth, whose abilities, wee are ignorant and so destitute of, with following the beaten way of the idle vulgar.

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Violenta nemo Imperia continuit diu,

Moderata durant.—

No extreme continueth; an ordinance of natures, to suppresse conspiracies, for might the force of violence continue, her faire worke would soone be confounded: shee hath giuen limits to all things, and to all things courses fitting their natures, which gone beyond, and able to runne on, would beget a new Chaos, turning all things from their owne natures; there would be nothing, for cōbating against one another, & setting their forces one against another; the Victor would conuert all things to his owne nature, and that would destroy nature, whose glory is the multiplicitie of her instruments, and the working thē with one another. Much more [Page] dangerous is it in men, whose reason is able to resist violence, and more strongly, whose reason teacheth them to abhorre violence. The state of a Prince is vpheld by his subiects opinion, his Maiestie begetteth reuerence, so long as his power fitteth it selfe to iustice; his Royaltie maintained, so long as they find his wisdome and vertue gouerns him, and hee them in peace: nothing assisteth another, that is not againe by that assisted. The violence amongst men is tyrannie, an humour begotten betweene selfe-loue & ignorance; it resembleth selfe-loue, in prizing his owne safetie aboue the liues or loues of his subiects; like ignorance, in fetching the means of his safetie from false grounds, an humor of all humours the most vnsafe and most displeasing: for he is not safe, when he is safe, his [Page] minde thinketh then of danger and treason, and for the bodies safetie without the minds, it little helpeth, for the minde giueth quiet to the bodie, not the bodie to the minde; most displeasing it is, for it displeaseth the whole world, and with the world himselfe, for hee raiseth no contentment out of his course, and that displeaseth, that goeth without contentment.

No State of this nature continueth: if the Turkish Gouernement bee enforced against this Axiome, it may be answered, It is a tyranny, that goeth masked vnder religion: for were it so naked, as the people might behold they suffer by the bloody hand of crueltie, without the allowance of God, and that his actions were altogether vnlawfull, soone would that State bee brought within [Page] the compasse of this Axiome, No violence continueth.

—Moderata durant.

The whole world is vpheld by moderation, frō the highest to the lowest, especially man is beholding to her; for without her helpe, of all other, hee is the most detestable creature: without moderation, affection conquers reason; without moderation, the wit of man will serue a wrong master; without moderation, the body will rebell against the soule; without moderation, the soule yeelds to the body; in a word vnmoderated, both soule and body perisheth. This is she, that makes the distinction betwixt vertue and vice; this is shee, that makes courage valour, that without moderation would be angry, and then furie; this is she, that separateth iustice, and crueltie; prouidence, from feare; power, [Page] from tyranny; maiesty, from pride: this is she that keepeth temperāce from staruing her self, thrift from couetousnes, humilitie from basenes; this is she that tempereth, and keepeth in frame the whole frame of the world, without whō violence & extremes her contraries, would ouerthrow & ruine all. Thus much owe we to moderation, to whom after our seruice to God, if wee would sacrifice a serious meditatiō to her excellency, our actiōs would thriue the better: for no mā is wise, nor vertuous, nor any thing worth, without moderatiō; thus age hath preeminence ouer youth: for their affections by time growen weak, & by time their experience being growen strong, they haue a more ample portiō of moderation thē youth, whose affectiōs strong, & experiēce weake, moderation is resisted, & so folly gouernes him.

[Page] Non est ad astra mollis e terris via.

SO subiect is the constitution of man to follow the peruerse coū sel of his body, as the obiect of his soule: vertue is called hard, the bodyes corrupt satisfaction, pleasure; weighed down with the grosnes of which, his ascension to the starres, to worthines, to heauen, is difficultie: so ouer balanced are the excellēt designes of the soule, with the bodie and his affections; but accounting of this difficultie, as it rightly ought, and as wee are content in other things, which haue esteeme for their rarenesse, scarsity, & hard obtaining, & more for this, thē for themselues bearing price, it should not make the Port of vertue vnfreqented, it should [Page] not wither our endeuours, but rather hearten our soyles and make vs shoote vp, with the meditation of this incomparable blessing, and bee spurres to hasten vs on to this excellēt cariere. Vertue is she that maketh vs apt for this [...]light, vice is the burthen of impediment; vertue is, and is the way to heauen; vice, the earth and a heauinesse, sinking & still falling downeward: from vertue we receiue two wings to moūt with, pleasures, resistance; vertue applyed from vice, two clogges, sloth, and appetite; heere rests the happines and vnhappines of man, here rests the difficulty of our exaltation, for ‘non est ad astra mollis e terris via.’

This body of vertue, which is the haruest of a well-ended life, is no otherwise obtained, but by obeying the soules counsell, whose diuine essence beholdeth no other [Page] thing with contentment, but vertue: for neuer was there soule so corrupted by cōmunicating with the body, as not to offer men good instructions, the fault hath bene in the bodies disobedience: for otherwise vertue would bee as fast fixed to man, as life. The strength of the best and largest vnderstanding, is too weake and too short to incompasse the full & exact lineaments of vertue: we know her, rather by her contrary, then by her selfe: we neuer saw the picture of fortitude to the life; wee neuer sawe temperance well placed, but cowardize and excesse haue made imaginatiō gesse at vertue, with thinking her altogether vnlike vice. Well may I then not doubt of pardon, if I misse in the desciphering this sanctified peece, who am a man, and yong; by both states full ynough of errors and misprision, especially, [Page] the last, the strength of whose affectiōs, if they cary him violently out of ye way, is by custome made venial. Thē am I not cōpelled to worke aboue my strength, who already haue confessed my weakenes: my pouerty can not tell you of acts, but of thoughts; these papers are no cronicles that proue certainety, but like Kalenders that go by gesse: I haue thought of vertue, & this verse hath reuiued that meditation, of which in generall I will say something. This only substantiall peece of all things possible to be comprehended & possessed by man, was once goodnes, whē goodnes was vnlaboured excellencie; but when the heauenly fire infused, was quēched by earthly concupiscence, it became then laborious and painefull; with the change of our state the ancre-hold of man was trāslated out of goodnes into vertue, a word expressing [Page] a possibility rather thē a possession of grace. Vertue is not thē like the fortune of elder brothers, whose patrimony falleth to thē by successiō without further care, but like yonger brothers states, ye must fetch their aduancements out of their own industries: to go iust with the bodies pleasure, to obserue his satisfaction aboue any thing, is not the way; this is euery day to fall: but he that aspireth to this flight to the starres, must make his body hūbly desire his soule to purifie and make apt his grosse inclosure of earth. Nō est ad astra mollis e terris via. In times past, whē the goodnes of vertue was not fully discouered, but their electiōs drew their force rather frō a gallāt industrious inclinatiō, then frō gratefulnes of honoring ye worlds Creator, or ye hope of eternity; yet euē then they magnified nor deified none, but mē famous for atchiuemēts, or [Page] profitable inuentions. Thus came the multiplicitie of the heathen gods, most of whom were so excellent, either in chiualrie, or in managing the state of peace, as draue their countrey men betweene the effects of admiration, and gratefulnesse to proclaime them gods. Thus Iupiter, who doubtles was an excellēt souldier; thus Bacchus, for finding out the vse of the wine; whose meanes though wee haue spotted with many imputations, no doubt they were extraordinary men of qualitie, whom the people of those times made gods, though the Poets of after ages made one a lecher, the other a drunkard: but that was not their fault, but a fault of the idlenes of poeticall fancies. From these may be seene, that moral vertues are not to be obteined, without the imployment of the minde and body, laysinesse the [Page] yonger brother of idlenesse, is one of the burthens of impediment, the soule is of too fine and quicke a mettal, to loue doing nothing; shee must haue employment, otherwise she wil grow dull and heauie, and like prisoners that are debarred exercise, fatte and vnweildsome: in many things doth the soule follow the bodies inclination, euen as the eye seeth by the assistance of a spectacle, whose glasse, if false, the eye cannot see truely; if thicke, my stily: the body by cherishing groweth not able, but like a pampered horse, short winded, pursie, and vnseruiceable, whose organes by this meanes growe vnapt to performe their functions, and the soule depriued of shewing her dexteritie, like a house vnhabited, groweth desolate and ruinous.

[Page] Contrarily, the soule cherished and obserued, recompenseth her obseruer, with a more large increase, then haruest doth the husbandman.

So for the first iourney to vertue, there cannot bee a truer way appointed, then the subiecting the bodie, and giuing the soules motions libertie: for the soule by cherishing flourisheth; the bodie cherished, decayeth.

Nowe of the wings enabling our flight, the first is pleasures resistance, not the true pleasure, but a wrong conceiued: for the hope of the true, is the life of all good actions, and all men liue by the meditation of the obtayning this summe of happinesse.

But wee miscall and mistake [Page] vertue, reading whose front, and conceiuing there is nothing in her, but a stearne depriuation of libertie, so leaue her.

But howe doeth our imagination erre, since vertue vndertaketh to leade men into the mansion of a neuer dying pleasure?

And the mayne difference of vertue and vice, that maketh the one worthie of embracement, the other of refusall, is vertues continuance in pleasure; vices sodaine conuersion into dolour and calamitie.

I cannot denie, but the false solicitours for vice our senses, bring a kinde of pleasure with their satisfaction; but so short it is, as euerie man knoweth [...]ow subiect to ende this surfeiting [Page] pleasure with griefes and vexations. It is the permanencie of pleasure then, that makes it worthie, which though it commeth vnto vs not by any immediate meanes, wee must not therefore refuse, for so commeth all things to man, which is the cause that the life of man must be laborious and painefull: for so are all things, that must vse second and third meanes, for obtaining the first and chiefe. We reckon of Physicions, because the end of them is health: of Lawyers, for they say they produce quiet: of Souldiers, for they purchase peace. Let vs thinke thus of vertue, and wee shall bee vertuous; temperance first aspect is not to be valued, nor his abstinence; but that the ende of his abstinence giueth pleasure a longer continuance then appetites satisfaction: to this ende fortitude [Page] embraceth perill & paines, that hee may receiue a contentment, more full and continuall then a dastardly idlenesse: this is the reason of vertues prohibition, because shee would giue vs pleasure and happinesse more lasting and solide: who then will not restraine the humorous wishes of vice, since by that meanes he shal obtaine vertue, and with her eternall contentment.

But yet hath man gotten but one wing, with which though he can flicker, and hoppe, yet can he not flie: for himselfe, hee hath ynough to serue his turne, but he is borne to societie, and to helpe others: to performe which, his other wing is appointed, vertues application; this is the wing of splendor, the other is profitable, so are the designes for a mans self; but this leaneth to the good of others, [Page] and is therefore commendable.

Who applieth himselfe to his countrey, with a minde applying all things to vertue, he is so worthie, as nothing originally of the world more worthie: First, hee beholdeth the state of the distressed, hee redeemeth that, for commiserations sake: Next, hee vieweth the liues of his Countreymen, whose swaruing crookednesse hee amendeth, both by counsell and example: Lastly, he beholdeth forreine States, with the eye of preuention, that no inuasions, incrochings, or conspiracies, disturbe the safetie of his Common-wealth. I call this last, because I will vnder these three heads, mention what I thinke, not doubting of many more respects that belong to this life, nor inforcing any mā to beleeue, that [Page] these three comprehend the summe of their duties; but thus shall my sleight touch of these passe his iourney.

To commiserate the distressed I estate of others, needs no great perswasion, for all good natures bring it with them from their cradles; but I knowe not how, great fortunes, and high estates, so alter the dispositions of men, as it deserueth a remembrance; for nothing is more common, then the prosperous to despise the distressed. This commiseration hath two meanes of performing his function, to helpe the oppressed by violence of men; and the oppressed by the malignitie of fortune: the former is iustice, the last charitie. In this first ought there to bee a freedome giuen to Suitours, to enter both into your gates and presence; mee [Page] thinkes there cannot bee a more vniust course, then to professe iustice, and to denie suitours their presence. How can hee know the griefes of men without hearing their cōplaints? Who deserues his place, vnlesse ready to heare the distresseds petitions? But these do euill. Who will do well, let him giue ready audience, and as ready dispatch, without any other reward, then the remembrance of his good deed; with this hee must be carefull of his seruants, lest his authoritie and their couetousnesse despoile not the poore, and make them buy iustice at a deare rate.

For Charitie, it befitteth well the life of aboundance to haue recourse hither, but how to dispose giftes, that they may rightly deserue the name of Charitie, is the difficultie. It is no charitie to [Page] giue so violently as may waste the maine of an estate; but what may be spared, by cutting off superfluous delicates & outward pompe, to cōuert this to the poore distressed outcasts of fortune, is true charitie. I like not of feasting those that are able to feast mee againe, nor to keepe a table for all commers: it is better to giue one his dinner that knowes not elsewhere to haue it, then twenty able to answere feast with feast. I haue often inueighed against our English second courses, which kil many with surfeits, whiles as many starue at their gates with famine: I cannot thinke of an Honourabler estate, then to haue much, and yet to liue temperately, depriuing themselues of excesse to supply the wants of others, which course whosoeuer shall entertaine, shall encrease his vertue, keepe his [Page] body from diseases, and his fortune from enuie.

To make his countrey men worthy of enioying their countrey, and meete to preserue it, there are two meanes, rewardes and punishment. I spake lately of charitie, which is to giue them altogether in want; I speake now of liberalitie, which is to giue to them rich in vertues, but poore in wealth: but to giue gifts as we vse nowadaies in hope of a greater, belongeth neither to liberalitie nor charitie.

Mee thinkes it becommeth Magistrates to haue an eye aswell to those of deserts and to cherish them, as to bee inquisitiue about offenders and their punishment. It is not thus, and that it is not, I thinke hath bene the greatest cause of the decay of vertue: for by this neglect, vertue hath [Page] lost one of her meanes of perswasion, and many woorthie spirites haue runne out their liues vnprofitably.

I possesse as little of vertue, as the most beggerly in that commoditie; yet did I neuer see any limme of her bodie, but I was enamoured of it. Howe much it would rayse the spirites of worthie fellowes, and lift vp declyning vertue, to haue great men lend them good lookes, and withall to displace Buffoones, flatterers, and vnprofitable pleasures of great charge, and to conuert that to their vse, the proofe will bee better beleeued then I; yet in my opinion, this man should bee as profitable to his countrey, as the most vigilant, turning his eyes to some other care.

For punishment, the phisicke of a State, it ought with asmuch [Page] regard to bee looked into, as this former, they are indeede to goe arme in arme: of this part of iustice since the direct meane is hardly to bee obtained, I hold him the best States-man, that leaneth rather to seueritie, then to much lenitie; for example, the vse of iustice doth nothing so much harme with some strict executions, as with letting offenders escape without punishmēt: law is the Load-stone, wherby iustice saileth, and must be kept in a venerable accompt: if the crimes procuring them bee but light, and not likely to impaire the Common wealth much, it is better not to see them, then seeing them, to let them escape: for there is not a more dangerous and disgraceful thing to a Common wealth, then to make lawes, and then suffer them to lye vnprofitable without execution. For forreine estates, [Page] their force, the natures of the manages of those forces, giueth the eie of preuention the surest iudgement; if their forces be of too great strength, and to their strength added a wise gouernour, there is most danger: if these meete not, no great perill when they doe: the breeding the same ielousie in other bordering Countreys that your selfe conceiues, is a meanes likely to make your strength able to encounter him, but before this time it had beene meete to haue foreseene this danger, there being no surer meanes to preuēt forreine inuasions, then to keepe any one from being too powerful; which is easily done, by succouring the weaker parts, but these are secrets of which my writing is meere presumption: for I hardly euer cary any of my thoughts so high as this meditation, more lowe flyeth [Page] my conceit, and to the forme of my life more profitably, in which it may be, my sight can cary leuell as far as need requireth; but in these things I am altogether purblind.

Non est ad astra mollis e terris via.

It is not by the way of a downbed, soft clothing, and delicacie; much more on the right hand lyeth the way to heauen: which though those tender trauaillers, that shape their course through sē sualitie, call hard, is not therefore to be shunned: for the obtayning set apart, which we allow painefull in the attaining, the sleightest mysterie, it is not hard, but easie and pleasant, ioyned with such a contentment and satisfaction, as is past the power of any pennes expressing, for it can be knowne neither by words nor any resemblance, but only it selfe is able to expresse it selfe.

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Vpon these verses.

Res humanas ordine nullo

Fortuna regit, spargitque manu

Munera caeca, peiora fouens.

THe giddy lightnesse, the vnresolued motions, the vnsteady fraile buildings of humane actions: so fly, so stagger, so erect, as no maruaile, if the worke which alwayes resembles the crafts mans skill, bee full of vncertainties and wauerings: for how can weakenes manage matters of strength? or why should strength bee blamed, if hee produceth not wisedome, since nature, to preuent monsters, hath appointed euery thing, to beget things of his owne likenesse? I can not call the actions of men monsters, though monstrous: for they resemble their mothers, which is this body, it being [Page] a fit resemblance me thinkes, since all thoughts are bred betweene the agitatiō of the soule and body, to cal bodies females, the soule the male, howe so euer the Grammarians haue agreed vpon haec anima, since hee is full of a more true and Masculine force then the body.

Res humanas.—

Though we consist of a soule as well as body, though his part be so great in vs, as by it only we moue, liue, and vnderstād, though he be full of diuinitie, and loaden with the riches of the place frō whence he came; yet so much doeth the issue of these two resemble the bodie, as all our actions are called humane; a word expressing frailtie and death. That they are thus called, and called so by their owne deserts, proceedeth not from necesitie, [Page] nor can I say in al through the malice of choise, but through the want of examining and weighing our intendements, the lightest of which are of so much weight, if they were duely reckoned of, the grauest, and lightest, so neere of our kindred, and all so ready to lay open thēselues, if questioned with by a considerate iudgement; as letting them passe thus carelessely, shewes vs to bee both vnnaturall and vnwise: for might the soule be made acquainted with their sending forth, she would giue them so faire and lasting a constitution, as they should bee no longer called humane, but diuine actions.

—Ordine nullo

Fortuna regit.—

That our actions are called, and rightly called humane, here is the [Page] reason; fortune gouernes them: which word, though the fancy of Poets hath giuen a bodie to, and made her blinde, and a goddesse, yet is she neither a goddesse, nor a separated essence: for there are millions of fortunes, yea as many as there are men, euery man his owne fortune; but the word expresseth chance, and by chance wee are gouerned, for so must they needes bee that allowe not their designes premeditatiō without order: it is a shift to set vp fortune, and the imputation of fortunes preposterous and disorderly working, it is our owne fault; since nothing commeth from vs marshalled with iudgement, but as our sences catch vp euery obiect destinated to their functions, without all choyse or regard: so suffer wee our selues to ingrosse the commandements [Page] of lust and appetite, to embrace euery thing that they see, and to deuoure poyson, so it promiseth but sweetnes.

I can not say wee goe without meanings, but without the true meaning I may: for superfluously taking the suruey of things, not penetrating the depth, wee neuer taste of any thing but the scumme and top of things. Hence come the exclamations of the world, the shipwrackes of all estates, and to comprehend in a word that might fill pages, all that we call calamity, & think worthy of the bewayling.

—Spargitque manu

Munera caeca.—

How my Tragedian meanes here, I know not; but how I vnderstand him, is thus equiuocall: hee may call these gifts blind, by the meanes of the obtayning, which [Page] is by aduenture or may meane them blinde, in respect of their impotent insufficiencies; for so examined straightly, must I confesse these iewels of the world to be, since they bring but thēselues, not their vse, in which consists the true spirit of the worthinesse of things. Alas poore man, how art thou deceiued, that sendes thy minde to attend these things, that ought to be the attendants of thy minde? for what is thy vse of these things, without a minde? and that thou hast not, for already it is conuerted into this drosse; the sicknesse of which surfet, is the shipwracke of the minde, vpon these rockes of earth, they dissoluing the substantiall body of humanitie, into licentiousnesse, the pride raised from the opinion of wealth, prodigalities, loosenesse, couetousnesse, extortion. It is meete [Page] here also to tell those weake estimations, that glory in those blind gifts that childishly they account of feathers and winde, and suffer themselues to be transported out of the Bay of iudgement, into the vncertaine sea of opinion, by their blinde and doting election.

—Peiora fouens.

It is no maruaile, since euery thing hasteneth to the connexion of his owne kinde, and thus earth to earthly mindes; but that spirits of a more true stampe, enuie and mislike, that the world is ingrossed by these, both, I mislike and lament: for not out of a minde that contemnes because hee cannot obtaine, but euen so neere trueth as to speake what I thinke, I hold humane prosperitie, the coyne currant [Page] with our mortall states, no neerer goodnesse, or happinesse, then liuelesse things, whose motions belong to our pleasure; or otherwise so neere a kinne, as a Stage to the Commedians, which though it giues them a faire and fit name, making them apt for the eyes of men, yet is no way guiltie of their good or euill action.

All things holde esteeme for their vse, and this perswasion defendeth the thirsters after excesses: but if my vse bee sufficiently supplyed, by a farre lesse number of ceremonies, then serues the nice and curious, me thinkes my state is the better: for I mislike nothing so much in shippes and women, as their many tacklings: to haue vse of so many things, brings them to haue need of many things. Then doubtlesse [Page] their states are the miserablest, and those most happy, that are not impatient, with the seruice of a lesse number of their implements.

Then are not the wicked and worser sort cherished, but punished, in their abundaunce, since like the throates of drunkards, the more is powred in, the more they thirst.

There bee many vices that wee bring with vs into the world, and questionlesse wee had ynough to doe, to maintaine warres with them, procured wee no more: but as many more are sprung vp, out of this roote of abundance; for from thence springeth the particular malice of men, contentions, slaunders, vnlawfull wishes; after those put in practice, in a word, abusing themselues both in the obtaining and hauing: [Page] so can I thinke it nothing but a meanes of temptation to our best part, and to the body a procurer of enuie and danger.

Res humanas ordine nullo

Fortuna reget, spargitque manu

Munera caeca, peiora fouens.

That this confusion is incident to our liues, is our owne fault, since the disorder of a State belongeth to none, but to the gouernours of a State; so this to man who is Vicegerent of the earth, the remedie may be imagined, but (I doubt) not accomplished: the disease by continuance beeing past the power of curing, the best phisick is contempt, taken by a minde content vpon contempts purge, to rectifie the [Page] weake stomacke with the sucking in a loue of a more noble nature, whose counsell will expell confusion, and take away the strength of this iust inuectiue, or rather true patterne of our vnhappie condition.

Quicun (que) regno fidit, & magna potens

Dominatur aula, nec leues metuit Deos,

Animum (que) rebus credulum laetis dedit,

Me videat, & te Troia, non vnquam tulit

Documenta fors maiora, quam fragili loco

Starent superbi:—

WHatsoeuer holde the world takes of the glittering [Page] barkes of men; what honour soeuer the base inferiours cast vpon greatnesse, with what pace soeuer hee treadeth, or with what pompe soeuer he goeth, yet is hee mortall, subiect to time, subiect to desire, subiect to errours, subiect to all the incidents, incident to his subiect; and no more doth death or destinie, or any of those period-makers, spare him, then the most abiect creature in his dominion: but rather more conuersant are dangers with them, then any: for greatnesse is subiect to enuie, and enuie often the authour of destruction.

Are kingdomes then such holdes, as their possession shall make vs proclayme warres against God and man? or is power so confidently to bee trusted, as leaning vpon that pillar, [Page] the warres of the world cannot stirre vs? Who beleeueth so, let him behold Troy, let him behold Priam, let him behold Hector, Cities too weake to resist ruine; Principalitie, not able to shunne the miserable parte of calamitie; Valure made the footestoole of the Conquerour. Which examples if either by age thought weake, or by passing through the handes of a Poet, a fiction: let it serue to stirre vp our memories, which can produce examples of these kindes more fresh, and to our knowledge more sure.

All the things of this worlde, being but the seruants of the bodie, and the bodie of the soule, howe base are they, that flie their owne authoritie, and become seruauntes to their seruauntes seruaunt? and how [Page] foolish are they that will make these things destinated to this life, longer-liued then mans life, to account the needful helps of a mortall body, immortall? yet doth the erronious choise of the world set vp these things aboue all respects; preferre degrees of the world, aboue the preferment of their soule, setting vp power against trueth; greatnesse of fortune, aboue the puritie of a good conscience; wealth against honestie; gilded honour, aboue reall; the applause of men, before the allowance of vertue; the body, aboue the soule; villanie, aboue goodnesse; confusion, aboue tranquillitie.

Quicun (que) regno fidit & magna potens

Dominatur aula.—

Whose thoughts soeuer shoots so low, as to trust to any state of [Page] the world, whose ignoble minde doth so degenerate, as to fetch the price of his estimation, from Heraldrie, or the reuerence of basenesse, can neither finde safetie in his estate, trueth in his subiects, nor quiet in his mind: how can he, safetie, since he fetcheth his contentment from the subiection of inferiours? and they finding they are vsed but for the foyles of his magnificence, soone will they spurne at such authoritie: for peace and the combination of societies, hath his originall from no other ground, but the hope of a mutuall supplying each others defects: how can he, truth in his seruants, since himselfe is the example of the contrary? and no rigour can forbid those meane states the following the courses of their Gouernour; admonition and punishment neuer preuailing ouer example. [Page] Lastly, the quiet of the minde is not within the compasse of the bodies authoritie, and hee that knoweth nor trusteth to any thing, but the seruants of the bodie, how can he procure the quiet of the minde? nothing can do this but vertue, who sendeth the sweet vapours of quiet to the minde, and giueth it peace and rest; as the stomacke doth to the head, to procure sleepe the restorer of the body: from nothing else is it to bee had; for it is a forced contentment to the minde, that is procured from the fulnesse of the bodies possession, not nourishing, but dangerous; euen as the rest of the bodie obtained by taking Oppium—& magna potens dominatur aula.—

The possessions of a priuate fortune, bee they neuer so great, and neuer so ill vsed by the possessour, [Page] is but a particular harme; the possession of authoritie in the court of Princes, swarueth it neuer so little from the true bounds, indangereth the whole state: it little skilleth, whether a common sayler be endued with any thing, but strength; but if the Master or Pilate bee not expert in his science, rockes and tempests threaten continually their destruction; who is exalted to this state, by any other but his owne deserts, Phaeton-like, maketh his ambition purchase his owne downefall, and the fiering of the world. Were there in this life no more to bee done, but the resisting the allurementes that the worlde casteth vpon the height of his fortune, doubtlesse he had much to doe; his iudgement, his modestie, his vertue, should be all employed; but with this particular care, the [Page] generall care commeth accompanied, so is he doubly set a worke, and more then doubly besieged by false and deceiueable inticements. Vnder these two heads marcheth the glory and danger of the fauorites of Princes, his fortune not to corrupt himselfe, himselfe not to corrupt the state: and first, to the first, there is nothing that is fedde with it owne humour, but encreaseth and groweth mightie, and at last dangerous; thus things combustible, heaped vpon fire, make it grow furious and deuouring; thus waters assembled together beyond the bounds appointed by nature, conspire to ouer-runne the earth. The eyes of the people continually obserue vpon whome the Prince lookes fauourably: vpon whom hee, they, like eyes vnable to behold the Sunne, yet louing [Page] light, bend themselues to behold the Sunnes reflection; meeteth this with an ambitious humour, it swelleth him, and at last bursts him: but meeting with a discreet modestie, hee knoweth from whence it commeth, and returneth it thither againe. The loue of the people deserued, and in their hearts rather thē caps shewing it, is a happie thing: but when hee thus fauoured, cannot shew himselfe any cause of their loue, but his shewing them greatnesse, it is dangerous. Princes hate competitors, and popularitie in subiects seemes to bandy with the Prince in power, of which if Princes be suspitious, and carefully remoue the cause of their suspition, they are not to bee blamed: for as Caesar said of the putting away his wife, hee did it, because hee would not haue Caesars wife [Page] somuch as suspected; well may they diuorce from them such seruants, for the suspition is more dangerous. The vpright Statesman, obseruing how subiect the people are, to take ouer-kindly, vpon the actions performed for their good, by great men; truely louing his Countrey, and respecting his owne health, to all these performances, hee should intitle his Prince, and by all meanes draw the people to acknowledge, from him onely commeth all their good and preseruation: thus shall the loue betweene the Prince and the people growe firme, from which issueth the flourishing of a State; of which hee hath not onely part, but withall receiueth the commendations due to a speciall limme of so fayre a bodie.

No lesse must these beware of [Page] letting their preferments out-run their deserts; Princes will growe wearie of giuing, to them that are still begging, and whatsoeuer their bounties be, yet I thinke as Phisitions of blood-letting, which they say takes with that, that is superfluous, some of the vitall parts; so with their gifts, goeth some of their loue, and the more that is taken, the more of their loue is abated: with this, degrees of honour must be moderated; whatsoeuer you may haue, must not bee reckoned, but what is fitte: if sprung from a progenie lately base and obscure, high humours must by all meanes be shunned, howsoeuer borne; the safe rising, is leasurely and by degrees, so as a high fortune may not seeme strange, and bee wondered at by the world.

When you make any suits, to [Page] consider, whether it may not bee offensiue to many, for in such suits there is great losse and danger; a moderation in pompe, courtesie, rather for courtesies sake them your owne, and still ending all actions with your face turned to your Prince, doing good to the common wealth, but desiring reputation from nobody but your Soueraigne: howsoeuer common men that know nothing before effected, are gouerned by the euent of things, yet must a iudiciall States-man not builde his counsels vpon these conditions: that dangerous resolutions prospered once, do not serue the second time; from probabilitie must he produce his aduice, and sitting vpon his foundation, howsoeuer it falleth our, hee is free of a deserued imputation: for man cānot diuine what end followeth [Page] beginning, the neerest is a likelyhood, which may faile without his fault; for to propound, not to conclude, is the destinie of man. To beware of counselling any thing tending to innouation, if the profit ouer-valueth not the danger, the thoughts of the vulgar, that goeth no further commonly then what they feele and see, the narrownes of whose discourse, brings them not acquainted with any thing that they are not daylie conuersant with, vtterly mislike changes of importance, they that doe not, it makes them delight in them too much, and so is altogether vnsafe to most of their dispositions.

Nor in the particular customes of men of these places, doth it become grauitie to loue change, especially the fashions of other countries are most dangerous, [Page] by which some will coniecture either gaine, or lightnesse, or to those forreiners an extraordinary affection.

All affection must bee abandoned, not looking vpon any thing with so true a desire of well wishing, as vpon our countrey and Prince.

Thus shortly in generall, of particulars to mention all, would be too tedious; to mention some without the whole, would be the pourtraiture of a dismembred and torne bodie; and to speake truely, to mention all, is impossible: for occasion begets them of infinite formes, which when they happen, are to be considerately caried, without all affection, and with all our iudgements.

[Page] —Nec leues metuit Deus.

How lightly are the imaginations of man drawn to betray his Master? more lightly, then feathers and dust flie by the winde: they flie and change their place, when the ayre growes rough and tempestuous.

But caulmes as well as tempests, carrie men vp and downe in vncertainties.

Caulmes, resembling prosperitie, puffe him vp with pride, and make him thinke better of his owne state, then of all others; loosing all respect of God and man.

The more tempestuous estate of aduersitie, begettes despaire, so doe our frayle thoughtes [Page] fitte euery state with corrupt imaginations: from no fortune is the tranquillitie of the minde produced; the minde manageth, obeyeth not the states of the worlde: wherefore that common opinion that accompanieth fond desires of determining, if the imagined good were obtained, we should be happie and at peace, is so farre from trueth, as with nothing so much satisfaction, we beholde thinges in our power, as they farre off, which wee cannot reach with our hand, but thought.

Religion, the lymiter of mans progressions, the anchour-hold of our soules, and preseruation of our bodies, by the immeasureable fawnings of fortune, is often to embrace her giftes let goe, but how foolish is this choise, since without Religion, euen [Page] those esteemed giftes are not to bee inioyed? for wrongs and oppression would soone confound meum & tuum: For no Lawes of man, not esteemed depending vpon the Lawe of GOD, can bee kept vnuiolable: it is not true that the rayes of this light are onely reflected vpon our soules: no sure, God made both body and soule, and hath a care of both: for such are all the commandements giuen to man, as the best Politician for the vpholding Common-wealths, can not imagine rules more profitable and safe. There is no fortune that can stand without religion, and without a veneration and feare of the diuine powers; the societies of men will perish, yea, euen euery man: for were his thoughts able to flie no further then this life, the stop would confound his vnderstanding, which [Page] now though but in hope, yet that hope brought to an assured confidence, is the best contentment: for what mortall thoughts may equall the thoughts of Eternitie?

Animumque rebus credulum laetis dedit,

Me videat, & te Troia.—

What perswasiō can conuert infectious minds possessed of things apt to feed the affection? Nothing can withstād their obstinacies; for the corrupt humor reignes, & reason is despised: the neglect of whō, and the beliefe of the other is credulitie, a light trust, vnacquainted with iudgement. Thus the trust giuen to the world and fortune, whose transitorines, though al the counsellers and rulers of our mortall vnderstandings testifie, and explaine, yet can wee finde contentment [Page] and pleasure in their possession, though Diuinitie saith, both we and they are but dust, it helpeth not; Philosophie sheweth his originall and downefall so certainely, as if neuer none had died, we could not hope to liue euer, yet preuaileth it not: though Hystorie presents the ruine of Empires, Cities, and men of the highest erected States haue died, and some of them most miserably, it auayles not: Lastly, though our own experience seeth death & destruction ruinating all things, & al men, yet will we not beleeue but there is pleasure and contentment in the gifts of fortune, credulously giuing credit to the base perswasion of our affections.

Animum (que) rebus credulum laetis dedit.

Mirth, pleasure and ioy, differ much in nature; frō ye credulity ye [Page] these thinges are pretious and of worth, mirth may be fetched, from their vse pleasure; so may myrth and pleasure serue honest masters, for they are ruled by their gouernours; but ioy will not bee abused, nor euer attend any thing not truly and indeede precious: then can not the lightnesse of these beget ioy, who, as one saieth, is a graue thing, but myrth & pleasure they may: but they are pricelesse things, accompanied with as much mutabilitie and transitorinesse as their procurer.

Me videat, & te Troia.—

Behold two mothers, rich in these possessions, in the smal space of ten yeeres made the most miserable: behold Hecuba, a princesse, in her youth made happy, with hauing magnificence and principalitie, [Page] accompanied with her youth: in her age possessed of mortall immortalitie, of all the graces that raigne in man, in a small space, in lesse then a moment respecting Eternitie, throwne from this esteemed height, and made neither princesse nor mother; thus Troy, the famousest citie of the world most abounding, defaced and ruinated and left desolate of all but blood and ashes: this the vngouerned flattery of greatnes procured: here is powers common generation, begetting sensualities and vnbridled appetite, frō whose transitorinesse and cause of disolution, be it a fiction, yet may we gather here.

—Non vnquam tulit

Documenta fors maiora, quam fragili loco

Starent superbi.—

Since the mutabilitie of the [Page] world is such, & that ye world could not be a world, nor stand, were she not supplied by the transitorinesse of things, resoluing one thing into another: how can our opinions be so forcible, as to hold any of this rancke deare or pretious? nay, how so monstrous, as to perswade vs to pride; a vice full of the most dangerous effects? for to greatnesse it procureth hatred; to meane estates derision; to none safetie: a lazie affection, that taketh no pleasure, but within doores: a pricelesse affection, for it is currant with none but our selues: an effeminate affection, for it is still looking in the glasse of selfe-loue: in a word; an affection, making vs vnsociable, and our conuersations loathsome.

Standing in this vncertaine state, who would not gouerne and prepare himselfe fitte for another? [Page] This cannot pride; for his loftei behauiour and stiffe rebellious thoughtes cannot nimbly shift the fall of fortune: it is therefore a vice of all others to be shunned. For besides it is a sinne, and so contrary to goodnesse; and being contrary, must needes bee offensiue, in this world it is also dangerous, seldome going without punishment and destruction.

Inertis est nescire quid liceat sibi.

NO knowledge is vnfruitfull, so liberally hath nature dealt with al things: but ye life of man being appointed but a short course, and the course of a general knowledge beeing too long, the knowledges most pertinent to himselfe, are to bee chosen, which hardly [Page] shall he ende before his course be ended: so much is there to be read in himself, & about himself. Farre otherwise hath it happened with some mindes, who thirstie ynough of knowledge, haue fixed their indirected steppes vpon arts vnprofitable, considering the shortnes of our liues, whose swiftnesse giues vs warning to entertaine the most profitable and soonest digested knowledges, both which are things belonging to life: otherwise we may fall into their errors, that die good Astronomers, and euill men. Three are the knowledges destinated to our vse; the knowledge of our selues, the knowlege of our fortune, the knowledge of our countrey, when by the smart of experience, for by counsell or good inclination few atteine to it, neither is it so much worth, for that of counsaile hath too light an [Page] impression, good inclinations naturally are giuen none, but to such as are of a dull heauy disposition: but whē experience hath made vs feele, how subiect our courses are to errors, the best meanes is vnpartially to make our heads take account of our daies progressions: this euery day, so shall not the number of our vices confound our memories, and make the account difficult, nor shall this age make them strong & hard to vanquish, the beginning of things beeing within the compasse of curing, their continuance incurable. At no time is this Audit to bee better cast vp, then when the daies circuit is finished: for in the sunnes presence, the conscience dealeth not so forcibly with our offences, but night worketh vpon guiltines, and in darkenes the terror of an euill life is best seene; then also is the [Page] pleasure of the sinne commonly most remote, a time yeelding the right opportunitie for amendement; for in the absence of the pleasure, and presence of the smart incident to that pleasure, is the true time of conuersion.

In this search and examination of our selues, wee must beware of mistaking things: a thing carefully to be regarded, since louing our selues, and rich in the commodities of names, wee seeke not to shelter crueltie in iustice, couetousnes in thrift, cowardice in prouidence: this flattery of our selues is like the medicynes of wandering Emperickes, which cure not, but respit paine, which time expired, the paine & dāger is doubled, neither must wee let the successe blindfold vs; it is an ignorant accompt that is taken at the end ofthings: with the beginnings [Page] let them begin, that are so valiant as to defye fortune, for meaning well, the euent can not bee euill: hee that armes his intent with vertue, is inuincible: the trauels guided by any other starre, howe succesful soeuer for a time, yet end miserably. Hauing found our defects, the gallantest course is resistance; the safest, shunning, but because wee are not priuie to all the occurrents of the world, wee must fetch this safetie from resistance, and yet when wee can, to shunne causes of prouocation.

In the search of our selues, when wee haue found some, wee must not leaue, for wee haue many: nor when wee haue found many: looke no further; for yeeres and the change of fortune, bring with them newe dangers, which is daily seene: many licētious youths, ending with ambitious [Page] ages; many humble poore men hauing proued tyrannicall and proud in riches.

The last of our inward inquisition, is, after the true sight of our selues, to propound no course beyond the power of our managing: if nature hath laid greater strēgth vpon my armes, then head, I will confesse it, and frame my selfe to bee profitable that way: if in my head, that way; if I can not spinne, I wil reele and bunch hempe: thus is the fault, if there bee a fault, natures and not mine, if ambition caryeth me beyond the compasse of vnderstanding.

For our states, if there were no body wiser then I, the Lawe of a Common-wealth that bound euery man to follow the fortune of his father, should bee well thought of, so should the Common-wealth know to whom to [Page] trust, and her constitution be more setled, then the giuing euery man his choyse, by which riches make some lazie; pouertie some industrious; wealth giueth estimation; estimation is sought to for their Counsaile, and their wisedomes lye onely in their Inuentoryes. All this time vertue is not thought of, nor their aduices are of moment: for they are drowned in parsimony.

I like well of thrift, and that we should know the secretes of our fortune, howe much wee are able to spende, and howe wee ought to spende, in which I allowe not the liuing at the vttermost: it is a dangerous custome, that because a Gentleman or Noble, and of this liuing, wee must goe braue and entertaine all, and saue nothing. I doe hate being at [Page] the appointment of others, especially to bee bound to followe euill counsaile: there is liberalitie and charitie to performe, which euery man is bound to, and to performe which, other superfluous costs must bee omitted: it is better to keepe pouertie from staruing, thē to feast knaues: which if it bee misliked for the vertue, shall fit some for the thrift: fortie shillings goeth further amongst the poore, then doubled spent in feasting the rich.

More of this I will not treat of, but onely to restraine our mindes from looking licorishly vpon any other estate, then that our Ancestors liued in: for besides that the shortnesse of our life giues vs not leasure, hauing businesse of more importance to dispatch first, it beeing better to bee an honest [Page] man then a great man, it is too dearely bought: for as fast as they pursue promotion, danger, enuie, and death pursue them, and not one amongst numbers but is ouertaken.

I do not so often pray for raine and fayre weather, as I doe that my countrey men should deserue it: for we are fallen into the iawes of the Prouerbe, Better fed, then taught: an error that will fall foule vpon the higher degrees: for speaking generally of the multitude; they are a people tractable, and ready ynough to bee better then they are, if taught, which they can not receiue by their education, because their pouertie empoyl [...]s thē about other businesse: they that may, should giue thē the short and sure precepts of good example, and so the ones education shall shew it self answerable to his birth, [Page] the other bee recompenced for their obedience, by beeing instructed in the rules of life.

Many times I haue thought of these degrees of state; of them wee cal noble and ignoble: and though my opinion iumpe with the allowance of degrees and titles, yet am I sory that the rewardes of the promoted should bee an inheritance, and the deserts separated: but in such a state is this earth, that the fauour of time and continuance is abused, and the smiles of fortune nourisheth the worst counsaile.

The knowledge of our Countrey, a booke worthy to bee read with attention, consisteth in these diuersities; her Commodities, her Situation, her people: though I doubt not but nature prouided euery Countrey of sufficient prouision for her owne burthen, [Page] yet hath the delicacie of man striuen with nature, that hee might want: so are our minds like emptie caskes; as they full of winde, so we ful of windie wishes: and all like women with childe, like nothing, but what is hard to come by. Of the commodities, the best is bullion and munition, the worst clothes and victuall: so may I say for our kingdome, the worst commodities that enter it being the foode of wantonnesse, not of necessitie, and clothes: the other borrowed superfluitie, wee haue little need of, our owne countrey yeelding attire both coole and warme: for these, wee part with marchandize of no lesse importance, and some of more; but this is now to bee talked of onely: for time hath made it vnalterable, onely the excesse is to be preuented, and those things able to bee [Page] dangerous, carefully to be preserued, lest we make our Countrey so vnhappie, as to beare children that will ruine her. The Situation knowne, recompenseth the knowledge, with beeing able to prouide against all inconueniences: as to fitte our diets to the Climate, our forces to the strength, our spendings and commings in: Thus shortly and generally for the particularitie, it must come from the nominating the place. The knowledge of the peoples natures, is of much importance, both in the vsing them vpon occasion, and applying lawes to them: both which cannot bee rightly executed, without first their natures be knowne & measured. Thus important is the knowledge of our selues, and those thinges belonging to our selues, which who neglecteth, deserueth [Page] the Tragedians title, being a creature altogether vnprofitable and vnworthie.

Magis haec timet, quam moeret, ingenio est opus:

Alios parentes alloqui luctu decet.

So are we gouerned by our affections, as our intents speake in face: so vngouerned are our affections, as what they would shun, they run into; they see but themselues, and beholding nor knowing nothing else, doe like themselues, easily discouering what they wish most secret. It is the discourse of the minde onely, that is able to see and shunne danger at once, the others see it not with discretion, but feare, whose nature wisheth a dispatch without regard, whether it be with a cut throat or safetie; feares furthest with being but to bee out of his paine. [Page] Since these affections are so fixed to men, as there is no man without them; since the suppressing of them is so rare, as hardly it belongeth to any man, there is no action almost, that can escape a wise obseruation; for hee is ledde to them, by them that seeke most to keepe them in couert: like vnto the care that other creatures haue of their young ones, which care carieth their pursuer to their nest or caue. For bee it an attempt, wherein the attempter beleeueth great matters of profite will follow; hope outrunnes it selfe, ouerweigheth him, and beeing vnaccustomed to carie so high sailes, sheweth he hath determined some strange things: thus feare, thus loue, thus hatred, thus all make the faces of men, in spite of their hearts, goe to confession.

[Page] Magis haec timet, quam moeret.—

There is no humane action, that is deliuered to the worlde, without many circumstances: there is no circumstance, but is a steppe, mounting the vnderstanding to the truth. Wherefore, the true Inquisitour ought not to thinke any thing impertinent, that is any way pertinent: for how he spake, how he looked, how he companied, and euen lighter then these may carrie a reach, able to weigh these things into the most secret part of the secret: for these are threeds, leading into the labyrynth, which who omitteth, and catcheth at the body of an action, without ioyning and laying together the other circumstances, shall as often misse as hit, & oftner erre, then come to his wished purpose.

[Page] Ingenio est opus.

There needes no more affection, then will giue vs taste of our purposes; affections vse, is like the vse of a wherstone for a knife, onely to giue it an edge, and then lay it by, for vse it continually or oft times, it maketh the mettal thinne and weake; and thus affection doth to men: what can we doe, whereof done, wee are not ashamed? except managed by wisedome, euen from the most triuiall to the most serious perfourmances. Ingenio est opus. Which excellent guide of our actions, who desireth to obtaine, must not suffer the allurements of his affections to lay hold on him, for then they shall accompanie this vnhappie weake woman:

[Page] Magis haec timet, quam moeret.—

Affectionate passion is both deformed and vnsafe.

Alios parentes alloqui luctu decet.

No where hath affection that power, nor any where doe they display themselues so openly, as the affection of parents to their children; they were begotten by affection, and by affection they are maintained: for let them bee how they will, though deformed both in minde and bodie, yet will they finde a louelinesse in their out-blemishes, and tolerate their inward; which if nature hath not appointed to keepe the increase of the world from miscarrying, certainely it is a fault: for sincere trueth alloweth nothing that [Page] cannot produce the graces of the mind for euidence. It becommeth parents mourning, to speake in no other fashion: it becommeth parents that will bee parents and wise, not to mourne at all; for there is no more allowed to parents or children, in the exact rules of wisedome, then there is to causes farther off but speaking of the exact commandements of wisedome, causes stand all in a distance, there is none neerer or more remote: so should euery one, that will do well, lament his neighbours childe as much as his owne; but neither should wee for theirs nor ours: for that is a weaknesse, and the defectiue part of our natures, we must seeke to recouer thē, which we say are in calamitie: but the pitie of teares is too waterish to do good; bewailing being an vnnecessary slothfull affection.

[Page]

—Gladius & spes & metus,

Sors caeca versat: praemium incertum petit

Certum scelus.—

HOw can it otherwise be, when reason yeeldes the prioritie to strength, an vnreasonable & blind iudge, but that chance should haue a hand in the euent? and where chāce hath any thing to do, who seeth not, that the vncertainty of the cōclusion must needs beget hope and feare? for such thoughts alwaies follow attempts, where the iudgements of men are barred of a certaine censure.

Warre is the remedy for a State surfetted with peace, it is a medicine for Common-wealths sicke of too much ease and tranquilitie, but that it carrieth a reforming [Page] nature, and is a part of iustice; yet is it better knowen then vsed, better to keepe in awe then to punish; for it can hardly bee taken vp or pacified, since it begets in Generals the two dāgerous humours of reuenge and ambition; in the limmes obeying this head, dissolutenes and riot: betweene which, and the heate of contention, the innocent perish aswell as the guiltie, and in stead of reforming nations, they depopulate thē; yet these inconueniences make me not wholy deny warres profitable: for they were most profitable, if the distressed had but the opiniō, that the recourse to warres would auaile them: for without this, licentiousnesse and tyranny would deuoure all, and without this, desperation would seize vpon all in calamity: for despaire possesseth [Page] none that can haue recourse to any remedy, but onely those that are without all refuge. But warres best vse, is the same that Nurses make of Robin Goodfellow, to terrifie, and the example much more safe and wholesome that is taken from the sight of our neighbours, then from our owne experience.

—Praemium incertum petit

Certum scelus.—

Did not this take away admiration with beeing ordinarie, it were a wonder, an vncertaine gaine purchased with a certaine euill: there is nothing shewes me the vitiousnesse of man, so plainely as this, vndertaking courses so desperately and vainely, as if his intent were nothing els, but to increase [Page] his sinnes. I see offendors dayly, and they see the shame and bitternesse of punishment, yet can not this perswade them; so that I cannot say, looking into their intentions, without all respect but of their gaine and losse, that euer I sawe any, whose profit could recompence their losse.

Omitting petty matters, in that execrable wickednes of conspiring against Princes, I wonder not that such intendements finde Heads; for the profit of the gayne may corrupt men: but how the other limmes are drawne in, I maruaile, for they aduenture as much as the principall, and let his designe come to passe, are vncertaine of their reward, yea, of their life: for such benefites that are not easily to bee recompenced, are as dangerous as iniuries. It is a wonder [Page] then, and either these men flatter thēselues with vaine hopes, strengthning which with their will, they resist the more reasonable discourse, or els heat with the allurement of some affection, run into them without al examination; both of which are so dangerous, as the day of vndertaking such attempts, they may, without being deceiued in their computation, reckon the day of their ruine: for it is hard to iudge of which side he is in most danger, but of one vndoutedly he shall perish.

In this and in all other the gaine is vncertaine, the euill certaine, which (mee thinkes) should alone perswade vs, and make all wickednesse despised: were the cōdition, For the losse of the one, here is the other, we were neerer temptation: but the eternal [Page] goodnesse hath remoued it further off, I doubt not, to no other end, but to withdrawe all occasions meete to nourish the corrupt humours of our natures, by which if wee will not yet take warning, but hunt out vice hidden from vs, wee are vnworthie of pitie, yea, of the common pitie, that followeth the alreadie ouerthrowne.

Ferre, quam sortem patiuntur omnes, nemo recusat.—

WEe haue nothing formed in the true moulde, wee carrie sometimes actions bearing a handsome glosse, but they are no neerer trueth, then a picture the life: what wee should fetch frō the vnderstanding the mutabilitie of things, wee draw frō the [Page] marrow-fretting sore of enuie; so what might bee a vertue by the suffering, is a vice: for not suffering for the true cause, and the strength enduring aduersitie, is not patience, since patience is founded in the true discourse of the minde, this fetcht from the sight of others miseries. Euery particular bodie feeles his owne affliction: the affliction of others is no medicine curing his; yet from the aduerse fortune of others can wee drawe comfort: what helpes it vs to be richly indowed with reason, since we vse nothing but fancie? for this is fancie, and this is so in most things, being caried vp and downe with her lightnesse, without all rest and permanencie.

[Page] Ferre, quam sortem patiuntur omnes, nemo recusat.—

What all suffers, no bodie refuseth to suffer: no more should we what we allow; there is this onely good to be had in aduersitie; the obseruation how it befel: if by our owne negligence, it begettes experience; if past our knowledge, so much resistance as leades to patience, is allowed; but repining and sorrow, vnprofitable vexations, rather stirring the diuine powers to a more sharpe punishment, then mitigating the calamitie. There is nothing in this world erected so high as man; so nothing more subiect to fall: there is nothing so ill as man; therefore more due to him, then to any: nothing so sensible; therefore nothing more apt to feele affliction: [Page] and as for Chance and Fortune, they are words founded vpon two reasons, sometimes in excuse, when we lay our deserued afflictions vpon fortune: sometimes when the diuine executions are aboue mans, which though we call chance, yet doubtlesse is founded vpon grounds of more excellent reason, then we can apprehend: so is chance the issue of follie or ignorance.

FINIS.

Information about this book

Title statement

Discourses vpon Seneca the tragedian. By Sir William Cornwalleys, Knight

Cornwallis, William, Sir, d. 1631?

Edition statement

1601

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2004-08 (EEBO-TCP Phase 1).

ID [DLPS]

A19351

ID [STC]

STC 5774

ID [STC]

ESTC S108698

ID [EEBO-CITATION]

99844354

ID [PROQUEST]

99844354

ID [VID]

9159

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Early English books online.

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(EEBO-TCP ; phase 1, no. A19351)

Transcribed from: (Early English Books Online ; image set 9159)

Images scanned from microfilm: (Early English books, 1475-1640 ; 953:08)

Source

— Discourses vpon Seneca the tragedian. By Sir William Cornwalleys, Knight, Cornwallis, William, Sir, d. 1631?.

Extent

[132] p.

[By S. Stafford] for Edmund Mattes, at the hand and plough in Fleetstreet,. Imprinted at London :: 1601.. (Signatures: pi² [par.]² A-G H⁶.) (The last leaf is blank.) (Reproduction of the original in the Henry E. Huntington Library and Art Gallery.)

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