When none of these precedent remedies will avail, it will not be amiss, which Savanarola and Aelian Montaltus so much commend, clavum clavo pellere, [3458]"to drive out one passion with another, or by some contrary passion," as they do bleeding at nose by letting blood in the arm, to expel one fear with another, one grief with another. [3459] Christophorus a Vega accounts it rational physic, non alienum a ratione: and Lemnius much approves it, "to use a hard wedge to a hard knot," to drive out one disease with another, to pull out a tooth, or wound him, to geld him, saith [3460]Platerus, as they did epileptical patients of old, because it quite alters the temperature, that the pain of the one may mitigate the grief of the other; [3461]"and I knew one that was so cured of a quartan ague, by the sudden coming of his enemies upon him." If we may believe [3462]Pliny, whom Scaliger calls mendaciorum patrem, the father of lies, Q. Fabius Maximus, that renowned consul of Rome, in a battle fought with the king of the Allobroges, at the river Isaurus, was so rid of a quartan ague. Valesius, in his controversies, holds this an excellent remedy, and if it be discreetly used in this malady, better than any physic.

Sometimes again by some [3463]feigned lie, strange news, witty device, artificial invention, it is not amiss to deceive them. [3464]"As they hate those," saith Alexander, "that neglect or deride, so they will give ear to such as will soothe them up. If they say they have swallowed frogs or a snake, by all means grant it, and tell them you can easily cure it;" 'tis an ordinary thing. Philodotus, the physician, cured a melancholy king, that thought his head was off, by putting a leaden cap thereon; the weight made him perceive it, and freed him of his fond imagination. A woman, in the said Alexander, swallowed a serpent as she thought; he gave her a vomit, and conveyed a serpent, such as she conceived, into the basin; upon the sight of it she was amended. The pleasantest dotage that ever I read, saith [3465]Laurentius, was of a gentleman at Senes in Italy, who was afraid to piss, lest all the town should be drowned; the physicians caused the bells to be rung backward, and told him the town was on fire, whereupon he made water, and was immediately cured. Another supposed his nose so big that he should dash it against the wall if he stirred; his physician took a great piece of flesh, and holding it in his hand, pinched him by the nose, making him believe that flesh was cut from it. Forestus, obs. lib. 1. had a melancholy patient, who thought he was dead, [3466]"he put a fellow in a chest, like a dead man, by his bedside, and made him rear himself a little, and eat: the melancholy man asked the counterfeit, whether dead men use to eat meat? He told him yea; whereupon he did eat likewise and was cured." Lemnius, lib. 2. cap. 6. de 4. complex, hath many such instances, and Jovianus Pontanus, lib. 4. cap. 2. of Wisd. of the like; but amongst the rest I find one most memorable, registered in the [3467]French chronicles of an advocate of Paris before mentioned, who believed verily he was dead, &c. I read a multitude of examples of melancholy men cured by such artificial inventions.

SUBSECT. III.—Music a remedy.

Many and sundry are the means which philosophers and physicians have prescribed to exhilarate a sorrowful heart, to divert those fixed and intent cares and meditations, which in this malady so much offend; but in my judgment none so present, none so powerful, none so apposite as a cup of strong drink, mirth, music, and merry company. Ecclus. xl. 20. "Wine and music rejoice the heart." [3468]Rhasis, cont. 9. Tract. 15. Altomarus, cap. 7. Aelianus Montaltus, c. 26. Ficinus, Bened. Victor. Faventinus are almost immoderate in the commendation of it; a most forcible medicine [3469]Jacchinus calls it: Jason Pratensis, "a most admirable thing, and worthy of consideration, that can so mollify the mind, and stay those tempestuous affections of it." Musica est mentis medicina moestae, a roaring-meg against melancholy, to rear and revive the languishing soul; [3470]"affecting not only the ears, but the very arteries, the vital and animal spirits, it erects the mind, and makes it nimble." Lemnius, instit, cap. 44. This it will effect in the most dull, severe and sorrowful souls, [3471]"expel grief with mirth, and if there be any clouds, dust, or dregs of cares yet lurking in our thoughts, most powerfully it wipes them all away," Salisbur. polit. lib. 1. cap. 6. and that which is more, it will perform all this in an instant: [3472]"Cheer up the countenance, expel austerity, bring in hilarity" (Girald. Camb. cap. 12. Topog. Hiber.) "inform our manners, mitigate anger;" Athenaeus (Dipnosophist. lib. 14. cap. 10.) calleth it an infinite treasure to such as are endowed with it: Dulcisonum reficit tristia corda melos, Eobanus Hessus. Many other properties [3473]Cassiodorus, epist. 4. reckons up of this our divine music, not only to expel the greatest griefs, but "it doth extenuate fears and furies, appeaseth cruelty, abateth heaviness, and to such as are watchful it causeth quiet rest; it takes away spleen and hatred," be it instrumental, vocal, with strings, wind, [3474]Quae, a spiritu, sine manuum dexteritate gubernetur, &c. it cures all irksomeness and heaviness of the soul. [3475]Labouring men that sing to their work, can tell as much, and so can soldiers when they go to fight, whom terror of death cannot so much affright, as the sound of trumpet, drum, fife, and such like music animates; metus enim mortis, as [3476]Censorinus informeth us, musica depellitur. "It makes a child quiet," the nurse's song, and many times the sound of a trumpet on a sudden, bells ringing, a carman's whistle, a boy singing some ballad tune early in the streets, alters, revives, recreates a restless patient that cannot sleep in the night, &c. In a word, it is so powerful a thing that it ravisheth the soul, regina sensuum, the queen of the senses, by sweet pleasure (which is a happy cure), and corporal tunes pacify our incorporeal soul, sine ore loquens, dominatum in animam exercet, and carries it beyond itself, helps, elevates, extends it. Scaliger, exercit. 302, gives a reason of these effects, [3477]"because the spirits about the heart take in that trembling and dancing air into the body, are moved together, and stirred up with it," or else the mind, as some suppose harmonically composed, is roused up at the tunes of music. And 'tis not only men that are so affected, but almost all other creatures. You know the tale of Hercules Gallus, Orpheus, and Amphion, felices animas Ovid calls them, that could saxa movere sono testudinis, &c. make stocks and stones, as well as beasts and other animals, dance after their pipes: the dog and hare, wolf and lamb; vicinumque lupo praebuit agna latus; clamosus graculus, stridula cornix, et Jovis aquila, as Philostratus describes it in his images, stood all gaping upon Orpheus; and [3478]trees pulled up by the roots came to hear him, Et comitem quercum pinus amica trahit.

Arion made fishes follow him, which, as common experience evinceth, [3479] are much affected with music. All singing birds are much pleased with it, especially nightingales, if we may believe Calcagninus; and bees amongst the rest, though they be flying away, when they hear any tingling sound, will tarry behind. [3480]"Harts, hinds, horses, dogs, bears, are exceedingly delighted with it." Scal, exerc. 302. Elephants, Agrippa adds, lib. 2. cap. 24. and in Lydia in the midst of a lake there be certain floating islands (if ye will believe it), that after music will dance.

But to leave all declamatory speeches in praise [3481]of divine music, I will confine myself to my proper subject: besides that excellent power it hath to expel many other diseases, it is a sovereign remedy against [3482] despair and melancholy, and will drive away the devil himself. Canus, a Rhodian fiddler, in [3483]Philostratus, when Apollonius was inquisitive to know what he could do with his pipe, told him, "That he would make a melancholy man merry, and him that was merry much merrier than before, a lover more enamoured, a religious man more devout." Ismenias the Theban, [3484]Chiron the centaur, is said to have cured this and many other diseases by music alone: as now they do those, saith [3485]Bodine, that are troubled with St. Vitus's Bedlam dance. [3486]Timotheus, the musician, compelled Alexander to skip up and down, and leave his dinner (like the tale of the Friar and the Boy), whom Austin, de civ. Dei, lib. 17. cap. 14. so much commends for it. Who hath not heard how David's harmony drove away the evil spirits from king Saul, 1 Sam. xvi. and Elisha when he was much troubled by importunate kings, called for a minstrel, "and when he played, the hand of the Lord came upon him," 2 Kings iii. Censorinus de natali, cap. 12. reports how Asclepiades the physician helped many frantic persons by this means, phreneticorum mentes morbo turbatas—Jason Pratensis, cap. de Mania, hath many examples, how Clinias and Empedocles cured some desperately melancholy, and some mad by this our music. Which because it hath such excellent virtues, belike [3487]Homer brings in Phemius playing, and the Muses singing at the banquet of the gods. Aristotle, Polit. l. 8. c. 5, Plato 2. de legibus, highly approve it, and so do all politicians. The Greeks, Romans, have graced music, and made it one of the liberal sciences, though it be now become mercenary. All civil Commonwealths allow it: Cneius Manlius (as [3488]Livius relates) anno ab urb. cond. 567. brought first out of Asia to Rome singing wenches, players, jesters, and all kinds of music to their feasts. Your princes, emperors, and persons of any quality, maintain it in their courts; no mirth without music. Sir Thomas More, in his absolute Utopian commonwealth, allows music as an appendix to every meal, and that throughout, to all sorts. Epictetus calls mensam mutam praesepe, a table without music a manger: for "the concert of musicians at a banquet is a carbuncle set in gold; and as the signet of an emerald well trimmed with gold, so is the melody of music in a pleasant banquet." Ecclus. xxxii. 5, 6. [3489]Louis the Eleventh, when he invited Edward the Fourth to come to Paris, told him that as a principal part of his entertainment, he should hear sweet voices of children, Ionic and Lydian tunes, exquisite music, he should have a —, and the cardinal of Bourbon to be his confessor, which he used as a most plausible argument: as to a sensual man indeed it is. [3490] Lucian in his book, de saltatione, is not ashamed to confess that he took infinite delight in singing, dancing, music, women's company, and such like pleasures: "and if thou" (saith he) "didst but hear them play and dance, I know thou wouldst be so well pleased with the object, that thou wouldst dance for company thyself, without doubt thou wilt be taken with it." So Scaliger ingenuously confesseth, exercit. 274. [3491]"I am beyond all measure affected with music, I do most willingly behold them dance, I am mightily detained and allured with that grace and comeliness of fair women, I am well pleased to be idle amongst them." And what young man is not? As it is acceptable and conducing to most, so especially to a melancholy man. Provided always, his disease proceed not originally from it, that he be not some light inamarato, some idle fantastic, who capers in conceit all the day long, and thinks of nothing else, but how to make jigs, sonnets, madrigals, in commendation of his mistress. In such cases music is most pernicious, as a spur to a free horse will make him run himself blind, or break his wind; Incitamentum enim amoris musica, for music enchants, as Menander holds, it will make such melancholy persons mad, and the sound of those jigs and hornpipes will not be removed out of the ears a week after. [3492]Plato for this reason forbids music and wine to all young men, because they are most part amorous, ne ignis addatur igni, lest one fire increase another. Many men are melancholy by hearing music, but it is a pleasing melancholy that it causeth; and therefore to such as are discontent, in woe, fear, sorrow, or dejected, it is a most present remedy: it expels cares, alters their grieved minds, and easeth in an instant. Otherwise, saith [3493]Plutarch, Musica magis dementat quam vinum; music makes some men mad as a tiger; like Astolphos' horn in Ariosto; or Mercury's golden wand in Homer, that made some wake, others sleep, it hath divers effects: and [3494]Theophrastus right well prophesied, that diseases were either procured by music, or mitigated.

SUBSECT. IV.—Mirth and merry company, fair objects, remedies.

Mirth and merry company may not be separated from music, both concerning and necessarily required in this business. "Mirth," (saith [3495]Vives) "purgeth the blood, confirms health, causeth a fresh, pleasing, and fine colour," prorogues life, whets the wit, makes the body young, lively and fit for any manner of employment. The merrier the heart the longer the life; "A merry heart is the life of the flesh," Prov. xiv. 30. "Gladness prolongs his days," Ecclus. xxx. 22; and this is one of the three Salernitan doctors, Dr. Merryman, Dr. Diet, Dr. Quiet, [3496]which cure all diseases—Mens hilaris, requies, moderata dieta. [3497]Gomesius, praefat. lib. 3. de sal. gen. is a great magnifier of honest mirth, by which (saith he) "we cure many passions of the mind in ourselves, and in our friends;" which [3498]Galateus assigns for a cause why we love merry companions: and well they deserve it, being that as [3499]Magninus holds, a merry companion is better than any music, and as the saying is, comes jucundus in via pro vehiculo, as a wagon to him that is wearied on the way. Jucunda confabulatio, sales, joci, pleasant discourse, jests, conceits, merry tales, melliti verborum globuli, as Petronius, [3500] Pliny, [3501]Spondanus, [3502]Caelius, and many good authors plead, are that sole Nepenthes of Homer, Helena's bowl, Venus's girdle, so renowned of old [3503]to expel grief and care, to cause mirth and gladness of heart, if they be rightly understood, or seasonably applied. In a word,

[3504] "Amor, voluptas, Venus, gaudium, Jocus, ludus, sermo suavis, suaviatio."

"Gratification, pleasure, love, joy, Mirth, sport, pleasant words and no alloy,"

are the true Nepenthes. For these causes our physicians generally prescribe this as a principal engine to batter the walls of melancholy, a chief antidote, and a sufficient cure of itself. "By all means" (saith [3505] Mesue) "procure mirth to these men in such things as are heard, seen, tasted, or smelled, or any way perceived, and let them have all enticements and fair promises, the sight of excellent beauties, attires, ornaments, delightsome passages to distract their minds from fear and sorrow, and such things on which they are so fixed and intent." [3506]"Let them use hunting, sports, plays, jests, merry company," as Rhasis prescribes, "which will not let the mind be molested, a cup of good drink now and then, hear music, and have such companions with whom they are especially delighted;" [3507]"merry tales or toys, drinking, singing, dancing, and whatsoever else may procure mirth:" and by no means, saith Guianerius, suffer them to be alone. Benedictus Victorius Faventinus, in his empirics, accounts it an especial remedy against melancholy, [3508]"to hear and see singing, dancing, maskers, mummers, to converse with such merry fellows and fair maids." "For the beauty of a woman cheereth the countenance," Ecclus. xxxvi. 22. [3509] Beauty alone is a sovereign remedy against fear, grief, and all melancholy fits; a charm, as Peter de la Seine and many other writers affirm, a banquet itself; he gives instance in discontented Menelaus, that was so often freed by Helena's fair face: and [3510]Tully, 3 Tusc. cites Epicurus as a chief patron of this tenet. To expel grief, and procure pleasure, sweet smells, good diet, touch, taste, embracing, singing, dancing, sports, plays, and above the rest, exquisite beauties, quibus oculi jucunde moventur et animi, are most powerful means, obvia forma, to meet or see a fair maid pass by, or to be in company with her. He found it by experience, and made good use of it in his own person, if Plutarch belie him not; for he reckons up the names of some more elegant pieces; [3511]Leontia, Boedina, Hedieia, Nicedia, that were frequently seen in Epicurus' garden, and very familiar in his house. Neither did he try it himself alone, but if we may give credit to [3512]Atheneus, he practised it upon others. For when a sad and sick patient was brought unto him to be cured, "he laid him on a down bed, crowned him with a garland of sweet-smelling flowers, in a fair perfumed closet delicately set out, and after a portion or two of good drink, which he administered, he brought in a beautiful young [3513]wench that could play upon a lute, sing, and dance," &c. Tully, 3. Tusc. scoffs at Epicurus, for this his profane physic (as well he deserved), and yet Phavorinus and Stobeus highly approve of it; most of our looser physicians in some cases, to such parties especially, allow of this; and all of them will have a melancholy, sad, and discontented person, make frequent use of honest sports, companies, and recreations, et incitandos ad Venerem, as [3514]Rodericus a Fonseca will, aspectu et contactu pulcherrimarum foeminarum, to be drawn to such consorts, whether they will or no. Not to be an auditor only, or a spectator, but sometimes an actor himself. Dulce est desipere in loco, to play the fool now and then is not amiss, there is a time for all things. Grave Socrates would be merry by fits, sing, dance, and take his liquor too, or else Theodoret belies him; so would old Cato, [3515]Tully by his own confession, and the rest. Xenophon, in his Sympos. brings in Socrates as a principal actor, no man merrier than himself, and sometimes he would [3516]"ride a cockhorse with his children."—equitare in arundine longa. (Though Alcibiades scoffed at him for it) and well he might; for now and then (saith Plutarch) the most virtuous, honest, and gravest men will use feasts, jests, and toys, as we do sauce to our meats. So did Scipio and Laelius,

[3517] "Qui ubi se a vulgo et scena in secreta remorant, Virtus Scipiadae et mitis sapientia Laeli, Nugari cum illo, et discincti ludere, donec Decoqueretur olus, soliti"———

"Valorous Scipio and gentle Laelius, Removed from the scene and rout so clamorous, Were wont to recreate themselves their robes laid by, Whilst supper by the cook was making ready."

Machiavel, in the eighth book of his Florentine history, gives this note of Cosmo de Medici, the wisest and gravest man of his time in Italy, that he would [3518]"now and then play the most egregious fool in his carriage, and was so much given to jesters, players and childish sports, to make himself merry, that he that should but consider his gravity on the one part, his folly and lightness on the other, would surely say, there were two distinct persons in him." Now methinks he did well in it, though [3519] Salisburiensis be of opinion, that magistrates, senators, and grave men, should not descend to lighter sports, ne respublica ludere videatur: but as Themistocles, still keep a stern and constant carriage. I commend Cosmo de Medici and Castruccius Castrucanus, than whom Italy never knew a worthier captain, another Alexander, if [3520]Machiavel do not deceive us in his life: "when a friend of his reprehended him for dancing beside his dignity," (belike at some cushion dance) he told him again, qui sapit interdiu, vix unquam noctii desipit, he that is wise in the day may dote a little in the night. Paulus Jovius relates as much of Pope Leo Decimus, that he was a grave, discreet, staid man, yet sometimes most free, and too open in his sports. And 'tis not altogether [3521]unfit or misbeseeming the gravity of such a man, if that decorum of time, place, and such circumstances be observed. [3522]Misce stultitiam consiliis brevem—and as [3523]he said in an epigram to his wife, I would have every man say to himself, or to his friend,

"Moll, once in pleasant company by chance, I wished that you for company would dance: Which you refus'd, and said, your years require, Now, matron-like, both manners and attire. Well, Moll, if needs you will be matron-like, Then trust to this, I will thee matron-like: Yet so to you my love, may never lessen, As you for church, house, bed, observe this lesson: Sit in the church as solemn as a saint, No deed, word, thought, your due devotion taint: Veil, if you will, your head, your soul reveal To him that only wounded souls can heal: Be in my house as busy as a bee. Having a sting for every one but me; Buzzing in every corner, gath'ring honey: Let nothing waste, that costs or yieldeth money. [3524] And when thou seest my heart to mirth incline, Thy tongue, wit, blood, warm with good cheer and wine: Then of sweet sports let no occasion scape, But be as wanton, toying as an ape."

Those old [3525]Greeks had their Lubentiam Deam, goddess of pleasure, and the Lacedaemonians, instructed from Lycurgus, did Deo Risui sucrificare, after their wars especially, and in times of peace, which was used in Thessaly, as it appears by that of [3526]Apuleius, who was made an instrument of their laughter himself: [3527]"Because laughter and merriment was to season their labours and modester life." [3528]Risus enim divum atque; hominum est aeterna voluptas. Princes use jesters, players, and have those masters of revels in their courts. The Romans at every supper (for they had no solemn dinner) used music, gladiators, jesters, &c. as [3529]Suetonius relates of Tiberius, Dion of Commodus, and so did the Greeks. Besides music, in Xenophon's Sympos. Philippus ridendi artifex, Philip, a jester, was brought to make sport. Paulus Jovius, in the eleventh book of his history, hath a pretty digression of our English customs, which howsoever some may misconstrue, I, for my part, will interpret to the best. [3530]"The whole nation beyond all other mortal men, is most given to banqueting and feasts; for they prolong them many hours together, with dainty cheer, exquisite music, and facete jesters, and afterwards they fall a dancing and courting their mistresses, till it be late in the night." Volateran gives the same testimony of this island, commending our jovial manner of entertainment and good mirth, and methinks he saith well, there is no harm in it; long may they use it, and all such modest sports. Ctesias reports of a Persian king, that had 150 maids attending at his table, to play, sing, and dance by turns; and [3531]Lil. Geraldus of an Egyptian prince, that kept nine virgins still to wait upon him, and those of most excellent feature, and sweet voices, which afterwards gave occasion to the Greeks of that fiction of the nine Muses. The king of Ethiopia in Africa, most of our Asiatic princes have done so and do; those Sophies, Mogors, Turks, &c. solace themselves after supper amongst their queens and concubines, quae jucundioris oblectamenti causa ([3532]saith mine author) coram rege psallere et saltare consueverant, taking great pleasure to see and hear them sing and dance. This and many such means to exhilarate the heart of men, have been still practised in all ages, as knowing there is no better thing to the preservation of man's life. What shall I say, then, but to every melancholy man,

[3533] "Utere convivis, non tristibus utere amicis, Quos nugae et risus, et joca salsa juvant."

"Feast often, and use friends not still so sad, Whose jests and merriments may make thee glad."

Use honest and chaste sports, scenical shows, plays, games; [3534] Accedant juvenumque Chori, mistaeque puellae. And as Marsilius Ficinus concludes an epistle to Bernard Canisianus, and some other of his friends, will I this tract to all good students, [3535]"Live merrily, O my friends, free from cares, perplexity, anguish, grief of mind, live merrily," laetitia caelum vos creavit: [3536]"Again and again I request you to be merry, if anything trouble your hearts, or vex your souls, neglect and contemn it," [3537]"let it pass." [3538]"And this I enjoin you, not as a divine alone, but as a physician; for without this mirth, which is the life and quintessence of physic, medicines, and whatsoever is used and applied to prolong the life of man, is dull, dead, and of no force." Dum fata sinunt, vivite laeti (Seneca), I say be merry.

[3539] "Nec lusibus virentem Viduemus hanc juventam."

It was Tiresias the prophet's council to [3540]Menippus, that travelled all the world over, even down to hell itself to seek content, and his last farewell to Menippus, to be merry. [3541]"Contemn the world" (saith he) "and count that is in it vanity and toys; this only covet all thy life long; be not curious, or over solicitous in anything, but with a well composed and contented estate to enjoy thyself, and above all things to be merry."

[3542] "Si Numerus uti censet sine amore jocisque, Nil est jucundum, vivas in amore jocisque."

Nothing better (to conclude with Solomon, Eccles. iii. 22), "than that a man should rejoice in his affairs." 'Tis the same advice which every physician in this case rings to his patient, as Capivaccius to his, [3543] "avoid overmuch study and perturbations of the mind, and as much as in thee lies live at heart's-ease:" Prosper Calenus to that melancholy Cardinal Caesius, [3544]"amidst thy serious studies and business, use jests and conceits, plays and toys, and whatsoever else may recreate thy mind." Nothing better than mirth and merry company in this malady. [3545]"It begins with sorrow" (saith Montanus), "it must be expelled with hilarity."

But see the mischief; many men, knowing that merry company is the only medicine against melancholy, will therefore neglect their business; and in another extreme, spend all their days among good fellows in a tavern or an alehouse, and know not otherwise how to bestow their time but in drinking; malt-worms, men-fishes, or water-snakes, [3546]Qui bibunt solum ranarum more, nihil comedentes, like so many frogs in a puddle. 'Tis their sole exercise to eat, and drink; to sacrifice to Volupia, Rumina, Edulica, Potina, Mellona, is all their religion. They wish for Philoxenus' neck, Jupiter's trinoctium, and that the sun would stand still as in Joshua's time, to satisfy their lust, that they might dies noctesque pergraecari et bibere. Flourishing wits, and men of good parts, good fashion, and good worth, basely prostitute themselves to every rogue's company, to take tobacco and drink, to roar and sing scurrilous songs in base places.

[3547] "Invenies aliquem cum percussore jacentem, Permistum nautis, aut furibus, aut fugitivis."

Which Thomas Erastus objects to Paracelsus, that he would be drinking all day long with carmen and tapsters in a brothel-house, is too frequent among us, with men of better note: like Timocreon of Rhodes, multa bibens, et multa vorans, &c. They drown their wits, seethe their brains in ale, consume their fortunes, lose their time, weaken their temperatures, contract filthy diseases, rheums, dropsies, calentures, tremor, get swollen jugulars, pimpled red faces, sore eyes, &c.; heat their livers, alter their complexions, spoil their stomachs, overthrow their bodies; for drink drowns more than the sea and all the rivers that fall into it (mere funges and casks), confound their souls, suppress reason, go from Scylla to Charybdis, and use that which is a help to their undoing. [3548]Quid refert morbo an ferro pereamve ruina? [3549]When the Black Prince went to set the exiled king of Castile into his kingdom, there was a terrible battle fought between the English and the Spanish: at last the Spanish fled, the English followed them to the river side, where some drowned themselves to avoid their enemies, the rest were killed. Now tell me what difference is between drowning and killing? As good be melancholy still, as drunken beasts and beggars. Company a sole comfort, and an only remedy to all kind of discontent, is their sole misery and cause of perdition. As Hermione lamented in Euripides, malae mulieres me fecerunt malam. Evil company marred her, may they justly complain, bad companions have been their bane. For, [3550]malus malum vult ut sit sui similis; one drunkard in a company, one thief, one whoremaster, will by his goodwill make all the rest as bad as himself,

[3551] ———"Et si Nocturnos jures te formidare vapores,"

be of what complexion you will, inclination, love or hate, be it good or bad, if you come amongst them, you must do as they do; yea, [3552]though it be to the prejudice of your health, you must drink venenum pro vino. And so like grasshoppers, whilst they sing over their cups all summer, they starve in winter; and for a little vain merriment shall find a sorrowful reckoning in the end.

SECT. III. MEMB. I. A Consolatory Digression, containing the Remedies of all manner of Discontents.

Because in the preceding section I have made mention of good counsel, comfortable speeches, persuasion, how necessarily they are required to the cure of a discontented or troubled mind, how present a remedy they yield, and many times a sole sufficient cure of themselves; I have thought fit in this following section, a little to digress (if at least it be to digress in this subject), to collect and glean a few remedies, and comfortable speeches out of our best orators, philosophers, divines, and fathers of the church, tending to this purpose. I confess, many have copiously written of this subject, Plato, Seneca, Plutarch, Xenophon, Epictetus, Theophrastus, Xenocrates, Grantor, Lucian, Boethius: and some of late, Sadoletus, Cardan, Budaeus, Stella, Petrarch, Erasmus, besides Austin, Cyprian, Bernard, &c. And they so well, that as Hierome in like case said, si nostrum areret ingenium, de illorum posset fontibus irrigari, if our barren wits were dried up, they might be copiously irrigated from those well-springs: and I shall but actum agere; yet because these tracts are not so obvious and common, I will epitomise, and briefly insert some of their divine precepts, reducing their voluminous and vast treatises to my small scale; for it were otherwise impossible to bring so great vessels into so little a creek. And although (as Cardan said of his book de consol.) [3553]"I know beforehand, this tract of mine many will contemn and reject; they that are fortunate, happy, and in flourishing estate, have no need of such consolatory speeches; they that are miserable and unhappy, think them insufficient to ease their grieved minds, and comfort their misery:" yet I will go on; for this must needs do some good to such as are happy, to bring them to a moderation, and make them reflect and know themselves, by seeing the inconstancy of human felicity, others' misery; and to such as are distressed, if they will but attend and consider of this, it cannot choose but give some content and comfort. [3554]"'Tis true, no medicine can cure all diseases, some affections of the mind are altogether incurable; yet these helps of art, physic, and philosophy must not be contemned." Arrianus and Plotinus are stiff in the contrary opinion, that such precepts can do little good. Boethius himself cannot comfort in some cases, they will reject such speeches like bread of stones, Insana stultae mentis haec solatia. [3555]

"Words add no courage," which [3556]Catiline once said to his soldiers, "a captain's oration doth not make a coward a valiant man:" and as Job [3557] feelingly said to his friends, "you are but miserable comforters all." 'Tis to no purpose in that vulgar phrase to use a company of obsolete sentences, and familiar sayings: as [3558]Plinius Secundus, being now sorrowful and heavy for the departure of his dear friend Cornelius Rufus, a Roman senator, wrote to his fellow Tiro in like case, adhibe solatia, sed nova aliqua, sed fortia, quae audierim nunquam, legerim nunquam: nam quae audivi, quae legi omnia, tanto dolore superantur, either say something that I never read nor heard of before, or else hold thy peace. Most men will here except trivial consolations, ordinary speeches, and known persuasions in this behalf will be of small force; what can any man say that hath not been said? To what end are such paraenetical discourses? you may as soon remove Mount Caucasus, as alter some men's affections. Yet sure I think they cannot choose but do some good, and comfort and ease a little, though it be the same again, I will say it, and upon that hope I will adventure. [3559]Non meus hic sermo, 'tis not my speech this, but of Seneca, Plutarch, Epictetus, Austin, Bernard, Christ and his Apostles. If I make nothing, as [3560]Montaigne said in like case, I will mar nothing; 'tis not my doctrine but my study, I hope I shall do nobody wrong to speak what I think, and deserve not blame in imparting my mind. If it be not for thy ease, it may for mine own; so Tully, Cardan, and Boethius wrote de consol. as well to help themselves as others; be it as it may I will essay.

Discontents and grievances are either general or particular; general are wars, plagues, dearths, famine, fires, inundations, unseasonable weather, epidemical diseases which afflict whole kingdoms, territories, cities; or peculiar to private men, [3561]as cares, crosses, losses, death of friends, poverty, want, sickness, orbities, injuries, abuses, &c. Generally all discontent, [3562]homines quatimur fortunae, salo. No condition free, quisque suos patimur manes. Even in the midst of our mirth and jollity, there is some grudging, some complaint; as [3563]he saith, our whole life is a glycypicron, a bitter sweet passion, honey and gall mixed together, we are all miserable and discontent, who can deny it? If all, and that it be a common calamity, an inevitable necessity, all distressed, then as Cardan infers, [3564]"who art thou that hopest to go free? Why dost thou not grieve thou art a mortal man, and not governor of the world?" Ferre quam sortem patiuntur omnes, Nemo recuset, [3565]"If it be common to all, why should one man be more disquieted than another?" If thou alone wert distressed, it were indeed more irksome, and less to be endured; but when the calamity is common, comfort thyself with this, thou hast more fellows, Solamen miseris socios habuisse doloris; 'tis not thy sole case, and why shouldst thou be so impatient? [3566]"Aye, but alas we are more miserable than others, what shall we do? Besides private miseries, we live in perpetual fear and danger of common enemies: we have Bellona's whips, and pitiful outcries, for epithalamiums; for pleasant music, that fearful noise of ordnance, drums, and warlike trumpets still sounding in our ears; instead of nuptial torches, we have firing of towns and cities; for triumphs, lamentations; for joy, tears." [3567]"So it is, and so it was, and so it ever will be. He that refuseth to see and hear, to suffer this, is not fit to live in this world, and knows not the common condition of all men, to whom so long as they live, with a reciprocal course, joys and sorrows are annexed, and succeed one another." It is inevitable, it may not be avoided, and why then shouldst thou be so much troubled? Grave nihil est homini quod fert necessitas, as [3568]Tully deems out of an old poet, "that which is necessary cannot be grievous." If it be so, then comfort thyself in this, [3569]"that whether thou wilt or no, it must be endured:" make a virtue of necessity, and conform thyself to undergo it. [3570]Si longa est, levis est; si gravis est, brevis est. If it be long, 'tis light; if grievous, it cannot last. It will away, dies dolorem minuit, and if nought else, time will wear it out; custom will ease it; [3571] oblivion is a common medicine for all losses, injuries, griefs, and detriments whatsoever, [3572]"and when they are once past, this commodity comes of infelicity, it makes the rest of our life sweeter unto us:" [3573] Atque haec olim meminisse juvabit, "recollection of the past is pleasant:" "the privation and want of a thing many times makes it more pleasant and delightsome than before it was." We must not think the happiest of us all to escape here without some misfortunes,

[3574] ———"Usque adeo nulla est sincera voluptas, Solicitumque aliquid laetis intervenit."———

Heaven and earth are much unlike: [3575]"Those heavenly bodies indeed are freely carried in their orbs without any impediment or interruption, to continue their course for innumerable ages, and make their conversions: but men are urged with many difficulties, and have diverse hindrances, oppositions still crossing, interrupting their endeavours and desires, and no mortal man is free from this law of nature." We must not therefore hope to have all things answer our own expectation, to have a continuance of good success and fortunes, Fortuna nunquam perpetuo est bona. And as Minutius Felix, the Roman consul, told that insulting Coriolanus, drunk with his good fortunes, look not for that success thou hast hitherto had; [3576]"It never yet happened to any man since the beginning of the world, nor ever will, to have all things according to his desire, or to whom fortune was never opposite and adverse." Even so it fell out to him as he foretold. And so to others, even to that happiness of Augustus; though he were Jupiter's almoner, Pluto's treasurer, Neptune's admiral, it could not secure him. Such was Alcibiades's fortune, Narsetes, that great Gonsalvus, and most famous men's, that as [3577]Jovius concludes, "it is almost fatal to great princes, through their own default or otherwise circumvented with envy and malice, to lose their honours, and die contumeliously." 'Tis so, still hath been, and ever will be, Nihil est ab omni parte beatum,

"There's no perfection is so absolute, That some impurity doth not pollute."

Whatsoever is under the moon is subject to corruption, alteration; and so long as thou livest upon earth look not for other. [3578]"Thou shalt not here find peaceable and cheerful days, quiet times, but rather clouds, storms, calumnies, such is our fate." And as those errant planets in their distinct orbs have their several motions, sometimes direct, stationary, retrograde, in apogee, perigee, oriental, occidental, combust, feral, free, and as our astrologers will, have their fortitudes and debilities, by reason of those good and bad irradiations, conferred to each other's site in the heavens, in their terms, houses, case, detriments, &c. So we rise and fall in this world, ebb and flow, in and out, reared and dejected, lead a troublesome life, subject to many accidents and casualties of fortunes, variety of passions, infirmities as well from ourselves as others.

Yea, but thou thinkest thou art more miserable than the rest, other men are happy but in respect of thee, their miseries are but flea-bitings to thine, thou alone art unhappy, none so bad as thyself. Yet if, as Socrates said, [3579]"All men in the world should come and bring their grievances together, of body, mind, fortune, sores, ulcers, madness, epilepsies, agues, and all those common calamities of beggary, want, servitude, imprisonment, and lay them on a heap to be equally divided, wouldst thou share alike, and take thy portion? or be as thou art? Without question thou wouldst be as thou art." If some Jupiter should say, to give us all content,

[3580] "Jam faciam quod vultis; eris tu, qui modo miles, Mercator; tu consultus modo, rusticus; hinc vos, Vos hinc mutatis discedite partibus; eia Quid slatis? nolint."

"Well be't so then; you master soldier Shall be a merchant; you sir lawyer A country gentlemen; go you to this, That side you; why stand ye? it's well as 'tis."

[3581]"Every man knows his own, but not others' defects and miseries; and 'tis the nature of all men still to reflect upon themselves, their own misfortunes," not to examine or consider other men's, not to compare themselves with others: To recount their miseries, but not their good gifts, fortunes, benefits, which they have, or ruminate on their adversity, but not once to think on their prosperity, not what they have, but what they want: to look still on them that go before, but not on those infinite numbers that come after. [3582]"Whereas many a man would think himself in heaven, a pretty prince, if he had but the least part of that fortune which thou so much repinest at, abhorrest and accountest a most vile and wretched estate." How many thousands want that which thou hast? how many myriads of poor slaves, captives, of such as work day and night in coal-pits, tin-mines, with sore toil to maintain a poor living, of such as labour in body and mind, live in extreme anguish, and pain, all which thou art free from? O fortunatos nimium bona si sua norint: Thou art most happy if thou couldst be content, and acknowledge thy happiness; [3583]Rem carendo, non fruendo cognoscimus, when thou shalt hereafter come to want that which thou now loathest, abhorrest, and art weary of, and tired with, when 'tis past thou wilt say thou wert most happy: and after a little miss, wish with all thine heart thou hadst the same content again, mightst lead but such a life, a world for such a life: the remembrance of it is pleasant. Be silent then, [3584]rest satisfied, desine, intuensque in aliorum infortunia solare mentem, comfort thyself with other men's misfortunes, and as the mouldwarp in Aesop told the fox, complaining for want of a tail, and the rest of his companions, tacete, quando me occulis captum videtis, you complain of toys, but I am blind, be quiet. I say to thee be thou satisfied. It is [3585]recorded of the hares, that with a general consent they went to drown themselves, out of a feeling of their misery; but when they saw a company of frogs more fearful than they were, they began to take courage, and comfort again. Compare thine estate with others. Similes aliorum respice casus, mitius ista feres. Be content and rest satisfied, for thou art well in respect to others: be thankful for that thou hast, that God hath done for thee, he hath not made thee a monster, a beast, a base creature, as he might, but a man, a Christian, such a man; consider aright of it, thou art full well as thou art. [3586]Quicquid vult habere nemo potest, no man can have what he will, Illud potest nolle quod non habet, he may choose whether he will desire that which he hath not. Thy lot is fallen, make the best of it. [3587]"If we should all sleep at all times," (as Endymion is said to have done) "who then were happier than his fellow?" Our life is but short, a very dream, and while we look about [3588]immortalitas adest, eternity is at hand: [3589]"Our life is a pilgrimage on earth, which wise men pass with great alacrity." If thou be in woe, sorrow, want, distress, in pain, or sickness, think of that of our apostle, "God chastiseth them whom he loveth: they that sow in tears, shall reap in joy," Psal. cxxvi. 6. "As the furnace proveth the potter's vessel, so doth temptation try men's thoughts," Eccl. xxv. 5, 'tis for [3590]thy good, Periisses nisi periisses: hadst thou not been so visited, thou hadst been utterly undone: "as gold in the fire," so men are tried in adversity. Tribulatio ditut: and which Camerarius hath well shadowed in an emblem of a thresher and corn,

"Si tritura absit paleis sunt abdita grana, Nos crux mundanis separat a paleis:"

"As threshing separates from straw the corn, By crosses from the world's chaff are we born."

'Tis the very same which [3591]Chrysostom comments, hom. 2. in 3 Mat. "Corn is not separated but by threshing, nor men from worldly impediments but by tribulation." 'Tis that which [3592]Cyprian ingeminates, Ser. 4. de immort. 'Tis that which [3593]Hierom, which all the fathers inculcate, "so we are catechised for eternity." 'Tis that which the proverb insinuates. Nocumentum documentum; 'tis that which all the world rings in our ears. Deus unicum habet filium sine peccato, nullum sine flagello: God, saith [3594]Austin, hath one son without sin, none without correction. [3595]"An expert seaman is tried in a tempest, a runner in a race, a captain in a battle, a valiant man in adversity, a Christian in tentation and misery." Basil, hom. 8. We are sent as so many soldiers into this world, to strive with it, the flesh, the devil; our life is a warfare, and who knows it not? [3596]Non est ad astra mollis e terris via: [3597]"and therefore peradventure this world here is made troublesome unto us," that, as Gregory notes, "we should not be delighted by the way, and forget whither we are going."

[3598] "Ite nunc fortes, ubi celsa magni Ducit exempli via, cur inertis Terga nudatis? superata tellus Sidera donat."

Go on then merrily to heaven. If the way be troublesome, and you in misery, in many grievances: on the other side you have many pleasant sports, objects, sweet smells, delightsome tastes, music, meats, herbs, flowers, &c. to recreate your senses. Or put case thou art now forsaken of the world, dejected, contemned, yet comfort thyself, as it was said to Agar in the wilderness, [3599]"God sees thee, he takes notice of thee:" there is a God above that can vindicate thy cause, that can relieve thee. And surely [3600]Seneca thinks he takes delight in seeing thee. "The gods are well pleased when they see great men contending with adversity," as we are to see men fight, or a man with a beast. But these are toys in respect, [3601] "Behold," saith he, "a spectacle worthy of God; a good man contented with his estate." A tyrant is the best sacrifice to Jupiter, as the ancients held, and his best object "a contented mind." For thy part then rest satisfied, "cast all thy care on him, thy burthen on him," [3602]"rely on him, trust on him, and he shall nourish thee, care for thee, give thee thine heart's desire;" say with David, "God is our hope and strength, in troubles ready to be found," Psal. xlvi. 1. "for they that trust in the Lord shall be as Mount Zion, which cannot be removed," Psal. cxxiv. 1. 2. "as the mountains are about Jerusalem, so is the Lord about his people, from henceforth and for ever."

MEMB. II. Deformity of body, sickness, baseness of birth, peculiar discontents.

Particular discontents and grievances, are either of body, mind, or fortune, which as they wound the soul of man, produce this melancholy, and many great inconveniences, by that antidote of good counsel and persuasion may be eased or expelled. Deformities and imperfections of our bodies, as lameness, crookedness, deafness, blindness, be they innate or accidental, torture many men: yet this may comfort them, that those imperfections of the body do not a whit blemish the soul, or hinder the operations of it, but rather help and much increase it. Thou art lame of body, deformed to the eye, yet this hinders not but that thou mayst be a good, a wise, upright, honest man. [3603]"Seldom," saith Plutarch, "honesty and beauty dwell together," and oftentimes under a threadbare coat lies an excellent understanding, saepe sub attrita latitat sapientia veste. [3604]Cornelius Mussus, that famous preacher in Italy, when he came first into the pulpit in Venice, was so much contemned by reason of his outside, a little lean, poor, dejected person, [3605]they were all ready to leave the church; but when they heard his voice they did admire him, and happy was that senator could enjoy his company, or invite him first to his house. A silly fellow to look to, may have more wit, learning, honesty, than he that struts it out Ampullis jactans, &c. grandia gradiens, and is admired in the world's opinion: Vilis saepe cadus nobile nectar habet, the best wine comes out of an old vessel. How many deformed princes, kings, emperors, could I reckon up, philosophers, orators? Hannibal had but one eye, Appius Claudius, Timoleon, blind, Muleasse, king of Tunis, John, king of Bohemia, and Tiresias the prophet. [3606]"The night hath his pleasure;" and for the loss of that one sense such men are commonly recompensed in the rest; they have excellent memories, other good parts, music, and many recreations; much happiness, great wisdom, as Tully well discourseth in his [3607] Tusculan questions: Homer was blind, yet who (saith he) made more accurate, lively, or better descriptions, with both his eyes? Democritus was blind, yet as Laertius writes of him, he saw more than all Greece besides, as [3608]Plato concludes, Tum sane mentis oculus acute incipit cernere, quum primum corporis oculus deflorescit, when our bodily eyes are at worst, generally the eyes of our soul see best. Some philosophers and divines have evirated themselves, and put out their eyes voluntarily, the better to contemplate. Angelus Politianus had a tetter in his nose continually running, fulsome in company, yet no man so eloquent and pleasing in his works. Aesop was crooked, Socrates purblind, long-legged, hairy; Democritus withered, Seneca lean and harsh, ugly to behold, yet show me so many flourishing wits, such divine spirits: Horace a little blear-eyed contemptible fellow, yet who so sententious and wise? Marcilius Picinus, Faber Stapulensis, a couple of dwarfs, [3609]Melancthon a short hard-favoured man, parvus erat, sed magnus erat, &c., yet of incomparable parts all three. [3610]Ignatius Loyola the founder of the Jesuits, by reason of a hurt he received in his leg, at the siege of Pampeluna, the chief town of Navarre in Spain, unfit for wars and less serviceable at court, upon that accident betook himself to his beads, and by those means got more honour than ever he should have done with the use of his limbs, and properness of person: [3611]Vulnus non penetrat animum, a wound hurts not the soul. Galba the emperor was crook-backed, Epictetus lame: that great Alexander a little man of stature, [3612]Augustus Caesar of the same pitch: Agesilaus despicabili forma; Boccharis a most deformed prince as ever Egypt had, yet as [3613]Diodorus Siculus records of him, in wisdom and knowledge far beyond his predecessors. A. Dom. 1306. [3614] Uladeslaus Cubitalis that pigmy king of Poland reigned and fought more victorious battles than any of his long-shanked predecessors. Nullam virtus respuit staturam, virtue refuseth no stature, and commonly your great vast bodies, and fine features, are sottish, dull, and leaden spirits. What's in them? [3615]Quid nisi pondus iners stolidaeque ferocia memtis, What in Osus and Ephialtes (Neptune's sons in Homer), nine acres long?

[3616] "Qui ut magnus Orion, Cum pedes incedit, medii per maxima Nerei Stagna, viam findens humero supereminet undas."

"Like tall Orion stalking o'er the flood: When with his brawny breast he cuts the waves, His shoulder scarce the topmost billow laves."

What in Maximinus, Ajax, Caligula, and the rest of those great Zanzummins, or gigantical Anakims, heavy, vast, barbarous lubbers?

[3617] ———"si membra tibi dant grandia Parcae, Mentis eges?"

Their body, saith [3618]Lemnius, "is a burden to them, and their spirits not so lively, nor they so erect and merry:" Non est in magno corpore mica salis: a little diamond is more worth than a rocky mountain: which made Alexander Aphrodiseus positively conclude, "The lesser, the [3619]wiser, because the soul was more contracted in such a body." Let Bodine in his 5. c. method, hist. plead the rest; the lesser they are, as in Asia, Greece, they have generally the finest wits. And for bodily stature which some so much admire, and goodly presence, 'tis true, to say the best of them, great men are proper, and tall, I grant,—caput inter nubila condunt, (hide their heads in the clouds); but belli pusilli little men are pretty: Sed si bellus homo est Cotta, pusillus homo est. Sickness, diseases, trouble many, but without a cause; [3620]"It may be 'tis for the good of their souls:" Pars fati fuit, the flesh rebels against the spirit; that which hurts the one, must needs help the other. Sickness is the mother of modesty, putteth us in mind of our mortality; and when we are in the full career of worldly pomp and jollity, she pulleth us by the ear, and maketh us know ourselves. [3621]Pliny calls it, the sum of philosophy, "If we could but perform that in our health, which we promise in our sickness." Quum infirmi sumus, optimi sumus; [3622]for what sick man (as [3623] Secundus expostulates with Rufus) was ever "lascivious, covetous, or ambitious? he envies no man, admires no man, flatters no man, despiseth no man, listens not after lies and tales," &c. And were it not for such gentle remembrances, men would have no moderation of themselves, they would be worse than tigers, wolves, and lions: who should keep them in awe? "princes, masters, parents, magistrates, judges, friends, enemies, fair or foul means cannot contain us, but a little sickness," (as [3624]Chrysostom observes) "will correct and amend us." And therefore with good discretion, [3625]Jovianus Pontanus caused this short sentence to be engraven on his tomb in Naples: "Labour, sorrow, grief, sickness, want and woe, to serve proud masters, bear that superstitious yoke, and bury your clearest friends, &c., are the sauces of our life." If thy disease be continuate and painful to thee, it will not surely last: "and a light affliction, which is but for a moment, causeth unto us a far more excellent and eternal weight of glory," 2 Cor. iv. 17. bear it with patience; women endure much sorrow in childbed, and yet they will not contain; and those that are barren, wish for this pain; "be courageous, [3626]there is as much valour to be shown in thy bed, as in an army, or at a sea fight:" aut vincetur, aut vincet, thou shalt be rid at last. In the mean time, let it take its course, thy mind is not any way disabled. Bilibaldus Pirkimerus, senator to Charles the Fifth, ruled all Germany, lying most part of his days sick of the gout upon his bed. The more violent thy torture is, the less it will continue: and though it be severe and hideous for the time, comfort thyself as martyrs do, with honour and immortality. [3627]That famous philosopher Epicurus, being in as miserable pain of stone and colic, as a man might endure, solaced himself with a conceit of immortality; "the joy of his soul for his rare inventions, repelled the pain of his bodily torments."

Baseness of birth is a great disparagement to some men, especially if they be wealthy, bear office, and come to promotion in a commonwealth; then (as [3628]he observes) if their birth be not answerable to their calling, and to their fellows, they are much abashed and ashamed of themselves. Some scorn their own father and mother, deny brothers and sisters, with the rest of their kindred and friends, and will not suffer them to come near them, when they are in their pomp, accounting it a scandal to their greatness to have such beggarly beginnings. Simon in Lucian, having now got a little wealth, changed his name from Simon to Simonides, for that there were so many beggars of his kin, and set the house on fire where he was born, because no body should point at it. Others buy titles, coats of arms, and by all means screw themselves into ancient families, falsifying pedigrees, usurping scutcheons, and all because they would not seem to be base. The reason is, for that this gentility is so much admired by a company of outsides, and such honour attributed unto it, as amongst [3629]Germans, Frenchmen, and Venetians, the gentry scorn the commonalty, and will not suffer them to match with them; they depress, and make them as so many asses, to carry burdens. In our ordinary talk and fallings out, the most opprobrious and scurrile name we can fasten upon a man, or first give, is to call him base rogue, beggarly rascal, and the like: Whereas in my judgment, this ought of all other grievances to trouble men least. Of all vanities and fopperies, to brag of gentility is the greatest; for what is it they crack so much of, and challenge such superiority, as if they were demigods? Birth? Tantane vos generis tenuit fiducia vestri? [3630]It is non ens, a mere flash, a ceremony, a toy, a thing of nought. Consider the beginning, present estate, progress, ending of gentry, and then tell me what it is. [3631]"Oppression, fraud, cozening, usury, knavery, bawdry, murder, and tyranny, are the beginning of many ancient families:" [3632]"one hath been a bloodsucker, a parricide, the death of many a silly soul in some unjust quarrels, seditions, made many an orphan and poor widow, and for that he is made a lord or an earl, and his posterity gentlemen for ever after. Another hath been a bawd, a pander to some great men, a parasite, a slave," [3633]"prostituted himself, his wife, daughter," to some lascivious prince, and for that he is exalted. Tiberius preferred many to honours in his time, because they were famous whoremasters and sturdy drinkers; many come into this parchment-row (so [3634]one calls it) by flattery or cozening; search your old families, and you shall scarce find of a multitude (as Aeneas Sylvius observes) qui sceleratum non habent ortum, that have not a wicked beginning; aut qui vi et dolo eo fastigii non ascendunt, as that plebeian in [3635]Machiavel in a set oration proved to his fellows, that do not rise by knavery, force, foolery, villainy, or such indirect means. "They are commonly able that are wealthy; virtue and riches seldom settle on one man: who then sees not the beginning of nobility? spoils enrich one, usury another, treason a third, witchcraft a fourth, flattery a fifth, lying, stealing, bearing false witness a sixth, adultery the seventh," &c. One makes a fool of himself to make his lord merry, another dandles my young master, bestows a little nag on him, a third marries a cracked piece, &c. Now may it please your good worship, your lordship, who was the first founder of your family? The poet answers, [3636]Aut Pastor fuit, aut illud quod dicere nolo. Are he or you the better gentleman? If he, then we have traced him to his form. If you, what is it of which thou boastest so much? That thou art his son. It may be his heir, his reputed son, and yet indeed a priest or a serving man may be the true father of him; but we will not controvert that now; married women are all honest; thou art his son's son's son, begotten and born infra quatuor maria, &c. Thy great great great grandfather was a rich citizen, and then in all likelihood a usurer, a lawyer, and then a—a courtier, and then a—a country gentleman, and then he scraped it out of sheep, &c. And you are the heir of all his virtues, fortunes, titles; so then, what is your gentry, but as Hierom saith, Opes antiquae, inveteratae divitiae, ancient wealth? that is the definition of gentility. The father goes often to the devil, to make his son a gentleman. For the present, what is it? "It began" (saith [3637]Agrippa) "with strong impiety, with tyranny, oppression," &c. and so it is maintained: wealth began it (no matter how got), wealth continueth and increaseth it. Those Roman knights were so called, if they could dispend per annum so much. [3638]In the kingdom of Naples and France, he that buys such lands, buys the honour, title, barony, together with it; and they that can dispend so much amongst us, must be called to bear office, to be knights, or fine for it, as one observes, [3639]nobiliorum ex censu judicant, our nobles are measured by their means. And what now is the object of honour? What maintains our gentry but wealth? [3640]Nobilitas sine re projecta vilior alga. Without means gentry is naught worth, nothing so contemptible and base. [3641]Disputare de nobilitate generis, sine divitiis, est disputare de nobilitate stercoris, saith Nevisanus the lawyer, to dispute of gentry without wealth, is (saving your reverence) to discuss the original of a merd. So that it is wealth alone that denominates, money which maintains it, gives esse to it, for which every man may have it. And what is their ordinary exercise? [3642]"sit to eat, drink, lie down to sleep, and rise to play:" wherein lies their worth and sufficiency? in a few coats of arms, eagles, lions, serpents, bears, tigers, dogs, crosses, bends, fesses, &c., and such like baubles, which they commonly set up in their galleries, porches, windows, on bowls, platters, coaches, in tombs, churches, men's sleeves, &c. [3643]"If he can hawk and hunt, ride a horse, play at cards and dice, swagger, drink, swear," take tobacco with a grace, sing, dance, wear his clothes in fashion, court and please his mistress, talk big fustian, [3644]insult, scorn, strut, contemn others, and use a little mimical and apish compliment above the rest, he is a complete, (Egregiam vero laudem) a well-qualified gentleman; these are most of their employments, this their greatest commendation. What is gentry, this parchment nobility then, but as [3645] Agrippa defines it, "a sanctuary of knavery and naughtiness, a cloak for wickedness and execrable vices, of pride, fraud, contempt, boasting, oppression, dissimulation, lust, gluttony, malice, fornication, adultery, ignorance, impiety?" A nobleman therefore in some likelihood, as he concludes, is an "atheist, an oppressor, an epicure, a [3646]gull, a dizzard, an illiterate idiot, an outside, a glowworm, a proud fool, an arrant ass," Ventris et inguinis mancipium, a slave to his lust and belly, solaque libidine fortis. And as Salvianus observed of his countrymen the Aquitanes in France, sicut titulis primi fuere, sic et vitiis (as they were the first in rank so also in rottenness); and Cabinet du Roy, their own writer, distinctly of the rest. "The nobles of Berry are most part lechers, they of Touraine thieves, they of Narbonne covetous, they of Guienne coiners, they of Provence atheists, they of Rheims superstitious, they of Lyons treacherous, of Normandy proud, of Picardy insolent," &c. We may generally conclude, the greater men, the more vicious. In fine, as [3647]Aeneas Sylvius adds, "they are most part miserable, sottish, and filthy fellows, like the walls of their houses, fair without, foul within." What dost thou vaunt of now? [3648]"What dost thou gape and wonder at? admire him for his brave apparel, horses, dogs, fine houses, manors, orchards, gardens, walks? Why? a fool may be possessor of this as well as he; and he that accounts him a better man, a nobleman for having of it, he is a fool himself." Now go and brag of thy gentility. This is it belike which makes the [3649]Turks at this day scorn nobility, and all those huffing bombast titles, which so much elevate their poles: except it be such as have got it at first, maintain it by some supereminent quality, or excellent worth. And for this cause, the Ragusian commonwealth, Switzers, and the united provinces, in all their aristocracies, or democratical monarchies, (if I may so call them,) exclude all these degrees of hereditary honours, and will admit of none to bear office, but such as are learned, like those Athenian Areopagites, wise, discreet, and well brought up. The [3650]Chinese observe the same customs, no man amongst them noble by birth; out of their philosophers and doctors they choose magistrates: their politic nobles are taken from such as be moraliter nobiles virtuous noble; nobilitas ut olim ab officio, non a natura, as in Israel of old, and their office was to defend and govern their country in war and peace, not to hawk, hunt, eat, drink, game alone, as too many do. Their Loysii, Mandarini, literati, licentiati, and such as have raised themselves by their worth, are their noblemen only, though fit to govern a state: and why then should any that is otherwise of worth be ashamed of his birth? why should not he be as much respected that leaves a noble posterity, as he that hath had noble ancestors? nay why not more? for plures solem orientem we adore the sun rising most part; and how much better is it to say, Ego meis majoribus virtute praeluxi, (I have outshone my ancestors in virtues), to boast himself of his virtues, than of his birth? Cathesbeius, sultan of Egypt and Syria, was by his condition a slave, but for worth, valour, and manhood second to no king, and for that cause (as, [3651]Jovius writes) elected emperor of the Mamelukes. That poor Spanish Pizarro for his valour made by Charles the fifth marquess of Anatillo; the Turkey Pashas are all such. Pertinax, Philippus Arabs, Maximinus, Probus, Aurelius, &c., from common soldiers, became emperors, Cato, Cincinnatus, &c. consuls. Pius Secundus, Sixtus Quintus, Johan, Secundus, Nicholas Quintus, &c. popes. Socrates, Virgil, Horace, libertino parte natus. [3652]The kings of Denmark fetch their pedigree, as some say, from one Ulfo, that was the son of a bear. [3653]E tenui casa saepe vir magnus exit, many a worthy man comes out of a poor cottage. Hercules, Romulus, Alexander (by Olympia's confession), Themistocles, Jugurtha, King Arthur, William the Conqueror, Homer, Demosthenes, P. Lumbard, P. Comestor, Bartholus, Adrian the fourth Pope, &c., bastards; and almost in every kingdom, the most ancient families have been at first princes' bastards: their worthiest captains, best wits, greatest scholars, bravest spirits in all our annals, have been base. [3654]Cardan, in his subtleties, gives a reason why they are most part better able than others in body and mind, and so, per consequens, more fortunate. Castruccius Castrucanus, a poor child, found in the field, exposed to misery, became prince of Lucca and Senes in Italy, a most complete soldier and worthy captain; Machiavel compares him to Scipio or Alexander. "And 'tis a wonderful thing" ([3655] saith he) "to him that shall consider of it, that all those, or the greatest part of them, that have done the bravest exploits here upon earth, and excelled the rest of the nobles of their time, have been still born in some abject, obscure place, or of base and obscure abject parents." A most memorable observation, [3656]Scaliger accounts it, et non praetereundum, maximorum virorum plerosque patres ignoratos, matres impudicas fuisse. [3657]"I could recite a great catalogue of them," every kingdom, every province will yield innumerable examples: and why then should baseness of birth be objected to any man? Who thinks worse of Tully for being arpinas, an upstart? Or Agathocles, that Silician king, for being a potter's son? Iphicrates and Marius were meanly born. What wise man thinks better of any person for his nobility? as he said in [3658]Machiavel, omnes eodem patre nati, Adam's sons, conceived all and born in sin, &c. "We are by nature all as one, all alike, if you see us naked; let us wear theirs and they our clothes, and what is the difference?" To speak truth, as [3659]Bale did of P. Schalichius, "I more esteem thy worth, learning, honesty, than thy nobility; honour thee more that thou art a writer, a doctor of divinity, than Earl of the Huns, Baron of Skradine, or hast title to such and such provinces," &c. "Thou art more fortunate and great" (so [3660]Jovius writes to Cosmo de Medici, then Duke of Florence) "for thy virtues, than for thy lovely wife, and happy children, friends, fortunes, or great duchy of Tuscany." So I account thee; and who doth not so indeed? [3661]Abdolominus was a gardener, and yet by Alexander for his virtues made King of Syria. How much better is it to be born of mean parentage, and to excel in worth, to be morally noble, which is preferred before that natural nobility, by divines, philosophers, and [3662]politicians, to be learned, honest, discreet, well-qualified, to be fit for any manner of employment, in country and commonwealth, war and peace, than to be Degeneres Neoptolemi, as many brave nobles are, only wise because rich, otherwise idiots, illiterate, unfit for any manner of service? [3663] Udalricus, Earl of Cilia, upbraided John Huniades with the baseness of his birth, but he replied, in te Ciliensis comitatus turpiter extinguitur, in me gloriose Bistricensis exoritur, thine earldom is consumed with riot, mine begins with honour and renown. Thou hast had so many noble ancestors; what is that to thee? Vix ea nostra voco, [3664]when thou art a dizzard thyself: quod prodest, Pontice, longo stemmate censeri? &c. I conclude, hast thou a sound body, and a good soul, good bringing up? Art thou virtuous, honest, learned, well-qualified, religious, are thy conditions good?—thou art a true nobleman, perfectly noble, although born of Thersites—dum modo tu sis—Aeacidae similis, non natus, sed factus, noble [Greek: kat' exochaen], [3665]"for neither sword, nor fire, nor water, nor sickness, nor outward violence, nor the devil himself can take thy good parts from thee." Be not ashamed of thy birth then, thou art a gentleman all the world over, and shalt be honoured, when as he, strip him of his fine clothes, [3666]dispossess him of his wealth, is a funge (which [3667] Polynices in his banishment found true by experience, gentry was not esteemed) like a piece of coin in another country, that no man will take, and shall be contemned. Once more, though thou be a barbarian, born at Tontonteac, a villain, a slave, a Saldanian Negro, or a rude Virginian in Dasamonquepec, he a French monsieur, a Spanish don, a signor of Italy, I care not how descended, of what family, of what order, baron, count, prince, if thou be well qualified, and he not, but a degenerate Neoptolemus, I tell thee in a word, thou art a man, and he is a beast.

Let no terrae filius, or upstart, insult at this which I have said, no worthy gentleman take offence. I speak it not to detract from such as are well deserving, truly virtuous and noble: I do much respect and honour true gentry and nobility; I was born of worshipful parents myself, in an ancient family, but I am a younger brother, it concerns me not: or had I been some great heir, richly endowed, so minded as I am, I should not have been elevated at all, but so esteemed of it, as of all other human happiness, honours, &c., they have their period, are brittle and inconstant. As [3668] he said of that great river Danube, it riseth from a small fountain, a little brook at first, sometimes broad, sometimes narrow, now slow, then swift, increased at last to an incredible greatness by the confluence of sixty navigable rivers, it vanisheth in conclusion, loseth his name, and is suddenly swallowed up of the Euxine sea: I may say of our greatest families, they were mean at first, augmented by rich marriages, purchases, offices, they continue for some ages, with some little alteration of circumstances, fortunes, places, &c., by some prodigal son, for some default, or for want of issue they are defaced in an instant, and their memory blotted out.

So much in the mean time I do attribute to Gentility, that if he be well-descended, of worshipful or noble parentage, he will express it in his conditions,

[3669] ———"nec enim feroces Progenerant aquilae columbas."

And although the nobility of our times be much like our coins, more in number and value, but less in weight and goodness, with finer stamps, cuts, or outsides than of old; yet if he retain those ancient characters of true gentry, he will be more affable, courteous, gently disposed, of fairer carriage, better temper, or a more magnanimous, heroical, and generous spirit, than that vulgus hominum, those ordinary boors and peasants, qui adeo improbi, agrestes, et inculti plerumque sunt, ne dicam maliciosi, ut nemini ullum humanitatis officium praestent, ne ipsi Deo si advenerit, as [3670]one observes of them, a rude, brutish, uncivil, wild, a currish generation, cruel and malicious, incapable of discipline, and such as have scarce common sense. And it may be generally spoken of all, which [3671] Lemnius the physician said of his travel into England, the common people were silly, sullen, dogged clowns, sed mitior nobilitas, ad omne humanitatis officium paratissima, the gentlemen were courteous and civil. If it so fall out (as often it doth) that such peasants are preferred by reason of their wealth, chance, error, &c., or otherwise, yet as the cat in the fable, when she was turned to a fair maid, would play with mice; a cur will be a cur, a clown will be a clown, he will likely savour of the stock whence he came, and that innate rusticity can hardly be shaken off.

[3672] "Licet superbus ambulet pecunia, Fortuna non mutat genus."

And though by their education such men may be better qualified, and more refined; yet there be many symptoms by which they may likely be descried, an affected fantastical carriage, a tailor-like spruceness, a peculiar garb in all their proceedings; choicer than ordinary in his diet, and as [3673] Hierome well describes such a one to his Nepotian; "An upstart born in a base cottage, that scarce at first had coarse bread to fill his hungry guts, must now feed on kickshaws and made dishes, will have all variety of flesh and fish, the best oysters," &c. A beggar's brat will be commonly more scornful, imperious, insulting, insolent, than another man of his rank: "Nothing so intolerable as a fortunate fool," as [3674]Tully found out long since out of his experience; Asperius nihil est humili cum surgit in altum, set a beggar on horseback, and he will ride a gallop, a gallop, &c.

[3675] ———"desaevit in omnes Dum se posse putat, nec bellua saevior ulla est, Quam servi rabies in libera colla furentis;"

he forgets what he was, domineers, &c., and many such other symptoms he hath, by which you may know him from a true gentleman. Many errors and obliquities are on both sides, noble, ignoble, factis, natis; yet still in all callings, as some degenerate, some are well deserving, and most worthy of their honours. And as Busbequius said of Suleiman the Magnificent, he was tanto dignus imperio, worthy of that great empire. Many meanly descended are most worthy of their honour, politice nobiles, and well deserve it. Many of our nobility so born (which one said of Hephaestion, Ptolemeus, Seleucus, Antigonus, &c., and the rest of Alexander's followers, they were all worthy to be monarchs and generals of armies) deserve to be princes. And I am so far forth of [3676]Sesellius's mind, that they ought to be preferred (if capable) before others, "as being nobly born, ingenuously brought up, and from their infancy trained to all manner of civility." For learning and virtue in a nobleman is more eminent, and, as a jewel set in gold is more precious, and much to be respected, such a man deserves better than others, and is as great an honour to his family as his noble family to him. In a word, many noblemen are an ornament to their order: many poor men's sons are singularly well endowed, most eminent, and well deserving for their worth, wisdom, learning, virtue, valour, integrity; excellent members and pillars of a commonwealth. And therefore to conclude that which I first intended, to be base by birth, meanly born is no such disparagement. Et sic demonstratur, quod erat demonstrandum.

MEMB. III. Against Poverty and Want, with such other Adversities.

One of the greatest miseries that can befall a man, in the world's esteem, is poverty or want, which makes men steal, bear false witness, swear, forswear, contend, murder and rebel, which breaketh sleep, and causeth death itself. [Greek: ouden penias baruteron esti phortion], no burden (saith [3677]Menander) so intolerable as poverty: it makes men desperate, it erects and dejects, census honores, census amicitias; money makes, but poverty mars, &c. and all this in the world's esteem: yet if considered aright, it is a great blessing in itself, a happy estate, and yields no cause of discontent, or that men should therefore account themselves vile, hated of God, forsaken, miserable, unfortunate. Christ himself was poor, born in a manger, and had not a house to hide his head in all his life, [3678]"lest any man should make poverty a judgment of God, or an odious estate." And as he was himself, so he informed his Apostles and Disciples, they were all poor, Prophets poor, Apostles poor, (Act. iii. "Silver and gold have I none.") "As sorrowing" (saith Paul) "and yet always rejoicing; as having nothing, and yet possessing all things," 1 Cor. vi. 10. Your great Philosophers have been voluntarily poor, not only Christians, but many others. Crates Thebanus was adored for a God in Athens, [3679]"a nobleman by birth, many servants he had, an honourable attendance, much wealth, many manors, fine apparel; but when he saw this, that all the wealth of the world was but brittle, uncertain and no whit availing to live well, he flung his burden into the sea, and renounced his estate." Those Curii and Fabricii will be ever renowned for contempt of these fopperies, wherewith the world is so much affected. Amongst Christians I could reckon up many kings and queens, that have forsaken their crowns and fortunes, and wilfully abdicated themselves from these so much esteemed toys; [3680]many that have refused honours, titles, and all this vain pomp and happiness, which others so ambitiously seek, and carefully study to compass and attain. Riches I deny not are God's good gifts, and blessings; and honor est in honorante, honours are from God; both rewards of virtue, and fit to be sought after, sued for, and may well be possessed: yet no such great happiness in having, or misery in wanting of them. Dantur quidem bonis, saith Austin, ne quis mala aestimet: mails autem ne quis nimis bona, good men have wealth that we should not think, it evil; and bad men that they should not rely on or hold it so good; as the rain falls on both sorts, so are riches given to good and bad, sed bonis in bonum, but they are good only to the godly. But [3681]compare both estates, for natural parts they are not unlike; and a beggar's child, as [3682]Cardan well observes, "is no whit inferior to a prince's, most part better;" and for those accidents of fortune, it will easily appear there is no such odds, no such extraordinary happiness in the one, or misery in the other. He is rich, wealthy, fat; what gets he by it? pride, insolency, lust, ambition, cares, fears, suspicion, trouble, anger, emulation, and many filthy diseases of body and mind. He hath indeed variety of dishes, better fare, sweet wine, pleasant sauce, dainty music, gay clothes, lords it bravely out, &c., and all that which Misillus admired in [3683]Lucian; but with them he hath the gout, dropsies, apoplexies, palsies, stone, pox, rheums, catarrhs, crudities, oppilations, [3684]melancholy, &c., lust enters in, anger, ambition, according to [3685]Chrysostom, "the sequel of riches is pride, riot, intemperance, arrogancy, fury, and all irrational courses."

[3686] ———"turpi fregerunt saecula luxu Divitiae molles"———

with their variety of dishes, many such maladies of body and mind get in, which the poor man knows not of. As Saturn in [3687]Lucian answered the discontented commonalty, (which because of their neglected Saturnal feasts in Rome, made a grievous complaint and exclamation against rich men) that they were much mistaken in supposing such happiness in riches; [3688]"you see the best" (said he) "but you know not their several gripings and discontents:" they are like painted walls, fair without, rotten within: diseased, filthy, crazy, full of intemperance's effects; [3689]"and who can reckon half? if you but knew their fears, cares, anguish of mind and vexation, to which they are subject, you would hereafter renounce all riches."

[3690] "O si pateant pectora divitum, Quantos intus sublimis agit Fortuna metus? Brutia Coro Pulsante fretum mitior unda est."

"O that their breasts were but conspicuous, How full of fear within, how furious? The narrow seas are not so boisterous."

Yea, but he hath the world at will that is rich, the good things of the earth: suave est de magno tollere acervo, (it is sweet to draw from a great heap) he is a happy man, [3691]adored like a god, a prince, every man seeks to him, applauds, honours, admires him. He hath honours indeed, abundance of all things; but (as I said) withal [3692]"pride, lust, anger, faction, emulation, fears, cares, suspicion enter with his wealth;" for his intemperance he hath aches, crudities, gouts, and as fruits of his idleness, and fullness, lust, surfeiting and drunkenness, all manner of diseases: pecuniis augetur improbitas, the wealthier, the more dishonest. [3693]"He is exposed to hatred, envy, peril and treason, fear of death, degradation," &c. 'tis lubrica statio et proxima praecipitio, and the higher he climbs, the greater is his fall.

[3694] ———"celsae graviore casu Decidunt turres, feriuntque summos"

Fulgura montes, the lightning commonly sets on fire the highest towers; [3695]in the more eminent place he is, the more subject to fall.

"Rumpitur innumeris arbos uberrima pomis, Et subito nimiae praecipitantur opes."

As a tree that is heavy laden with fruit breaks her own boughs, with their own greatness they ruin themselves: which Joachimus Camerarius hath elegantly expressed in his 13 Emblem cent. 1. Inopem se copia fecit. Their means is their misery, though they do apply themselves to the times, to lie, dissemble, collogue and flatter their lieges, obey, second his will and commands as much as may be, yet too frequently they miscarry, they fat themselves like so many hogs, as [3696]Aeneas Sylvius observes, that when they are full fed, they may be devoured by their princes, as Seneca by Nero was served, Sejanus by Tiberius, and Haman by Ahasuerus: I resolve with Gregory, potestas culminis, est tempestas mentis; et quo dignitas altior, casus gravior, honour is a tempest, the higher they are elevated, the more grievously depressed. For the rest of his prerogatives which wealth affords, as he hath more his expenses are the greater. "When goods increase, they are increased that eat them; and what good cometh to the owners, but the beholding thereof with the eyes?" Eccles. iv. 10.

[3697] "Millia frumenti tua triverit area centum, Non tuus hinc capiet venter plus quam meus"———

"an evil sickness," Solomon calls it, "and reserved to them for an evil," 12 verse. "They that will be rich fall into many fears and temptations, into many foolish and noisome lusts, which drown men in perdition." 1 Tim. vi. 9. "Gold and silver hath destroyed many," Ecclus. viii. 2. divitia saeculi sunt laquei diaboli: so writes Bernard; worldly wealth is the devil's bait: and as the Moon when she is fuller of light is still farthest from the Sun, the more wealth they have, the farther they are commonly from God. (If I had said this of myself, rich men would have pulled me to pieces; but hear who saith, and who seconds it, an Apostle) therefore St. James bids them "weep and howl for the miseries that shall come upon them; their gold shall rust and canker, and eat their flesh as fire," James v. 1, 2, 3. I may then boldly conclude with [3698]Theodoret, quotiescunque divitiis affluentem, &c. "As often as you shall see a man abounding in wealth," qui gemmis bibit et Serrano dormit in ostro, "and naught withal, I beseech you call him not happy, but esteem him unfortunate, because he hath many occasions offered to live unjustly; on the other side, a poor man is not miserable, if he be good, but therefore happy, that those evil occasions are taken from him."

[3699] "Non possidentem multa vocaveris Recte beatum; rectius occupat Nomen beati, qui deorum Muneribus sapienter uti, Duramque callet pauperiem pati, Pejusque laetho flagitium timet."

"He is not happy that is rich, And hath the world at will, But he that wisely can God's gifts Possess and use them still: That suffers and with patience Abides hard poverty, And chooseth rather for to die; Than do such villainy."

Wherein now consists his happiness? what privileges hath he more than other men? or rather what miseries, what cares and discontents hath he not more than other men?

[3700] "Non enim gazae, neque consularis Summovet lictor miseros tumultus Mentis, et curas laqueata circum Tecta volantes."

"Nor treasures, nor majors officers remove The miserable tumults of the mind: Or cares that lie about, or fly above Their high-roofed houses, with huge beams combin'd."

'Tis not his wealth can vindicate him, let him have Job's inventory, sint Craesi et Crassi licet, non hos Pactolus aureas undas agens, eripiat unquum e miseriis, Croesus or rich Crassus cannot now command health, or get himself a stomach. [3701]"His worship," as Apuleius describes him, "in all his plenty and great provision, is forbidden to eat, or else hath no appetite," (sick in bed, can take no rest, sore grieved with some chronic disease, contracted with full diet and ease, or troubled in mind) "when as, in the meantime, all his household are merry, and the poorest servant that he keeps doth continually feast." 'Tis Bracteata felicitas, as [3702] Seneca terms it, tinfoiled happiness, infelix felicitas, an unhappy kind of happiness, if it be happiness at all. His gold, guard, clattering of harness, and fortifications against outward enemies, cannot free him from inward fears and cares.

"Reveraque metus hominum, curaeque sequaces Nec metuunt fremitus armorum, aut ferrea tela, Audacterque inter reges, regumque potentes Versantur, neque fulgorem reverentur ab auro."

"Indeed men still attending fears and cares Nor armours clashing, nor fierce weapons fears: With kings converse they boldly, and kings peers, Fearing no flashing that from gold appears."

Look how many servants he hath, and so many enemies he suspects; for liberty he entertains ambition; his pleasures are no pleasures; and that which is worst, he cannot be private or enjoy himself as other men do, his state is a servitude. [3703]A countryman may travel from kingdom to kingdom, province to province, city to city, and glut his eyes with delightful objects, hawk, hunt, and use those ordinary disports, without any notice taken, all which a prince or a great man cannot do. He keeps in for state, ne majestatis dignitas evilescat, as our China kings, of Borneo, and Tartarian Chams, those aurea mancipia, are said to do, seldom or never seen abroad, ut major sit hominum erga se observantia, which the [3704]Persian kings so precisely observed of old. A poor man takes more delight in an ordinary meal's meat, which he hath but seldom, than they do with all their exotic dainties and continual viands; Quippe voluptatem commendat rarior usus, 'tis the rarity and necessity that makes a thing acceptable and pleasant. Darius, put to flight by Alexander, drank puddle water to quench his thirst, and it was pleasanter, he swore, than any wine or mead. All excess, as [3705]Epictetus argues, will cause a dislike; sweet will be sour, which made that temperate Epicurus sometimes voluntarily fast. But they being always accustomed to the same [3706]dishes, (which are nastily dressed by slovenly cooks, that after their obscenities never wash their bawdy hands) be they fish, flesh, compounded, made dishes, or whatsoever else, are therefore cloyed; nectar's self grows loathsome to them, they are weary of all their fine palaces, they are to them but as so many prisons. A poor man drinks in a wooden dish, and eats his meat in wooden spoons, wooden platters, earthen vessels, and such homely stuff: the other in gold, silver, and precious stones; but with what success? in auro bibitur venenum, fear of poison in the one, security in the other. A poor man is able to write, to speak his mind, to do his own business himself; locuples mittit parasitum, saith [3707]Philostratus, a rich man employs a parasite, and as the major of a city, speaks by the town clerk, or by Mr. Recorder, when he cannot express himself. [3708]Nonius the senator hath a purple coat as stiff with jewels as his mind is full of vices; rings on his fingers worth 20,000 sesterces, and as [3709]Perox the Persian king, an union in his ear worth one hundred pounds weight of gold: [3710]Cleopatra hath whole boars and sheep served up to her table at once, drinks jewels dissolved, 40,000 sesterces in value; but to what end?

[3711] "Num tibi cum fauces urit sitis, aurea quaeris Pocula?"———

Doth a man that is adry desire to drink in gold? Doth not a cloth suit become him as well, and keep him as warm, as all their silks, satins, damasks, taffeties and tissues? Is not homespun cloth as great a preservative against cold, as a coat of Tartar lamb's-wool, died in grain, or a gown of giant's beards? Nero, saith [3712]Sueton., never put on one garment twice, and thou hast scarce one to put on? what's the difference? one's sick, the other sound: such is the whole tenor of their lives, and that which is the consummation and upshot of all, death itself makes the greatest difference. One like a hen feeds on the dunghill all his days, but is served up at last to his Lord's table; the other as a falcon is fed with partridge and pigeons, and carried on his master's fist, but when he dies is flung to the muck-hill, and there lies. The rich man lives like Dives jovially here on earth, temulentus divitiis, make the best of it; and "boasts himself in the multitude of his riches," Psalm xlix. 6. 11. he thinks his house "called after his own name," shall continue for ever; "but he perisheth like a beast," verse 20. "his way utters his folly," verse 13. male parta, male dilabuntur; "like sheep they lie in the grave," verse 14. Puncto descendunt ad infernum, "they spend their days in wealth, and go suddenly down to hell," Job xxi. 13. For all physicians and medicines enforcing nature, a swooning wife, families' complaints, friends' tears, dirges, masses, naenias, funerals, for all orations, counterfeit hired acclamations, eulogiums, epitaphs, hearses, heralds, black mourners, solemnities, obelisks, and Mausolean tombs, if he have them, at least, [3713]he, like a hog, goes to hell with a guilty conscience (propter hos dilatavit infernos os suum), and a poor man's curse; his memory stinks like the snuff of a candle when it is put out; scurrilous libels, and infamous obloquies accompany him. When as poor Lazarus is Dei sacrarium, the temple of God, lives and dies in true devotion, hath no more attendants, but his own innocency, the heaven a tomb, desires to be dissolved, buried in his mother's lap, and hath a company of [3714]Angels ready to convey his soul into Abraham's bosom, he leaves an everlasting and a sweet memory behind him. Crassus and Sylla are indeed still recorded, but not so much for their wealth as for their victories: Croesus for his end, Solomon for his wisdom. In a word, [3715]"to get wealth is a great trouble, anxiety to keep, grief to lose it."

[3716] "Quid dignum stolidis mentibus imprecer? Opes, honores ambiant: Et cum falsa gravi mole paraverint, Tum vera cognoscant bona."

But consider all those other unknown, concealed happinesses, which a poor man hath (I call them unknown, because they be not acknowledged in the world's esteem, or so taken) O fortunatos nimium bona si sua norint: happy they are in the meantime if they would take notice of it, make use, or apply it to themselves. "A poor man wise is better than a foolish king," Eccles. ii. 13. [3717]"Poverty is the way to heaven," [3718]"the mistress of philosophy," [3719]"the mother of religion, virtue, sobriety, sister of innocency, and an upright mind." How many such encomiums might I add out of the fathers, philosophers, orators? It troubles many that are poor, they account of it as a great plague, curse, a sign of God's hatred, ipsum scelus, damned villainy itself, a disgrace, shame and reproach; but to whom, or why? [3720]"If fortune hath envied me wealth, thieves have robbed me, my father have not left me such revenues as others have," that I am a younger brother, basely born,—cui sine luce genus, surdumque parentum—nomen, of mean parentage, a dirt-dauber's son, am I therefore to be blamed? "an eagle, a bull, a lion is not rejected for his poverty, and why should a man?" 'Tis [3721]fortunae telum, non culpae, fortune's fault, not mine. "Good Sir, I am a servant," (to use [3722]Seneca's words) "howsoever your poor friend; a servant, and yet your chamber-fellow, and if you consider better of it, your fellow-servant." I am thy drudge in the world's eyes, yet in God's sight peradventure thy better, my soul is more precious, and I dearer unto him. Etiam servi diis curae sunt, as Evangelus at large proves in Macrobius, the meanest servant is most precious in his sight. Thou art an epicure, I am a good Christian; thou art many parasangs before me in means, favour, wealth, honour, Claudius's Narcissus, Nero's Massa, Domitian's Parthenius, a favourite, a golden slave; thou coverest thy floors with marble, thy roofs with gold, thy walls with statues, fine pictures, curious hangings, &c., what of all this? calcas opes, &c., what's all this to true happiness? I live and breathe under that glorious heaven, that august capitol of nature, enjoy the brightness of stars, that clear light of sun and moon, those infinite creatures, plants, birds, beasts, fishes, herbs, all that sea and land afford, far surpassing all that art and opulentia can give. I am free, and which [3723]Seneca said of Rome, culmen liberos texit, sub marmore et auro postea servitus habitavit, thou hast Amaltheae cornu, plenty, pleasure, the world at will, I am despicable and poor; but a word overshot, a blow in choler, a game at tables, a loss at sea, a sudden fire, the prince's dislike, a little sickness, &c., may make us equal in an instant; howsoever take thy time, triumph and insult awhile, cinis aequat, as [3724]Alphonsus said, death will equalise us all at last. I live sparingly, in the mean time, am clad homely, fare hardly; is this a reproach? am I the worse for it? am I contemptible for it? am I to be reprehended? A learned man in [3725] Nevisanus was taken down for sitting amongst gentlemen, but he replied, "my nobility is about the head, yours declines to the tail," and they were silent. Let them mock, scoff and revile, 'tis not thy scorn, but his that made thee so; "he that mocketh the poor, reproacheth him that made him," Prov. xi. 5. "and he that rejoiceth at affliction, shall not be unpunished." For the rest, the poorer thou art, the happier thou art, ditior est, at non melior, saith [3726]Epictetus, he is richer, not better than thou art, not so free from lust, envy, hatred, ambition.