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

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

Dubioque nimis excelsalocas .

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

Vpon this verse . Miserrimum est timere , cum speres nihil .

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

Miserrimum est timere ▪ —

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

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

Miserimum est timere , cum speres nihil .

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

Vpon these verses . — Prosperum , ac foelix scelus virtus vocatur ; sontibus parent boni .

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

— Prosperum , ac foelix scelus , virtus vocatur . —

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

— Foelix scelus .

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

Virtus vocatur . —

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

— Sontibus parent boni .

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

Vpon these Verses . — Noscere hoc primum decet : Quid facere Victor debeat , victus pati . Violenta ●emo Imperia continuit diu , Moderata durant . —

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

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

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

— Noscere hoc primum decet , Quid facere victor debeat , victus pati .

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

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

— Victus pati .

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

Violenta nemo Imperia continuit diu , Moderata durant . —

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

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

— Moderata durant .

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

Non est ad astra mollis e terris via .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Non est ad astra mollis e terris via .

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