SATYRICALL ESSAYES, CHARACTERS AND OTHERS.
Three Satyricall Essayes of Cowardlinesse.
ESSAY. I.
ESSAY. II.
ESSAY. III.
Of High Birth. ESSAY. IIII.
THINGS curiously made, differ as much from things begotten, as earth from liuing men, and artificiall bodies from mans issue. Children therefore may challenge from their parents more prerogatiue, then workmanship or mans Inuention; for it participates with vs in being onely, but they in being ours: for things begottē be originally our own, but things created be ours at the second hand continually: else man were two waies excellent, [Page 36] and able to create, as well as to beget, without patterne or example, whereas truely in matters of Science and manuall labour, man, without the helpe of man, doth nothing. So ignorant hee is, and chiefely bound vnto imitation, as hee neuer did, nor will, produce that, which depends not on some president: onely our Issue is our owne absolute; for man, secluded from the company of men, is by the helpe of Nature fit (of himselfe) for infinite generation, though nothing else: Which argues the full necessity of being sociable, and mightily condemnes those currish people, who thinke it all-sufficient, if they can once assume the pride, to say, they are not any way indebted; or that they bee [Page 73] their owne Supporters: And thinke it the safest friendship to forget Humanity, neglect Acquaintance, make loue an outward Ceremony, nay scarce so much: and neuer bee offended with a curse so much, as when they must haue mans assistance to restore them.
These are vnmindefull why man doth multiply, Why lawfull Marriage was inuented: Or why GOD, thinking it not enough to worke a Vnion with HVMANITY by the bond of NATVRE, did also extend affinitie to those of an other stocke; that INCEST might be vnacted; and by the consequent, that MAN should not engrosse onely the loue of his owne FAMILIE. [Page 38] Man therefore thus enabled to produce; it followes by implication that amongst posterity some one must haue precedence; in which, sonnes (by consent) haue that Immunity of Eldest: And Hee, according to vsuall speech, is called the Heire Apparant: which is a name so largely taken, as (with it) wee imply any one able to inherit, though not the eldest. But properly it extends to the First Begotten, who (in being first) supplies the office of a Substitute to discharge that which incumbers the parent; the office of a valiant warriour likewise, who couets by being first, to take the first charge, giue the first assault, and (aboue all) to bee according to his name, truely forward in the high Atchieuements of honour: so forward, [Page 39] as for any of his Ranke to bee before, should bee thought a miserable basenesse. It is an obserued point of Nature (among the Ancients) that Elephants, Pliny. A [...]l [...]anus. Philo [...]tr [...]. when they trauaile by Troupes, knowing by a peculiar instinct that their aduersaries (for the most part) incounter them in the Rereward, they marshall themselues that the eldest may bee first ready to sustaine the violence; which giues a memorable precept to mans issue, that hee (if eldest) ought rather to protect, then cauill with his inferiour relatiues; that they (because yongest) ought rather to submit, where his good counsell may assist, then be malignant or maintaine Faction.
This Theater of mans life, admits degrees of height, in [Page 40] which the eldest is aboue the others; and therefore as the Centinell, or Scout (in Armies) is vigilant to foresee aduantage, and so preserue by diligence when courage of the rest is little worth: So should superiours in birth bee as much prouident for the safety of those, in respect of whom they be superior, as to esteeme their birth-right a blessing.
It is therefore no safe conclusion, to say hee is the eldest, and so most excellent; but hee is the eldest, and therefore should bee most excellent: For in production of the soule it fares otherwise with a man, then with vnreasonable creatures; among which there needes no better warrant to signifie courage, then the first breede, which signifies the strength of Nature [Page 41] in the Parents or Breeders. But with Man, (who communicates with Beasts onely in forme) it is onely sufficient for him to challenge in his Issue what himselfe bestowes: As for the Diuine Materials of Reason, if sometimes they doe hereditarily succeede to the sonne of a prudent father, wee may from hence conclude, that GOD more often dispenses with it, to make man see the true ORIGINALL, rather then Flesh should challenge any part; or Fathers thinke they bee the sole efficients. For it is now made a common argument of the SONNES folly, if the FATHER bee more then commonly wise. And I am very much perswaded, that [Page 42] this (if nothing else) may assure the Polititian of some supreame disposer, who giues warning to his presumptuous folly through the plague of a foolish heire; Nihil dat quod non babet, ergo non babet: nam Si babuisset daret. His pollicies are not his owne: for he would then impart them haereditarily to his Issue. that hee may ouer-value himselfe at his owne perill: seeing he hath often his owne workemanship before his eyes, to argue against him, and his arrogant conceit. Bee it sufficient therefore that cunning Natur [...], which principally and commonly works out each naturall mans existence by causes well known, Matter, Forme, and Priuation, is not able in things essentiall, to distribute any particle without Diuine prouidence: so the eldest naturally inherites nothing as by peculiar claime, but senselesse lineaments of body. Howsoeuer, most conuenient it is, that euery one by birth ennobled, [Page 43] either by single prioritie, or prioritie vnited to noble parentage, should seeke to accomplish the part of nature vndone in more then complement, ciuill silence, or common passages; and make the birth absolute. For Man, a sluggish Creature, (prompt enough to decline after satietie) seemes naturally to be vnfurnished, that hee might not be vnoccupied. So Nature hath left much imperfect, to intimate by the vacant absence of some things needfull, that mans labour should make things vsefull. Nature affoords timber, but workmanship the structure: the earth produces Ore, but Art the Siluer: Nature giues plants, Knowledge the vse: Among all which shee doth require a more ample and lesse supplement, according to the [Page 44] value, raritie or estimation of the thing. For Chymicks know, the more pretious mettals aske more paines in extraction of the true quintessence, then baser Minerals: Gold is the seuenth time purified, and then becomes beautifull: besides the qualitie of things more pretious, ought still to bee equiualent with their pretious subiect. Couragious horses bee managed with curiositie: delicate voyces bee selected to learne harmonies, whilst harsh and strong voyc'd cryers bee ridiculous. Diamonds, not glasse, become pure mettall, and rich garments haue much costly appearance. High blouds likewise be the fittest receptacles for high actions; but if a sackecloth bee embroydred, the adiunct may deserue honor, thogh the ground-worke be Plebeian: [Page 45] and men of vp-start Parentage may, in respect of braine, take place before Nobilitie, though their persons bee odious. Our selues and parents, or instructors, be the secondary causes which protract or abbreuiate, enrich or impouerish, our owne destinies. For either wee are driven with fatall obstinacie, to ouer-take fortune; else, by the negligence of education, or being not season'd in minority, our stupid dulnesse giues Fortune leaue to ouer-take vs. High birth is so farre from priuiledge to exempt any from these, as it approches neere to miserie, when shame is vnpreuented; and makes destinie notorious.
I know no difference therefore betwixt the degrees of Fortune, if Birth alone makes [Page 46] the comparison. For which is more predominant, if one of obscure fortune becomes publicke by merits, remaining still the same if he transgresse; or if one descended nobly, doth but deserue himselfe, and family, through great engagements, being ready to descend below himselfe if he miscarry, and be as publicke in disgrace, as vpstarts in applause? For this Age of Innouation is fitter to behold one swimming to a remote shore, then to reuolue how happily the inhabitants be there delighted: fitter to see new actions, & actiue spirits proceeding, then the maintenance of honour proceeded: and fitter to behold one falling from a rocke, then from a stumbling mole-hill. So that if Noble-men aduanced, continue so; and ambitious [Page 47] Gentry, nay or basenesse, do aspire and thriue, I see no difference: if ruine threatens both, the last transcends in outward happinesse. The best similitude which makes diuersitie, reaches but thus farre: I see an embroydred emptie purse, and stoope to view it narrowly, because the out-side glisters: I spurne a powch before me, and heare the sound of siluer; I take both, keepe both, and will esteeme the coyne aboue the emptie purse, and yet preferre the outsides alone not both alike; because the one is capable and beauteous already, the other doth containe already, but can neuer be beauteous: no more then vpstarts, though renowned in merits, can euer take Nobilitie of Birth; because it will demand succession to confirme antiquitie. [Page 48] So that ennobled fortunes (being an outward beauty) shall but make me more willing (as an embroidred purse) to see their in-sides, not enlarge their value: when as perhaps one basely obscure, shall more purchase my reverence, though lesse attract my labour to discouer him. As for the chiefe ornaments which qualifie great parentage, they should bee such as make most in the aduancement of a Common-wealth. For when Lawes receiue their body from the concordance of Nobilitie; it must (by good coniecture) follow, that the life or motion of them (which is an equal prosecution of Iustice) would, through the countenance of Nobilitie, receiue more credit and reuerence. For the visible dignitie of persons, doth atract sluggish or [Page 49] obstinate beholders, with vnanimitie or terror.
Thus ignorant men (vnacquainted with our state of question) will often wish within themselues, That a Dunce or Coward may preuaile before the Combate, because they incline more to the estimation of his carriage, fame, or feature, then to the others: which loue doth (notwithstanding) sometimes vanish into feare, adoration, or a reuerend conceit. The very name of Crumwell was able to disseuer insurrections; [...] so much was hee credited with an opinion of sincere grauitie. To bee a man likewise generally famous, doth oftentimes dispense with comelinesse of personage, and purchaseth full applauded successe in euery dispatch vnder the [Page 50] pattent of hauing beene generally commended, But if popular fame bee not gracious, the ornaments of body, comlinesse, and behauiour, must bee assistant to High birth, in publicke atchieuements of honour, to make a prosperous beginning. For single birth, without additions, is no generall to command an Armie, or to preuaile with multitudes: which (by the order of reason) should bee a Noble and generous intention, because birth is sooner capable of respect only then base agents.
By this caution therefore did the Noblest Romanes apply themselues to take the patronage of Plebeians; [...] accounting it the most honourable entrance, to exercise their efficacie of birth, by the protection [Page 51] of poore Clients, or otherwise illiterate Citizens: The frequencie of which custome made Nobilitie famous. It is the excellent signe of mans participation with Diuinitie, to discerne and iudge of nature.
This therefore should bee the singular part of instruction among Noble pupils, and all that would become proficients, to certifie, allay, and augment nature: which cannot bee by a restraint, but by giving free libertie to enioy all, that so the worst may bee remoued; else by a This poli [...]y [...]n [...]rap [...] [...] it [...]hew [...] and so in [...] easily preuented. colourable restraint of that which formerly was permitted. For when wee say, Natura recurrit, wee must conceiue, Nature hath tasted: for Ignoti nulla cupido. And by the consequent, [Page 52] whilst wee dote vpon things absent, our inclination is discouered.
From hence therefore did Phrina know Praxitelus loued the Image of his Satyre, because when hee heard his house was burnt, hee asked onely if the Satyre were safe: So when wee haue once enioyed, and now lacke our custome, desire will bee manifest.
It is not therfore wisdome to correct the natures of children, by keeping them in couert from the worlds eye, vnlesse they bee appoynted for a Monasterie. For that which wee cannot doe, because we know not, wee dare doe freely when wee are acquainted. But Nature beeing discouered, by hauing once enioyed, yeares will [Page 53] then easily admit a contrarietie. And as Wormewood, rubbed vpon the nipple of a Nurses Teate, weanes the childe; so thy detestation, or continuall inuectiue against that vice which thou wouldst abolish in the Childes nature, remooues it sooner then stripe, or furious choller towardes the Childe himselfe. For these bee able to make him, not abandon the vice, because hee abhorres thee; and in despight will keepe it, notwithstanding eye-seruice: whereas folly being hated for its owne sake, (because it is deformed) the expounder of this deformitie may bee still beloued.
Vicious men may, without question, bee entertained by Princes, & giue much morality: [Page 54] prouided alwayes, that apprehensiue natures be neere hand, to make applications. For then as the Apes heart (it selfe beeing a most timorous Creature) being well applyed, begetts courage in the patient: So Cowards, Epicures, and blasphemous persons, may (by good compositions) produce Valiancie, Abstinence, and Humilitie in Princes: but poysons bee a dangerous physicke, without skilfull professors.
The study to discerne Nature in Noble persons, should bee equivalent to their owne disquisition of nature in others; for seeing they ought by superintendence to ouer-looke man, they should bee perfect in the Character of Man, bearing their best Librarie about [Page 55] them.
They should represent the Lyon, who is noted (aboue all) to carry a most valiant head, and a Maiesticke countenance; intimating the apparant and invisible potencie of high spirits.
Besides (that I may continue this Mythologie) the necke of a Lyon hath no ioyntes; whereby he cannot looke backwards, vnlesse hee turnes his body; neither can Princes, without scandall to their courage, and bountie, turne their head onely vpon the foe that makes pursuite, with a meaning to runne away faster, and not regaine their Title, or recall gifts with an intention to vpbrayd, except they turne themselues to encounter, or their iust rage to inflict a deserued ruine. The [Page 56] back of Lyons carries a magnanimous bredth: And all the noble deeds of Ancestors, historicall examples of Monarchs, with infinite renowned precepts of former ages, make but one broad backe president, to strengthen the wisedome of Princes. The bones of a Lyon haue lesse marrow then others; for lasciuious suell diminisheth valour. The want of pith therefore makes Oke more durable then Elda; and a contempt of wantonnesse prouokes Princes to an vnmoueable subsistence. Lyons haue an exquisite propertie to smell out their owne aduantage: For it is reported, the male knowes when the Lionesse hath beene adulterous with the Panther, by a peculiar sense of smelling: And the wisest part of men [Page 57] worthily descended, is to betray their owne abuses; for men of this ranck are incident to strong delusions. A Lyon sleepes and yet his eies are open: so prouident high Statesmen, that possesse much, cannot haue eyes too many, or too watchfull: Neither may absolute man incurre security. When Lyons deuoure, famine doth inforce them; And when Kings take the sword, a zealous appetite, to satisfie forgotten vertue, should prouoke them. Neither may generous Natures bee nobly offended, except, as by an impulsiue, or sufficient cause, they ouercome. So by a Heroyicke scorne to malice, they can both swallow and digest the cause with the conquest.
Howsoeuer it may bee [Page 58] fictitiously reported, that Lyons haue (by a miraculous motion) beene defensiue to condemned Martyrs; yet may the obseruation affoord thus much morality: That, as a true noble man may by no meanes receiue a more excellent moderation of spirit, and spur, to greatly-good actions, then by a religious Feare; so cannot this bee any way expressed better (himselfe being so eminent) then in perfection of Diuine Iustice, and good mens causes. It is admirable (if true) to see how generously Lyons haue scorned to be base debtors: Insomuch that it is memorably reported, Androcles a vagabond captiue, cured a Lyons paw; In gratification whereof, Gellius. the Lyon afterwards (when Androcles was among the Romane spectacles to bee deuoured) spares, and [Page 59] protects him against a rampant Pardall: Which carryeth a double precept for generous natures': First, a preseruatiue against ingratitude, where followers haue bene seruiceable; then a contempt to be a slauish debtor (if meanes can auoide it) especially to base-minded Trades-men; who vpon single debts inforce a double ingagement: Both of credite and restitution: for if you remaine in their bookes for a commodity, you must remaine likewise in their fauour to auoide scandall, reiterations, and commemorations among all societies.
Such is the common treacherous basenesse of their conditions, though they protest otherwise; which may exhort any Noble minde to beleeue this Maxime True; Hee hath discharged [Page 60] halfe his reputation among men, that scornes the credite of a Cittizen, or ind [...]ed any man. An other singular note is fixed vpon this magnanimous beast aboue written; his wrath extends no further then the prouocation. And therefore when the Arabian souldier, Gesar. charging a Lyon with his Speare, was disappointed of the obiect, and ouer-threw himselfe with violence; the Lyon returned, & onely nipping his head a little (for his presumption) departed quietly. This being confirmed with many famous examples, I may infer thus much. If it may seeme conuenient or honorable for Nobility offended, to punish, not respecting penitent submission (which may without high offences seeme tyrannicall) yet if the punishment exceed the crime, wee may confidently accompt [Page 61] it bestial, & worse. Again it is notably remembred, that Lyons neuer run away, except they can priuately withdraw, (being ouercome with multitude) into a secure Mountaine, or wildernesse. And I obserue that it ill becomes a braue resolution, to enter himselfe among proiects, from which he must necessarily recoile, except hee carries a cautelous eie, and true circumspection. Lastly, I may conclude this moralized comparison, with Aesops controuersie betwixt a Lyonesse and the Fox: the Foxe commends her owne fruitfull generation, seeming to disgrace the Lyons single birth, to which this answer doth reioyne: I bring forth one, & yet that one is a Lyon: which good allusiō may remoue the curse which some would cast vpon Nobility, because often [Page 62] their children in number be inferiour to common prostitutes: But I am peremptorily resolued, that the multiplicity of children reares vp an obscure family, and brings an ancient stocke to ruine: For among many base childrens blessings, birth may make variety of fortunes: But among much Noble posterity, Fortune doth challenge a more vaste partition; and makes a discontented heire fit for all innouating enterprises; so that one Noble remainder of much antiquity, or one true Lyon of a family (if Art and Nature can be made operatiue) will be a more safe prop to succession, then the doubtfull variety of children. I obserue it as an infa [...]lible rule, that there haue beene as many base originals, as their haue beene honorable descents in [Page 63] Nobility. For, as questionlesse the largest Riuers bee deriued from lowly Springs; So birth and succession haue beene so basely intermingled, so casually interrupted, so frequently impaired, and very often attainted (though with absolution) that I may well iustifie the first principle, and adde further, That generally, to maintaine the noble estate of dead Ancestors, requires as much true policy, as to erect a new Family: And to exceed the patterne of heroicke ancestry, deserues perpetuall commendations. Which purpose cannot prosper well, except we preuent or auoid oppositions, rather then purchase new addition. For men may clime better by troublesome, rough, and dangerous passages, then stand tottering vpon the [Page 64] eminent spire: and therfore hath contentious dealing beene the ouer-throw of kingdomes, and flourishing Captaines; because prosperity is waspish, & brookes no competition, nor almost assistance. The Historian therfore saith well: None more deafe to counsell then natures vnthwarted; Plutarch. none more obtemperate to bee counselled, then men destitute. As for the ambitious extasie of noble spirits, which makes them indirectly consult vpon new addition; the Fable doth condemne them perspicuously: for like Aesops Dogge, they snatch at shadowes, and loose the certainty, who dote vpon such couetous desires. Presumption also, and Popularitie, be two treacherous confederates: the first was neuer good when a Kings fauour is the obiect; so long as [Page 65] Mines and Countermines haue beene the Court-deuises. The last will neuer be good; so long as people do but conduct their fauorites to the Scaffold, and cry Alas, it is pitty; but who can helpe it? The first cannot thriue, because offences with Kings outweigh merits: as also the iealous còceit of safety, is a multitude of feares, and they threaten the most highly fauoured: The last is mortall, because hee surfets of one dish; nothing but fame: serued in (like Turkish Rice) by infinite waiters. And shall wee wonder if it choakes him, when he deuoures all? The best loue therefore that can be bestowed vpon the people, or the best friendship that you can receiue from them, is to suffer them in things indifferent, or not to shew a currish seuerity: for (like the Hungarian [Page 66] Heyduckes) their wrath is prone to mischiefe, and their amity is worth nothing: so that indeed to flatter with them, and not regard them, is a sound proposition: For if Coriolanus contemnes their authority, they can abhorre his name, and banish his person: or at least banish him from preuailing in publicke assistance. The safest course (that I can be acquainted with) to confirme and perfectly retaine noble dignities with good approuall; is to be immutable honest, and no reported Polititian: for the very name containes (among generall opinions) much powder-treason, Atheisme, curses of inferiours, and condemnations of all, except their close minions.
An other thing that doth briefely replenish a noble Spirit, [Page 67] must be more example, dispatch, or quick perfect motion, then precepts or doctrines: These being the dull laborious obiect, of melancholy Artists; the other being a Rhetoricall inducement to establish the delight of action: In which nothing drawes greater efficacie, then speedinesse and fortunate euent; though both these relie much vpon a contriuing faculty, which is begotten by a frequent practise. And therefore it betokens a sluggish feare, and priuate weakenesse, when wee loath to enterprise: For couragious mindes acquire hability (through custome) equall to desire: but when the appetite failes I perceiue no stomack of Nobility. It may seeme somewhat controuersiall, whether State-knowledge, or Militant resolutions [Page 68] be more gracefull to generosity: And, questionlesse, I conceiue few Romane Senators, or not any (except Cicero) was vnsufficient to lead an Army, as well as to deliuer his opinion in the Councell-chamber: both be so vnseparably annexed, as wee may hardly thinke he aduises the Common-wealth louingly, who is afraid to iustifie the Common-wealths quarrell; when himselfe adiudges it lawfull. As for the outward pompe or magnific [...]nce of mighty persons, it may become a festiuall day better then common pollicy: for this age doth not so soone adiudge the royall minde, as the fantasticke humour, by expence of needlesse brauery; accompting that rather magnificence, when we expend our own about the Kingdomes glory: which by [Page 69] reflexe produces an apparant loue, and feare toward such actiue spirits. For all men reuerence him truely, who is impartiall, and industrious to aduance equity, or to confirme goodnesse with goodnesse among a l. And howsoeuer the full stomackes of men will hardly suffer them to commend such worthy ones aliue; yet haue their deaths beene alwaies deplorable. Whereas polliticke braines with false bottomes, haue found a publique curse, which was before restrained with Authority.
I dare not become an Instructor, it appertaines to deepe Professours: Neither can I reproue, it may incurre the name of Malapert: I labour onely, to proue by demonstratiue reasons, which is bare Counsell. [Page 70] As for Nobility, if it beare the name of Legitimate, it will beare a contempt also (with Agesilaus) to be reproued, when paines may happily discharge their function. Neither at any time shall high births aspire to hazardous downefals, if they esteeme honor as the reward of vertue, Theophrastus. no vertue in it selfe.
Of Disinheritance. ESSAY. V.
IT is more impossible for an vnnaturall father to bee a true friend, then for an abused sonne, to be an obedient sonne: because I thinke it is an irrepugnable precept. That he who from a diuelish disposition findes a soone-moued contrariety betwixt himselfe and his vndoubted children, must (of necessity) bee a man who refuses all men, except aduantage pleades for them; seeing he neglects those, for whom nature pleades, if aduantage bee [Page 72] absent. The same may be inferred concerning all degenerate Kinsfolke, though in a lesse degree. But for the first I haue obserued it generally; that he who was apt for disinheritance, hath bene a man alwaies of as many affections, as there be faces: And as prompt to refuse any, as to receiue any, if hee might saue by the bargain. Howsoeuer subiects be now grown so tyrannical, that where pretences may accōplish their malice, they cannot thinke there is a God, or, at least, they think God fauours their proceedings. For calumnious pretences, and aggrauated trisles haue bene the common glosse of parents cruelty in this kind: Their president is vulgar, for tyrants neuer slew without state-Alchimy, or multiplication of pretended treasons; neither may Alexander lack occasion, so long as he [Page 73] had a meaning to kill Antisten [...]s. The hungry woolfe may call the lamb his debtor, but a good stomack is the day of payment and the prouerbe is well verified: If thou wouldst beate a dog heere is a staffe. So that although churlish parents pretend iust causes of disinheritance, yet these are quickly found, soone allowed, & as soon amplyfied. Frō whence you may gather, that no sparke of naturall affection, but only a compulsiue maintenance, keeps the reference betwixt such parents, and such children. For louing nature and affection be flexible, of long forbearance, much pitty, manifest care; & keepe an establisht forme of affability, with which friends or kinsfolk be vnacquainted: this prouokes an eminent reflexe of loue; whereas rough carriage begets loue in Curres, but a contēptible scorne in Noble Spirits.
[Page 74]It is therefore more commendable to follow the extreame of vertue abounding, then defectiue: The first partakes with mediocritie in the nature; but the last is altogether opposite. We may more safely therefore allow indulgence, then austerity; because it approcheth neerer to true loue. For though indulgence hath made children loftie in behauiour towards others, yet (I obserue) it breeds a true and vndiuorced affection towards the originall cause. It is therefore an excellent rule, for children, to receiue instruction of strangers; and by the consequent, to bee any way restrain'd without the parents knowledge, or at least their taking notice: whereby Nature cannot grudge against Nature, nor yet want reprehension.
[Page 75]For howsoeuer Marcus Cato said well, That he had rather vnrewarded for doing well, then vnpunished for offences: yet we haue naturally a secret spleene against the Iudge, though wee account him righteous and impartiall. It must bee expected then, that children doe know a difference betwixt Fathers and Maisters; which makes them the more implacable, when they see Nature impartiall. From hence Sertorius, a politicke Captaine, would not himselfe represse the impudence of his Souldiers; least, howsoeuer they deserued ill, yet his correction might take away their louing dutie: which respect made him suffer the enemies incursions, rather to scourge their insolence, whilst they, out of a hare-brained lunasie desired battaile. And thus the [Page 76] sacred decree of Correction may bee kept vnviolate, and the loue of Children vnblemished. For I am vnanswerably perswaded, that parents wrath diminisheth the Childes loue, making him seruile, or else refractorie to the doctrine of themselues and others; because they cannot vndertake with delight, so long as frownes and feare bee crept into their fancie. But affable parents beget truely affectionate children, who may endure another mans reproofe to mitigate the name of Cosset, and yet louingly adore the father because hee was alwayes louing. So then the Fathers diligent loue, and a Tutors modest instruction, may make a seldome-seene heire affect his Fathers life without hypocrisie, and proue a venerable [Page 77] wise man. Without which loue apparant, or oftentimes indulgence, I see an eldest sonne, instead of the Fathers blessing, render backe sweating curses. I see another inclining onely to the mother; and a third, slippe into his disinherited Fortune.
The Comaedian therefore saith ingenuously touching a fathers dutie: I ouer-passe expences, I call not euery thing to a strict account; and that which other sonnes labour to keepe secret, I do not bitterly condemne in mine, lest many things should bee concealed; for hee that (through a rugged vsage) depriues his father (by false excuses) of youthfull accidents, will soone deceiue others. It is more availeable then, to governe by liberalitie, not base compulsion: for hee that thus becomes [Page 78] obedient, expects onely till hee may want the witnesse of his actions.
Now for the dangerous effect of parents changeable loue (it having beene propounded, that want of loue breedes disinheritance) I will demonstrate, how horrible, vnlawful, & impossible disinheritance maybe iudiciously accounted. The diuorce of mariage is a weighty case, much forbidden, much controverted; because marriage it selfe is made a strict vnion, so farre as Husbands seeme incorporate with their Wiues, being both to bee taken as one flesh. But this vnion admits many exceptions; neither may any thinke their being made one, extends further, then the rhetoricall aggravation of vnitie, to insinuate how difficult a thing Diuorce will be [Page 79] betwixt two, so narrowly vnited: but children haue a more exquisite property of indiuorceable, because they really partake with parents by existence; deriving a particular & true strength of body from the parents abilitie. And therefore it seemes the matter of disinheritance is a thing so odious, as (being held improbable to be acted among the Iewes, or any Nation) no Law of Scripture contradicts it. Indeed rebellious sonnes are by the verdict of Divine iniunction, to suffer death, if they shall strike the parents, or rise vp against them: But for the matter of Disinheritance (which farre transcends the punishment of death, as shall appeare) I haue read no sillable which may giue the toleration of Divinitie. Death indeed, comparatiuely respected, [Page 80] may bee thought the best wages of a rebellious sonne: for the act includes his full sentence; because to smite his parent, is to seeke the destruction of his efficient cause: which act keepes within it so much ingratitude, as heauenly Iustice can doe no lesse then remoue him, who durst remoue his begetter; it beeing an inseparable part of holinesse, to pay offenders with their owne coyne. But disinheritance so much exceeds death, as it approches to a continued torment. Death is so fa [...]re from misery, wh [...]re men expiate offences, as it rather affoords felicity, because it giues a present satisfaction, and a present hope to enioy a good portion; if penitence, and a satisfactory mind be companions. But disinheriritance, or abdication, doth not [Page 81] onely enforce death, but makes the circumstance tyrannicall. A violent death is but an abridgement of nature; but disinheritance doth often bring a violent death, and enlarge the wickednesse of nature. I see no difference betwixt them in the conclusion: for death is an effect commonly of disinheritance; but no death more excludes all humanitie. The case is palpable. I giue directions to a traveller: hee arrogantly contemnes my counsell; which doth so much provoke mee, as (to amend the matter) I draw him by compulsion to an apparant ambush: in which, after many sustained abuses, horrible vexations, and desperate incounters, hee concludes his life with infamie; or perhaps blasphemy. So, currish and cruell parents, by disinheritance [Page 82] deales every way answerable to this similitude. The hor [...]or of which barbarisme is the more amplified, by so much as naturall affinitie claimes a more humane president then strangers. Banishment or abiuration is tolerable: for it takes originall by publicke decree, superior counsell, and authority of those, from whom I can chalenge nothing but iustice; wheras disinheritance, a National banishment (transcending forraine exile in the Cause and Manner) proceedes from priuate occurrences, which cannot reach so high an affliction; because the nature of it is equall to, nay aboue publicke iustice.
Now it may well bee esteemed humane, when parents punish with rigor, where the Law condemnes not; because in every [Page 83] offence highly punishable, the Law is open: if that condemnes, the Parents loue may a little bee excused, though hee doth not excuse his sonnes accusation; but where himselfe exceedes the Lawes rigor, when the Law is silent, and becomes Accuser, Iudge, and Executioner, wee may discouer a damnable flintie heart; apt enough for massacre; seeing hee first plaies the tyrant with his owne Image.
Parents therefore cannot argue and say (except Disinheritance) they haue no remedie for disobedience; seeing there is no crime which may deserue so great satisfaction, but the Law is all-sufficient to render Iustice, and saue them vnpreiudiced in the aspersion of Vnnaturall: which the Title [Page 84] Disinheritance drawes with it inseparate. For if wee take a view of those impulsiue causes which breede occasion, wee shall perceiue how accessary Parents bee to all their Childrens vices; and by the consequent, how culpable they are to punish that so strictly, of which themselues bee Authors.
Setting aside the position which makes the Children participate with Parents in vices liable to constitution, wee may (without these) demonstrate, how guiltie they are of each notorious crime in Children, through a deficiencie of rectified education. For as, in naturall productions, nothing is so absurd, from which Art cannot extract a deere quintessence; so among naturall men, and the conditions of [Page 85] humanitie, nothing is so irregular, from which industrious and true instructiue methode cannot produce a Divine excellence. Indeed the disquisition of natures is difficult, and much iudicious labour belongs to the true sifting of a perverse disposition. But questionlesse, the worst natured among all badde men, are, by a true seasoning of minoritie, a wise progresse, or institution of ripe yeares, and an ingenious confirmation of practises well deserued; they are capable of goodnesse, subdued in mischiefe, and apprehensiue in a sufficient measure. So that we must not ignorantly impute the curse of Children to a wrong cause, seeing it is either the curse of the Parents; First, not to instruct children at all. [Page 86] Secondly, not to instruct them sufficiently. Thirdly, not in the true manner. Examples are infinite: Alcibiades may include all. Hee, a voluptuous and sensuall Swaggerer, could neuer bee reclaimed by many strong experiments; till comming by chaunce to the Philosophicall Lecture of Socrates, hee was suddenly converted: such a sympathie there was betwixt this Philosophers doctrine, and the Disciples attention; whereas twenty others might perhappes haue beene frustrate in the same conuersion, though their Precepts had beene equall; because there is an invisible concordance to make them aequiualent.
Which manner of instruction, respecting the qualitie and person, of method and [Page 87] Tutors, bee matters onely appertaining to the Parents charge. Now (if a curse imposed vpon them, bee a hinderance to the perfection of both, whereby they neither can be prouided of true Instructors or instructions) Shall wee accuse the childe as an efficient of the Fathers curse, or the fathers curse now existent, as an originall of the childs future inconueniences?
This being necessarily concluded, wee may well inferre, concerning disinheritance, That parents curses beeing the onely causes which may prouoke this irreligious act (seeing they might sometimes, but doe not, and doe not sometimes because they cannot, though it be possible, ingraft goodnesse) by their owne ignorance; [Page 88] wee may inferre, (and that most iustly) that they resemble Heliogabalus, who being the cause of his friendes drunkennesse, would cast the miserable wretches amongst tame Beares and Lyons, to terrifie them when they awaked. But herein they differ: hee was the voluntarie cause of his Friendes; Parents, the vnadvised cause of their Childrens errour: in stead of which hee threw his friendes among tame Beares and Lyons; Parents, by disinheritance, throw their issue amongst rampant Wolues.
For besides the perplexed imfamie, and sorrowfull perturbations of such excluded Castawayes; what shal we coniecture touching their desperate resolution? Or how shall wee [Page 89] condemne, if they bee mercilessely ouerthrowne by the impulsiue necessity of destruction? Seeing their destitute fortune inuites them to embrace each glistering temptation, and to shake hands with calamity.
I cannot (for mine owne part) comprehend all this without remembrance and pitty of such parents ruines; seeing they cannot discharge all, before children haue incurred destruction without them.
Nothing is written which doth not amplifie our instruction (saith Diuinity) and Nothing amongst all is more effectuall then true OBSERVATIONS, except DIVINITIE. Most ingenious therefore and full of perswasion, may that Morality [Page 90] bee, soone collected from insensible creatures, they haue an excellent and singular loue (each creature in his kind) to nourish vp their weake little ones. The hunted Lionesse driues her whelpes before. The pregnant Beare forsakes not her den vntill she be deliuered; neither do the whelpes come forrh vntill they can escape danger. The Snake swallowes her yong, if any disaduantage happens. And aboue all, most admirable is natures ingenuity, touching that forraine creature, called by the name of Su; which (being persecuted) shuts vp her Cubbes in a depending scrip, and so protects them from the Huntsman. The multitude of examples would be tedious. Briefly therefore, it is a generall note among them; they neuer forsake their [Page 91] infantry till it be able euery way (like themselues) to preuent mischiefe.
This may rebuke all cruellminded parents, who (notwithstanding the discursiue light of reason) can cast off meere Humanity, and goe beneath a brutish goodnesse of nature, not onely to forsake, but to abhorre their issue; and leaue them destitute, before they be any way enabled to sustaine nature. For children bee indeed thus reiected euer, because they be vnable. Omitting these indifferent allegations, which some may account sophistry, rather then sound doctrine; because they beleeue nothing but what Scripture makes apparant; nor that can be accepted among them, vnlesse no Christian contradicts it; neither can that which [Page 92] all acknowledge, winne oftentimes any more then outward beleefe. It shall bee therefore sufficient to confute this errour in question, by the soundest proofe; and then the vnbeliefe of Hypocrites will serue to multiply their condemnations.
Wee cannot (where things bee left vntouched in Scripture) assume a safer patterne then the Omnipotent properties of our Creator. First then, that Metaphoricall affinitie, of father and sonne, which Himselfe hath pleased to entertaine betwixt Himselfe and the Elected, may serue to instruct parents (without controuersie) in all degrees of duty, and inseparate relation.
Now all agree vpon this Principle, that whomsoeuer God [Page 93] hath once loued, him hee hath loued euerlastingly. It is impossible therefore, if at any time there hath bene Amity betwixt father and sonne, that (this being obserued) it should fall away to disinheritance. For if Gods Maiestie descend so low, as to continue his loue alwaies where Hee hath begunne to Loue: shall not imitation hereof be requisite in fathers, who be commanded to loue their children, and in whom nature exacts more proportionate equality, then in the least degree can be imagined betwixt holinesse and frailty? each circumstance appeares so manifest, as I know not how Sophisters can colourably distinguish. A second instance may confirme this president. God neuer hath forsaken the most wicked Reprobates, till [Page 94] they haue voluntarily forsaken him first: The prodigall demanded his portion, left his father, and yet the father willingly accepts him being conuerted. This becomes farre opposite to the practise of our age: so peremptory is the humor of disinheriting-parents, as they forget common charity, and refuse loue with an implacable contempt of reconcilement. As for the pretended causes which commonly prouoke parents, I cannot any way coniecture, that they be either halfe so infinite, or in the least degree so terrible, as those with which all parents prouoke Omnipotence: & therfore I cannot well see how such fathers can claime the petition of forgiuenesse, when they cannot forgiue their owne issue. The heire of a Kingdome entitles [Page 95] himselfe not more iustly to his Crowne, then eldest sonnes do to their homely inheritance. Now I obserue, that wheresoeuer hath been a successory regiment, there, weake-braind, ryotous, tyrannicall, and lewd princes, haue been admitted to their dignities without contradiction. And doth not the bloud of common heires answere to a Kings priuiledge, in the Title of Legitimate? Why then shall wee protect such vniust partialitie? If children should receiue no more thē they deserue: or if they shold claime interest of loue, no longer then merits make a full proportion; how should the liberality of parents, and the prerogatiue of children, appeare? or what thankes and filiall loue may Fathers expect from such Children, more then from good [Page 96] Apprentices? Cimon could intombe his Mares, when they purchased credite in the swift races of Olimpiades. Xanthippus could bewaile his dogges death which had followed his Maister from Calamina. Alexander could erect a Citty in the honor of Bucephalus, when hee had long bene defended by him in the dangerous attempts of many fortunate battailes. The Asse may well (among the Heathen) be adorned with Lillies, Violets, and Garlands; when their Goddesse, Vesta, by an Asses voyce, auoyded the rape of Priapus. If merits therefore should onely challenge the loue of parents, nothing might make a difference betwixt sonnes and bond-slaues: Seeing bare Humanity, and the Law of Nations hath accounted the honours [Page 99] of One worthy to be honored, nothing but equall and necessary thankes. Nay, in all ages, so bountifull and respectiue hath authority beene to true merites, as euen the desertlesse children haue met with dignitie to remunerate the fathers worthinesse: Thus did the Athenians bestow great wages vpon Lysimachus, to gratifie the seruice of Aristides: And thus the Romans preferred the cause of Marcus Brutus, because his Ancestors had tooke the Countries quarrell against tyrants. Shall fathers then esteeme it such irregular custome to dignifie their owne begotten issue, though desertlesse; seeing strangers haue done this to congratulate good fathers?
Two examples there bee antient [Page 98] and moderne (worth our memory) that shew the practise of our Theame in question; and affoords singular obseruation. The first is euident, in the raigne of Agis a Lacedemonian King: In whose principall Citie of Sparta, the custome had prohibited alienations that preiudice the heire: The custome grew to bee a confirmed Law: After continuance, there fell a difference betwixt one of the highest Magistrates and his eldest sonne: The father was so actually prouoked, that hee exhibites a Decree to licence Disinheritance; the Decree was established: And afterward (saith Plutarch) couetousnesse became publick. From hence my obseruation is double. First, the originall cause of [Page 99] disinheritance was fury: Secondly, the commodity was ranke couetousnesse.
Lastly, it is apparant by the Tower-rowles, that (during the raigne of Edward the fourth) one Thomas Burdet an Englishman, being somewhat innocently condemned to death (about captions tearmes ignorantly vttered) in his way to death espied his eldest sonne, whom (before) hee disinherited: him therefore hee penitently receiued; and hauing now confessed seriously, that hee felt Gods wrath vpon him onely to punish that vnnaturall sinne: Hee humbly beg'd forgiuenesse of God, and of his sonne: The application of such a paenitent remorse is easy.
Hauing now marshald vp this troope of Arguments, [Page 100] which (I thinke) are approueable; some (questionlesse) will account them white-liuerd souldiers, drest vp onely with a Rhetoricall habite: But censure is no lesse infinite, then oftentimes odious: Tryall therefore shall discharge the integrity of these; whilst I proceed briefly to muster one troope more; whose courage is enough animated by their aduersaries weaknes; if not impossibility of appearance. For if the birthright (which intitles an heire) be inseparate, then the prerogatiue is also inseparate; for inheritance depends vpon priority; which being vnremoueable; the adiunct essentiall cannot perish without the subiect. Relations therefore be so congruous, that we may sooner affirme the Sonne and Father not to be, [Page 101] then heires and inheritance not to bee correlatiues: and by the consequent as lawfully may wee depriue both of Beeing; as we may permit the one without the other. (:*:.:*:.:*:) (* * *)
ESSAY. VI. Of Poetry.
POETRY is called the worke of nature: I rather thinke it a Diuine alacrity, entertained by the fitnesse of nature: for if (in generall) a cheerefull spirit partakes of a Diuine influence; then this (being spiritually maintained, with a desire to communicate, and expresse such quickning [Page 103] inventions) can bee no other, being the soule of alacrity, then an inuisible Diuine worke; which doth transport nature; whilst nature meruailes at the cause. Aristotle. Philosophie hath diuided our soules faculty; and makes the Intelligent part our principall essence; that cannot perish: Poetry depends on that, and a sublime fancie; they being the helpes of our dispofall: or (to speake truely) a Poet vseth euery function of the soule: Depending vpon which, hee must reiect Nature: for Nature perisheth; the Soule cannot. Nature is then the Hand-maide; but an Infusiue worthinesse, the soule of Poetry.
Conceiue but this, and Nature will disclaime: Nature imparts her Faculties by Generation; [Page 104] excluding study and custome: A Poet neuer is engendred so, further then a naturall Logician, therefore he exceeds Nature.
We may obserue a sweete concordance in this mighty Fabricke: All things are coupled with an allusiue vnion: Life, is a flash of immortality; Sleepe, of death: middle age of Summer: Arts also, and ages past, haue a similitude with things inferiour, and signifie things future.
Language is likened to a Casket, Logicke to an Artificers Instrument; Rhetoricke to a pretious Colour; And Poetry likewise hath a fit resemblance with Prophecy: both bee an vnutterable rapture; both bee a boundlesse large capacitie: both bee a vniversall [Page 105] tractate: both bee confined within a small number: both bee discredited with false pretenders: both bee dispersed among men (originally) obscure: both bee alike neglected: both (generally) contemned alike.
Poetry is made the conveyance of amorous delights: and certainely it doth bestow much sweetnesse in apparrelling loueaccents. This onely might discover it for a supreme donatiue; seeing the musicke in heaven is an agreement of soules. Ierome Savanarola, the Monkish Phylosopher, makes Poetry a part of reasonable Philosophy; maintaining this, against naturall pretenders of Poetry: I will not meddle with his arguments, they are elaborate and learned: the truth is evident [Page 106] without serious proofe.
Verse and Rime bee things naturall: for they be onely colour and appearance: but if you value the Phrase and the Materials after the same proportion; as thinking your conceit able to furnish a poeme; you shall indeed perceiue it likewise naturall; that is, naked, vnpolished, nay the scorne of Poetry. A quicke contriving head may vtter laudably; but never was a braine so sudden, as to compose well without the president of others in the like kinde: nay, take the most illiterate Writers, (who propound experience and familiar allusions) they haue a time to Meditate, to compare, to dispose.
This Art of Poetry cannot proue eminent, vnlesse the writer hath a reioycing heart, an apprehensiue [Page 107] head, and a disclouded memory. It is impossible therefore for one deiected by calamity, or one perplexed with questions of another Science, to get perfection in this free knowledge: I say, perplexed with questions of another Science; because a Poet should rather copiously discourse of all, by application to a witty purpose, rather then be exquisite in a particular Art, respecting depth of rule, or quidditie. Notions, coniectures, and some of the best passages, be more sufficient for him, then a praecise certaintie of rules.
He therfore who propounds excellence, must refuse the multitude of questions, and the vexation of miseries: both bee as clogges and fetters to that aspiring facultie. From hence I may conclude the perfection of [Page 108] this Science doth match the straines of right Alch [...]mie: it being (in both) alike impossible to find that man who shall directly promise to attaine perfection; because impediments exceede the meanes. The nourishment of Poetry is good applause: for Poems being made to allure and bewitch the reader in a lesson of moral precept, must prosper in their meaning, or be discountenanced: As all professions be, which make mens good opinions the reward of knowledge: and therefore hath England affoorded few men accurate in Poetry, because opinion hath vouchsafed to ranke her among triviall labours, and recreatiue vanities: whereas the Italians haue proved singular proficients; because (saith Rosinus) authority hath graced their elegance. [Page 109] The reason (I thinke) which hath wrought in England such a degenerate value of Poems, proceeded (first) from the the professors ignorance & generall basenesse: but secondly from the stubborn gravity of the best readers; who scorne to account the best Poems profitable works, because all haue hitherto bin accounted slight composures, or at best vnprofitable. And we imagine it a weaknesse to recant an error. Some haue certainely contemned the worthiest labors even throgh malicious despaire of attempting the like worthily. Howsoever, the base opinion which Poetry incurs among vs, hath bin repaid with iustice: that is, the discredit of our Nation: for our vnder-valuing opinion hath deprived the publicke of more iudicious workes then [Page 110] bee already extant: And so the glory of our Nations eminent wit, hath beene eclipsed with forraigners.
As for the private and sensible benefit (which any shal conceiue in publishing his labours) I see none vertuous but this: he may excuse (by them) his silent nature; and bee accounted better, as a Melancholy Poet, then a speechlesse foole. Fame and Eminence savour of a fruitlesse ambition; that will now purchase nothing for Poetry by preferment, but an opinion that Poetry is his knowledge, and (it being so) that he is fit for nothing else: or some perhaps; nay, the wisest, will bestow compassion, and say, It is pitty such a pregnant wit should e [...]d [...]uour so idly. These bee the comforts of beeing famous: let Doetrs be ambitious [Page 111] of it. The deepest Poets haue neglected verse, I meane the polished forme of verse: but I would sooner loue such workes in prose; and heartily intreate such writers, even for their own dispatch-sake, and the readers also, to abandon Poetry, except they can avoyd that crabbed stile and forme, which weakens any readers appetite and apprehension.
The relish of Poetry is a candied barke: an elegance so sweetned with apt phrase and illustration, as it excludes rough harshnesse, and all mystery: controversies and Phylosophicall questions bee therefore improper arguments for a Poeticall tractate: they cannot be expressed with an inticing libertie. Similitudes be the fit interpreters of Poets: when I affirme [Page 112] this, I doe not approue all similitudes, but such as doe interprete: which they cannot do, except they be more familiar then the thing interpreted. This condemnes any, who from a depth in learning, shall produce the Mathematickes, to illustrate Grammer: or shall compare things knowne by repetition to an example in Astronomy.
Poore and Prodigall haue been a Poets Titles: these haue been fixt with a contemptiue meaning: but I imagine they advance his qualitie: for therefore he neglects wealth, because he feeles in himselfe a Iewell which can redeeme his bondage in adversitie. Freedome of Braine and Body is a Poets musicke: Peace and Health preserue, and do reviue his fancie. When therefore a Reward is motiue, it makes the [Page 113] labour like it selfe, servile. Poetry should therefore (being an impartiall free science) be vndertaken by the free Professor; a man sufficient in estate: such a one as need not vse flattery to win reward; nor so indite, that things may be dispatched quickly, and his wants quickly furnished; nor so dispatch, that hee may rather make things saleable, through obscoenitie or scandals, then approved labour. These mischiefes follow a mercenarie hope: and therefore be mercenarie Poets odious: such (I meane) as are provoked by poverty, and will exact their wages.
ESSAY VII. Of Discontents.
PLeasure and Sorrow bee the obiects of vertue: but discontents may be thoght rather the obiects of pleasure. Vertue moderates the folly of pleasure & sorrow: but pleasure so moderated, remoues discontents. I reckon discontēts among my private Sorrow may bee [...]dmitted in behalfe of p [...]blic▪ calamitie [...] which can not bee s [...] well tearmed Discontents.sorrowes; which amplifie my owne mis-fortune; which feele the [Page 115] same (perhaps) a greater torment for my friends misery, then my owne: yes, I am better assured of my owne fortitude to contemne sorrowes, then of my friends aptnesse, to relish my counsels; or of his owne freedome to advise himselfe: and therefore his vexation (he being my selfe) afflicts me more iniuriously: because I can overcome my owne, better then His. I call those properly D [...]scontēted, who are busiethoughted: who, like brainelesse patients, are almost desperate if another giues them poyson; and yet (being recovered) they will adventure to poyson themselues: for many of this ranke you shall perceiue, who having passed the discontents which come by others malice, will (of their owne accord) frame new perplexities: They [Page 116] will conceiue things otherwise then they be, and so nourish a conceit till they beleeue it reall.
Opinion is indeed the mediate cause of discontents; but then a rectified or false capacitie (being an immediate cause of rectified or false opinions) begets a true or idle discontent. I call that idle, which is begotten by an idle fancie: such idle discontents are soone expelled; they are a causelesse Melancholy, begot by alteration, dispersed by alteration: But Melancholy, meeting with a reall cause, becomes a setled mischiefe. Howsoever, nothing (though most worth our discontent) can bee said His or My discontent, vnlesse wee so conceiue it. For certainly, a carelesse resolution may be freed from conscience and discontent together: wheras perhaps a nice examining head [Page 117] may so ensnare it selfe with multitude of thoughts, that the confusion may prouoke both: but then a carelesse resolution serues worthily to abate such idle, and such reall discontents. For as in naturall bodies fasting and food destroy & nourish; so in our daily proiects, cōsideratiue thoughts and carelesse negligence fasten & remoue. The best Plato. Gilen. Cicero. D. Thom. Philosophers haue left a doubtfull number of mens perturbations; some assigne sixe, some fiue, some foure, some eleven. They might (in my conceit) be all reduced vnto a triple number: including likewise the very causes of all discontent. Imagine therefore they proceed first from iealousies of what kind soever; either in being contemned, neglected, or ambiguous of good successe: then from doubts not to be resolued, [Page 118] either through weaknesse of our vnderstanding, or intricacie of the question, then from an extreame desire, either of things difficult or impossible. To iealousies, and such desires, all are incident; to doubts and questions, Schollers, or Scholler-like heads onely: these comprehend the summe of all our crosses: of all our sorrowes both in soule and body: Nay, all more narrowly may be reduced to a desire: for when we briefly say, He hath his desire, we must withall intend, that he is neither troubled with pleasure, griefe, feare, audacity, hope or anger: the sixe turbulent passions reckoned by Plato.
Certainly (amongst all) perplexed questions be to a labouring head, most troublesome: and lesse blameable was that [Page 119] found Aristotle. Philosopher, who made the Ocean capable of him, because he was not capable of reason for the Ebbe and Flow; rather then such as be ashamed to liue, when either needinesse, feare, ignominy, griefe, or disappoyntments contradict them. It is meere bestiall to dye vpon such weake incounters; which might be all confuted with a Heathens knowledge: but then to dye for ignorance may seeme excuseable: for such a liue is bestiall, where we are ignorant of reason; and better is it to be ignorant of reason how to prevent death, then to preserue life in ignorance. The truth is, our discontents of any kinde do mis-informe our iudgement; no otherwise then a busie knaue, who (seeing the bad luck of lawfull meanes) doth bribe the Magistrate [Page 120] and neuer was a Magistrate more easily bribed, then is a iudgement (so oppressed) corrupted. Wee haue no liberty to know, much lesse to iudge; no reason to discourse, much lesse to put a difference, no freedome to conceiue, much lesse to vnderstand, when Discontents do trouble vs. They interpose our brightest eminence of wisedome; no otherwise then clowdes darken the Sunnes glory: They keepe a strong possession against our vertue & all good society. The most significant title they can deserue is Trecherous: for they breed sensibly an innovation; begetting in vs a preposterous change; & that commonly proceeds from worse to worse: For being more incorporate with them & their mutatiōs, we challenge lesse freedom in our selues, to help our selues. Discontents, like an extreme disease, [Page 121] be of a shifting nature: they delight continually in motion; as men vehemently sicke doe change their beds & chambers.
A Discontented man does and vndoes, that he may doe againe: thinking to loose his humour in variety; or by aduenture (if by nothing else) among many changes to make one good one. But this desire of change corrupts our honesty. We shal perceiue a three-fold mischiefe which goes inseparate with discontents: for they bee ready to seduce our thoughts, our words, our actions: We mis- esteeme, mis- condemne, mis- attempt, through discontented passions. The reason is manifest: for Discontent being the companion of our thoughts, makes them, our words and actions ruled by that; and so become vnpleasing, like it selfe: Therefore doe male contents [Page 122] vnder-value merite in their owne opinion; Therefore (being waspish) they detract from worthinesse; therefore they dislike or doe condemne bitterly; and therefore, likewise, do men thus affected, vndertake more venturously then wisely. So that Salust hath obserued well touching the Character of Catilines adhaerents; that they were Homines quos flagitium, egestas, aut conscius animus exagitabat.
And, questionlesse, such men so inwardly bitten with their owne afflictions, can finde no leasure in themselues to keepe affinity with others: Good Soueraignes therefore, louing Parents, honest Friends, loyall Subiects, wise Maisters, haue bene no male-contents: for (being so) it is impossible that [Page 123] such a troubled Fountaine should send forth any thing but offensiue tumults. There is nothing more doth make our enemies reioyce, then a deiected spirit; and nothing more afflicts our soule then to be sensible of their reioycings; therefore doth that experienced Prophet Dauid so often wish for a deliuerance from their triumph; so often doth he lament their insultations.
Infinite are those aduantages, which may be had against men discontented: and therefore hath a melancholy spirit some prerogatiue in this respect; because his time of discontent is scarce distinguished from his daily carriage; for night is sooner visible in an open Pallace, then a smoky Cottage. I may propound of these, what Celsus [Page 124] doth of Cole-worts: being halfe sodden, they are laxatiue; but twice sodden, they are binding: So discontents beeing but slightly apprehended and entertained, may bee a meanes sitting to prepare the way for honest applications, and to purge security: But being suffered long to boyle within vs, they do confirme their owne; and also stoppe the passage of other worse corruptions.
Of Morall and awakening discontents, the wise Salomon speakes; when hee resolues positiuely; Anger is better then laughter, for by a sad looke the heart is made better: Melior est ira risu: quia per tristitiam vultus, corrigitur animus delinquentis: Some Fauourites there bee, so much [Page 125] beholding to Fortune, that in a whole AGE they haue scarce learnt the definition of sorrow.
In these men the Prouerbe is verified; Fooles are Fortunate; and yet agreeable with an honest meaning: For those (I thinke) are chiefly bound to Fortune, or Prouidence rather, who cannot through a good simplicity affect dishonest practises, and close dealings: It being consonant with reason, that men ill-befriended with a subtle Braine, should bee assisted with some higher POLICIE.
All that wee suffer, is by our OWNE or FORTVNES worke: Wee cannot bee too patient with Fortunes, too much prouoked [Page 126] with our owne workes of sorow: when fortune punisheth, wee haue no remedy; when our owne indiscretion punisheth, we may afflict our selues the longer with a wise fury, that wee may learne to recollect and to awaken our iudgement.
Some haue a resolute contempt for all aduersities; but such a valorous scorne may be ingendred by a sottish ignorance, or an vncapable dulnesse; no otherwise then both may be a Drunkards motiues in extreme hazard.
As for my selfe; I neuer felt a sorrow, which I esteemed a discontent, vnlesse it gaue no profitable vse; either by making mee more circumspect and prouident; or acquainting me beforehand with my destiny. The most honourable dealing with our [Page 127] worst afflictions, is to confute them by a discourse of braine, and so exercise our knowledge, for our owne aduantage, against the foes of knowledge.
But none among the worst crosses shall indeed predominate, if sometimes in a lawfull humour wee doe crosse our selues.