inscription, Happy is that city which in time of peace thinks of war, a
fit motto for every man's private house; happy is the man that provides
for a future assault. But many times we complain, repine and mutter
without a cause, we give way to passions we may resist, and will not.
Socrates was bad by nature, envious, as he confessed to Zophius the
physiognomer, accusing him of it, froward and lascivious: but as he was
Socrates, he did correct and amend himself. Thou art malicious,
envious, covetous, impatient, no doubt, and lascivious, yet as thou art
a Christian, correct and moderate thyself. 'Tis something, I confess,
and able to move any man, to see himself contemned, obscure, neglected,
disgraced, undervalued, [3940]left behind; some cannot endure it, no
not constant Lipsius, a man discreet otherwise, yet too weak and
passionate in this, as his words express, [3941]collegas olim, quos ego
sine fremitu non intueor, nuper terrae filios, nunc Maecenates et
Agrippas habeo,—summo jam monte potitos. But he was much to blame for
it: to a wise staid man this is nothing, we cannot all be honoured and
rich, all Caesars; if we will be content, our present state is good,
and in some men's opinion to be preferred. Let them go on, get wealth,
offices, titles, honours, preferments, and what they will themselves,
by chance, fraud, imposture, simony, and indirect means, as too many
do, by bribery, flattery, and parasitical insinuation, by impudence and
time-serving, let them climb up to advancement in despite of virtue,
let them go before, cross me on every side, me non offendunt modo non
in, oculos incurrant, [3942]as he said, correcting his former error,
they do not offend me, so long as they run not into mine eyes. I am
inglorious and poor, composita paupertate, but I live secure and quiet:
they are dignified, have great means, pomp, and state, they are
glorious; but what have they with it? [3943]Envy, trouble, anxiety, as
much labour to maintain their place with credit, as to get it at first.
I am contented with my fortunes, spectator e longinquo, and love
Neptunum procul a terra spectare furentem: he is ambitious, and not
satisfied with his: but what [3944]gets he by it? to have all his life
laid open, his reproaches seen: not one of a thousand but he hath done
more worthy of dispraise and animadversion than commendation; no better
means to help this than to be private. Let them run, ride, strive as so
many fishes for a crumb, scrape, climb, catch, snatch, cozen, collogue,
temporise and fleer, take all amongst them, wealth, honour, [3945]and
get what they can, it offends me not:
[3946]———me mea tellus
Lare secreto tutoque tegat,
I am well pleased with my fortunes, [3947]Vivo et regno simul ista
relinquens.
I have learned in what state soever I am, therewith to be contented,
Philip, iv 11. Come what can come, I am prepared. Nave ferar magna an
parva, ferar unus et idem. I am the same. I was once so mad to bustle
abroad, and seek about for preferment, tire myself, and trouble all my
friends, sed nihil labor tantus profecit nam dum alios amicorum mors
avocat, aliis ignotus sum, his invisus, alii large promittunt,
intercedunt illi mecum soliciti, hi vana spe lactant; dum alios ambio,
hos capto, illis innotesco, aetas perit, anni defluunt, amici
fatigantur, ego deferor, et jam, mundi taesus, humanaeque satur
infidelitatis acquiesco. [3948]And so I say still; although I may not
deny, but that I have had some [3949] bountiful patrons, and noble
benefactors, ne sim interim ingratus, and I do thankfully acknowledge
it, I have received some kindness, quod Deus illis beneficium rependat,
si non pro votis, fortasse pro meritis, more peradventure than I
deserve, though not to my desire, more of them than I did expect, yet
not of others to my desert; neither am I ambitious or covetous, for
this while, or a Suffenus to myself; what I have said, without
prejudice or alteration shall stand. And now as a mired horse that
struggles at first with all his might and main to get out, but when he
sees no remedy, that his beating will not serve, lies still, I have
laboured in vain, rest satisfied, and if I may usurp that of
[3950]Prudentius,
Inveni portum; spes et fortuna valete,
Nil mihi vobiscum, ludite nunc alios.
Mine haven's found, fortune and hope adieu,
Mock others now, for I have done with you.
MEMB. VII.
_Against Repulse, Abuses, Injuries, Contempts, Disgraces, Contumelies,
Slanders, Scoffs, &c._
I may not yet conclude, think to appease passions, or quiet the mind,
till such time as I have likewise removed some other of their more
eminent and ordinary causes, which produce so grievous tortures and
discontents: to divert all, I cannot hope; to point alone at some few
of the chiefest, is that which I aim at.
_Repulse_.] Repulse and disgrace are two main causes of discontent, but
to an understanding man not so hardly to be taken. Caesar himself hath
been denied, [3951]and when two stand equal in fortune, birth, and all
other qualities alike, one of necessity must lose. Why shouldst thou
take it so grievously? It hath a familiar thing for thee thyself to
deny others. If every man might have what he would, we should all be
deified, emperors, kings, princes; if whatsoever vain hope suggests,
insatiable appetite affects, our preposterous judgment thinks fit were
granted, we should have another chaos in an instant, a mere confusion.
It is some satisfaction to him that is repelled, that dignities,
honours, offices, are not always given by desert or worth, but for
love, affinity, friendship, affection,[3952]great men's letters, or as
commonly they are bought and sold. [3953]Honours in court are bestowed
not according to men's virtues and good conditions (as an old courtier
observes), but as every man hath means, or more potent friends, so he
is preferred. With us in France ([3954]for so their own countryman
relates) most part the matter is carried by favour and grace; he that
can get a great man to be his mediator, runs away with all the
preferment. Indignissimus plerumque praefertur, Vatinius Catoni,
illaudatus laudatissimo;
[3955]———servi dominantur; aselli
Ornantur phaleris, dephalerantur equi.
An illiterate fool sits in a man's seat, and the common people hold him
learned, grave and wise. One professeth ([3956]Cardan well notes) for a
thousand crowns, but he deserves not ten, when as he that deserves a
thousand cannot get ten. Solarium non dat multis salem. As good horses
draw in carts, as coaches. And oftentimes, which Machiavel seconds,
[3957] Principes non sunt qui ob insignem virtutem principatu digni
sunt, he that is most worthy wants employment; he that hath skill to be
a pilot wants a ship, and he that could govern a commonwealth, a world
itself, a king in conceit, wants means to exercise his worth, hath not
a poor office to manage, and yet all this while he is a better man that
is fit to reign, etsi careat regno, though he want a kingdom,
[3958]than he that hath one, and knows not how to rule it: a lion
serves not always his keeper, but oftentimes the keeper the lion, and
as [3959]Polydore Virgil hath it, multi reges ut pupilli ob inscitiam
non regunt sed reguntur. Hieron of Syracuse was a brave king, but
wanted a kingdom; Perseus of Macedon had nothing of a king, but the
bare name and title, for he could not govern it: so great places are
often ill bestowed, worthy persons unrespected. Many times, too, the
servants have more means than the masters whom they serve, which
[3960]Epictetus counts an eyesore and inconvenient. But who can help
it? It is an ordinary thing in these days to see a base impudent ass,
illiterate, unworthy, insufficient, to be preferred before his betters,
because he can put himself forward, because he looks big, can bustle in
the world, hath a fair outside, can temporise, collogue, insinuate, or
hath good store of friends and money, whereas a more discreet, modest,
and better-deserving man shall lie hid or have a repulse. 'Twas so of
old, and ever will be, and which Tiresias advised Ulysses in the [3961]
poet,—Accipe qua ratione queas ditescere, &c., is still in use; lie,
flatter, and dissemble: if not, as he concludes,—Ergo pauper eris, then
go like a beggar as thou art. Erasmus, Melancthon, Lipsius, Budaeus,
Cardan, lived and died poor. Gesner was a silly old man, baculo
innixus, amongst all those huffing cardinals, swelling bishops that
flourished in his time, and rode on foot-clothes. It is not honesty,
learning, worth, wisdom, that prefers men, The race is not to the
swift, nor the battle to the strong, but as the wise man said,
[3962]Chance, and sometimes a ridiculous chance. [3963]Casus plerumque
ridiculus multos elevavit. 'Tis fortune's doings, as they say, which
made Brutus now dying exclaim, O misera virtus, ergo nihil quam verba
eras, atqui ego te tanquam rem exercebam, sed tu serviebas fortunae.
[3964]Believe it hereafter, O my friends! virtue serves fortune. Yet be
not discouraged (O my well deserving spirits) with this which I have
said, it may be otherwise, though seldom I confess, yet sometimes it
is. But to your farther content, I'll tell you a [3965]tale. In Maronia
pia, or Maronia felix, I know not whether, nor how long since, nor in
what cathedral church, a fat prebend fell void. The carcass scarce
cold, many suitors were up in an instant. The first had rich friends, a
good purse, and he was resolved to outbid any man before he would lose
it, every man supposed he should carry it. The second was my lord
Bishop's chaplain (in whose gift it was), and he thought it his due to
have it. The third was nobly born, and he meant to get it by his great
parents, patrons, and allies. The fourth stood upon his worth, he had
newly found out strange mysteries in chemistry, and other rare
inventions, which he would detect to the public good. The fifth was a
painful preacher, and he was commended by the whole parish where he
dwelt, he had all their hands to his certificate. The sixth was the
prebendary's son lately deceased, his father died in debt (for it, as
they say), left a wife and many poor children. The seventh stood upon
fair promises, which to him and his noble friends had been formerly
made for the next place in his lordship's gift. The eighth pretended
great losses, and what he had suffered for the church, what pains he
had taken at home and abroad, and besides he brought noblemen's
letters. The ninth had married a kinswoman, and he sent his wife to sue
for him. The tenth was a foreign doctor, a late convert, and wanted
means. The eleventh would exchange for another, he did not like the
former's site, could not agree with his neighbours and fellows upon any
terms, he would be gone. The twelfth and last was (a suitor in conceit)
a right honest, civil, sober man, an excellent scholar, and such a one
as lived private in the university, but he had neither means nor money
to compass it; besides he hated all such courses, he could not speak
for himself, neither had he any friends to solicit his cause, and
therefore made no suit, could not expect, neither did he hope for, or
look after it. The good bishop amongst a jury of competitors thus
perplexed, and not yet resolved what to do, or on whom to bestow it, at
the last, of his own accord, mere motion, and bountiful nature, gave it
freely to the university student, altogether unknown to him but by
fame; and to be brief, the academical scholar had the prebend sent him
for a present. The news was no sooner published abroad, but all good
students rejoiced, and were much cheered up with it, though some would
not believe it; others, as men amazed, said it was a miracle; but one
amongst the rest thanked God for it, and said, Nunc juvat tandem
studiosum esse, et Deo integro corde servire. You have heard my tale:
but alas it is but a tale, a mere fiction, 'twas never so, never like
to be, and so let it rest. Well, be it so then, they have wealth and
honour, fortune and preferment, every man (there's no remedy) must
scramble as he may, and shift as he can; yet Cardan comforted himself
with this, [3966]the star Fomahant would make him immortal, and that
[3967]after his decease his books should be found in ladies' studies:
[3968]Dignum laude virum Musa vetat mori. But why shouldst thou take
thy neglect, thy canvas so to heart? It may be thou art not fit; but a
[3969]child that puts on his father's shoes, hat, headpiece,
breastplate, breeches, or holds his spear, but is neither able to wield
the one, or wear the other; so wouldst thou do by such an office,
place, or magistracy: thou art unfit: And what is dignity to an
unworthy man, but (as [3970] Salvianus holds) a gold ring in a swine's
snout? Thou art a brute. Like a bad actor (so [3971]Plutarch compares
such men in a tragedy, diadema fert, at vox non auditur: Thou wouldst
play a king's part, but actest a clown, speakest like an ass.
[3972]Magna petis Phaeton et quae non viribus istis, &c., as James and
John, the sons of Zebedee, did ask they knew not what: nescis temerarie
nescis; thou dost, as another Suffenus, overween thyself; thou art wise
in thine own conceit, but in other more mature judgment altogether
unfit to manage such a business. Or be it thou art more deserving than
any of thy rank, God in his providence hath reserved thee for some
other fortunes, sic superis visum. Thou art humble as thou art, it may
be; hadst thou been preferred, thou wouldst have forgotten God and
thyself, insulted over others, contemned thy friends, [3973]been a
block, a tyrant, or a demigod, sequiturque superbia formam:
[3974]Therefore, saith Chrysostom, good men do not always find grace
and favour, lest they should be puffed up with turgent titles, grow
insolent and proud.
Injuries, abuses, are very offensive, and so much the more in that they
think veterem ferendo invitant novam, by taking one they provoke
another: but it is an erroneous opinion, for if that were true, there
would be no end of abusing each other; lis litem generat; 'tis much
better with patience to bear, or quietly to put it up. If an ass kick
me, saith Socrates, shall I strike him again? And when [3975]his wife
Xantippe struck and misused him, to some friends that would have had
him strike her again, he replied, that he would not make them sport, or
that they should stand by and say, Eia Socrates, eia Xantippe, as we do
when dogs fight, animate them the more by clapping of hands. Many men
spend themselves, their goods, friends, fortunes, upon small quarrels,
and sometimes at other men's procurements, with much vexation of spirit
and anguish of mind, all which with good advice, or mediation of
friends, might have been happily composed, or if patience had taken
place. Patience in such cases is a most sovereign remedy, to put up,
conceal, or dissemble it, to [3976]forget and forgive, [3977]not seven,
but seventy-seven times, as often as he repents forgive him; Luke xvii.
3. as our Saviour enjoins us, stricken, to turn the other side: as our
[3978]Apostle persuades us, to recompense no man evil for evil, but as
much as is possible to have peace with all men: not to avenge
ourselves, and we shall heap burning coals upon our adversary's head.
For [3979]if you put up wrong (as Chrysostom comments), you get the
victory; he that loseth his money, loseth not the conquest in this our
philosophy. If he contend with thee, submit thyself unto him first,
yield to him. Durum et durum non faciunt murum, as the diverb is, two
refractory spirits will never agree, the only means to overcome is to
relent, obsequio vinces. Euclid in Plutarch, when his brother had
angered him, swore he would be revenged; but he gently replied,
[3980]Let me not live if I do not make thee to love me again, upon
which meek answer he was pacified.
[3981]Flectitur obsequio curvatus ab arbore ramus,
Frangis si vires experire tuas.
A branch if easily bended yields to thee,
Pull hard it breaks: the difference you see.
The noble family of the Colonni in Rome, when they were expelled the
city by that furious Alexander the Sixth, gave the bending branch
therefore as an impress, with this motto, Flecti potest, frangi non
potest, to signify that he might break them by force, but so never make
them stoop, for they fled in the midst of their hard usage to the
kingdom of Naples, and were honourably entertained by Frederick the
king, according to their callings. Gentleness in this case might have
done much more, and let thine adversary be never so perverse, it may be
by that means thou mayst win him; [3982] favore et benevolentia etiam
immanis animus mansuescit, soft words pacify wrath, and the fiercest
spirits are so soonest overcome; [3983]a generous lion will not hurt a
beast that lies prostrate, nor an elephant an innocuous creature, but
is infestus infestis, a terror and scourge alone to such as are
stubborn, and make resistance. It was the symbol of Emanuel Philibert,
Duke of Savoy, and he was not mistaken in it, for
[3984]Quo quisque est major, magis est placabilis irae,
Et faciles motus mens generosa capit.
A greater man is soonest pacified,
A noble spirit quickly satisfied.
It is reported by [3985]Gualter Mapes, an old historiographer of ours
(who lived 400 years since), that King Edward senior, and Llewellyn
prince of Wales, being at an interview near Aust upon Severn, in
Gloucestershire, and the prince sent for, refused to come to the king;
he would needs go over to him; which Llewellyn perceiving, [3986]went
up to the arms in water, and embracing his boat, would have carried him
out upon his shoulders, adding that his humility and wisdom had
triumphed over his pride and folly, and thereupon he was reconciled
unto him and did his homage. If thou canst not so win him, put it up,
if thou beest a true Christian, a good divine, an imitator of Christ,
[3987](for he was reviled and put it up, whipped and sought no
revenge,) thou wilt pray for thine enemies, [3988]and bless them that
persecute thee; be patient, meek, humble, &c. An honest man will not
offer thee injury, probus non vult; if he were a brangling knave, 'tis
his fashion so to do; where is least heart is most tongue; quo quisque
stultior, eo magis insolescit, the more sottish he is, still the more
insolent: [3989]Do not answer a fool according to his folly. If he be
thy superior, [3990]bear it by all means, grieve not at it, let him
take his course; Anitus and Melitus [3991]may kill me, they cannot hurt
me; as that generous Socrates made answer in like case. Mens immota
manet, though the body be torn in pieces with wild horses, broken on
the wheel, pinched with fiery tongs, the soul cannot be distracted.
'Tis an ordinary thing for great men to vilify and insult, oppress,
injure, tyrannise, to take what liberty they list, and who dare speak
against? Miserum est ab eo laedi, a quo non possis queri, a miserable
thing 'tis to be injured of him, from whom is no appeal: [3992]and not
safe to write against him that can proscribe and punish a man at his
pleasure, which Asinius Pollio was aware of, when Octavianus provoked
him. 'Tis hard I confess to be so injured: one of Chilo's three
difficult things: [3993]To keep counsel; spend his time well; put up
injuries: but be thou patient, and [3994]leave revenge unto the Lord.
[3995]Vengeance is mine and I will repay, saith the Lord—I know the
Lord, saith [3996]David, will avenge the afflicted and judge the
poor.—No man (as [3997]Plato farther adds) can so severely punish his
adversary, as God will such as oppress miserable men.
[3998]Iterum ille rem judicatam judicat,
Majoreque mulcta mulctat.
If there be any religion, any God, and that God be just, it shall be
so; if thou believest the one, believe the other: Erit, erit, it shall
be so. Nemesis comes after, sero sed serio, stay but a little and thou
shalt see God's just judgment overtake him.
[3999]Raro antecedentem scelestum
Deseruit pede poena claudo.
Yet with sure steps, though lame and slow,
Vengeance o'ertakes the trembling villain's speed.
Thou shalt perceive that verified of Samuel to Agag, 1 Sam. xv. 33. Thy
sword hath made many women childless, so shall thy mother be childless
amongst other women. It shall be done to them as they have done to
others. Conradinus, that brave Suevian prince, came with a
well-prepared army into the kingdom of Naples, was taken prisoner by
king Charles, and put to death in the flower of his youth; a little
after (ultionem Conradini mortis, Pandulphus Collinutius Hist. Neap.
lib. 5. calls it), King Charles's own son, with two hundred nobles, was
so taken prisoner, and beheaded in like sort. Not in this only, but in
all other offences, quo quisque peccat in eo punietur, [4000]they shall
be punished in the same kind, in the same part, like nature, eye with
or in the eye, head with or in the head, persecution with persecution,
lust with effects of lust; let them march on with ensigns displayed,
let drums beat on, trumpets sound taratantarra, let them sack cities,
take the spoil of countries, murder infants, deflower virgins, destroy,
burn, persecute, and tyrannise, they shall be fully rewarded at last in
the same measure, they and theirs, and that to their desert.
[4001]Ad generum Cereris sine caede et sanguine pauci
Descendunt reges et sicca morte tyranni.
Few tyrants in their beds do die,
But stabb'd or maim'd to hell they hie.