wolfe by the eares, and that (if without danger of biting he might) he would gladly let it goe: complayning on fortune for lifting him so high, and then taking away the ladder, that he could not come downe agayne. Of Dioclesian, a Prince of so great wisedome and vertue in the opinion of the world: he will preferre his voluntary banishment at Salona, before all the Romaine Empire. Finally, the Emperour Charles the fifth, esteemed by our age the most happy that hath liued these many ages: he will curse his conquestes, his victories, his triumphes: and not be ashamed to confesse that farre more good in comparison he hath felt in one day of his Monkish solitarines, then in all his triumphant life. Now shall we thinke those happie in this imaginate greatnes, who themselues thinke themselues vnhappie? seeking their happines in lessening themselues, and not finding in the world one place to rest this greatnes, or one bed quietly to sleepe in? Happie is he only who in minde liues contented: and he most of all vnhappie, whome nothing he can haue can content. Then miserable Pyrrhus King of Albanie, who would winne all the world, to winne (as he sayd) rest: and went so farre to seeke that which was so neere him. But more miserable Alexander, that being borne King of a great Realme, and Conqueror almost of the earth, sought for more worlds to satisfye his foolish ambition, within three dayes content, with sixe foote of grounde. To conclude, are they borne on the highest Alpes? they seeke to scale heauen. Haue they subdued all the Kings of the earth? they haue quarels to pleade with God, and indeuour to treade vnder foote his kingdome. They haue no end nor limit, till God laughing at their vaine purposes, when they thinke themselues at the last step, thunderstriketh all this presumption, breaking in shiuers their scepters in their hands, and oftentimes intrapping them in their owne crownes. At
a word, whatsoeuer happines can be in that ambition promiseth, is but suffering much ill, to get ill. Men thinke by dayly climing higher to plucke themselues out of this ill, and the height wherevnto they so painefully aspire, is the height of misery it selfe. I speake not heere of the wretchednes of them, who all their life haue held out their cap to receiue the almes of court fortune, and can get nothing, often with incredible heart griefe, seeing some by lesse paines taken haue riches fall into their hands: of them, who iustling one an other to haue it, loose it, and cast it into the hands of a third: Of those, who holding it in their hands to hold it faster, haue lost it through their fingers. Such by all men are esteemed vnhappie, and are indeed so, because they iudge themselues so. It sufficeth that all these liberalities which the Deuill casteth vs as out at a windowe, are but baites: all these pleasures but embushes: and that he doth but make his sport of vs, who striue one with another for such things, as most vnhappie is he, that hath best hap to finde them. Well now, you will say, the Couetouse in all his goodes, hath no good: the Ambitious at the best he can be, is but ill. But may there not be some, who supplying the place of Iustice, or being neere about a Prince, may without following such vnbrideled passions, pleasantly enioy their goodes, ioyning honor with rest and contentment of minde? Surely in former ages (there yet remayning among men some sparkes of sinceritie) in some sort it might be so: but being of that composition they nowe are, I see not how it may be in any sorte. For deale you in affayres of estate in these times, either you shall do well, or you shall do ill. If ill, you haue God for your enemy, and your owne conscience for a perpetually tormenting executioner. If well, you haue men for your enemies, and of men the greatest: whose enuie and malice will spie you out, and
whose crueltie and tyrannie will euermore threaten you. Please the people you please a beast: and pleasing such, ought to be displeasing to your selfe. Please your selfe, you displease God: please him, you incurr a thousand dangers in the world, with purchase of a thousand displeasures. Whereof it growes, that if you could heare the talke of the wisest and least discontent of this kinde of men, whether they speake aduisedly, or their words passe them by force of truth, one would gladly change garment with his tenaunt: an other preacheth how goodly an estate it is to haue nothing: a third complaining that his braines are broken with the noise of Courte or Pallace, hath no other thought, but as soone as he may to retire himself thence. So that you shall not see any but is displeased with his owne calling, and enuieth that of an other: readie neuerthelesse to repent him, if a man should take him at his word. None but is weerie of the bussinesses wherevnto his age is subiect, and wisheth not to be elder, to free himselfe of them: albeit otherwise hee keepeth of olde age as much as in him lyeth.
What must we then doe in so great a contrarietie and confusion of mindes? Must wee to fynde true humanitie, flye the societie of men, and hide vs in forrestes among wilde beastes? to auoyde these vnrulie passions, eschue the assemblye of creatures supposed reasonable? to plucke vs out of the euills of the world, sequester our selues from the world? Coulde wee in so dooing liue at rest, it were something.
But alas! men cannot take heerein what parte they woulde: and euen they which do, finde not there all the rest they sought for. Some would gladly doo, but shame of the world recalls them. Fooles to be ashamed of what in their heartes they condemne: and more fooles to be aduised by the greatest enemye
they can or ought to haue. Others are borne in hande that they ought to serue the publique, not marking that who counsell them serue only themselues: and that the more parte would not much seeke the publique, but that they founde their owne particular. Some are told, that by their good example they may amende others: and consider not that a hundred sound men, euen Phisitions themselues, may sooner catch the plague in an infected towne, then one be healed: that it is but to tempt God, to enter therein: that against so contagious an aire there is no preseruatiue, but in getting farre from it. Finally, that as litle as the freshe waters falling into the sea, can take from it his saltnes: so little can one Lot or two, or three, reforme a court of Sodome. And as concerning the wisest, who no lesse carefull for their soules, then bodies, seeke to bring them into a sound and wholesome ayre, farre from the infection of wickednes: and who led by the hande of some Angell of God, retire themselues in season, as Lot into some little village of Segor, out of the corruption of the world, into some countrie place from the infected townes, there quietlie employing the tyme in some knowledge and serious contemplation: I willinglie yeeld they are in a place of lesse daunger, yet because they carie the danger, in themselues, not absolutelie exempt from danger. They flie the court, and a court folowes them on all sides: they endeuoure to escape the world, and the world pursues them to death. Hardly in this world can they finde a place where the world findes them not: so gredelie it seekes to murther them.
And if by some speciall grace of God they seeme for a while free from these daungers, they haue some pouertie that troubles them, some domesticall debate that torments them, or some familiar spirit that tempts them: brieflie the world dayly in some
sorte or other makes it selfe felt of them. But the worst is, when we are out of these externall warres and troubles, we finde greater ciuill warre within our selues: the flesh against the spirite, passion against reason, earth against heauen, the worlde within vs fighting for the world, euermore so lodged in the botome of our owne hearts, that on no side we can flie from it. I will say more: he makes profession to flie the worlde, who seekes thereby the praise of the worlde: hee faineth to runne away, who according to the prouerbe, By drawing backe sets himselfe forward: he refuseth honors, that would thereby be prayed to take them: and hides him from men to the ende they shoulde come to seeke him. So the world often harbours in disguised attire among them that flie the world. This is an abuse. But follow wee the company of men, the worlde hath his court among them: seeke we the Deserts, it hath there his dennes and places of resorte, and in the Desert it selfe tempteth Christ Iesus. Retire wee our selues into our selues, we find it there as vncleane as any where. Wee can not make the worlde die in vs, but by dieng our selues. We are in the world, and the worlde in vs, and to seperate vs from the worlde, wee must seperate vs from our selues. Nowe this seperation is called Death. Wee are, wee thinke, come out of the contagious citie, but wee are not aduised that we haue sucked the bad aire, that wee carry the plague with vs, that we so participate with it, that through rockes, through desarts, through mountaines, it euer accompanieth vs. Hauing auoyded the contagion of others, yet we haue it in our selues. We haue withdrawen vs out of men: but not withdrawen man out of vs. The tempestuous sea torments vs: we are grieued at the heart, and desirous to vomit: and to be discharged thereof, we remoue out of one ship into another, from a greater to a lesse: we promise our selues rest in vaine: they being always the same
winds that blow, the same waues that swel, the same humors that are stirred. To al no other port, no other mean of tranquilitie but only death. We were sicke in a chamber neere the street, or neere the market: we caused our selues to be carried into some backer closet, where the noise was not so great. But though there the noise was lesse: yet was the feauer there neuerthelesse: and thereby lost nothing of his heate. Change bedde, chamber, house, country, againe and againe: we shall euery where finde the same vnrest, because euery where we finde our selues: and seek not so much to be others, as to be other wheres. We folow solitarines, to flie carefulnes. We retire vs (so say we) from the wicked: but cary with vs our auarice, our ambition, our riotousnes, all our corrupt affectiõs: which breed in vs 1000. remorses, & 1000. times each day bring to our remembrance the garlike & onions of Egipt. Daily they passe the Ferry with vs: so that both on this side, and beyond the water, we are in continual combat. Now could we cassere this cõpany, which eats and gnaws our mind, doubtles we should be at rest, not in solitarines onely, but euen in the thicket of men. For the life of mã vpon earth is but a continual warfare. Are we deliuered from externall practizes? Wee are to take heed of internall espials. Are the Greekes gone away? We haue a Sinon within, that wil betray them the place. Wee must euer be waking, hauing an eie to the watch, and weapons in our hands, if wee will not euery houre be surprised, & giuen vp to the wil of our enimies. And how at last can we escape? Not by the woodes, by the riuers, nor by the mountaines: not by throwing our selues into a presse, nor by thrusting our selues into a hole. One only meane there is, which is death: which in ende seperating our spirite from our flesh, the pure and clean part of our soule from the vncleane, which within vs euermore bandeth it selfe for the worlde, appeaseth by this seperation that, which conioyned in one and the
same person coulde not, without vtter choaking of the spirit, but be in perpetuall contention.