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Beseeming well the bower of anie queene,
With gifts of wit and ornaments of nature,
Fit for so goodly stature:
That like the twins of Jove they seem'd in sight,
Which decke the bauldricke of the heavens bright.
They two, forth pacing to the rivers side,
Received those two faire brides, their loves delight,
Which, at th' appointed tyde,
Each one did make his bryde,
Against their brydale day, which is not long :

Sweete Themmes, runne softly, till I end my song.


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It was a high speech of Seneca (after the manner of the Stoics), that the good things which belong to prosperity are to be wished; but the good things that belong to adversity are to be admired. Bona rerum secundarum optabilia; adversarum mirabilia. Certainly if miracles be the command over 5 nature, they appear most in adversity. It is yet a higher speech of his than the other (much too high for a heathen), It is true greatness to have in one the frailty of a man, and the security of a God. Vere magnum habere fragilitatem hominis, securitatem Dei. This would have done better in poesy, 10 where transcendences are more allowed. And the poets indeed have been busy with it; for it is in effect the thing which is figured in that strange fiction of the ancient poets, which seemeth not to be without mystery; nay, and to have some approach to the state of a Christian; that Hercules, 15 when he went to unbind Prometheus (by whom human nature is represented), sailed the length of the great ocean in an earthen pot or pitcher; lively describing Christian resolution, that

saileth in the frail bark of the flesh through the waves of the 20 world.

But to speak in a mean. The virtue of prosperity is temperance; the virtue of adversity is fortitude, which in morals is the more heroical virtue. Prosperity is the

blessing of the Old Testament; adversity is the blessing of 25 the New, which carrieth the greater benediction, and the

clearer revelation of God's favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy

Ghost hath laboured more in describing the afflictions of 30 Job than the felicities of Solomon. Prosperity is not with

out many fears and distastes; and adversity is not without comforts and hopes. We see in needleworks and embroideries, it is more pleasing to have a lively work upon a sad

and solemn ground, than to have a dark and melancholy 35 work upon a lightsome ground; judge therefore of the

pleasure of the heart by the pleasure of the eye. Certainly virtue is like precious odours, most fragrant when they are incensed or crushed; for prosperity doth best discover vice, but adversity doth best discover virtue.

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He that hath wife and children hath given hostages to fortune; for they are impediments to great enterprises, either of virtue or mischief. Certainly the best works, and of greatest merit for the public, have proceeded from the un5 married or childless men, which both in affection and means have married and endowed the public. Yet it were great reason that those that have children should have greatest care of future times; unto which they know they must

transmit their dearest pledges. Some there are, who though 10 they lead a single life, yet their thoughts do end with them

selves, and account future times impertinences. Nay, there are some other that account wife and children but as bills of charges.

Nay more, there are some foolish rich covetous men that take a pride in having no children, because they may 15 be thought so much the richer. For perhaps they have heard some talk, Such a one is a great rich man, and another except to it, Yea, but he hath a great charge of children; as if it were an abatement to his riches. But the most ordinary cause of a single life is liberty; especially in certain self-20 pleasing and humorous minds, which are so sensible of every restraint, as they will go near to think their girdles and garters to be bonds and shackles. Unmarried men are best friends, best masters, best servants, but not always best subjects; for they are light to run away; and almost all fugitives are 25 of that condition. A single life doth well with churchmen; for charity will hardly water the ground where it must first fill a pool. It is indifferent for judges and magistrates; for if they be facile and corrupt, you shall have a servant five times worse than a wife. For soldiers, I find the generals 30 commonly in their hortatives put men in mind of their wives and children; and I think the despising of marriage amongst the Turks maketh the vulgar soldier more base.

Certainly wife and children are a kind of discipline of humanity; and single men, though they be many times more 35 charitable, because their means are less exhaust, yet, on the other side, they are more cruel and hard-hearted (good to make severe inquisitors), because their tenderness is not so oft called upon. Grave natures, led by custom, and therefore constant, are commonly loving husbands; as was said of 40 Ulysses, vetulam suam prætulit immortalitati. Chaste women are often proud and forward, as presuming upon the merit of their chastity. It is one of the best bonds both of chastity and obedience in the wife, if she think her husband wise; which she will never do if she find him jealous. Wives are 45 young men's mistresses; companions for middle age; and old men's nurses. So as a man may have a quarrel to marry when he will. But yet he was reputed one of the wise men,

that made answer to the question, when a man should marry? 50 A young man not yet, an elder man not at all. It is often seen

that bad husbands have very good wives; whether it be that it raiseth the price of their husband's kindness when it comes, or that the wives take a pride in their patience. But this

never fails, if the bad husbands were of their own choosing, 55 against their friends' consent; for then they will be sure to

make good their own folly.

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An ant is a wise creature for itself, but it is a shrewd thing in an orchard or garden. And certainly men that are great lovers of themselves waste the public. Divide with reason between self-love and society; and be so true to thyself as 5 thou be not false to others, specially to thy king and country.

It is a poor centre of a man's actions, himself. It is right earth. For that only stands fast upon his own centre; whereas all things that have affinity with the heavens move

upon the centre of another, which they benefit. The refer10 ring of all to a man's self is more tolerable in a sovereign prince;

because themselves are not only themselves, but their good and evil is at the peril of the public fortune. But it is a desperate evil in a servant to a prince, or a citizen in a republic.

For whatsoever affairs pass such a man's hands, he crooketh 15 them to his own ends; which must needs be often eccentric to the ends of his master or state. Therefore let princes, or states, choose such servants as have not this mark; except they mean their service should be made but the accessory.

That which maketh the effect more pernicious is that all 20 proportion is lost. It were disproportion enough for the

servant's good to be preferred before the master's; but yet it is a greater extreme, when a little good of the servant shall carry things against a great good of the master's. And yet that is the case of bad officers, treasurers, ambassadors, generals, and other false and corrupt servants; which set a 25 bias upon their bowl, of their own petty ends and envies, to the overthrow of their master's great and important affairs. And for the most part, the good such servants receive is after the model of their own fortune; but the hurt they sell for that good is after the model of their master's fortune. 30 And certainly it is the nature of extreme self-lovers, as they will set an house on fire, and it were but to roast their eggs; and yet these men many times hold credit with their masters, because their study is but to please them and profit themselves; and for either respect they will abandon the good of 35 their affairs.

Wisdom for a man's self is, in many branches thereof, a depraved thing. It is the wisdom of rats, that will be sure to leave a house somewhat before it fall. It is the wisdom of the fox, that thrusts out the badger, who digged and made room 40 for him. It is the wisdom of crocodiles, that shed tears when they would devour. But that which is specially to be noted is, that those which (as Cicero says of Pompey) are sui amantes sine rivali, are many times unfortunate. And whereas they have all their time sacrificed to themselves, 45 they become in the end themselves sacrifices to the inconstancy of fortune, whose wings they thought by their selfwisdom to have pinioned.

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A man that is young in years may be old in hours, if he have lost no time. But that happeneth rarely. Generally, youth is like the first cogitations, not so wise as the second. For there is a youth in thoughts as well as in ages. And yet the invention of young men is more lively than that of 5

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