A moral essay, preferring solitude to publick employment, and all it's appanages, such as fame, command, riches, pleasures, conversation, &c. Mackenzie, George, Sir, 1636-1691. 1665 Approx. 123 KB of XML-encoded text transcribed from 61 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A50604 Wing M171 ESTC R19367 12351067 ocm 12351067 59999 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50604) Transcribed from: (Early English Books Online ; image set 59999) Images scanned from microfilm: (Early English books, 1641-1700 ; 641:2) A moral essay, preferring solitude to publick employment, and all it's appanages, such as fame, command, riches, pleasures, conversation, &c. Mackenzie, George, Sir, 1636-1691. 8, 112 p. Printed for Robert Brown, and are to be sold at his shop ..., Edinburh [sic] : 1665. First edition. Answered by John Evelyn in his Publick employment and an active life prefer'd to solitude. The only difference between Wing M171 and Wing M170 (at reel 2231:13) is the lack in M170 of the publication date in the imprint on t.p. Error in paging: p. 40 mis-numbered 18. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Solitude. 2004-03 TCP Assigned for keying and markup 2004-03 Aptara Keyed and coded from ProQuest page images 2004-05 Rachel Losh Sampled and proofread 2004-05 Rachel Losh Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A MORAL ESSAY , PREFERRING SOLITUDE TO PUBLICK EMPLOYMENT , And all it's Appanages ; such as Fame , Command , Riches , Pleasures , Conversation , &c. 2 King. 4. 13. — Wouldest thou be spoken for to the King , or to the Captain of the host ? And she answered , I dwell among mine own people . EDINBVRH , Printed for Robert Brown , and are to be sold at his Shop , at the Sign of the Sun , on the North-side of the Street , over against the Cross , 1665. TO THE RIGHT HONOURABLE , JOHN EARL of CRAVVFORD , &c. My LORD , SEing man can glory in nothing , but in that he is GOD's Image ; certainly , that must be his most glorious state wherein that Image is most clearly seen , and this is solitude ; wherein his composed soul ( like the smooth face of the Ocean ) represents , with much advantage , this glorious image which the unequal risings of stormy and aspireing waves of ambition do exceedingly conceal . The heathen Poet Lucretius describes the great perfections of the Deity to consist in that it is , — Privata dolore omni privatapericlis Ipsa suis pollens opibus — And Cicero upon this score confesses , that the Philosophers life was of all others most preferable , because of all others , it approached nearest to that of the gods . This , my Lord , invited me to write this Discourse in it's favours ; which because I intended as a bundle of rods , for whipping such as were fondly ambitious , I did therefore strip naked of these leaves and flourishes of Eloquence , which by making them more pleasant , could not but make them less sharp . And if any tax me for sending this Book to publick view , from that solitude which both it and I so much commend ; my answer is , That either it will convince these who read it , and then it will gratifie that solitude which it hath left ; or else it will meet with censure and disdain , and then it 's fate will demonstrate how dangerous it is to gaud abroad ; to press which , is another of my great designs . I intend not really to depreciat such by this Discourse as injoy Honours and Employment ; that design lyes as far out of my road , as it is rais'd above my power : but I intend by it to congratulate with such as either undervalue them out of inclination , or have lost them by accident ; and to discipline such unquiet humours , as like powder , do , in blowing up themselves , destroy all that is above them , or resists their violent ascent : wherein , as I obliege Philosophers , by complementing the object of their complacency ; So I gratifie States-men , by reclaiming such as are the ordinary object of their fears . Neither should any thing in this Discourse , which is picquant against those Courtiers who have been rather great then good , displease such as are both good and great , more then it should displease a Gentleman of noble shapes and features , to see a Painter draw another man ( though of the same species with himself ) under all the disadvantages that can be trac'd by a deforming Pencile . That I should choose your Lordship for my Patron , is no act of virtue ; because your condition , as it stands circumstantiat , made you almost the only person who deserv'd it at all , and altogether the person who deserv'd it most ; for , being the best Pattern for solitary persons , ye were the person who deserv'd most to be the Patron of solitude it self : especially , having oblieged it so far , as to prefer it to that rival against which it now disputes for precedency ; and prefer'd it , after it 's adverse party had been your old acquaintance , and had offer'd to bribe you , for your suffrage , with a purse heavy enough to have weighed down a light spirit . Fear not , my Lord , the want of fame ( which is the only thing that solitude is thought to want ) For , as the heathens resembled it to a Maid , so it hath this of a coy Maid likewise , that it courts most these who seem most to undervalue it ; and rarely any person admires his own servants so much , as it doth these who are stranger ▪ to it . And great men have this loss , that their superiors will not admire them , as being less then themselves ; their equals will not , because they hate them ; nor their inferiours , because they envy them , and do but too oft imagine that they are opprest for feeding their luxury . That famous rod which wrought so many miracles for others openly in Aegypt , did never it self flourish till it was laid up in the tabernacle , ( according to their opinion , who will have both these to have been one and the same ) and the Diamond ceases not to enjoy a greater lustre , though hid in the darkest corner , then these pleasing blossoms do , which the weakest breath of a storm will command down from the highest branch upon which they pearch . Fame then shall transmit your name to posterity , as the Iews did their embalm'd bodies which they preserv'd perfumed and odoriferous in secret and retired Grotts and Sepulchres ; whereas it will preserve that of more publick persons , only as the Aegyptians did theirs , whom by exposing to the open Sun , they kept as mummie , but so black and parcht , as that it had been better they had return'd to their former ashes . But , though fame should not thus gratifie you , yet virtue ( who hath so few deserving followers now , that it cannot but pile up pyramids of favours upon such as are ) will recommend you to succeeding ages , both to let see that she wants not her Trophees even in this dotage of the world ( wherein she is not so deform'd by age , as not to have charmes strong enough to conquer such as deserve her favour ) and to engage others , by this act of gratitude , to a dependence upon her . And amongst her admirers , you , as one of her Minions , shall have still all deference paid you , by Your Lordships most humble Servant . SOLITUDE prefer'd to publick EMPLOYMENT . Generous CELADOR , I Know that your advancement was to you , but as the being thrown up is to solide bodies ; from which state they cannot be so properly said to fall , as to run with inclination to that beloved centre and level , from which they were at first rais'd . I know you made no other use of that height which makes others giddie , then to take from off it's loftiest tops , a full prospect of all these vanities which so much ravish mean spirits . And your publick deportment being thus , so exact a picture of true Virtue , I hope your retirement will be the shadowing of that noble draught . In the confidence of this , I send you this Elogy of solitude ; not as Physicians send Pills , with praises to their averse Patients : for , as it were below your Stoicisme to need such ; So it is above my skill , to be able to administrat the meanest remedy , to so well a complexion'd soul as yours . But I praise it to you , as we use to praise a Mistris to her enamoured Gallant , whose intimacy with her , though it far exceeds the acquaintance of the praiser , yet it breeds not in her enamorato , an unwillingness to hear what he already knows ; complacency being oftner the product of our knowledge , then the occasion of our enquiry . In paralleling greatness and solitude , as to their moral advantages , I shall first make some few reflections upon the ends for which both are sought , upon the employments wherein both are exercised , and lastly upon the revenue made upon either of these enjoyments , when fate or death shall force us to leave both . As to the design which men propose to themselves , in pursuing Greatness and publick Employment ; all will tell you , that they seek these , either to under-prop their falling families , ( whose proud tops begin to bow , in homage to that mortality , which will needs one day triumph over us and ours ) or else to defend themselves against some considerable enemy ; or to wipe off the stains and scarres of disloyalty or prejudice . For , when opulent or great Persons undertake them , the very rabble have so much prudence , as to condemn these for mad men ; when Philosophers or strong Spirits embarque in them , they say they do it to serve their Countrey , and not their inclinations ; and flatterers pretend , that they design in these , the pleasing of their Prince , and not of their humour ; So that as if all were ashamed of them , all do excuse their zeal after them : whereas , solitude ( like a great beauty ) is courted for it self , and not for it's portion . And such as intend publick Employments , will pretend a love and design for solitude ; and when they have attained their honours , they will still praise retirement : whereas , such as live privatly may sometimes pity , but will never seem to envy such as are in publick Employment . And not only is solitude courted for it self , and Greatness for some remoter end ; but even Greatness and publick Employment are themselves oft ( if not alwayes ) design'd as subservient to solitude . Thus Merchants hazard drowning , and like the Sun , reel about the world , that they may gain as much as may affoord them the conveniency of a recess . For this Lawyers empty their brains , and Souldiers open their veins ; and have oft nothing to sweeten their anxieties , but the remote prospect of a solacing retirement : So that solitude must be excellent , seing it's enemies buy it at so dear a rate . And even Cesar behoved to recreat himself , with an aliquando mihi licebit , mihi vivere , esteeming that part of his life to belong to others , which was spent on other mens employments . And seing all aim at solitude , it must certainly be by as much more nobler then publick Emplyoment as the end is more noble then the means : and in this it approaches very near the nature of happiness , which is defined to be that , to which all things tend , and which it self respects nothing yet acquireable . But yet I must condemn these , who are at all this pains to gain Solitude , whom for this I esteem as unskilfull in the art of happiness , as these Navigators in Solomons time , were of the art of Sailing ; who crused alongst so many tedious shoars for reaching the gold of Ophir , a journey easily to be accomplished , in far less then half the time . Happiness is not the product of such endeavours , and these are rather hinderances then helps to Solitude . And this remembers me of that notable answer , given by Cineas the philosopher to Pyrrhus ; who when he told him that he intended to conquer Greece , then Rome , and so all the world ; askt him , why he proposed all that toil to himself ? To which Pyrrhus answering , that he would do it , to the end he might at his return live happily and merrily with his friends the residue of his life . Cineas tancing him most sharply , told him , that he might live so , and do so presently , and so needed not be at so much superfluous pains . Man is so frail a Creature , and his imperfections are so great and many , that that can only make him be reputed excellent , which can best conceal his natural frailties : And albeit our judgements are but shallow , yet here lyes our misfortune , that we are not able to abide the test of one anothers judgement . And this is the knack , for which men who are silent and reserved , or melancholy and dumpish , are reputed wise for we admire not what we see , but what we see not . And yet , neither melancholy nor silence serve so to skreen out infirmities , as solitude does ; seing such as converse in the world may be fathomed by other means then discourse , and may , upon unexpected rencounters , be even provoked to that likewise . Wherefore it is a virtuous imposture , and an allowable charltanry , to design retirement ; because that secures against all the inconveniences of either of these , by abstracting us from the temptations of the one , and from the engines of the other : and if melancholy or silence possesses any thing in their nature , which can be thought excellent , certainly solitude enjoys the same in a more eminent measure ; for these make but parcels of that noble state , silence being but a solitude in discourse , and melancholy a solitude in humour : whereas solitude is more excellent then these , because in possessing both their advantages , it wants the adust , bile and jealousness of melancholy , and the constipation of silence . Except some volatile Heads , whose mercurial Complexion hath inclined them rather to a restlessness , then virtuous activity , and who like the wind , are nothing at all when they are not moving : and ye will find the residue of men so averse from toil and employments , that they must be either bryb'd to them by gain , or baited with honour : and the most diligent amongst active States-men will wish , that their long'd-for triumphs , or desired employments , were at a period , that they might enjoy themselves ( for so they terme it ) in a solitary retirement ; which is that Canaan of rest , which like Moses on Pisgah , they see afar off , but without hopes of enjoyment : and so fond are these upon one moment of it , when enjoyed , that they will disobliege for it on-waiters , neglect their interest , and slight oft great advantages . Thus then we see , that nature , inclination and pleasure , vote all for solitude ; and that publick Employment is unnatural in it's rise , and wearying in it's sequel , as it is dangerous ( if not fatal ) in it's termination . I know that there are some great persons , who like great fishes , never come to shoar till they be wounded , disasters , affronts and necessities driving them there for shelter , rather then choice ; and this makes many think , that these encomiums given to solitude , are either contrived by Pedants , who could never reach preferments , or by degraded Courtiers , who after they have been outed of their publick Employments , harrangue against what they have lost , to satisfie , not their reason , but their revenge . But , to these I answer , that solitude is by this objection prov'd to be an excellent state , seing even the distrest expect an asyle and protection there : for distress makes us run where we may expect help ; and that must be the securest harbour , to which the distrestest vessels make their application . And I believe best these Elogies , which solitude gets from such who know both states ; and because some use this as a Pretext , therefore it must be excellent : for the excellentest things are only used , and can only serve as Pretexts ; and that cannot but be much respected amongst men , whose very shadow can make misery pass for virtue , and make misfortunes be esteemed happiness . Yet , certainly , misfortunes may make men real Philosophers , as afflictions makes real Christians : and it is very probable , that one , who after much confidence in Court and Riches , hath been tumbled down unexpectedly , will be more really convinced of it's slipperiness and emptiness , then such as never found the effects of so much revolution . But there are many also , such as Dioclesian and Charles the fifth , both Emperors , and many others , who after a compleat fruition of all Courtly successe and pleasure , have taken a solemn congy of it , whilst it yet smiled upon them , and I am confident many moe would , if they did not apprehend much hazard in their retreat , from these who thought themselves injured by them in their prosperity . In ballancing the employments of Solitude , with these of greatness , because greatness will still struggle for precedencie , I shall therefore scann first it's disadvantages ; amongst which , this is one , that either publick Persons have attained to the fruition of what they design'd ; and in that case , there are many wayes to make them miserable , because the substraction of any one of these many enjoyments , robs them of all the satisfaction they can enjoy in what remains . And there are but few wayes to make them happy , because little can be added to their present possessions : or , they have not attain'd to what they have projected ; and then they fret more , and suffer moe disquietings , then the meanest servant whom they command , And like that man in the Parable , consider more the one lost sheep , then the ninety nine which yet remain . Did the conquest of all that the Sun sees , restrain , Alexander from weeping , because he could conquer no more ? No. For , Ambition is like hunger , which though it is once satisfied , continues no longer so , then it hath for a little time prey'd upon what was at first presented to it : and like the fire , is so far from being satisfied with what is thrown into it , that it is by that new fewel , not only enabled to destroy , but likewise forc'd to seek more aliment for sustaining it's wasting rage . These who are in publick Employment , have either many dependers , or not ; if they have not , they are not satisfied : for , the scope of such is to be depended on , and the missing of this renders them more miserable , then poverty or sickness could a Stoick : but if they be incircled by crouds of attenders , then are they interessed , not only in maintaining their own Posts , but likewise in sustaining their numerous Clients ; in whose fall , their reputation is , as in their own standing , equally interessed . And when they have been at great pains to effectuat the pretences of these their dependers , if these pretences succeed , then either the pretenders whom they assist , do arrogat the success to themselves , or their own merits : or else they think it but the price of their attendance , and so look upon it as paid before bestowed : whereas the party with whom these have to do , will ever thereafter carry the Patron at implacable malice : Or , if these pretences succeed not , then they impute it to the want of conduct , or of gratitude in these their lofty Patrons . And if any two , or moe of these dependers , should justle amongst themselves ( as ordinarily falls out amongst such as are rivalls in favour ) then the Grandee is divided in his resolution ; and as he gains no new friend by assisting the one , So he losses an old servant by opposing the other . And when a Grandee hath spawn'd out his Estate amongst his Favourits , one of a thousand will not prove gratefull ; but though all the thousand should prove gratefull to one , the ingratitude of that one will be more unpleasant , then can be repair'd by the gratitude of all the remanent nine hundred and ninety nine . As to their equals , such as are in publick Employment , lye under this inconvenience , that either they please them not , and these they either find , or make their enemies ; or , if they endeavour to please all , then the task is either impossible , or unprofitable : impossible , because after that they have crook'd their own humour to make it fall parallel to another mans vn-even fancy , then they may instantly loss their pains ; when vpon the same principle ( of pleasing all ) they indeavour to obliege one , who either is , or is believed to be , either rival , or enemy to him who was first oblieged . And is there any thing more ordinar ( though nothing more vnjust ) then to hear , ye must either not be my friend , or that mans enemy ? This pleasing all is likewise unprofitable , because things are not valued by advantage but by propriety : and thus we value that friendship most , which is born to us solely , or in a greater measure then to others . Whereby it appears clearly , that if ye carry equally to all , ye obliege none , and if more to some then to others , ye disobliege these to whom ye carry least ; which certainly ( because our love is like our selves , most finit ) must be the greatest part : and these who are disoblieged , are more zealous in their enmity , then these who are oblieged , are in their friendship . The conclusion of all , which is , that albeit the great pleasure of publick Employment is , that thereby they may obliege many to a dependance upon them , yet men gain by it moe , and more vigorous enemies , then such as are recluse do , albeit they profuse none of their inesteemable time upon so uncertaine a purchase . As to their Superiours , it vexes doubtless such as are at so much toyl to be high themselves , to see any yet higher then themselves ; and they count as many crosses , as they do Superiours . If States-men be not at the highest pitch of favour , they fret at the vnluckiness of their own fate , and exclaim against their ill-faced stars : and if they attain to it , then they are oft jealoused by their promotters : And Sejanus is loaded with more contumely by his Patron Tiberius , then ever he was with honours . And after that these ploding pates , have raised their designs to that line , that they conceive , they may justly admire it 's noble structure , and their own skill in it's contrivance ; then that fabrick , upon which , for ( possibly ) their whole life , they have laid out the whole stock of their happiness and expectation , may be in one moment , blown over by one word from their Prince , who is a man subject to his own fate , as they are to theirs : and when they perceive that the same Prince is thereafter forc'd to yield to his own destiny , they cannot but conclude , that they have been themselves mean persons , who was so easily destroyed , by one who was so easily destroyed himself . If Parmenio had not killed Attalus , or C●eander Parmenio , their disobedience had been a crime ; and when they obeyed , their obedience was really a crime in them , and was hated as such by Alexander who commanded it : so that superiours do oft tye their favourits to the observance of what is contradictory , and consequently require what is impossible . It was nobly said , by that grand Master of Stoicisme , Seneca , that , qui multa agit , saepe se fortunae objecit . And publick persons are in this , like great Garrisons , which by how much the greater they are , are so much the worse to be defended , and by how much the richer they are , are so much the more stoutly assaulted . For establishing this great truth which is unum ex mirabilibus Stoicorum , I shall under-prop it by these two subservient conclusions ; first , that seing that is only , in all the Schools of philosophers , defin'd to be morally good , which is compleat at all points ; and that to be evil , which labours of the least defect : certainly it must be a great task , not only to do good , but even not to fall into the commission of evil . The second conclusion shall be , that as it is almost impossible not to slip into the committing of evil , yet our escapes are never forgot , when once committed ; and not only wrong they us as to that action , but they likewise detract from all our subsequent good actions : and albeit it be very hard to do what is good , yet our good actions are most unfrequently remembred ; or if they be , then they are esteemed duties , and so they bring us by that remembrance , no other advantage from men , then not to bring a tash upon us . Marshal Biron's many victories , obtained by his valour , for Henry the fourth , Walsteins for the Emperour , nor Essex's for Queen Elizabeth , did not excuse their after-treason . And Balaams beast ( though otherwayes an Ass ) could tell it's Master , have not I ridden with thee ever since I was thine without stumbling ? and yet now thou hast struck me thrice ? From all which it follows , that publick employments , because they obliedge a man to many actions , they therefore engage him in many misfortunes , and lay him open to much detraction . Neither doth mans misery stint it self here ; but , which is worse , envy , malice and mistake , blaze us for more vitious then really we are ; we commit some escapes , wherein we mistake our selves , but we are said to commit others , wherein others do but mistake us ; we commit : some , which are really our own transgressions , but we are said to commit others , which are but other mens imputations . Such as are in publick Employments can never want rivalls ; and such as want not rivalls can never miss mis-reports ; especially in our Country , where the way to preferment is so narrow , that we imagine no man can get by his neighbour , except he run over him . O! what a divine state then must solitude be , wherein a virtuous in activity fortifies us against all these inconveniences , and begets in us a tranquillity , not conceivable by such as do not possess it ? . Have ye not , my Lord , oft heard great men say , I must do this , and assent to that , though neither the one nor the other satisfies my judgment ? Have ye not seen great men forc'd to abandon their most deserving friends , forc'd to connive at , and oft to congratulate the promotion of their greatest enemies ? will they not be sometimes oblieg'd to put on a constrain'd countenance , feign an unnatural mine , and express what is diametrically opposit to their thoughts ; all which are servitudes which greatness exacts from us : for every force is a yoke ty'd upon our nature ; and man being more noble then brutes , because he is more free then they are , certainly what impares his freedom , destroyes his reason : and most of these restraints , as they are against nature , in being servitudes ; So they are against virtue , in being opposite to what our reason would ( if not over-power'd by interest or fancy ) exact of us . And I should think , that the same impulse , which hurries men on to desire to be great , that they may be Masters , should , with far more reason carry them to be solitary : for there they are emancipat from these necessities , and have none to obey but God and nature ; Masters who commands us to do nothing , but what were fit for our selves to do , albeit we were not commanded . As these Countreys are esteemed most excellent and preferable , whose necessities are supplyed by their native commodities , pulling out of their own bosome all that their Inhabitants require ; So by the same rule , solitude must be , by much preferable to publick Employment , seing this requires , and wants but little , but the other needs much , and is not satisfied when it gets what it needs . Solitude requires no avarice to maintain it's table , nor oppression to bear up it's train ; it is satisfied without Coaches , Lacquies , Treasures and Embroideries : The solitary man is not vext , that others must take the door of himself , or is able to maintain a more sumptuous table then he ; he is not disquieted at the infrequency of guests , nor echoes of his equals praises . And seing great men are still disquieted at the advancement of others , they must still be unfortunate ; for though they were capable to receive , yet they are not able to sustain the weight of all employments alone . Consider these clouds which sit oft upon the countenance of men in Employments , their gate like to that of an disrudered Ship , and their discourse dis-joynted , and blown , as it were , all to pieces by their tempestuous passions ; and ye will find such ( many times ) to differ but by an ace , from these who have Keepers at Bedlam : And by these disorders ye may perceive , that employment and madnes are of too near an alliance ; and if the one , certainly both must be diseases , seing both have the same symptoms , and the same prognosticks . And in these distempers , how oft speak they things , which are thereafter either quarre led openly , or at least are the seed-plot of continual heart-burnings to these at whom they aimed ? But to abstract from all these accidental disadvantages , Is it not a madness for a rational Soul , for whom all the world was created , to observe nothing in this world , but whether another manages his Process well , with what harmony stricks another man's pulse , or how to brigue the favour of a Minion ? Acts so extrinsick to the nature of an immaterial creature , such as the Soul , that if men got not money by these Employments , they would themselves condemn them as ridiculous . And is there any thing more ordinar , even amongst the herd of brutish busie-bodies , then to chide their friends for attending either the persons or employments of those who reward not such pains , and for so doing upbraid them as mad men ? and so they are indeed . By which it is most evident , that men in employment have nothing to excuse their madness , but that they are not madd , but for money or preferment . And is it not a shame for so noble a creature as Man , to be content to shew himself madd for any hire what soever ? Solitude has likewayes this advantage over publick Employment , that there is no vice commissable in solitude , to which men in publick lye not yet more open ; whereas , there are some crimes , such as , treason , sedition , ostentation , and a whole tribe of the like nature , which retired persons can hardly commit ; and though they could , yet hardly does that state admit of these temptations , which are previously necessar to the commission of them . Is there any thing more ordinar , then to hear one who is accused for deserting his friend , or party , to answer , that his office , or present designs , occasioned and required that defection ? And are not men , for accomplishing their projects , tempted to betray secrets , to become rivals to their friends , and assisting to their enemies ? Whereas , no Record can witness against retired persons , that they ever either ruined their native Country , betrayed their Prince , or deserted their Friend ? At least , if any in that state have been tempted to the least degree of any such crime , certainly they had committed moe , and greater villanies , if they had lived in publick , where those wicked inclinations might have been strengthned , by example , design , passion , revenge , or some such temptatoin . And if our inclinations be so wild , when they are caiged up in solitude , how untame will they become , when they are licenced to range abroad ? He who would stob his Prince , who had never the occasion to offend his remote Cell , would burn the world , if he had a design , to which that might be subservient . Did not Nero , Tiberius , Heliog abulus and others , enjoy the repute of noble souls , before their mounting the Imperial Throne , brought them new vices , with new honours , and made them as much beyond other in their debauches , as they were in the power , which fed them in that their dissolut humour . Since then no honest person can deny , but that it were better never to have the greatest honour , then to be said by after-ages to have committed the least villany : certainly the state of publick Employment is scarce to be wished for , seing therein men are tempted to commit the greatest of crimes ; especially , seing these their escapes must be committed in publick , where they are never concealed , and but seldom ( if ever ) pardoned . As to the periods of both , certainly solitude hath by much the advantage : For , look over the Callendar of all these Heroes or Grandees who have governed Kingdoms , or were Favourites of the first rate to such as did govern them ; and ye will find most of their fates marked with the red Letters of a violent death , or the black Letters of shame . Ignominy overtakes , whom fate hath left undestroyed ; and Gleans the grapes , after the other hath cut down it's vintage : — Sine caede , & sanguine pauci Descendunt Reges & sicca morte tyranni . It is observed , that betwixt Iulius Cesar and Charlemain , thirty Roman Emperors have been slain , and many since . And I am so ashamed of the cruelty of those who are of the same species with my self , that I must conceal the many other murders of King's and Grandees : and as to the disgrace of others , these can hardly be sufficiently either numbered or regrated . And albeit others are not deter'd from embracing those honours under which their first owners have been crush'd upon the account , that they imagine their Predecessors ruine to have flow'd from some personal frailty or error , against which they are confident they can guard ; yet certainly all should , even from this answer , conclude , that greatness must be most undesirable , seing , at least , it discovers these frailties , or tempts men to commit these errors , which thereafter occasions these ruines . Neither find we any such dangers to attend solitude , either necessarily ▪ or by accident : So that albeit these be the misfortunes of those men , and not of the employment , yet seing these are only the misfortunes of men in employment , I see not why employment should be so desirable by men who fear misfortunes . But the truth is , it is impossible to warde against the unexpected blows which are thrust in at such , for they are so cunningly contrived by the attacquers ( because of the danger of being discovered ) that they are sooner felt then foreseen . Who could dis-appoint the malice of those who killed these noble Princes , Henry the third , and Henry the fourth of France ? Who could have targetted Buckingham against Feltons thrust ? And all the prudence of Cesars Court could not avert his massacre in the Senat , especially being contrived by his confident , Brutus ; Et tu fili Brute said that great Emperour . And that which renders the suddain fall of these Heroes the more deplorable , is , that by being suddain , it not only disorders their affairs and endangers their souls , but likewise so amazes their friends and followers , that they are thereby incapacitate from providing against the sequels of that fall , and are themselves ( who only can help their falling friend ) brought to fall with him . I have oft remarked with wonder , how ghastly the favorites of a falling Minion do look , and how astonishingly they are lookt at by their former intimats ; and which is strange , not only do the enemies of a fallen Grandee insult over his misfortunes , but even these who were his former well-wishers , are ( to avert the jealousie of those who occasioned his fall ) necessitate to enveigh most bitterly against his memory ; Dum jacet in ripa calcemus Cesaris hostem . Neither can I see how greatness can be defended against misfortunes ; for ordinarly these rise from such unexpected beginnings , that none see in ( or apprehend the least danger by ) them : and all the world is not able , by conjecture , to fall upon that medium by which providence intends to infer their ruine . Who could have guessed , that Mordecay's discovering a plot to Ahasuerus wherein Haman was not concerned , would be the mean to destroy that great Favourite ? I have oft heard the friends of those who are now low , ask at such as told them of the slipperiness of favour , how could their Patron ever be destroyed ? and it was impossible that could fall out during such a Government . And yet I have my self seen these men outed of all their confident expectations ; a passionat expression , a rash act , a jealousie or mis-information which could not be foreseen , because then there was no bottom for such a conjecture , hath ruined oft-times such as never expected any alteration : and who can promise that they shall never drop one word in passion , act any thing without a previous deliberation , or never fall under mis-information ? And which is yet worse , when mis-informations are forged against great men : They are not acquainted by such as either gives or receives them , and so their defence becomes imprestable . I have heard of Favourits who have been ruined , because the Queen said they were handsome men , or the King thought them to excell himself in any thing wherein himself pretended to a mastership : and what plodding pate could have stav'd off , or foreseen these misfortunes ? No , no. Ludit in humanis divina prudentia rebus . And seing there are many who have the courage to throw away their lives upon the revenge of a small affront , or to hazard them in an open , and yet almost a barren robbery , why should it be thought , that to saitsfie so impetuous a passion as Revenge , there should not be some found who will hazard death , by giving it in the revenge of either an injury done to a Family or Nation , much more of an affront fixt upon the undertaker himself , in his honour , or entire fortune , as oft falls out ? But albeit great men and publick Ministers escape the fate of a murder or massacre , yet how is their happiness founded ? is it not either upon the humour of a capricious people , if in a Commonwealth ? and then how unsolid is that happiness where the foundation is so fleeting ? Consider Rome , which , though the wisest of all Republicks , yet , upon a jealousie or a mistake , or some times out of wantonness , destroyed in an instant the most carressed , and most deserving of her Favourits , Or , upon the favour of a Prince , if in a Monarchy ; and then ye must confess them oft-times subject to all the caprices of a lofty humour , licenc'd by the extent of his power , to equal his power and his humour ; and entic'd , by the instigation of enemies or rivals , to stretch his humour beyond his allowed power . Why did Solyman the Magnificent , cut the throat of Ibrahim Bassa his Confident ? was it not to satisfie the fancy of a Concubine ? Or Iustinian pull out the eyes of valiant Bellisarius ? was it not to gratifie an insolent Wife ? So that a States-man lyes open , not only to the hazard of his Masters fancy , but to the passion of his Wife , his Concubines , his Favourits and Fellow-servants , and even to Fate it self , which is the most comprehensive of all dangers . But albeit a States-man were able to escape privat revenge , and to mannage , with success , his Princes humour , and to satisfie that of his Favourits , yet he is still obnoxious to ragione del stato , and interest of State , by which his Prince is oft ( to evite the rage of a multitude ) either forc'd to object his Minion to their rage , as the head in a natural body defends it self by throwing up it's hand or arm to receive the stroak , or else he may be pull'd from the kind bosome of his unwilling Master : And of this hazard our own age affords us a lamentable instance in the person of the great Earl of Strafford , whom popular fury did drag to the Scaffold ; his Princes protection not being sufficient for his defence ; who viewing , from that deplorable Stage , the inconstancy of Courtship and Advancement , did leave in legacie to his Son , a strait command never to aim at higher promotion then that of a Justice of Peace in his own County . Consider likewayes how sometimes the satiety of a Prince produces the same ruine of Favourits , which is at other times the product of his cruelty . And Comines observes , that Lewis the eleventh of France used to say , that seing Princes did weary of Houses , Countries and other inanimat things , which could never offend them , and which no rival or enemy was at the pains to traduce , It was no wonder that they wearied of Favourits , who were subject to all these inconveniences . Princes do likewise ruine their Grandees , sometimes to satisfie their vanity , in shewing that their power is able to remove those who think they cannot fall without a miracle ; and sometimes to make way to new Favourits , thinking it injustice to entail all honours upon the same persons . And , as in the body natural ; So likewise in the politick , it is observable , that nature hath provided more diseases , then the best of Physicians can prevent by remedies . To conclude this period , be pleased to conclude the unluckiness of publick Employment from this , That not only amongst rivals , one of two pretenders satisfie , by their fall , the rage of fate , but when it hath assisted the one to destroy the other , it then turns it's fury against the late victor : Thus Pompey and Cesar's blood purpl'd equally the swords of murderers , agreeing in nothing but their destiny . Hannibal beats the Romans ; Scipio beats Hannibal , and the Romans banish Scipio . Bellisarius makes Gilimer King of the Goths ridiculous , leading him as a prisoner in his triumph ; and Fate renders Bellisarius yet more ridiculous , driving him to beg , with this expression , bestow but a farthing upon Bellisarius . And it is most observable , that during our civil wars , four most eminent persons , who did head contrary , as well as different parties , did all loss both their heads , and their fortunes in the quarrel ; whereas it might have been expected , that at least one of the opposits , should have worn unfadeing lawrels : and really there was more hazard in the fear , of being the one who was to be destroyed ( for they might certainly have expected , that one of themselves , should fall ) then all the grandour , which the survivers , might expect , could sufficiently requite . And when the monarch or common-wealth , which a States-man hath long served , intends either in compliance with their interests , or to gratifie their humour , to out their servant of his employment , or in order thereto to fix a crime upon him : then how can he escape from that tryal , or defend his right against that persuit ? for where the Judge is party , there the Law may prove Advocat . And in these contrasto's , I remember few dicisions , amongst all who have collected them , of any subject , who came off with honour . Seing as of all other things , so of our thoughts the first-born should be sacrificed to our almighty Maker ; I therefore resolved , to begin my first discourse with these reflections , which Solitude might borrow from devotion . But , since Orators recommend the last place in our discourse , to the strongest perswasives ( as being able when plac'd there to leave the freshest impressions ; upon the leaving Reader ) I shall therefore in this last place , ( which is , alas ! the too ordinar room allowed to devotion ) recommend to you , to consider , that GOD possesses moe excellencies , and we labour under moe sins , then can be fully contemplated , in the one case , or lamented in the other , throughout the whole flux of eternity . And after that we have evacuated our more refined spirits ; in chase of these fleeing follies , will it satisfie him to to have our dulled thoughts ( the lame of the flock ) served up upon his holy Altars ? And seing he stiles himself a jealouse GOD : certainly he cannot but be jealous , that because we converss with others more then with him ; we must therefore , either love these better or expect more , either advantage or pleasure in their society then in his . I confess that publick Employment , is lawfull in it self , and necessar to the Common-wealth , and that men may serve GOD in the intervalls of their other publick negotiations . But the question is not , what is lawfull in it self ; but what is convenient for us , and seing we run already , but too slowly that divine race ; I see not why we should slow our pace yet more by taking on the burthen of publick employment . And seing all our time is but too short , for the service of him whom far more excellent creatures then we worship uncessantly , time without end : I think it strange , that we should content our selves to serve him per parenthesin , or by intervals . To these I shall add this import consideration , that most of temptations , are in Solitude disarm'd of these charms , which renders them formidable to us in publick : love wants there the presence of an enflaming object to second it ; revenge wants the presence of the party injured to press it : and vanity when it wants admirers , wants force . Though Moses was the meekest man upon the earth , whilst he lived in the desert ; yet the extravagancy of those whom he governed , when providence had advanced him , made him offend his Maker , so highly , that all his former services , could not obtain , even from the Father of mercies , a liberty to enter into an earthly Canaan . If Naaman had lived an Hermit , he needed not have crav'd the Prophet leave , to bow to the idols of his master ; in the house of Rimmon . And if David had not been governor of Israel he had wanted the means both to humble Bath-sheba ; and kill Urriah , such is the ill fate of publick Employment , that it not only affords us temptations , but the means likewise of effectuating that to which we are tempted . It was I confess GODS own verdict of man , that it was not good for him to be alone , but this was when because of his congenial innocence , he needed not fear the contamination of society ; but to demonstrat what the hazard of being in company is : even Adam could not live one day in it , and live innocent , for the first news we hear of him , after that Eve was associat to him , is , that he had forefeited that native purity . I know that our Saviour , was carried by Satan to the wilderness , that he might tempt him there . But it is most observable , that after that experienced enemy , found that his Divinity would not yeild to any thing therein represented ; he thereafter ( as the last and so the strongest shift left to him unessayed , did bring him to Ierusalem ; and having advanced him above the temple , he proffer'd him the halfe of the belted world , and all it's glories ; a temptation , sitted only for such as value honour and publick Employment . When GOD Almighty intended to converse with Moses , He called him from the populous camp , to the top of Mount Sinai . And our Saviour did not disclose the glories of his Transfiguration at Ierusalem , but upon the top of the Mount of Olives . The Widow who intended a lodging for Elisha that great Prophet , did build it apart upon the wall , furnishing it only with a Stool and Candlestick : and when he asked her , if he should speak for her to the King , or Captain of his Hoast , she told him , without farther answer , that she dwelt amongst her own Friends , and in her own Countrey ; intimating thereby , that there was no need of any favour Kings could bestow upon such as enjoy'd so happy a recess . I recreat my self to think I see Elijah sitting under a juniper Tree , or in a concealed Grove , visited in that solitude by the same GOD , who refused His presence to mighty Ahab ; and to contemplat how Ahaziah was able to find no ease upon his purpred couch , till he dispatched in quest of it some of his chiefest Captains to court it from the same Prophet , sitting upon the top of a mountain : By all which places and postures , the Spirit of GOD ( who losses no observation ) intends doubtless to enamour us of solitude and recess . And it is very observable , that none of these old Prophets are found , in Scripture , at Court or in Publick , but as bearded Comets appear in the air , where they have no other earand then to denounce Judgments to the place over which they hover . GOD Almighty , who because he is the object as well as enjoyner of our devotions , should , and does upon these and many other scores , best know how to address them ; hath commanded us to retire into our Closets ( the most solitary of all our rooms ) and to make these yet more retired , hath ordained us to close our doors behind us when we make any religious applications to him ; promising , that he who seeth in secret , will reward us openly : And if we will consider these gawdy distractions , whereby our publick devotions are almost rendered no devotion at all , and that there is more noise in the world then will suffer us to hear that still voice which cryes behind us , This is the way , walk ye in it ; certainly we may conclude , from both reason and experience , ( as well as out of obedience to divine Commands ) that solitude is the true forge of the purest devotions . When GOD did intend to discipline his beloved ( though rebellious ) Israel , he chose first the wilderness of Sinai , and then the two Captivities to be his sacred School . And , Hosea 2. 14. he tells his own people , that he will allure her ( meaning the Jewish Church ) and bring her to the wilderness , and speak comfortably unto her . Religion hath another quarrel at Advancement , which is , that it devests oft-times it's enjoyers , not only of devotion and of friendship , which is a moral virtue , but even of affection ; which is so natural to brutes themselves , that a man is worse then these when he wants it : and not only forget they it upon such necessities as might at least excuse , if not justifie , their so doing , but do so likewise to satisfie their humour ; a slavery which deserves to be condemned , though it's object were in it self justifiable . No man could have believed , if Scripture had not told it , that Saul would , from being an absolute Monarch , descend to so low a baseness , as to cast away his daughter Michael meerly that he might destroy her Husband : Or that a Prince of Midian would have prostitute his daughter Cozbi , to the promiscuous multitudes of the Israelit●sh camp , of design to tempt them to a sin : which could not but be attended with his own infamy , as well as their ruine . Was it not for this that Romulus cemented the first foundation of the Roman walls with the blood of his brother Remus ? And though Abel and Cain had the division , of what tempts ( I will not say ) satisfies now the ambition of many thousands to gratifie their expectations ; yet , was not so ample a partage able to prevent the spilling even of a brothers blood , by one whose crime was so much the greater that it was without president , and was to become an example to many thousands of succeeding ages ? Many whereof might , and have been thereby not only encouraged to commit afresh this old sin , but likewayes to seek , in the greatness of this offence , excuses , whereby to lessen their own barbarity . But if any call in question the advantages that accrew to devotion by solitude , let him cast back his eye upon the primitive Church , wherein the material fabrick was contriv'd dark , and situat in the remotest corners and solitary Groves , both by Pagans and Christians ; as if that black enamel hightned the lustre of the golden Candlesticks : and upon the infinit swarms of such as became Moncks and Hermits , encourag'd thereto by the homilies and entreaties of the noblest Fathers ; of which state the Emperour Iustinian did , after he had kept that oecumenick Councel , become so enamour'd , that he hath registrat it 's noble Elogies in the Frontis-piece of his divine codex . Whilst , upon the other hand , the Heathens of old , and now the Mahumetans did , and do teach , that one of the chief torments in their hell shall be , that men will there be cast louse to to these occupations and civil employments which here exercis'd them ; esteeming it a torture for illuminat spirits , and such as are defecat from sensuality , to be re-embarast with such terrestrial affairs as busie us in this our earthly state . Pardon , my Lord , this in-road I have made upon devotion ; and learn from it , that solitude and devotion are so nearly related , that we can hardly praise the one , and not commend the other . I shall hear use the authority of great Hero's ; who , after the fruition of both , have by much prefer'd solitude , whereas ( which is very strange ) there is not a single testimony to be had from such as these , in favours of publick Employment . The first shall be of Charles the Great , who , being to die , cry'd out to these who stood about him ; O! how vain are the thoughts of men ? and how wretched are they that aspire to glory ? What hath my Kingdom , or the service of so many men gain'd me ? Much more happy had I been , if in stead of a Scepter , I had weilded an hedging Bill ; and if of a King I should have made my self a Clown : Following in this almost the very expressions of Alphonsus his brother : Suatocopius King of Bohemia and Moravia , having lost a battel against the Emperour Arnold , did retire himself into a wilderness , where , after he had lived a long time with three Hermits , he at his death told them , that there was not any greatness preferable to the tranquillity of that solitude . The safe sleep ( said he ) which we enjoy here , makes the roots savoury , and the waters sweet ; whereas the cares of a Kingdom makes all meat and drink taste bitter . That part of my life , which , I have past with you , was true happiness ; whereas that which I led upon my royal Throne deserves more the title of death then of life . And Giges King of Lydia , puff'd up with his great wealth and many victories , having asked the Oracle of Apollo , if there was any man happier in the world then himself , had Agesilaus the poor Arcadian sheepheard prefered to him . And Similis , one of Adrian the Emperours chief Captains , having retir'd to the Countrey , after all his preferments , caused grave this Epitaph upon his own Tomb , Here lyes Similis , of a very great age , who yet lived but seven years . I might here cite Constantine , that excellent King of Scotland ; Theodatus King of the Goths ; Charles the fifth ; Sertorius , and hundreds of other Princes , if I thought it not more of advantage to solitude to say of these , that they are so many , they cannot be cited . Seing then reason and experience do impresse us with so pungent disswasives from greatness , let us a little examine what can be in it , able to preponder to so weighty discouragements . The first prize contended for by great persons , is Fame , a revenue payable only to our ghosts ; and to deny our selves all present satisfaction , or to expose our selves to so much hazard for this , were as great madness as to starve our selves , or fight desperatly for food to be layed on our Tombs after our death . Either publick Ministers value much the discourses of the multitude ; and if so , they erre in offending them as oft as their gain or pleasure affords them the meanest temptation , or else they value these not ; and if so , why is there so much pains , taken for Fame , which is nothing else but a collection of their suffrages : which reflection recommends much to me , that stoical fear , given to Hannibal by Iuvenal , — I demens , & savas carre per Alpes , Ut pueris place as , & declamatio fias . — Climb over the Alps , thou mad , vain glorious fool , That thou may children please , & be their theme at school . For convincing us of the folly of this passion , be pleased to consider , that either our souls , have the same period with our life , and then to talk of us after death , is to talk , of what is not ; and what advantage brings it to us when seing we are not , what is said o● us , cannot affect what is not , or our de●parted souls survive , in eternal bless . And then the loud Halelujahs of my riads of Angels , will easily drown so the voice of Fame in our ears , that it will not be heard by us ; and our souls will be so replet with infinit joyes , that there will be no room for it's report , though it were exauceable ; for Fame , being b● air , must yeild and flee out at the access of any thing , that is more solide , or else the souls of these , who are praised , will be damned : and then they will not be susceptible of any pleasing impressions . And I am confident that one of the torments of damned spirits , is that they imagine all the world to be full of their infamy . And seing the Fame of the greatest of men , is not able to solace him in the fit of a feaver , or gravel ; Why should we imagine that it can lessen the weight of such pressing torments , as infernal horrour , or eternal damnation ? To talk of Amphialus , who never was , is the same thing as to talk of Alexander : only Amphialus , cannot be stained with cruelty , vanity and drunkenness as Alexander is : but albeit Fame were to be courted , what share of it can we expect , who are scarce known beyond the line of our own History , and but transiently in that likewise ? Who amongst us would toil as we do , to be esteemed , as Popenham or Bajard , ( whom I believe very few have heard of ) and yet these acted upon the continent of the world , and did greater things then the present state of affairs will admit us to do . And I am confident , that there liv'd lately at the Court of France and Spain , hundreds of Courtiers , who injoyed fat taller honours then we , and who would not have embraced the honours we grasp after ; and yet Fame scornes to be at so much pains as once to mention their names . How many know not at present , the name of that grand Visier , who but lately made Germany tremble ? and to say that it was the grand-Visier , is to praise his Office , and not himself . Who can name the greatest Cardinals at Rome , or Dogi of Venice ? And yet , what infinit pains is taken to gain these employments , by such as live upon the place ? I smile to see underling pretenders , and who live in a Country , scarce design'd in the exactests maps , sweat and toil for so unmassie a reputation , that when it is hammered out to the most stretching dimensions , will not yet reach the nearest towns of a neighbouring Country : Whereas , examine such as have but lately returned from travelling in most floorishing Kingdoms , and though curiosity was their greatest errand , yet ye will find that they scarce know who is Chancellour or first President in these places ; and in the exactest Histories , we hear but few news of the famousest Pleaders , Divines or Phisitians ; and by Souldiers these are under-valued as pedants , and these by them as madcaps , and both by Philosophers as fools . But though Fame were desirable , yet publick Employment is not always attended by it : for , either advancment is attributed to the fancy of the advancer , or to fate and hazard . And in either of these cases , the person promoted is not honoured , but his fate ; and it will be loudly proclaimed as a thing most strange , that one of so mean merit or so rebellious principles , or tainted with any such vice ( as envy will either find or make ) should be promoted to such honours : whereas if the same person had satisfied himself with a solitary life , his reall vices had neither been discovered , nor such forged vices proclaimed ; and because people blame Minions , whilst they live for what they dare not charge upon their Master , their envy or revenge transmits to posterity , that character which was received to their prejudice , whil'st they yet governed . Was Perenni●● famous , though Commodus then Emperour rais'd him next to the throne ? or Oliver the Barber , though Lewis 11. made him his Minion ? No , for Princes can bestow greatness , but Fame lies no more under their jurisdiction the● the winds do , from which it doth b●● little differ . Of all witnesses Fame●s the most suspect , because it ordinarily flatters most these who depended most upon it , and were at greatest to●● to gain it's sufferage , and to depon●● falsly against the greatest of such 〈◊〉 value not it's testimony : and as it 's report , is by law judged , to be unstable as water , So in this it resembles much the water that it presents ( like to it ) the straightest objects to our sight , as crooked and uneven . And since Fame depends upon the credulous multitude , and upon unrestrainable accidents , who can assure himself of it's suffrage ? or believe it when it is obtained ? If the Souldiers prove cowardly , and lose a battle , the General is for ever affronted , and yet he cannot help it : or if a Servant betray a States-mans secret , then the Masters prudence is for ever traduced . Ignominy being like all other black spots ( a tenaciousness peculiar only to that colour ) which cannot be worn off , nor washt out : And the designs of States-men being as latent , as the springs which do inwardly move mechanick machins , the people ( whose intelligence cannot reach these ) judge of the designs by the events : And if at any time the event answer the contrivers expectation , then the malicious multitude ascribe this success , either to hazard , or to their power . And , to speak seriously , power is so happy a suffragant , that it takes off much of that repute which is due to the contriver : for , who can be foyl'd having such a second ? And to convince us , that power and command conceals what strength and energie there is really in the Governours wit , reflect but a little upon those pitifull rebels , who govern'd lately this Countrey , and did seem most wise , whilst they were vested with power : Of which , being now again devested , their wit falls far short of the first cast . Like those Venetian Ladies , whose native stature rises , and lowes in appearance , according to the height of these , socculi whereupon they walk . But if Fame be the great prize , I see not why the Literati and Virtuosi , or retir'd Curiosi , may not put in for as large a share in it , as most ( if not any ) States-man : For , if that maxime hold , that propter quod unum quodque est tale , propter hoc , illud ipsum est majus tale : certainly it follows in true Logick , that seing solitary persons are the dispensers and bestowers of Fame upon great men , they cannot miss it themselves . How had Aeneas conduct , or Achilles valour , been forgot , had not Homer or Virgil sung their Elogies ? And after a great man hath defeated Kingdoms , a pedant is ( like the sillie worm ) able in one night , to consume that blossoming gourd of his reputation : And seing the world know not what the one did , they will believe what the other said . History ( which is the grand-register of Fame ) is known for the most part only to retir'd persons , and these will admire most what suites most with their own humour : And Fame it self being most oblieged to such as study solitude , it oblieges ordinarily these most , because they have oblieged it . Aristotle hath prov'd himself , by his Syllogisms , a greater person then Alexander his famous Schollar ; Solon is more famous for his moral advice to Cresus , then Cresus , who possest those mountains of gold ; which were the subject of his advice : and Cicero's tongue , though pull'd out of his head by Anthony , hath spoke out his praises louder , then all the acclamations of the Roman legions and echoing artillerie could proclaim that more then Monarch . And seing that man is happiest , who is happy whil'st he is a man , such as attain to Fame by solitude , are happier then great men , because they are happy whil'st they are able to find it , whil'st the others have it only when they are not sensible of what they have . Compare Iulius Cesar ( to the stature of whose repute our dwarffish endeavours will never be able to rise ) with Lucan , who wrote the story of his wars , and ye will find Lucan the much happier : Consider Cesar , macerat oft with hunger , stiffned with unrewarded toil , jealous of his own souldiers , and apprehensive of the Senat , tortured with the uncertain events of the war , and terrified by the having kill'd his Son in law Pompey , after he was sure of the victory . And then return your reflections upon Lucan , sitting in the bosome of a shaddowie grove , flanckt with a christal stream , and there creating those noble lines , which have since carried his fame as far as Cesars actions ; and having in this the advantage of Cesar , even as to posterity , that Cesars souldiers , Pompey's ill fate , the Senats irresolution , and the cowardliness of their Auxiliaries , share with Cesar in the event , and really more then he ; whereas Lucan inherits the sole praise of his story now , as he did the pleasure of having wrote it whil'st he was yet alive . But to conclude the folly of Fame , consider even this generous Lucan , falling under the sword of Nero ; because that cruel Prince was ashamed to see himself so far out-done in wit by one of his own Subjects : and from this learn , that Fame is suspicious to its dependers , when it bestows it's favours , and injust , when it denyes them . Next to this , the satisfaction received in commanding others , is admir'd as one of the ravishing advantages of publick Employment : And the soul of man in this , seems to have retain'd still a false appetite of being like to it's Maker . But seing this design could not be managed even by the judgement and purity of the greatest of Angels , so as not to deserve the severest punishment , and did in them prove also ineffectual ; I find that little hopes can be entertained of our succeeding in it . But consider seriously , that it being a congenial humour in all mankind , to desire freedom ; certainly great men must conclude , that their dependers would not bow to such homages , If they thought not thereby to obliege their Patrons , to the full requitall of what they so highly value : And therefore , these being debts , rather contracted by us then favours done us , I see not why we should so highly prise them ; and seing in return to these , protection , sallaries and Offices are expected , all which put us to real pains ; consider if these imaginary pleasures deserve to be bought at the rate of such real vexations . The Magnifico must himself bow to his Prince , bear his extravagancies , swear a friendship with these whom he hates , dispence with affronts , spend all his time in attendance at Court , and in observing these humours , which he must thereafter superstitiously obey ; and all this , that he may gain wherewith to repay salutations , flatteries , legs , congies , and such like pittifull pleasures ; and that he may scrue himself so far into the respect of the people , that he may have hats pull'd off to him , which will be likewayes done ( and for the same reason likewayes ) to a lifeless chair of State or the meanest fool , if his shoulders be strong enough to bea● a tittle , or any other the meanest mark of his Princes favour . And that he may be magnified by his dependers , whom because of their interest none will believe , being bribed to depone what they say of him , is not this satisfaction a meer act of fancy ? And is it not saifer to translate our fancy to some other object , then to moderat it here ? And who can assure himself , that when he hath arrived at that pitch of command which he presently proposes , that this shall terminat his ambition ? and is not the French King as much troubled , that he cannot command the Grand-signior , as a french courtier is for being lower then his King. And after that a Chancellor , hath rendred his place , by any short possession familiar to him , he then despises what he enjoys , by the same principle which invited him to desire that imployment , when it was yet above his reach . But abstracting from these considerations , what can it advantage any man that another bows to him ? It can neither cure Gout nor Gravel : And when he is displeased at any thing else , it is so far from being able to solace him , that that which vexes him most , is , that any person can be found who dares displease one who is so great as he : and if he had not been so great , that accident which now grieves him , could not have vexed him : so that in wishing to be great , we wish that we may be made more susceptible of affronts , then nature hath already made us . I need not tell you , Celador , that great men are oblieg'd to attend more submissively their Superiors , then we do them : because these have moe designs then we ; and design is the occasion of our dependance . So that if there be any pleasure in liberty , we enjoy it more then these ; and if there be none , why is there so much pains taken to be great , upon expectation , that greatness sets at liberty ? A private man is not oblieged to oppose his Relations , fight against his Country , give his own Judgement the lye ; all which are but the meanest impositions that some Princeslay upon greatness : and why should men purchase , at so dear a rate , the liberty to serve others , which is all that greatness can bestow ? I know that society is one of these satisfactions which we rank amongst the pleasures of the first magnitude ; and that as to the possession of this , solitariness seems to cede to publick Employments . But when we consider , that the prerogative of society stands not in seeing one another , but in rational conversation , it will appear that the difference is not wide . For , what pleasure can be received by talking of new Fashions , buying and selling of Lands , advancement or ruine of Favourits , victories or defeats of stranger Princes , which is the ordinary subject of ordinary conversation ? And really I have admir'd to see persons of virtue and honour long much to be in the City , where when they come , they found nor sought for no other divertisement then to visit one another , and there to do nothing else then to make legs , view others habit , talk of the weather , or some such pitifull subject : and it may be , if they made a farther inroad upon any other affair , they did so pick one another , that it afforded them matter of eternal quarrel ; for what was at first but an indifferent subject , is by interest adopted into the number of our own quarrels . This begets heats ; heats opprobries ; opprobries revenge ; and revenge leads either to fret , if we cannot satisfie its thirst ; or to ruine , if we cannot quench it . How many likewise are in these rencounters , tempted either to betray their ignorance or malice ? and if one know not the new name of such a dish or dress , such an intrigue , or such a quarrel or marriage , then they are esteemed block-heads . Most of men desire to frequent their Superiors , and there men must either suffer their raillery , or must not be suffered to continue in their society : If we converse with these who speak with more address then our selves , then we repine equally at our own dulness , and envy the acuteness that accomplishes the speaker ; or , if we converse with duller animals then our selves , then we weary to draw the yoke alone , and fret at our being in ill company : But , if chance blow us in amongst our equals , then we are so at guard to catch all advantages , and so interressed in point d' honneur , that it rather cruciats then recreats us : How many makes themselves cheap by these occasions , whom we had valued highly if they had frequented us less ? and how many frequent persons , who laugh at that simplicity which the addresser admires in himself as wit , and yet both recreat themselves with double laughters ? It is remarked by Geographers , that no King alive is worship'd by his Subjects but the King of Binon , and that he is never seen by them ▪ and certainly , if he were seen , he would not be worship'd . And thus these ancient Hero's were never deifi'd , till death had , by burying themselves , buried the memory of these infirmities , which , though they were but few in some , and mean in others , had notwithstanding enough of allay in them to make the committers , not only be conceived no gods , but oft-times to represent them as frail men . Familiarity is ( in the proverb ) said to breed contempt ; which it does not only by that natural saciety , whereby nothing can become common and continue ( to our apprehension ) good , but likewise , by laying open to conversers these lapses and failours , which if they deserve not contempt , do , at least , lessen that repute which was in others founded for them rather upon Idea's which they framed of our perfections , then upon these merits which might justly challenge them . Familiarity hath likewise this prejudice in it , that it blunts those endeavours in us , whereby repute is ordinarily acquired ; and in remitting that exactness whereby we entertain strangers , we loss that share of esteem which exactness and politness deserves ; these extraordinary parad's , made ordinarily to our less familiars , being a holy-dayes dress in conversation , which though it flatters , ceases not therefore to weary us . Our Saviour does himself , and of himself , say it in holy Scriptures , that a Prophet hath no honour iu his own countrey ; and the foolish Jews gave him ground to say so , when they concluded that he could not work miracles , because his mother and brethren dwelt amongst them , and because they did know him and his extraction . But if variety be that which is admired in society , certainly our own thoughts , or other mens Books , can in these far exceed conversation ; possessing above it this advantage , that we can never be either importun'd or betray'd by these , as is much to be fear'd from the other . And it is most remarkable , that after Solomon hath fixt a vanity and vexation of spirit upon all the actings of men , and hath after several times subjoyned it to publick Employment , he only sayes , that reading is a wearyness to the flesh , without adding it to be a vexation of spirit . But albeit society were to be valued at the rate imagin'd , yet solitary persons injoy more ●he sweets of society then great men ●●o : for , in all addresses to these , the addressers consider only what is sit for their private interest , and little else is added , besides the dropping of a flattering expression or two : and when any dis-interessed subject is fallen upon with them , it is spoke to with so much constraint , and the speakers are so hem'd in by discretion and respect , that the discourse is manag'd with much disadvantage . And our very duty teacheth us , that to speak learnedly , is pedantry there , and to speak religiously is impertinent : So that we must either transgresse our duty , or else be mean in our conversation . But , albeit the humour of the Grandee were so noble , as to admit of freedom in conversation ; yet few ingenuous spirits ( who are the only best companions ) can speak freely in publick , or to publick persons : whereas , the most hide-bound Orator can pour his conceptions into his neighbours bosom , in their natural set and fashion , and with as little alteration as a discourse receives , by being cast off the Press upon paper . Reflect but upon these many thousand apologies which are carry'd up and down amongst such as converse much together ; and which , as they make up the greatest part both of their employment and vexation ; So are not incident to any who live solitarly , these being the natural product of conference and rencounters : And ye may conclude , that either these who make such apologies , are as real in making them , as they seem passionat in having them to be believed ; and then , conversation may appear to be most dangerous , seing these prove , that men may easily mistake , and are so easily mistaken by such as daily frequent them , as yet to need so solemn and so numerous apologies ; or else these are but feing'd , and then they prove conversation to be yet more dangerous ; seeing , as men are subject to mistake and be mistaken , so our own real apologies for those mistakes will not be believed , because of the frequency of other counterfeits ; nor can we , for the same reason , discern whether such as are made to us be real or not : what was the subject of this dayes conference , will be the subject of an accusation to morrow ; and that secret , which we thought we did but lately depositate in our friends breasts , will shortly fly in our faces from the mouth of our enemies : But though our friend were real and secret , yet his inconstancy may make these either no virtues at all , or ineffectual and unprofitable ones ; a quality now so ordinary , that I take pleasure to see both my self and others mistake the several interests which they knew intimatly a year ago , cabals and intrigues moulding themselves almost every month in different shapes , according to the humours or interests of the parties concern'd : And so pestilential is the malignity of conversation , that even Ladies fail here , and this piece of frailty they are suffer'd to cary about them to keep them from being ador'd , , because of their other amiable qualities : For , if their converse were not dangerous , because that any error is there a crime , and no affront can there be reveng'd , certainly there should no place else be frequented . Consider , I pray you , how discourses are laught at , though never so witty , if three or four combine to represent them as ridiculous ; how a slip , either in the choice or accent of a word , becomes irreparable , by being incurr'd in a society where nothing is design'd but censure ; and when any proves happy in that trade of jybing , they must be gauding abroad ( so tempting is this folly ) though sure to meet in these journeys the repute of slight or dishonest ; and that Jearer , who at the beginning was esteem'd a wit , is , by continuing his trade ( yea though he improve in it ) undervalued as a Buffoon . It was nobly observed by Marcus Antonius , that great Emperour and Philosopher , that a Weaver or Cobler , would willingly sequestrat themselves from all society , that they might prosecute their several trades ; and yet man cannot retire himself , that he may admire the creation , and exercise his own soul , which is the great trade of a rational Creature , and of a true Philosopher . And since gain can prevail with all so far , as to make them renounce society , and esteem company an idle folly ; certainly , if we would reflect upon the great advantages of solitude , both as to morality and devotion , it were an easie matter to prefer it to those which are in themselves but trifles , if not burthens . I have these three Arguments to perswade me , that solitude , Contemplation , or a Countrey-life , have more of pleasure in them then publick Employment . The first is , that pleasure , being in men , an act of the fancy , and consequently of the soul ; certainly these pleasures , which do more immediatly affect the soul , must needs be the most active pleasures ; and such are these which arise from contemplation : whereas sensual pleasures , and such as arise from exterior objects , do arrive but consequentially at that immaterial agent , and so they do move it with far less vigour . A second is , that Contemplation does often drive our souls into extasies , and is so charming , that it may be rather said to ravish then please , committing so open a rapture upon our souls , that it pulls them almost into a state of separation : Thus those old Hermits are the members of the ancient Church , who are oftest remark't to have become thus nobely sensless , being as far transported out of themselves , as they had transported themselves formerly out of the world , and lying whole weeks under that spiritual amazement , and drunk , as it were , with those streams of consolations which slow from those blessed Cisterns , the open wounds of our glorious Saviour . And amongst the Heathens , did not Pithagoras almost distract with the satisfaction conceiv'd in finding that noble and famous demonstration mention'd in the second Book of Euclide ? Was not Pliny so ravisht with the pleasure of contemplating the rarities of the hill Vesuvius , as , for further enquiry to approach so near , that he lost himself in its flames ? And was not Archimedes so much pleas'd with his demonstration upon the sands of Siracuse , that he would not lose so much time from it as wherein he might beg his life from the rude conquerours : Whereas , besides what comes from fear or revenge , we read nor hear of no such mighty passion in any of these who live in the fruition of publick Employments , or sophisticat satisfactions . The third Argument is , that we find the satisfaction resulting from honour and ambition , to ced to very mean pleasures , and to such as have nothing of satisfying in them , besides what they owe to the corruption of our senses , and to be such as do themselves yield easily to this energetick pleasure of contemplation . Is not a Gallant , and even a Statesman , who is in love with a Mistris , and sometimes with a whore , or hath an unquenchable thirst for wine or companionrie , willing to prefer the satisfaction of these passions to all advancement , or the pleasures which he can receive by them ? And this evidences , that this desire to govern , is , of it 's own nature , none of the strongest ; at least that our fancy may have other objects less dangerous , and equally pleasing , whereupon to dote . And a Pedant , reading Pompey's actions in good Latine , is as much enchanted with it , at least with the having written handsomely his Epitaph , as Pompey could have been himself in the fruition of all his glories , and the most spreading ruff of his pride . And a Countrey Gentleman is as much taken with a happy chase , or a Clown with a mean hire , as the happiest Favourit can be with the purchase of the highest office , which the fear to lose , or new pretences , and much anxious attendance , doth lessen much to him : But if these concessions of gain or honour occasion raptures in the receivers , that joy brings more tickling with it , then is fit for the spirit of man to receive ; and occasions want of sleep , discomposure in discourse , and all these other extravagancies which proceed from grief at other times : Whereas , Solitude gives no other pleasures then what is fit for our recreation , or sutable to our reason and stoicall indifferency ; so that seing every state hath pleasant objects provided for the enjoyers fancy , that state must be most preferable which fancies objects the least dangerous ; and such is Solitude , but such is not publick Employment . I think the ancient Philosophers put but a mean complement upon man , when they call'd him a little world : for certainly , his vast soul hath in it nobler idea's of all that is created , then the finitness of matter will allow to the Creation it self ; whose spirit is so narrow , but it can in one thought represent larger Sphears , a more vast Globe , and more boundless Seas , then all these which were brought from the bosom of the first Chaos ? And after infinit expence hath impoverished a building Prince , the meanest Peasant can in his fancy add exceedingly to it's bulkishness ; and which is more , that faculty can mould idea's of thousands of species never yet created , that can bring forth moe monsters then Africk , and can produce moe novelties then America : and as we cannot but admire these productions , for their variety ; So we cannot but love them , because they are our own . And thus , seing there can be no pleasure in that variety which is to be decerned in the world , but what our fancy takes , ( for , what else is there in beholding real Castles , Navies , Courts or Cities , but a divertising of our fancies ? for nature needs none of those ) certainly , retirement hath in this the start of it's rival : for there , fancy is at fuller freedom , and roaves with less contraction then when it is limited by the narrowness of the senses ; through which wickets , certainly nothing can enter which is angust or ample . In publick we see the same men most ordinarily still act the same things ; and we our selves are so much busied with our interest , that we regard little even the small variety which is discoverable in them . And certainly , it is a great disparagement to the Creation to think , that there is not variety enough there , to busie our meditation ; or that there is less there then in a City or Court : It is true that we 'll see there variety of Hangings , Cabinets , and such like toys ; but if we would view the various faces of the sky but one day , we would perceive more of variety in those , more of excellent colours and various motions , then in ten thousand such trifles as these . Consider but the beauty of one tulip , and it 's several freckles ; the motion of one Bird , and it 's several wheelings ; the shapes of several worms , and their different crawlings ; and ye will find task enough , and more variety there , then a City can afford , wherein they may represent you a painted Rose , but not it's smell ; the shape of a Foule , but not it's motion : And yet men there dot upon that one quality of shape in pictures , more then upon ten thousand reall species in the complex of all their excellent qualities ; which if ye call fineness , I see no reason why ye may not call madness virtue . It is not then want of variety in nature , but want of observation in us , which occasions this errour ; and he understood all things infinitly better then we , who said , that Solomon in all his glory was not like one Lily of the field . It 's reported of a great Philosopher , that for fifty years he employed himself in the observation of Bees , and all that time found both new task and pleasure ; and never any could say that he had observed fully all that was to be observed in floures , Anatomy , Astrology , or any of these Sciences , amongst which the least copius in measuring lengths hath advantage of our lives ; and yet we complain . that retirement ( where these are only to be found ) hath not employment or divertisement enough for us . But if these suffice not , my dear Celador , enter into your own breast , and there survey the several operations of your own soul , the progress of your passions , the struglings of your appetite , the wandrings of your fancy ; and ye will find , I assure you , more variety in that one piece , then there is to be learned in all the Courts of Christendome . Represent to your self the last age , all the actions and interests in it , how much this person was infatuat with zeal , that person with lust ; how much one pursued honour , and another riches ; and in the next thought , draw that Scene , and represent them all turn'd to dust and ashes . The world is a Comedy , where every man acts that part which providence hath assigned him ; and as it is esteemed more noble to look on then to act , So really , I know no securer box , from which to behold it , then a safe solitude , and it is easier to feel then to express the pleasure which may be taken in standing aloof , and in contemplating the reelings of the multitude , the excentrick motions of great men , and how fate recreats it self in their ruine , as if it fed them with success , as the Romans fed their Gladiators , who serv'd for nothing else but in beating one another , to recreat the disinteressed beholders . Consider how some are cartelling for not drinking of a glass , others fretting at the promotion of their equals ; one vext that he was not safely delivered of his prepared harrangue ; another scanning every syllable of his frowning Mistris letter : And even these humours again laugh't at by some ; and that laughter weept at by others of these Virtuosi's , who pretend to a Dictatorship in moral philosophy . Some admire publick Employment , and prefer it to solitude , because the one gains ( whilst the other wastes ) an opulent fortune : But these should consider , that as these Merchant-venturers would eminently deserve to be esteemed mad , who would hazard their Stock in a voyage , where certainly ten of a thousand bottoms will not return unshipwrack't ; So pretenders to advancement must be mad , seing scarce ten of a thousand prove successfull in the design , so few are the preferments which can enrich , and so many the hazards in reaching them ; and which is worse , of these ten which are prefer'd , scarce four will be found , who do not prove so unhappily long-liv'd , as not to survive their conquests and honours ; and having got a glimpse only of happiness , En passant , do become so much the more miserable , that they have been once happy . And as to these with whom greatness is pleas'd to continue , do they not oft-times , by raising themselves as high as their fancy , raise themselves too high for their estates , and the one by swelling make the other to burst ? How few Grandees are not forc'd to eek up their spendings with contracted debts after their own revenues are wasted ? whereas such as live privatly , and in a Countrey-life , transmit to their posterity the remainders of that yearly rent which rests after all necessities are defray'd : So that the Countrey-man must be rich , seing his necessities overcome not his fortune ; and publick persons must be reputed poor , seing they have not sufficiency for their maintenance . Is not a little man as well cloath'd in his four yards of cloath , as a taler is in six ? And are not the Princes of Italy esteem'd but petty Princes , because in desiring to be such , they have made these fortunes which might have made them rich Subjects , too small for the support of so weighty titles , as that of Soveraign ? But admit that these enjoyments continued for the enjoyers life-time ; yet GOD ordinarily takes from the length of the duration what these added to the breadth of their conquests : As a too hasty concoction destroyes the body ; So a too soon conquest estate destroyes the conquest : and what like Ionah's Gourd flourishes in one night , loses the next these blossoms wherewith it was adorn'd . Hasten not to be rich , was the counsel of a great Moralist , as well as Divine , and GOD Almighty gave us no other task , then to gain our bread , and that with the sweat of our brow : So that in desiring great and suddain estates , we are peccant both as to the matter , and manner of our acquisition : And what can we propose reasonably to our selves in thus doing ? for little can defend us against our present necessities , and nothing can defend against the future . And when these riches are pyl'd up , they serve either to satisfie nature , and that is easie ; or to satisfie fancy , and that is impossible . When a publick Minister hath gain'd , by either toil , oppression , or a long courted favour , a great sum , he possibly makes a great entertainment , or buy 's a great Jewel , with that or the equivalent , and either surfets in the one , or vexes himself in losing the other ; and albeit he do not , what pleasure is there in either of these , but the serving of our fancy , after the same manner that children do , when we laugh at them for hugging toyes and bables ? Most men are as much troubled in the spending of what they gain , as in gaining it ; and thus one trouble creates another by an alternat succession . All we gain ( saith Solomon ) is either for food or rayment ( pomp and supersluity being no design allow'd by nature ) and much or fine of either of these , serve not to defend against either cold or hunger : And so seing the Peasant or solitary Philosopher , attains sooner to the true end of riches by his sobriety , then the other by his abundance ; certainly he must be the richer ; and that is most excellent which attains soonest to the end for which it was destinat : If such want money to give Lawers or Physicians , they also want employment for these ; and without employment no man desires money : So that riches are really ( though they remain ) but like the manna , whereof he who gathered little had abundance ; and he who gathered too much , had nothing over : And if riches remain not but take the wings of the morning , and flee away , as oft they do , then consider that publick Persons are most subject to these alterations ; for forfeiturs , alterations of Government , or favour , intestine wars , luxurie , gain , popular fury , or an heir confiding in his fathers prosperity , or educat amidst many spending wanters , and such other dissolute persons as frequent publick places , will sooner drive to that necessity , which men should only fear , then moderation or retirement can do : And when great men are impoverish't by these accidents , they are asham'd , because of their former state , and incapable by want of suitable breeding to repair their losses , or satisfie their necessities by pains or frugality , as privat men can ; and which is worse then all this , their former prosperity makes want far more unsupportable to such , then to the other , to whom the greatest hardships have been rendered familiar . As to such who think , that publick Employment and Command will afford them convenience to satisfie their lust , I can say nothing , but that it 's better to live in a sober solitude , wherein men may so tame their lusts , that they need not satisfie them : There is no pleasure in eating but to such as are hungry ; and certainly , it were for our advantage , rather that we could live without being hungry , then even to have as much as might satisfie hunger when it comes : High feeding , and want of better employment , begets this ; and what impairs these extinguishes it : Whereas , I am confident , such as are servilly subject to it , suffer more anxiety in the purchasing of that conveniency , then private men can do by the want of bread : For they will for that purchase disobliege friends , cheat their intimats , prove ungrate to their sweet bed-fellows , suffer themselves to be talked of , and run a thousand other hazards , which they would not encounter for staving off the greatest of these necessities under which mean men suffer ; and when this is gain'd , what brings it , but sickness , jealousies , horrours in conscience , and reproach amongst men ? When I compare solitude with publick Employment , as to their recreations , I find , that the one follows only such as because nature hath invented , it doth therefore sweeten , and such as have no danger in them , besides that of being too much charming ; as hunting , hawking , angling , and the like , wherein we have occasion to learn , as well as to praise , the workmanship of our mighty Maker : And in the other , such divertisements are most familiar , as if they have not been invented to gain money , or seed lust , yet are not really recreations , if they look not towards these ends ; and which are attended by so much toil , fretting , sweating , swearing , lying , cheating , and other vices , that their great pleasures are the worst of torments except their tragick periods ; of which nature , are cards , dice , tennis , danceing , drinking , feasting and whooring , which do oftner divert men from being real Christians , then divertise those who are really such . If great men enjoy not recreations , they become unfit for employment , and employment becomes a burden to them ; and if they sequestrat the meanest portion of time for privat recreations , they are curst by those thousands , whom multitude of affairs , rather then laziness , hath defer'd , and who are so unreasonable as only to consider that they are put off , but not to consider wherefore . Though food and rayment are no constituents , yet they are too often lookt upon as considerable appanages of our more material happiness ; and these used by great men , though they cannot make the enjoyer happy , yet serve to make the by-standers conclude themselves unhappy in the want of them : And therefore I shall make these few reflections upon both , whereby it will appear , that as to these , the meanest men are more happy then the greatest Monarch . As to Raiment , certainly , that used by private men , is most noble , most easie , and attended by fewest inconveniences : Most noble , because in these great men follow the mode , but mean men make their own mode , and so the one , as to that , is a Subject , and the other a Soveraign : Great men are servants not only to the fashion , but to such cloaths as are in it , they must abstain from every thing which may soil or disorder them , and must employ much of that time and life , which is the only thing they pray for , and which they buy with much torture and money from Physicians , meerly in adjusting them every morning , and though it should prejudge their health or estate , they must have these fashionable and rich . How many shifts will be used , and other pleasures abandoned , that money may be got to give for these ; whereas a solitary person wears such as are convenient for his health , and may be subservient to any employment ; and that his are more easie , appears from this , that great men , when they resolve to take their ease , lay aside their robes , which serv'd for nothing else , but make themselves sweat , and others gaze : Jewels and Embroderies may make cloaths , by being stiff , useless and insupportable , but neither are necessary to cover our nakedness , or entertain our natural heat . And wen the fashion changes , these rich sutes serve only either to make the owner ridiculous , if he wear them , or to make him fret and grumble when he must lay them aside ; and though they continue fashionable , yet if another out-strip us in a more sumptuous suit or retinue , then we repine , and by missing our design of being more gallant then others , we likewise miss our happiness ; which , because it was not plac'd upon something which was in our own power , it is therefore in the power of every other man to take from us . As to Food , that which is us'd by mean men is both more natural and more pleasant ; more natural , because it is prepar'd with less toil , and being cook'd by nature it self , serves nature more adequatly , as to all intents and purposes ; it neither entices men to eat till they be unable for their affairs , nor brings it sickness ; it affords strength , and prolongs life ; whereas , when publick Employment brings riches , and these have hir'd cooks , all they can do , is to cheat the stomach into an oppression , and by fumes sent from thence , chase away fine thoughts out of our heads to make room for vapours . Solitary persons dine when they please , but great men when it suits with their business ; and as they are more subject to invitations , to feasts and entertainments ; So they must there sit longer , and eat more then nature requires , and they must either dis-obliege their Hoste , or kill themselves . I know many , who in place of complementing such as they invite , make them envy them ; and many who are vext when they hear of another who lives at a nobler rate then themselves , and who pillage the poor , that they may entertain the rich ; That the Food of private men is more pleasant , arises from this , that the stomach hath , by its fumes , depraved the taste , so that nothing can rellish ; or custome hath render'd the finest delicacies so ordinary , that nothing can appear pleasant ; a Peasant by fasting longer , or working more laboriously then at other times , can thereby heighten the rellish of his dish beyond all the art in the Emperours kitchen , or Apothecaries shop . And I have heard of a Merchants wife , who being much subject to diseases whil'st her husbands trade flourish'd , did live very long , and very healthfully , after he was broke . And when rich persons fall sick , who knows but their Physician may contribute to make the disease continue long , or the apparent air to make it end suddainly : And when the Physician is honest , does he not forbid the use of all these delicacies , whereof greatness boasts of as an advantage ? The greatest pretext used to excuse this zeal , after publick Employment , is , that the Countrey must be served , and man is not made for himself : To which my answer is , that this makes employment the object of our duty , not of our passion , and infers it as a necessity , not as a choice , which is all that is contended for : Who is so absurd as to deny his Countrey that service , which is really but the return of it's protection ? Or , who will be so mad as not to contribute either skill or agility in saving that Ship from sinking , wherein himself sails ? And this makes me conclude such as rebell against their Governors , to be as mad as these are , who pull down their own houses , which defends them oft against the circumambient and blustering storms ; and gives me a veneration for the persons of such as are my Superiours , to whom nothing said here , that is disadvantagious , should be applied . But if the serving of our Countrey be that impulse , which only acts us on to undertake employments , this same design should make us wait till we be called for by our Countrey : do not pretenders to employment , in desiring each to enter first , obstruct all entry to employments ? As we see , in entring at publick places , where the pressing of all hinders the entry of all ; do we not upon this account oft remark , that offices are kept vacand by Princes , because of the multitude of rivals who compet for preference , and so by their hast to enter , prejudge the Countrey more , then by their entry they can assist it : Whereas , if it were for the publick good that we undertook these employments , all would wait till their rational reluctancy were vanquisht , with either the importunities of their Prince , or conveniency of their Countrey : And when that design for which they were called , were satisfi'd or driven to it 's design'd period , they would willingly solace themselves again , by their retreat to these Countrey-employments , from which they were at first rather driven , then brought . And certainly , if the publick interest were that which only did invite men to appear in publick , they would not repine at their being laid aside , nor force an entry through the very sides of their Countrey , making a breach in its ramparts , because they cannot enter at it's gates , as too many pretenders daily do . Should not such as the State have thought fit to remove from employment , consider , that others have an equal title by nature , to advancement with them ; and that , as if their predecessors in these offices had not been remov'd , they had not been advanc'd ? So either it was injustice to remove these , or else i● is no injustice to remove them ; and they should rather prove grateful for having enjoy'd these honours so long , then ingrate in repining , that they retain'd them not still , which were as unnatural as if the Sun should constantly dwell in one of his twelve houses ( making that the only Summer-house in heaven ) and should not , by successive withdrawings and returns , magnifie his presence by his absence , and by that constant change be so just , as not to gratifie all , that he may please a few . If these , who are in offices , were not subject to alterations , they would presume too much , and such as wanted them would certainly dispair ; whereas , now the fear of being degraded , makes such as are in employment virtuous and compassionat , fearing least their practice become their dittey ; and the hope of advancement makes such as yet have not attain'd to it , walk so as may deserve applause , and so as they may shun reproach : If such alterations were not incident to great men , they would oft want occasion and time to repent of those sins which they committed in publick , either by inadvertence , having their thoughts distracted with many things ; or by extravagancie , having their thoughts rais'd above their just level . And if there were not such alterations , great men should neither have time to admire GODS many wonders , nor to review his many mercies , and it should be unknown whether Greatness or solitude were the most Christian state . Many noble spirits have been frighted from solitude , as conceiving it to be a state wherein the soul contracts a rust , which cankers it's own substance and makes it unpleasant to others , and that it begets men the name of a Countrey-clown , and unfashions him as to the world . But these should consider , that seing the finitness of our souls allows not a compleat accomplishment , it is our wisdom to fill our narrow rooms with the most necessar provisions , and these are , the knowledge of God , and his works ; from which will result that tranquility of spirit which is peculiar to Philosophy , and is the guest of solitude : So that when in exchange of complement , courtship , knacks , reparties , and such other appanages of conversation , we become pious , learned and moral Philosophers ; I think us losers in no other sense , then a tree is , when it 's gaudy flourish ripens into such fruit as can both please the rellish , and feed the body . It may be , a Philosopher may forget by his solitude whether to give a Lady his right or left hand ; but if in his solitude he hath learn'd to know what is right or wrong in her or his own actions , I think she should esteem him so much the more , and he is by much the more happier . And if the world conclude him improven , who in learning how to order an Army , hath forgot how to order a ball ; I see not why they should account him an Apostate in breeding , who is so intent upon the contemplation of a Deity and it's productions , as not to care to adore these mortal goddesses , except for whom the pressers of this objection have little or no devotion , being rather devoted servants to these , then devout servants to the Almighty : and how can that soul rust which is in continual exercise , as these of Philosophers are ? And this is more to be feared in such , as by living in publick are still busied , and yet idle : for , may not we be busie in soliciting for unnecessary favours to others , in receiving and paying visits , in driving on unnecessary factions , and yet our souls contract a rust , whose cancker may make it at last moulder away to nothing ? For , what share can our souls take in such actions , wherein it hath no other concernment then such as a man hath in the motions of his enemies ? Let us then admire solitude ( noble Celador ) seing to it religious persons flee when they would seek GODS face ; sick men when they would seek health : here States-men find their plots , learn'd men their knowledge , Poets their sublime fancies . In solitude , nestle the greatest of Saints ; in publick , range the greatest of Sinners , to the one we owe the best of inventions , to the other the worst of cheats . Having thus rais'd this pitifull structure to i'ts Cape-stone , I resolve to furnish it with these two Landskips ; the one of solitude , the other of Greatness . When I come to represent solitude , I must confess that it's advantages are so great , as that if any thing can surpass them , it must be the esteem I have of them . And for contriving it's Landskip , I represent to my self Quintus Maetius post humius , that noble Roman , who having been brought from his plough to govern that great City , did after he had conquer'd it's enemies , return to his former employment ; and being ready to leave them , call'd for a ballance , and ▪ by putting the falces ( or marks of Authority ) in one scale , and his plough in the other , did let them see , that these Imperial Ensigns were the far lighter . Not far from him , I represent Timon the noble Athenian , and Gerson Chancellour of France , who starv'd after they had spent their estates in complement and liberality ; exclaiming against all publick persons as perfidious , and friends ( as they found ) to a mans fortune , but not to himself . Here Diogenes undervalues so far all Alexanders presents , as to prefer one sight of the Sun to all that he could command , who commanded all that the Sun shin'd upon : and there Fiacre , that illustrious Scot , refuses to return from his Hermitage to receive the Crown of his Ancestors . Here lurks St. Ierom , laughing in the midst of his own torments at the follies of the world : and there the great Constantine bewails with tears the want of solitude ; and the multitude of these distractions , which though they did not extinguish , yet did disturb his devotions . Below these stands a Countrey-gentleman , admiring the folly of a Venetian Embassador , for being vext to death , because he was at a festival plac'd upon a stool , and not upon a chair ; and smiling to see a Russian Embassador , who could not step ( though very sound ) till he was led by two attendants ; and to hear of the Emperour and Turks Embassadours , who at their last meeting , behov'd like two Pendula's Clocks , either to set their paces equally , or else not to be reputed just . Represent to your self rich Valleys , where the liberal soyl needs neither be bryb'd by yearly accessions , nor courted with nice attendance , nor torn by instruments ( as in City-gardens ) before it will bestow any thing upon it's Masters ; but without keeping close doors ( as these do ) keeps an open house to all passengers for herbs and floures of all tastes and liveries . Here the Nightingale is constrain'd to stay without any other cage , then that of the native pleasures of the place ; and here the Sun looks from morning to night with a pleasing countenance , upon the off-spring of his own beams , neither clouded with smoak , nor intercepted by angles of falling houses ; and these , in effect , differ from Gardens , but as Prose from Meeter , where the materials are oft-times richer , though the contrivance be not so artificial . Here the levelling , though aspiring , trees , lay their heads together , to protect such as seek shelter under their well-cloath'd branches : and the Cristal-streams run slowly and turn many windings , as if by that and their quiet murmurings , they would express an unwillingness to leave so pleasant a field ; and in token of their thankfulness , do in a generous manner ( because without shewing how ) enrich freely the neighbouring Lands , and draws to their Master his picture in one instant , without putting him to the pains of frequent or long sitting , beyond all the skill of Vandyck or Angelo ; entertaining likewise for him whole plantations of fishes , which may afford him both aliment and recreations beyond all that the City can boast , where water never comes , but empty , and as a prisoner , and like all other things and persons corrupts , if it but stay a while there . Here old age crowns , with innocence's livery , these who have innocently improven their youth ; and youth bestows strength , because it knows that the strength it bestows is not to be revel'd away in whooring and banqueting . Here Ladies scorn , and need not submit their native colours to fairding , and in their blushing at the sins and impudence of City-gallants , shew a scarlet far exceeding the noblest Lillies , though Solomon and all the glory of his Court was not to be compar'd to one of these . Here Complements ( which , like cob-webs , are but the artificial texture of pitifull stuff , woven by poisonous spiders ) are look'd upon as unnecessar and dangerous ; unnecessar , because there goes much of time and pains to their contrivance , yet do they not perswade such as they are addrest to , to believe them so well as Countrey-ingenuity does it's inhabitants : and dangerous , because they are ordinarily but handsom disguises for such cheating inclinations as are sent abroad to betray the party concern'd . Here Lovers are not like prisoners , coupled together with chains of mettal , nor joyn'd , like Princes , in a league for civil interest . Jealousie , that moral feaver which tortures so the soul of man , as that GOD was content to ordain a miracle for satisfying his doubts , finds no employment here : for virtue entertains these matches which it self hath made , and lengthens out their productions to many moe ages , then are able to consume thousands of publick families . And ( to dispatch ) here , Nature , the eldest daughter of Providence , governs as Queen-regent , and receives so absolute a difference to all her laws , that man may be here thought to be restor'd to that primitive innocence , which he formerly forfeited by his courtship . For framing the Land-skip of Greatness , represent to your self Alexander running like a mad man up and down the world , and killing every man who would not call him master ( for certainly , we would call any man mad , who would behave so in our streets , and yet they might as justly do the one as he the other ) and all this to gain as much as might make him a person worthy of being poyson'd ; and esteeming all his greatness so meanly , as to prefer to it's enjoyment the embraces of a whore , who would have prostitute her self to the meanest of his attenders . Here lies Tiberius toiling more for the title of Emperour , then a Porter would do for bread , and yet prefering to all that Roman pomp ( after he knew what it was ) the pleasure of seeing a naked Strumpet , then which no man is so mean , as not to enjoy many greater pleasures . There stands Hanibal , as a Switz , guarding the King of Bithinia ; here Chancellor Bacon starts at liberty , and there the Duke d' Alva starv'd in prison ; in this bed lyes a jealous Courtier , tortured with anothers growing , not only greater , but even equal with him ; and in another lyes one loaded with wounds , received for his Countrey or Prince , but not regarded by them : not far from these lyes Anthony stobbing himself , and Cesar stob'd by the Senate . In another corner , ye may perceive a rich heir selling that rich Suit to a frippery , wherein he had but lately spent a great Fortune at Court ; and another despairing under these wounds which he did receive , for challenging one who took the wall of him . Here ye may see the head of a Nobleman , who to be reveng'd of his Prince for complementing another , was content to hazard the happiness both of Prince and Countrey , in a rebellion which at last could not but ruine himself and his family ; and there ye may see the quarters of another , who after he had gain'd much more honour then he at first design'd , yet was so desirous to have more , as that to satisfie that desired super-addition , he would hazard what he was already possessed of in jeopardies , which any man not blinded by ambition , might have seen to be fatal . In a third corner , lyes heaps of such as Somerset , Marquess D' Ancre , Duke Murdock , Cardinal Wolsey and others , whom nothing but their affronts have made famous , albeit they were the greatest Ministers and Minions of their age . In a fourth corner are represented many great men , who having left a pleasant Country to come to a City , covered with smoak and infected with stink , are there vext to get money to entertain their Ladies in that luxury and fineness , whereof the one tempts them , and the other tempts others to entertain these amours which are dangerous , and may prove fatal ; and who have likewise quit their own families , wherein all these respects were pay'd them , that they are glad to have occasion to pay at that Court , for which they exchang'd their former residence ; and who , by the diseases occasion'd by want of that free air which they have left , are rendred unable to rellish all the other pleasures which they expected to enjoy in the City . And if after all this , ye will not conclude a solitary Life to be more noble then publick Employment , yet at least ye will , with seraphick Mr. Boyl , confess , that there is such a kind of difference betwixt virtue shaded by a private , and shining in a publick life , as there is betwixt a a candle carryed aloft in the open air , and inclosed in a lantern ; in the former of which situations it gives more light , but in the latter it is in less danger to be blown out . I shall ( Celador ) in this last place , close this Discourse with the last advantage of solitude ; which is , that by abstracting ' its favourits from being rivals to great men , and from being sharers with covetous men , it conciliats to them that applause , which as it was due to their merit , so was obstructed by these and the like incentives . — Defunctus amabitur ide●● hath been the fare of many who were persecuted whilst they were alive ; and death and solitude have this in common , that they suffer enemies and obliege friends , to express their former esteems : fame resembling in this a shot , where the ball is sled , before the report arrive at our ears . But I have spent so much of the age of this night , in ending this Letter , that it now begins to grow gray ; and the dapling twilight brings as much light as to let me see , that I have been rather zealous , then manerly , in shewing you how much I am , Dear Celador , Your most humble Servant , and sincere Well-wisher . FINIS . Notes, typically marginal, from the original text Notes for div A50604-e360 Sect. 1. The motives to both compared . Sect. 2. The employments and difficulties of both compared . Sect. 3. Sect. The periods of both . Sect. 3. Motives to solitude from religion . 2 Kings 4. 10. 2 Kings 4. 12. 1 Sam. 18. Numb . 25. Marineus lib. 18. Sect. 3 ●an 6. examined . Sect. 6. The pleasure of commanding others examin'd . Se. ct 7. The satisfaction of society examin'd . Sect 8. That solitude is more pleasing then publick Employment . Heraclitus . Democritus . Sect. 9. Solitude enriches more then publick Employment . Exod. 16. 18 Sect. 10. The satisfacti of lust consider'd . Sect. 11. The recreations of both compared . Sect. 12. Both compared as to their food and rayment Sect. 3. Object , That the Countrey must be serv'd . Sect. 14 It is just that there should be changes in favour . Sect. 15 Solitude lessens not our vivacity of spirit . Sect. 16 The Landskip of solitude Sect. 17 The Landskip of Greatness .