Remedies against discontentme[n]t drawen into seuerall discourses, from the writinges of auncient philosophers. By Anonymus.

Anonymus, his Remedies againſt Diſcontentment.

1. Diſcourſe. How we ought to prepare our ſelues againſt Paſſions.

SEING that our felicity depēdeth of our actions, & that our ſoule is (as it were) the fountaine & beginning therof, the greateſt care that we ought to haue (if we deſire to liue happely) is to quiet & appeaſe it, and to take order that it be not troubled with commō & vulgar opinions, as thinges contrary to the nature thereof. There are eſpecially two ſeaſōs, the one of proſperity, the other of aduerſity, wherin it is wont to be ſhakē with paſſions, as it were with violent & mightie windes. We ought then before hand (like vnto the Mariners who before they put to Sea, doe prouide themſelues of all that may be neceſſarie for them to reſiſt a tempeſt) to furniſh our ſelues of diſcourſes, which may like ancors ſettle our minde, that it be not caried away with the waues of paſsion, when they ſhall happen to beate againſt it. For as Zenophon did exhort his fellow citizens to ſacrifice vnto the Gods, whileſt they liued in proſperitie, to the end they might before hand, be reconciled & fauourable vnto them, when they ſhould call vppon them in aduerſitie: So likewiſe we ought when we finde our ſelues at any leiſure, to ſeeke out the knowledg and acquaintance of reaſon, to the intent that when we haue neede thereof, it may come at our firſt cal, as knowing our voice, and being alreadie willing to defend vs. Diſcourſes are the ouer-rulers of our paſſions: which when we haue throughlie knowne and examined, and that we are well able to iudge what force they haue ouer vs, and what power we haue ouer them, they are nothing at al ſo enraged againſt vs, but farre more eaſely quieted. Like vnto dogges which neuer ceaſe barking at them whoſe voices they know not, and are ſoone appeaſed, when they heare them ſpeake, whom they ſee daylye. We are woont to compare the comaundement of the ſoule ouer this brutiſh and earthlie parte, from the which our paſsions doe ariſe, vnto the office of a good Rider, who mannageth his horſe, for keeping ſtill in the Saddle he turneth and ruleth him at his pleaſure. But a Knight ſhall receiue ſmale honour, to bring a horſe vnbacked to the Turney, which had neuer champed the bytt, nor galloped the rounde; wee ought firſte to teach and tame a horſe, before we ſerue our turne with him at our neede: So in like maner before we committ our ſelues to the weilding of important affaires, and ſett our ſelues to ſhow vppon the Stage of the world, we ought to tame this wilde parte of our ſoule, and cauſe it to bite on the bridle, teaching it the lawes and meaſures, wherewith it ought to gouern it ſelfe as occaſions ſhall be offered, and ſetting before it the pleaſure and contentment which it is to receiue, by the iſſue of worthie and conſtant actions. Meditation is that which giueth the ſoule a right temper, making it harde, and not to be perced with any ſharp paſſion, in reſiſting that for which we haue made long preparation before hand, we may well be wondred at, albeit it be a matter moſt difficult: contrarily a very ſmall thing troubleth vs, if it happeneth on the ſuddaine. How often do you thinke that Canius thought of death, and how often did he diſcourſe what it was, who being condemned by the Tirant and ſent to ſuffer, he was ſo ſmally moued therewith, that he ſaide to the Captaine that came for him, that he ſhould call to minde that he had the aduantage of a game of him, againſt whom he then went to play. And taking leaue of his friendes, he gaue them no other farewell but this, O my deare friends I ſhall ſhortlie knowe that which I haue ſo long deſired, to wit, whether the ſoule be imortall, & whether by death we feele the ſeperation that is made betwene the ſoule and the bodie. We ought to belieue, that this poore Pagan had been long excerciſed in commaunding his paſſions, and was well prouided of worthie reſolutions, ſith that with ſuch conſtancie and grauitie he went to an vniuſt and violent death. If then the deſire, to knowe what the ſoule ſhould be after death, cauſed this mans torment to be pleaſing vnto him: What ought the certaine knowledg which we haue of the immortalitie thereof, and the hope of eternall life, eternally happy, worke in thoſe that ſhal dayly meditate theron? Ought it not to cauſe both death & other afflictions which we indure, to be delightefull vnto vs, ſeeing they are as it were the Waues which caſt vs, vpō this hauen of happines?

2. Diſcourſe. Of the Choice of affaires.

MAn is not borne to liue with his hands in his boſome, but contrarily as the faireſt member that ſetteth out the worlde, he ought to beſtow his paines for the gouernmēt & preſeruatiō of Ciuill ſociety, wherin he is placed. But for aſmuch as the quietnes of men, doth principally depend of the election of their vocation, & that there is nothing that furthereth them better to liue contentedly, then when they are well fitted with a meet calling, they ought firſt of all to examine them ſelues, and conſider to what end they take that vocation vppon them, yea and vnder whoſe authority. Becauſe we ordinarily preſume too much of our ſelues, and attempt more then wee haue power to perfourme. And this error, for the moſte parte falleth out in all our actions, ſo that ſome ſpend more then their ſubſtance will beare, others labour more then their ſtrength will ſuffer them, others haue no commaundment ouer anger, others in their ſpeach can ſpare no perſon, although it ſhould coſt them their liues, others are vnfit to manage matters of eſtate, becauſe they are too ſad & penſiue; others, are vnmeet for the Court, becauſe they are diſcourteous and imagine euer their owne opinion to be beſt. That which cauſeth vs to faile herein, is that we know not our ſelues, and oftentimes without making any proofe of our ſufficiency, we vndertake ſuch thinges as we muſt afterwards leaue of with ſhame, or endure great paine and care, if we continue them.

Now, who ſo will weigh a matter before he take it in hand, let him remember that alwaies hee that beareth any burthen, ought to haue more force then the burthen it ſelfe. For if it were too greate and heauy, without doubt he that would take vpon him to carrie it, ſhould be conſtrained either to leaue it, or to ſhrinke vnder it. We ought likewiſe to conſider, that there are many ſorts of callings, which of themſelues are not ſo great, as in regard they are intermingled, & intangled, with a rable of other affaires, and ſuch offices are to be auoyded in aſmuch as they weary the mind. But we ought to make choice of thoſe, which we are able to execute, & bring to an end, or at the leaſt of ſuch as we haue good hope of the good effecting of them▪ And we ought alwaies to leaue off thoſe enterpriſes, that fall not out according to our purpoſe & pretence. I ſay not this to feare you, nor in ſuch ſort to abate your courage, that hereuppon you do auoide ſome neceſſarie burthens, and as one daring to vndertake nothing, you remaine without any calling, which ſhould bee a very ſlouthfull, and vnpleaſing life.

For (as we ſay) It is the propertie of man ſtill to be doing ſom-thing, which ſhould chiefly be, in that which is neceſſarie and behouefull for the commō wealth. Seing then the neceſſitie of the life of man is naturallie ſubiect to labour, and care, wee ought to gouerne our ſelues in ſuch ſort, that if we be called to vndertake any vertuous, and laudable thing, we ought not to leaue it of for want of courage, nor yet to be ſo foliſh-hardy to enterpriſe that which we know is aboue our ſtrength.

3. Diſcourſe. Of Foreſight.

WE ought thē to take order (if it be poſſible) that we be not ſurpriſed by any worldly actions, being before hand thorowly furniſhed with wiſedome. Which we ſhall eaſily do, if in all the affaires we vndertake, we premeditate th'inconueniences and croſſes which may happen vnto vs, according to the nature of them, and looke vnto that which falleth out daily. And ſuche Foreſight doth wonderfullye leſſen the force of euill, which cannot (if we take this courſe) bring any alteration or chaunge. Contrarily they bring great domage to thoſe who ſuffer them ſelues to bee ſurpriſed, not conſidering that nature hath ſet men in a dangerous place, when ſhee brought them foorth into the worlde. They weigh not how often they haue ſeene women lament the vntimely death of their Huſbands, and Huſbands bewaile the like buriall of their Wiues and Children, euen at their owne dores. They conſider not, that thoſe who had ſpeach and conference with them but yeſterday, are now dead. Wee are ſo deceaued, and haue ſo ſmall iudgement, that we thinke it impoſſible, that the like ſhould happen vnto vs, which we ſee fall out euery day. If we did acquaint our ſelues with matters in ſuch ſort as reaſon requireth, wee ſhould rather haue cauſe to wonder how the dangers & accidents which doe pace ſo neere after vs, haue not in ſo long tyme ouertaken vs: And when they haue met with vs, how it is poſſible that they ſhould handle vs ſo gently. O how doe wee deceaue our ſelues, when wee will not forecaſt what may fall out, and miſtruſt the worſt, leaſt we ſhould be accompted timerous! It behoueth him that ſetteth ſaile to know that he may meete with a ſtorme. It is neceſſary for vs to vnderſtād that that which happeneth to an other may chaunce to vs, and that which hāgeth ouer euery mans head, may fall vpon ours. Hee which obſerueth an other mans aduerſity, as a thing that may be fall vnto himſelfe, is already armed. You will ſay I neuer thought that ſhould haue happened vnto me: And why not? what riches is there, that is not attēded on with pouerty? What honour, not waited on with diſgrace? what high aſpiring, without danger of a downe fall? There is no eſtate but is ſubiect to change, and that which happeneth to another, may meete with thee. It ſhould be a long diſcourſe and contrarie to our purpoſe if wee ſhould recken all thoſe whome fortune, from the higheſt pitch of felicitie hath brought to the loweſt ſtep of miſerie. In ſuch an alteracion & varietie of matters, if you do not thinke that all accidents may touch you, you giue great power to aduerſitie againſt your ſelfe, which is wonderfully appeaſed by the wiſedome of him that foreſeeth it. Surely our minds ſhould be ſetled in farre greater quietnes, if our actions did tend to thoſe thinges that had a ſetled eſtate. For hauing once attained it, we ſhold at the leaſt content our ſelues, and reioyce in peace. But for as much as all thinges in this world are tranſitorie and that there is nothing firme, the remedie of hurt by our infirmitie, is to foreſee this, & not to afflict our ſelues with thoſe things the poſſeſſion of which, is as diſquiet, as their ſearch. And therefore we ought ſo to affect them, as thinges that may leaue vs, and haue this foreſighte that they do not firſt forſake vs. As it was once tould to ANAXAGORAS, that his ſonne was dead, And hee anſwered I knew well that he was a man & ſubiect to death. We ought in like ſort, to be prepared againſt all chaunces. My frende did not aſſiſt me in ſuch a cauſe; I knew that he was a man, and ſo ſubiect to alteracion. I enioyed a good wife: yet was ſhee notwithſtanding a woman. He which in ſuch ſorte preuenteth the worſt, ſhall neuer be ſurpriſed at vnawares, nor ſay as fooliſh men doe commonly. I had not thought it. To ſuch the chaunces of fortune bring great affliction, becauſe they are not armed with wiſe foreſight to ſupport them. A wiſe man in time of peace maketh prouiſion for warre. Vliſſes paſſed many dangers and labours and yet was he neuer afflicted with any thing but one trifle which ſurpriſed him on the ſuddain, which was the death of a dog which hee loued well. I may conclude with that which is commonly and truly ſayd. A man ſurpriſed is halfe conquered.

4. Diſcourſe. Of the vocation of euery man.

IT happeneth oftentimes that many men conſidering not what they doe, doe fall into a kinde of life painefull to beare, & more troubleſome to leaue. Which ſurely is a matter very intricate, which had neede of great wiſedome, and no leſſe patience, and wherein eſpecially they are to call vppon God for his aſſiſtance; conſidering that in ſuche a neceſſitie, patience, and humility towards God, is th'only remedy to eaſe our griefe.

Looke into the eſtate of Priſoners, how painefull it is vnto them at the firſt to endure yrons about their legges: but after they are a little accuſtomed vnto them, neceſſitie inſtructeth them, and vſe maketh them carrie them with eaſe. There is no kind of life ſo reſtrayned, that hath not ſome comfort and refreſhing. And ſurely there is nothing wherein nature hath ſo much fauoured vs, as that it hath cauſed vs to finde the remedie, or leſſening of our griefes in the patient enduring of them: ſince man is borne ſubiect to all kinde of calamities. We ought then to preſuppoſe, that we are all Priſoners of fortune, who houldeth all men fettered: and there is no other difference but this, that ſome mens chaines, are of golde, others of yron. We are all in one priſon, and they who hould others Captiues, are priſoners themſelues. If honour troubleth thee, riches vexeth other menne: and if baſeneſſe of birth afflicteth thee, Nobility and greatnes tormenteth others a thouſand fold more: If thou art ſubiect to an other mans wil, thou ſhalt ſee that he that commaundeth thee is Captiue to his owne, being bondſlaue to thouſands of diſcōtentments, and cares which thou perceiueſt not. To conclude, if you looke narrowly into the matter you ſhall finde, that the whole Life of man is nothing els but a kinde of bondag. wherein euery one ought to frame himſelfe in his calling, and endeuour to content him ſelfe therein, diſſembling the euill he meeteth with, and making vſe of the good. For there is no eſtate of life ſoe painefull, wherin the patient mind findeth not ſome eaſe, and contentment. Albeit that art, & dexteritie, be more neceſſarie, in aduerſity, then proſperitie. Induſtrie raiſeth vp a familie in a ſmall time. And when croſſes and encumbrances, doe offer themſelues, wee ought then to ſhewe our vertue, and dilligence, putting our chiefeſt truſt in God. Ionas had good leaſure in the whales belly, to make his prayers vnto God, which were not powred out in vain. In like maner, how harde and heauy ſoeuer any thinge is, it may be eaſed and helped. Limit alwaies your hope, by the terme of your Life, and iudge that many thinges, though in their outward appearance they ſeeme different, yet are they within, very like in vanitie. Enuye not thoſe who are aduaunced to a higher calling then your ſelfe: For many times it falleth out that that which we deeme height, is a downefall. And to ſay the troth, thoſe who haue liued contented, haue not alwaies made the beſt Election: But they who haue had the skill to carrye themſelues prudently in the Eſtate which they haue choſen, taking that which was euill pacientlie, and ſeeking to better that which fell out croſſlie. Whervpon Plato compared the life of man vnto Dice plaie, wherein he which caſteth, ought alwaies endeuour to winne, and yet content himſelfe with his chaunce. Seeing that good & euill is not in our power, & that we may notwithſtanding take our fortune patientlie, & thank God that worſe which might haue befell, did not happen vnto vs. Thoſe men that are of a ſlender capacitie, yf fortune once blow with a proſperous gale vpon them, are ſo tranſported with ioye that they know not what they doe, and no man is able to conuerſe with them, and in aduerſity, they are ſo aſtonied, and ſo ſad, that they are altogether beaten downe. They are all like ſicke perſons full of anguiſh, who can neither endure, colde, nor heate. The Philoſopher THEODORVS was wont to ſay, that he gaue words vnto his hearers with the right hand, and that he receiued them with the left. So doe manye often times who take that Fortune with the left hand, which is giuen them with the right. It were farre better, wiſelie to immitate Bees, who out of Tyme (a ſower and dry hearbe) doe drawe ſauorie and ſweete Honny.

Wee ought in like manner out of this hard and painefull life, to trie out that which is good, and caſt away that which is euill, or at the leaſt hide it. Yea they who are exerciſed in vertuous actions, may after a ſort make their profit of that which is euill. DIOGENES being baniſhed, tooke occaſion by his exile; to applye himſelfe to the ſtudie of wiſedome.

Nothing will be ſo hard as it ſeemeth, if by dayly exerciſe you take a habitude to liue contented. Doth it diſpleaſe you to liue in the Courts of great Lords and Princes? Content you with your owne dwelling houſe. Are you not capable, to weild matters of Eſtate? Play the part of a good Citizen. By this meanes you ſhall make that eaſie whiche is accompted painefull in this life.

Moreouer it will auaile you much in your diſcontentments to ſet before you the worthy and famous perſons of times paſt, in what ſort & with what wiſedome they haue giuen remedie to the croſſes, and encombrances, which haue befell them in their liues. Doth it grieue you that you haue no children? Conſider how many Kings haue wanted iſſue of their body and dyed without heires.

Yf pouertie afflict you, waigh with your ſelfe how many exellent men haue been poore, who neuertheles haue liued patiētly without complaint. Vppon a time one brought word to STILOPHON the Philoſopher that his daughter had played the harlot, the fault (quoth he) is not to be attributed to me, but to her.

If the bad conditions of thoſe that are yours doe diſpleaſe you, ſet before your eyes, ſo manye honourable and ſinguler men, who haue quietly endured the corruptions of thoſe belonged vnto them: SOCRATES was troubled with the moſt diſquiet wife in the world, and ſaid that in ſuffering her, he learned at ho me to vſe patience abroad. Conſider DAVID who was diſquieted with his owne Children.

The worlde is full of ſuch examples, And were it not, that we are too farre in loue with our ſelues it is certaine that euen in the greateſt afflictions we ſhould finde ſufficient contentment. For no priſon is ſo obſcure and ſtraight, that at the leaſt, doth not affoorde place, for a ſonge, to leſſen the paine of the impriſoned.

To conclude, I ſay, that if you loue God, and ſerue him, Charitye alone will giue peace, and tranquillitie to your mynde, which the worlde cannot doe, though euery one in woord doth offer it you.

5. Diſcourſe. How we ought to rule our life.

IN mine opinion it is neceſſarie to hould a certaine firme & ſtaid courſe of life without chaunging vppon euery ſlight occaſion, you ſhall ſee ſome who are ſo infected with this vice, that they alter their manner of life daily, being vnpoſſible to ſettle themſelues to any thing, like vnto thoſe who neuer haue been at Sea, who when they firſt ſet ſaile, remooue out of a great Ship into a little, and from a little to a great, ſhewing plainely that they miſlike both: being ſtill Sea-ſick and purging their ſtomack. It is euen ſo with thoſe who bring their paſſions with them in thoſe matters they vndertake, ſeeking dayly a new forme of life and neuer doe effect any thing they begyn. Euerie thing maketh themſick, all things torment them: to haue much buſines, to be idle, to ſerue, to command, to be maried, to leade a ſingle life, to haue children, to bee without iſſue: to bee ſhort, nothing pleaſeth them, nothing ſatiffieth them, but that which they haue not: And ſuch kind of men liue miſerably and diſcontentedly, like vnto thoſe who are reſtrayned of their libertie, and fettered, liuing in a dayly torment.

There are another ſort of men almoſt like vnto theſe, who can neuer ſtand ſtill nor ſtaie in one place, they neuer ceaſe going and comming, they intermedle themſelues in euery mans matter without any intreatie, they are wonderfully troubled with buſines, & yet they haue nothing at all to do. When they come abroad, yf you demaunde of them whither they go, they ſtraight-waies make anſwere I know not, I haue ſome buſines like as others haue. They run about the ſtreetes, and market places, and returne all wearie and diſquieted, hauing diſpatched nothing at all. For there is nothing that ſo much wearieth any man, as to labour in vaine: It is like little ants who climbe vnto the top of a tree, & whē they are at the higheſt haue nothing elſe to doe but to come downe againe, without reaping any other profit. They goe with ſuch a randome that they carrie all that they meete before them. The Exchange, Powles, and the market places, are ordinarily full of ſuch men. Theſe forge and inuent newes, are deceauers, talking ſtill of other mens liues, and diſcourſyng vainely what charges and offices other men haue.

A wiſe mans actions tend alwaies to a certaine end, he neuer burdeneth himſelfe, with more buſines then hee can well execute. And to ſay the troth. Hee which taketh much vppon him, giueth fortune much power ouer him.

6. Diſcourſe. Of the diuerſitie of mens actions.

IN my opinion wee ought to haue a care to faſhion our ſelues to beare with the time, and with matters, as they happen, & not to bind our ſelues in ſuch ſort to one kind of life, that vppon vrgent occaſions we may not leaue of the ſame. For like as a man being in health ought not to ſubiect him ſelfe to keepe a kinde of rule in his diet, but rather accuſtome himſelfe ſometimes to eate more, ſometimes to eate leſſe, ſometimes to dreak wine, otherwhiles water, to ſit in the Sun, & in the ſhade, ſometimes to trauaile, and ſometimes to take reſt: ſo ought we in like manner to faſhiō our ſelues to euery thing, which if we doe, no ſtrange accident that may befall (as there happeneth many daily) can trouble or diſquiet vs, nay, though wee ſhould altogether change the forme of our lyfe (as it is alreadie ſaide) we may do it with eaſe, ſo that it be not vppon any ſleight occaſion, we being ſoe well trayned vp, that it is no harde matter for vs, to yeelde to the preſent tyme. And ſurely the want of power in vs is one, and the ſame, not to know how to change, and not to be able to liue in a ſetled eſtate.

We ought to entermingle, and temper matters in ſuch ſorte, that one may agree with an other, ſomewhiles remaining alone, otherwhiles in company. In company for our friendes ſake, alone for the loue we beare our ſelues, It being vnmeet alwaies to ſhew our ſelues graue, for that would cauſe vs to be hated. Neither yet alwaies merry, nor ouermuch familier, for that would cauſe vs, be contemned. But wee ought with great foreſight to applye our ſelues to tyme, and place, as occaſion requireth, it being neceſſarie for vs to recreate our ſelues, that we maye the better follow our buſines.

We reade of SOCRATES (a moſt graue manne) that he thoughte it not amiſſe, to ſporte with litle Children. And of Marcus Cato (a ſeuere man) that ſomtimes he feaſted merilie with his friendes, to take pleaſure, and refreſhe his ſpirite, being wearie with publique affaires. And of Scipio Affricanus we finde written, that ſometimes he daunced.

All this we ſay, to ſhew that the mynd muſt haue ſome refreſhing, That manne is not free, that hath not the meanes ſomtimes to be at his owne leiſure. The grounde how fertile ſoe euer it be, if it ſtil remaine vntilled, be commeth barren in a ſmale tyme. Continuall labour, maketh the mynde weake and wearie, euen as to doe nothinge, and to liue altogether at eaſe, maketh it dull and heauy; Recreation oughte to bee vnto vs, as our ſleepe, which ſtrengthneth vs & giueth vs breath to retorne afterwardes more freelie to our labour. But if wee did alwaies ſleepe, it ſhoulde bee a kinde of death, and not ſleepe.

They who in times paſt eſtabliſhed lawes ordeyned certeine feſtiuall daies in the yeare, that men night be (as it were) conſtrained, to reſt from their buſines, & to ſporte themſelues after their laboures. Yea in former age, many worthy perſons, did appoint certaine howers, for their recreation. Aſinius Pollio, a greate Orator, neuer tooke ſo great buſines vppon him, that he did not allot vnto himſelfe the two laſt howers of the day to refreſh himſelfe, during the which, he would not ſo much as read the letters hee receiued from hys friends: leaſt they might bring him ſome new thought and care. We read of others, who laboured till noone, & beſtowed the reſt of the day in matters of no great moment. The candles that are giuen out to thoſe that ſerue in court, do ſeeme to limit the tyme of reſt and laboure. There was a decree in the Senate of Roome, which forbad, that no newe matter ſhoulde be propounded the two laſt howers of the daye.

Moreouer when a man is ouer wearied with important affaires, it is a greate ſtrengthning and refreſhing vnto hym, to ſorace himſelf in ſome open & large place, which ſeemeth to put, as it were, new life into him.

To conclude, wee ought to delight in change, according to the time, and to take heed that we nouriſh not our minde ouer ſoft, and daintily; For in as much as of it ſelfe it hath great forces, ſo that it bee kept awake, and exerciſed: It is not meete that wee let it languiſh, and become weake. For if once wee come to be impatient, and tender, all things are diſpleaſing vnto vs, meate goeth againſt our ſtomacke, hunger gnaweth the belly, ſleepe diſpleaſeth vs, watching tormenteth vs, and like vnto a ſicke perſon, wee ſtill ſeeke after newe fangles.

Such daintineſſe hath been the occaſion that many haue not been able to endure, not ſo much as thoſe thinges which of neceſſitie they muſt vſe in this life, (as ſitting, ſleeping, riſing, waking, dyning, ſupping, apparelling thēſelues, putting of their garmentes, and ſuch like thinges which wee muſt dayly doe) but haue rather let themſelues pyne away, and dye: ſo greeuous a thing it was vnto them to begyn the ſame thinges agayne euerye day. Such perſons growe to ſuch extreamities, that they knowe not how to gouerne and nouriſhe their mind and keepe it ſtill in ſtrength and courage, that it may bee acquainted with all things, taſt all thinges, and diſgeſt all thinges. For in this matter there is the like and the ſame reaſon and proportion betweene the minde, and the body. And here hence it commeth that you ſhall ſee ſome men ſo tender, that the leaſt noiſe in the world diſquieteth them, And the ringing euen of a little bell doth anger them. For like as vnto a fainte and diſeazed body, ſo it happeneth vnto a weake, languiſhing ſpirite, that whatſoeuer toucheth it, payneth it.

7. Diſcourſe. Of the choice of frendes.

FOraſmuch as neceſſarilie the life of man, hath neede of friendes, & the aide of company, (for it ſhold be too ouerhard a matter, & too ſeuere to haue the minde alwaies bent vnto buſines, and it ſhoulde bee a thinge more greeuous to beare, to enioye no perſon with whome we might take ſome recreation) I find that wee are ouer negligent in the choiſe of them. In my opinion we ought to take great heede to make choiſe of ſuch as are of a milde conuerſatiō, who of themſelues deſerue to beloued: and accompanyed.

There is nothing that bringeth ſo much contentmēt and recreation to mans mind, as faithfull friendſhippe. For it is a ſinguler pleaſure to finde one framed with ſuch a milde minde to whome thou may ſo bouldlye diſcloſe thy ſecret thoughtes: whoſe councell maye giue you aduiſe, whoſe mirth may exempt you from ſadneſſe, and whoſe preſence maye leſſen your paine. Wherefore it behooueth to make election of ſuch friends as are exempt of Couetouſnes, and vice. For Vice (like vnto fier) taketh hould of that which approcheth neere vnto it. So that wee ought to doe as they are wont in time of plague, or peſtilelnce, ſeperate thoſe that are ſound, from ſuch as are ſicke, leaſte diſeaze, & infection do grow, by putting them together.

Yet herein I would not haue you to be ouer-ſcrupulous: for ſeing that it is impoſſible to finde ſuch as are abſolutelie perfect, wee ought to hould thoſe in accompt as good: who haue leaſt imperfections in them.

You ought aboue all things, to ſhunne ſuch as are of a ſad diſpoſition, who are ſtill complayning, and ſtill diſpayring, yea albeit they did loue you well and were faithfull vnto you. For it is a thing that woulde greatly trouble vs to haue ſuch a friend who is alwaies penſiue and readie to ſigh vppon euery occaſion.

Seing that Friendſhip and companie, is to eaſe vs of our care: It were not fit to vſe the familiaritie of ſuch a one, who in ſtead of reioycing and leſſening your griefes, ſhould put you into vaine feares, and apprehenſions.

8. Diſcourſe. Of Diſſembling.

IT is a greate trouble, and diſquiet of minde to many men, to ſeeme others in ſhew, then they are in deed; and a great torment, ſtill to haue an eye vnto them ſelues, for feare leaſt they ſhould be diſcouered. As often as men looke vpon thē, ſo often do they imagine to be eſpied, and in the end it hapneth that they lay open themſelues againſt their will. The care they haue to hide their naturall diſpoſition, is a hell vnto thē: and to be diſcouered, a confuſion.

There is no ſuch pleaſure as to liue according to a mans own nature. And a beit there be ſome danger to be leſſe eſteamed, if it happē we be knowne. Notwithſtanding it were better to bee ſomewhat leſſe ſet by, and to liue openly, then to take ſuch care to diſguiſe our ſelues cunningly, albeit that there ought to bee me diocritie vſed in both. For there is a great difference betweene liuing freely, and negligently.

Which that you may the better vnderſtand nature hath endued vs with two qualities. The one generall (which is that it made vs reaſonable creatures and capable of diſcourſe to vtter our conceipte wherein wee ſurpaſſe brute beaſts) the other particuler to euery one (as to be inclined to grauitie, to mirth, to melancholynes, or to any other humor.) Herein wee ought to follow our naturall inclination, ſo that it bee not deformed or vitious, as if a man were ſubiect to laugh ouer much, it were conueniēt and neceſſarie to ſtraine himſelfe to correct this imperfection; But in thoſe qualities which deſerue no reprehenſion, it were good not to double, or play the counterfeit. For it is a very difficult matter, to vſe grauitie alwaies, (if nature inclineth not thereto) To change ones countenance, to ſpeake highelie, & looke bigge: which thinges if by chance you forget, īmediately you are laide open.

It were farre better, to followe a pleaſaunt conuerſation, and milde manner of life: Notwithſtanding if it happened that you were placed in ſome highe eſtate, which did require greater ſeueritie, herein it were not amiſſe ſome-what to force nature. Yet this ought to be done with great wiſedome and moderation: yea by little & little, ſo that this alteration might breed offence to no man.

This manner of diſſembling cannot be blamed, for it greeueth none but thoſe who doe vſe it, and chaunge their naturall diſpoſition. But there are ſome, who being in deed men of a light behauiour, and ridiculous, deſire yet to be helde for graue, wiſe, and worthy perſons.

Others there are, who without any occaſion, do ſeeke to plaie the Counterfets, who being borne to all meekenes and humanitie, delight to ſhew themſelues rude and crueil.

Others being very Cowards, make a ſhew to be wonderfull valiant, not regarding in deed what they are. Theſe kinde of men cannot long hide themſelues, that being alwaies true which is commonly ſaide, No violent thinge is durable.

9. Diſcourſe. Of vanitie.

IT is a very harde matter, yea I may ſaye impoſſible for a man that is vainelye giuen and ouer curious of honour, that he ſhould euer taſt the comfort of the tranquilitie of the minde, which is ſo much deſired, and the which wiſe men do ſeeke to attaine vnto by all poſſible meanes. The reaſon hereof is, becauſe he cānot purchaſe all that which he longeth after, neither the place, nor the honour, nor the credit which he ſeeketh for. He alwaies promiſeth himſelfe more then he is able to performe, being not able to ſet himſelfe forth in apparrell, nor in othings according to his mind: becauſe he deſireth to paſſe the common ſort in all things. So that he is troubled no leſſe then they who ſwim againſt the ſtreame, hope againſt the hill, & in ſtead of aduauncing himſelfe, ſteppeth backward.

Contrarilie the meanes to liue moſt at eaſe, is to make leſſe ſhew, & countenance thē our power wil ſuffer, or ſtretch vnto, & leaue of al pompe & vanity, aſwel in apparell, as in the traine of ſeruants, and other things, & to hold alwaies as a meane, that which is neceſſarie, and not that which is grounded in the vaine opinion of men.

Yea euen in our diet, we ought to take heede, that we be not ouer ſumptuous.

It were not amiſſe likewiſe to bridle our hopes, and not to enterpriſe & vndertake thoſe matters that did paſſe our power to bring to effect.

As concerning ritches, it were good that we tooke order that we rather made prouiſion of them our ſelues, then expected them of Fortune.

In all matters, it were beſt, to hould a meane aſwell in our actions, as in our thoughtes. For when any ſtorme of fortune commeth, it ſhall haue leſſe meanes to ouerthrow vs finding vs to haue ſtroken ſayles, then when they are full hoiſted.

Finallie you ought to diſpoſe of your ſelfe in ſuch ſort that albeit you wanted wealth, yet ſhould it not bee any croſſe vnto you.

If you delight in bookes, ſee that they ſerue you to other purpoſe then to ſet forth your ſtudie, as ſome doe vſe them, onely for a vaine ſhew; like vnto brute beaſts, who carrie victuals on their backe, but eate not thereof themſelues.

Too great a number of ſeruants are but a trouble, who marre one another with ouer much eaſe.

To conclude, yf in any thing you make accompt to liue after the common opinion, you ſhall neuer liue contented, yf according to reaſon, & nature, you ſhall neuer haue want. O how quietly and peaceably doth the humble man liue, who taketh no great care for his prouiſion. Surelye euen in thoſe brute beaſtes which wee bring vp, we hate ſuch as are diſdainfull, and do ſeeme to bee oppugnant, and not to rule themſelues according to our mind.

To be ſhort, remember that, Thunder and Lightning doe commonly fall vppon the higheſt places.

10. Diſcourſe. Of Proſperitie.

WHen fortune ſmileth vpon vs, and that all thinges (as wee ſaie) fall out according to our wiſhe, then is the time when we ought moſt of all to looke vnto our ſelues, to bridell our affections, and watch to frame our actions by the rule of reaſon. For aduerſitie doth induce euen our enemies to pittie, & proſperitie doth moue our friendes to enuie.

Yf we ſhold in this place recite all thoſe who haue ended their liues miſerably by a ſuddaine and violent death, becauſe they could not moderate themſelues in their proſperitie, the diſcourſe ſhould be ouerr longe: Our purpoſe being to vſe breuitie, we will forbeare to entreate thereof, in regarde it is a matter, that euery manne knoweth. And therefore when we haue a tyme of fauour, we ought to auoide preſumption, whiche doth ordynarilye accompanie it, and diminiſh, and beate downe as much as lieth in vs, this loftines which doth follow it.

True it is, that there are ſome, who in reſpect of the ranke, and degree they houlde, may not abaſe themſelues without falling. It were very neceſſarie, that ſuch perſons did in ſuch ſorte, ymploye their witts, to temper their grauitie, that men might impute their ſtatelines to their Office, and not to their nature: excuſing themſelues to their Frindes, and to ſuch as are of leſſe calling, that they haue not the leiſure to entertaine them, and make ſuch acompt of them as they would willinglye: vſing notwithſtanding all the curteſie their eſtate will ſuffer them, not entring into choller, if any one offereth importunatlie, or indiſcreetelie to ſpeake vnto them, For it is all one vice, not to be able to gouerne our ſelues in proſperitie, and not to haue the pacience to endure aduerſitie.

We ought then to houlde an equalitie, in all the courſe of our life, & if it be poſſible, to ſhew allwaies a cheerefull Countenance, full of meekenes & curteſie.

ALEXANDER the greate, farre ſurpaſſed his Father, in worthy deedes of armes, but his Father ſurmounted hym in mildenes and humanitie. The Father was alwaies vertuous and welbeloued, and the Sonne many times vicious and hated. So that their Councell is moſt good, and wholeſome, who affirme, That by how much, wee are aduanced to a highe eſtate, by ſo much ought wee to ſhewe our ſelues humble and lowlie.

Scipio Affricanus did commonlie ſay, that like as we are woont, to put vnbroken horſes, to ſome ſkilfull Rider to manage, that wee mighte vſe them at our neede: ſo is it needfull to tame thoſe perſons who are growen moſte prowde, and inſolent through their fortune, and to bring them to tread within the ring or compaſſe of reaſon, ſhewing vnto them the miſerie and weakenes of the affaires of this world, and the inconſtancie of fortune.

This is the cauſe why wee ought in our greateſt proſperitie, vſe the counſell of our friendes, and euen then to giue them more authoritie, ouer vs, then at any other time, to th'end that they may boldly tell vs our owne, and ſtoppe our eares againſt flatterers, who may eaſily deceiue vs. For in all ſeazons men carrie this eſtimation of themſelues, that they are worthie praiſe, but moſt of all in proſperitie; in which time it is a harde and difficult matter, to finde any who doth not willinglye attribute vnto him ſelfe the cauſe of his owne felicitie. And there is no ſeazon wherein men doe ſooner forget god, then when they haue attayned to ſome high eſtate; So that miſerie is Phiſick, becauſe it bringeth men to know themſelues.

To bee well conceipted of ones ſelfe, and to beleeue lyers and flatterers cauſeth men to fall into groſſe faultes, and giueth occaſion to make them a laughing ſtock to the worlde. And ſurelye it is a great follie, rather to credit others, then our ſelues.

This PHILLIP, (of whom I haue made mention,) being puiſſant and triumphant, and as a wiſe man, conſidering that the affaires of this world doe not alwaies remaine in one eſtate, cauſed his page euerie morning to ſalute him with theſe wordes, Phillip remember thou art a man.

How much more ought a wiſe chriſtian ſaie vnto himſelfe. Remember thou art duſt, and into duſt thou ſhalt returne.

11. Diſcourſe. A Compariſon of our owne eſtate, with the Fortune of other men.

IT may ſerue greatly to attayne the tranquilitie of the minde, yf wee waigh in our ſelues without paſſion, the meanes we haue; and do afterwards conſider others who haue not ſo much: not doing as many men are went, who onely looke at thoſe that haue more ſubſtāce thē thēſelues, wondering at thē, & reputing them to be happie. Like vnto priſoners who deeme them fortunate that are at libertie, thoſe that are at libertie onlye ſuch as are free, and rich; and thoſe that are ritch, onely ſuch as beare office: thoſe that haue charge in inferior offices, Kings: & Kings thoſe that are Emperours, and mightier then themſelues.

And here hence it commeth to paſſe, that being not able to match them who are of greater power, they are male content with their owne eſtates. Which is no other thing then vngratefulneſſe towardes god, and a torment to themſelues.

A wiſe man, albeit that others get the ſtart of him in ſubſtance, is not for that cauſe ſad, nor diſcontented, but ſetting before him a great number, whoe liue miſerably, and afflicted, reioyceth in his owne fortune.

And therefore when you ſhall lyfte vp your eyes, and behould ſome ritchly mounted vppon their great horſes; others that haue well profited in learning, and thou repineſt thereat. Caſt downe thy ſight, and thou ſhalt finde a greater number, who walke on foote, and liuing poorely, doe accompt thy eſtate happie. For there is no reaſon, why the fortune of ſome few ſhold rather moue thee to diſquietnes, then the eſtate of many, perſwade thee to contentment.

Howe manye poore menne are there who liue of their laboure, charged with children, and want, and (which is worſt of all) haue no hope to eſcape out of miſerie.

How many are there that woulde be well ſatisfied with that eſtate which you bewaile, and complaine of?

Wee are in ſo miſerable a ſeaſon, that our life doth rather depend of the condition of other men, then of our owne: and our neighbours ſubſtance tormenteth vs more, then our owne wealth comforteth vs.

If it were poſſible for men openly to diſcerne the eſtate of thoſe whome they deeme happy, many times they ſhoulde finde their life more troubleſome, then their owne.

Who is he that imagineth not the condition of Kinges to be moſt happie: And yet note the ſpeach of a King, who in Homer complayneth thus. Great Iupiter hath impriſoned me with great cares. O howe happie are they who in their little Cottages liue exempt from theſe dangers.

And if it be ſo that Thowſands would content themſelues with the eſtate wherin god hath placed thee, what reaſon haſt thou to complayne, that thou haſt not made exchange with ſome one, whoſe fortune thou doeſt enuy? what nedeſt thou to torment thy ſelfe, to attaine vnto the eſtate of another, ſeing it is certaine, that nothing doth ſo much diſquiet a man, as deſire to aſpire from one eſtate, to another. Becauſe that ſuch men without any conſideration, doe followe any hope that offereth it ſelfe vnto them: which fayling to fall out according to their deſire, they blame Fortune, and curſe their hap: neuer finding fault with them ſelues, for their owne lightneſſe, and want of foreſight: & conſidering not, that it is a meere folly to impute their want of diſcretion to another, in the fault they haue made to follow that which is either vncertaine, or impoſſible. They are like vnto thoſe who ſtorme and take on, becauſe they cannot flie, nor ſhute an arrowe with a Cart. The cauſe of this euill, is the ouer-great loue that men doe beare them ſelues: And heerehence it proceadeth, that they expect to be chiefeſt accompted of in all thinges. It is a ſmale matter for them to be rich, if they doe not exceade others in ſubſtance.

Doe but conſider how this vice beareth ſwaye, in all eſtates. DENISE the firſt, thought not himſelfe ſatisfied in being Kinge of Sycilia, and eſteemed not his dignitie throughlie accompliſhed, becauſe PHILOXENVS excelled hym in Poetrie, and Plato in philoſophy. But entred into ſuch rage, that he condemned PHILOXENVS to goe to Plough, and banniſhed PLATO.

Of this ſelfe-loue, likewiſe it commeth often times to paſſe, that men doe vndertake to diſcourſe of all matters, to ſhewe their learninge, and for the moſte parte, they become a laughing ſtock to the company. As it hapned to MEGABISES of PERSIA, otherwiſe a man of great worth and reputation, who on a time, comming into the ſhop where Appelles the Painter followed his arte, he began to diſcourſe thereof, and make known to Appelles, that he had ſkill therein. Appelles, who was a pleaſant and wiſe man, ſaide vnto him, Surely Lord Megabiſes, before I hard you ſpeake, I tooke you to be diſcreete, and conſiderat, but ſithence you haue entreated of my arte, euen the boyes in the ſhop who grinde coulors do laugh at you.

Hannthall the Carthagenian Captaine, after that the Romaines had driuen him out of Italie, and Afrique, flying to the King of Bithinia, was one day deſired to go to the ſchooles to here a great Philoſopher, who began to diſcourſe of the ſleightes, and ſtratagems of war. Others who gaue eare vnto him wōdering at his eloquence, and the ſkill which he ſhewed in matter of warfare, demaunded of Hanniball what hee thought of his diſcourſe, who ſmilyng ſaid vnto them, that hee had knowne many olde fooles, but that he neuer hard any that had vttered ſo many follies as the Pholoſopher. And no doubt Hā niball had reaſō, ſeing he ētred to entreat of that which is not learned within the walls of a ſchoole, in preſëce of one of the moſt worthy, and experienced Captaines then liuing in the world.

Which plainely ſheweth that euerye one, ought to content himſelfe with his calling, without intermedling with another mans profeſſion, whiche the Poets haue giuen vs to vnderſtande, fayning that euen the Gods were contented, euery one with his owne office: as Mars with warre; Minerua with the liberall Sciences; Mercury with Eloquence, Cupid with loue, Neptune with the Sea, Pluto with hell, Iupiter with Heauen, and ſo of the reſt, euery one contenting himſelfe with his proprietie: and whenſoeuer any did enterpriſe to meddle with an others office, he was either mocked, or chaſtiſed.

Heere-hence we ought to gather, that all things do not beſeeme all perſons, and that euery man ought to conſider what he is addicted vnto, and content himſelfe therewith.

They who make profeſſion of learning, had need of reſt, and leyſure.

They who ſerue Princes and great perſons, are ſubiect to great labour.

To be ſhort, theſe thinges (and others which wee might alleage) are not fit for all men: and euery one is bound to profeſſe that hee is apt vnto by nature. The Horſe is meet to run, the Oxe to till the ground.

We ſhould accompt him a foole, who would complaine, that he were not able to carrie a Lyon in his boſome, as hee may a little dogge.

There are ſome men who deſire without leauing their vitiouſnes, and idle life, to become as great Philoſophers as thoſe who haue attayned thereunto with ſo great watching and trauell.

In times paſt good wreſtlers were contented with their owne prize, neuer enuiyng the honnor other champions did purchaſe in running. Contrarilye they who contemning their owne wealth, doe gape after others mens ſubſtance, doe liue in continuall paine, & torment.

Wee reade that there liued long ſince in Boetia very wiſe men, who complained of their gods that their figge trees did not beare reaſins, nor their vines figges, we ought to imagyne that God hath diuerſlie framed menne, to diuers purpoſes, & that euery one ought to quiet and content hymſelfe, with that which God hath beſtowed vppon hym, without exceding his boundes, To run after that which is none of his. For ſuch kinde of People neuer make account, eyther of that which they haue had, or of that which they poſſeſſe, but onely of that which they couet to haue: and do alwaies looke a farre of, neuer ſetting eye on the place where they are.

In times paſt, there was a certaine Image painted in a Temple, which did repreſent thoſe kind of men, who alwaies expected the time to come, and did ſtill neglect the time preſent. The Picture was of a Rope-maker, who did labour cōtinually, and ſuffered his Aſſe to eate that which was behinde him: Euen ſo doe thoſe who are vngratefull towardes God, who contemning their owne welfare, do ſuffer forgetfulnes to deuoure it, and are alwaies longing for that which is to come.

In worldlie matters, all thinges are not after one ſorte, for as in Muſique there are flat, ſharpe, and middle tunes, and the wiſe Muſician, by the medlie of thē, frameth moſt ſweete accords: Euen ſo a wiſe man, of good & of euill which happeneth in this life, he maketh good harmonie, taking not the good alone, nor the euill likewiſe by it ſelfe, but interminglinge the one with the other, as thinges which in this worlde cannot be ſeperated. This worthie ſaying of EVRIPIDES being true, Sorrow, and the life of man, are twinnes.

The 12. Diſcourſe. Of Aduerſitie.

ADuerſitie is partly greeuous, and heauy, vnto vs by nature; as ſicknes, the loſſe of our childrē, and our frendes, & ſuch other like accidents: but partly in like manner in the feeling of them wee follow the common opinion, and eſpecially in matter of want, and neceſſity, in the receiuing of iniuries, and reproches, and when to our thinking men yeild vs not that honour, we doe deſerue. Againſt which wee ought to applye that which the Poet, MENANDER ſpeaketh of. That which hath happened vnto thee is not greeuous, but that thou makeſt a ſhew that it is ſo.

And that this is true, thou haſt thy minde, and thy body, as much at commaundement as before any ſuch thinge did befall thee. Againſt whiche thou oughteſt to note, that thou endureſt nothing againſt the lawe of man, ſeing at his birth theſe thinges were allotted and giuen vnto him, ordinarily to accompany him. And in deed, nature hath not made vs ſo weake, to endure aduerſitie, as we make our ſelues. Let vs thinke that it is the leaſt part of man which is ſubject to Fortune, and that the chiefeſt portion is in our owne power, which belonging to vertue, cannot be ouercome by any thing without our conſent.

Beſides, we knowe that there needeth no great force heerein, hauing none to fight withall but our ſelues. And ſeeing that the chiefeſt parte of the victorie, conſiſteth in getting the maiſterie of our ſelues.

Hereunto let vs adde: that God neuer caſteth thoſe out of his fauour, who ſeeke to get the victorie in a righteous cauſe.

Fortune may bring thee to pouertie, to a lowe eſtate, it maye afflict thee, but it can neuer force thee to become vitious, faint-harted, and cowardly. It cannot take courage, and vertue from thee, in the which cōſiſteth more force to gouerne thy ſelfe then in the art of nauigation: In as much as the PILOT howe wiſe and conſiderate ſoeuer he be, cannot by his arte appeaſe the raging furie of the Sea, nor exempt others from feare: But vertue, and wiſedome in a hart, well framed and diſpoſed, giueth aſſurance to the bodie: preſeruinge it through temperance from diſeaſes, and by continencie, withdrawing it from other vices.

And if ſo bee, that any thinge, ſhoulde offer it ſelfe to our mynde, wherein there were any perill, we ſhould as a dangerous gulfe leaue it & paſſe on farther.

Or if the euill be ineuitable, we ought te comfort our ſelues, immagening the Porte is not farre of, and that wee leaue this bodie, as a craſed ſhippe, houlding death as a hauen of hapines and aſſurance. And knowing (conſidering the nature of the ſoule) that the departure from this life, is to come to a better. Which conſideration, oughte greatlye to encourage Chriſtians, not to feare that which may breede terror to other men.

And if wee had force, ſufficient to defend our ſelues from the ſtroaks of fortune to meete with it, and ſtoppe the paſſage thereof, with a valiant courage, and being prepared to withſtande the aſſaultes thereof, nothinge coulde tormente vs. which we ſhoulde effecte, if wee did not vſe to promiſe our ſelues, any greate and certaine hope, nor any ſetled eſtate in this miſerable life. And that wee did conſider very narrowlye, if thoſe thinges which wee repute as badde, are as euill as wee iudge them to bee, or not. And if wee did ſagelye waigh, and wiſelye foreſee before hande, what croſſe Fortune might fall out, to aſſure our ſelues when it ſhoulde happen, it would not terrifie vs halfe ſo much: Nay contrarilye, the neerer it ſhoulde approche vnto vs, the more couragious, ſtout, & valiaunt ſhould we be, & we ought not to be diſmaide, but moſt aſſured ſhould we be to looke her in the face, and to know that ſhe is not ſo hardie as they ſay ſhe is. And albeit whileſt wee liue heere, no man can vaunt and auouch that hee hath not taſted of her cup: at the leaſt, this he may ſay, well ſith I muſt needes drinke thereof, yet will I not ſhrinke thereat, I will not complaine, nor diſpaire as other men doe: I will not reduce my ſelfe into that miſerable eſtate, as ſome men doe, when they are croſſed with aduerſitie, albeit I am aſſailed with pouerty more then they. I will not deceiue my neighboure, nor take that which belongeth vnto hym: I will not lye for any gayne, nor forſweare my ſelfe.

To be ſhort, nothinge ſhall ſo far forth ſeeme intollerable, that to auoide it, I will become vicious.

If by honeſt meanes I cannot eaſe my ſelfe, neceſſitie (at the leaſt) ſhall cauſe my burthen ſeeme light, beſides, the law common to all men which forbidto accounte that heauie which ſo many doe beare.

Make choice of any kind of affliction you pleaſe, you ſhall finde more that are burthened therewith, then exempt.

This ought to bee a great comfort vnto vs, that where there is no ſinne there is no euill: And that a vertuous man liueth more quietly in aduerſitie, then the vitious doth in proſperitie.

Such paines righteous mē haue endured (who by the grace of god) were thoroughlie accompliſhed with vertue, with patience, with humilitie, which how greeuous ſoeuer they were, yet dyd they not ſo much torment them, as their conſcience did comfort them.

Like as they who haue the ague, do with greater paine feele, and endure their fitt, then others, that are in health, doe the heate, and colde of the ſommer, and winter: So they who are infected with vice, which burneth their conſcience, are in a more greeuous manner tormented with thoſe accidents which doe befall them, then honeſt men are in their greateſt aduerſities: who hauing their inward partes ſounde, cannot bee diſquieted with the outwarde, eſpeciallie when they doe oppoſe againſt it a valiaunt courage, and the force of an vnſpotted conſcience: a greater might ſurely then whatſoeuer wee may purchaſe by any other meanes.

Imagine not that Riches, howe aboundant ſoeuer they bee, are able to giue the like contentment, as Vertue bringeth to an honeſt man, which of it ſelfe is ſufficient to make him happy. For whoſoeuer poſſeſſeth vertue it briugeth with it ſelfe a rewarde in it ſelfe. And like as odoriferous and precious trees, although they bee lopte, or let drie, yet do they notwithſtanding keepe their ſweete and pleaſaunt ſmell: and bad and barren trees, with their leaues and bloſſomes, doo bryng no contentment: So vertuous men doo receyue more comforte in aduerſitie, then the vicious in the middeſt of their riches: beeing ſtill afflicted, and tormented, with the worme of their conſcience. In what ſeazon, in what place, in what eſtate ſoeuer you finde an honeſt man, hee is alwayes contented.

It is reported that DIOGENES the Philoſopher, ſeeyng a man that made preparation agaynſt a Feaſtiuall day, ſaide vnto him: why laboureſt thou ſo much to make thy ſelfe handſome, ſeeing that euery day is a feaſtiuall vnto a vertuous man? Surely all the dayes of an honeſt man his life are, as ſolemne daies, and fit for pleaſure, and recreacion.

For if we conſider the matter a right, the worlde is nothing elſe but a faire and holy temple, into the whiche man is receyued from the daie of his birth: within whiche Temple there are two great lights, the Sunne and the Moone, with many other ſtarres. Wherein likewiſe there are many kind of creatures, by meanes whereof, man atteyneth to the knowledge of others which hee ſeeth not.

And there is not the leaſt of them but beyng rightly conſidered, doo bring contentment vnto the minde. what pleaſure is it to beholde the fountaynes, whiche ſtill bringe foorth freſh waters, to ſee the trees, the plantes, the rootes, the hearbes, the diuerſitie of liuing creatures, ſtones, hilles, vallies, plaines? If men were wiſe, might they not ſerue them for their recreation, and paſtime. What greater pleaſure is there in this life, then thoſe ſports which god hath left vs to take in his creatures, yf we knew rightlie how to vſe them? we take pleaſure to ſee bulls and other beaſtes fight, and yet there are other creatures in this faire Theater, that might giue vs farre greater delight, what ſweeter muſicke is there then the ſinging of birdes?

To bee ſhort wee may take pleaſure to behold, and obſerue, all the creatures that god hath made and created, each one in their kinde.

Wee ſpende our life in ſo manye practiſes, and deceiptes, that we haue no leaſure to reioyce our ſelues neither woulde wee lette others take their recreation.

If wee knewe how to ſet our minde at libertie, and giue it time to reioyce, and take pleaſure in thoſe things, and in the knowledge of god, nothing could daunt it, or make it ſad. But contrarilie, being vnited to his maker, it ſhould liue peaceablie to it ſelfe, and reſt in full ioye for euer, knowing this that albeit ſometimes it hath endured aduerſitie, yet ſometimes better hath befallen it, and by this meanes it ſhould waigh the one with other, & ſaye it hath more reaſon to reioyce in regarde of good ſucceſſe, then to lament in reſpect of euill hap.

As wee are wont to with-draw our eyes from the ſight of thinges which offend vs, and behould greene colours (and ſuch other pleaſing to the ſight) ſo ought wee in like manner turne aſide the eyes of our vnderſtanding, and our thoughtes from ruefull things, and apply them to thoſe which are delightfull and pleaſaunt. Not playing the parte of malicious men, who beholde other mens faults with kites eyes, and their owne with Owles eyes.

Wee are oftentimes like Horſeleeches, who drinke the badde bloud and leaue the good.

There was on a time a ritche man and miſerable, who had in his houſe great ſtore of wine, and hee was ſo couetous and blinde, that hee ſoulde the beſt, and dronke the worſte, a ſlaue of his ſeeyng the nigardlineſſe of his Maiſter, fledde from him, and beyng afterwardes demaunded why hee ran away, becauſe (ſaide hee) I cannot tarrie with a man who hauing the good in his power, doth chooſe the bad.

The Philoſopher ARISTIPPVS ſpake better to the purpoſe: who of three Farmes or poſſeſſions that hee had, hauing loſte one, ſaide vnto his friends, that it were ſimplicitie to greeue for the loſſe of one of his Farmes, and not to reioyce for the other two which were left him.

Wee do as little children are woont, from whome if you take awaie one of their puppittes, they caſt away the reſt in a rage. For if of many good things which wee haue, ſome one bee taken from vs, or if by chance wee looſe it, wee fall ſtraight into bitter lamentations, forgetting all other thinges that remaine ſafe in our poſſeſſion.

But alas, will ſome one ſaie, what is it that wee haue? To whome I will make this anſwere, nay what is it that wee inioy not? Some man hath greate credite, this other much wealth, ſome one an obedient wife, an other faithfull freendes.

ANTIPATER of Tharſis accounted this amongeſt other his good Fortunes, that hee had made a proſperous nauigation from Sicilia to Athens: and wee couet all, hauing not the witte to thanke God for that we poſſeſſe, not making any reckoning of the greateſt riches becauſe they ſeeme to be cōmon (to wit) to liue, to enioy our health, to haue our ſight, to liue in peace, to eate, to drinke, to behold the earth bring forth hir encreaſe, the Sea to be nauigable, that wee haue power to ſpeake, to be ſilent, to ſit, to ſtād, to ſleepe, to wake, If men did imagin what a diſcontentment it is to be depriued of ſuch benefits, we ſhould liue farre more contented then we doe.

What would not a ſicke man giue for the recouerie of his health? A blind man to enioye his ſight, thoſe who are baſely accompted of, for credit and renowne?

So wretched are wee, that wee neuer knowe what accompt to make of the benefitts we enioye, vntill we be depriued of them.

For a concluſion, let vs learne this leſſon, not to ſet our loue vppon the thinges in this world, ſo much, that the feare of the loſſe of them do diſquiet vs, or the loſſe it ſelfe caſt vs into diſpaire.

The 13. Diſcourſe. Of Sorrow.

AS aduerſitie is eyther ſmall or great, ſo doth it cauſe vs to greeue, wherein likewiſe there is ſome Faulte. For we ſee nowe that menne haue gotten an vſe to bewayle many thinges for no other cauſe, but that the cuſtome is ſuch.

Some man mourneth by reaſon of ſome accidents happened to his neighbour, and chaungeth his countenance to ſhowe that hee is verie ſorrowfull therefore, whereas indeede there is no ſuch matter. This kindneſſe is vnprofitable, ſeeing that in your owne miſerie, you ought to greeue no more then reaſon requireth, and not aſmuch as cuſtome willeth.

How many are there who ſhed teares when menne behoulde them, and thinke it ſhould be out of faſhion, yf they did not weepe, when others doe.

Into how many incumbrances doth it cauſe menne to run into, to leane vppon Opinion?

It ſhould be far better, in ſuch matters, to inuent ſome new waye, and to apprehende ſuch accidents, as menne of wyſedome, & vnderſtanding.

What do their lamentacions auaile eyther thoſe that are dead, or ſuch as are alyue, ſith that no other benefite ariſeth or proceadeth thereof, then wretchedlie, & without any profite, to bringe a man into a conſumption? Albeit that for certaine, ſometimes there happeneth ſuch croſſes, and miſchaunces, that it is impoſſible for any man to forbeare from ſorow, and yet we oughte herein to lament with reaſon. And ſeeing that time ought in the end, to bring a remedie therefore, it were meere ſimplicytie, not with wiſdome to preuent it, and to doe that which by tracte of time we ſhould be conſtrayned vnto, whether we will or noe.

How many are there, who after the death of their children, or of their wiues, haue eaten and been mery and taken their recreation, deeming the tyme loſt which they had vainly imployed in ſorow and in mourning? For albeit it ſemeth that ſuch perſons are worthy to be called to remē brance, or (as I may better ſay) that others folly may be reuiued by them, yet notwithſtanding, you ought to applie that remedie thereunto, which will come of it ſelfe, though you ſhould reſiſt it.

14. Diſcourſe. Of the affliction of good men.

IT is no ſmall cauſe to ſuch as are of a liuely ſpirite, and to ſuch as are touched with any humanitie, to be greeued when they ſee honeſt men receaue wrong: And ſurely it ſeemeth to be euen a very hart-burſting, and more then our nature will beare, to ſee wiſe men, that liue quietly, to bee afflicted, troaden vnder foote, and ouerborne: and to conſider how ill the world doth handell them.

This may ſeeme ſomewhat to touch vs: becauſe in our opinion it reſtraineth our hope, ſeeing that the porcion of honeſt men, is nought els commonly but affliction.

Wherefore if any ſuch mater doth trouble you (as it doth commonlye) imagine this, that if they are honeſt men, and patient, they are ſo much the more happie: For ſo much as in ſteed of the paine, whiche they endure in this life which is ſo ſhort, they ſhalbe rewarded eternallie.

For amongeſt other infinite contentments, that they do enioy, which remaine in the houſe of god, one eſpeciall comfort is that they are quit, & diſcharged of the temptations, and torments of this world.

Beſides this, ſet before you, the moſte holie perſons, of the which ſome haue been beheaded, others hanged, others burned, ſome fleyed, others perſecuted with hunger, ſubiect to miſerie and affliction, which the world ſurelie was not worthy of, and therefore hated them, as not belonging vnto it. But God loued them, and by his diuine prouidence which cannot be deceiued, intended that they ſhould paſſe by ſuch tribulations, yea and that the paines which they ſuffer, might further pricke them forwards to forſake this miſerable world. So that in the end, they remoue out of this priſon, they eſcape this dungeon, and with a ſhort apprehenſion of death they enter into a way which leadeth into a better life.

The 15. Diſcourſe. Of other mens faults.

AFter you haue ſetled your ſelfe, & appeaſed your own paſſions, the offences of other men, and ſuch faultes as are cōmitted in publique will torment your minde, conſidering the diſorder that is amongſt vs, which is ſuch, that nothing remaineth in the place, where it ought, neither doth any man do his dutie, which he is borne to execute.

He which ought to be a good Iudge, is a ſimple Citizen: and he which ought to be a good Citizen, is a ſimple Iudge, and we ſee that he which ought to obey, doth commaund.

It is a ſtrange thinge, to ſee howe all things are corrupted, and ſould, and how all things are toſſed topſy turuey: how the poore is chaſtiſed for a ſmal fault, how the law ſpareth rich & mighty men, and now all the practiſe of mankind, is nothing but to get money: and how few examples & occaſions of liuing well, thoſe whiche beare charg and hould the chiefeſt places doe ſhew. A vertuous man is held as a monſter, hated, and abhorred.

What ſhoulde a man ſaie, to behould that whiche the people affecteth, that which it deſireth, that which it reiecteth, and that which it contemneth: what an alteration is this in this world, what wretchedneſſe, that wee make no accompt of that which we ought to heare, and diſdayne that we ſhould not ſo much as liſten vnto.

The greate griefe that diuers and ſundrye perſons, haue taken at ſuch matters hath cauſed them for to ſequeſter themſelues from the worlde, and to liue in deſerts, and ſolitary places: not beinge in any ſort, able to behold that which bringeth ſuch ſorow vnto them: but deſiring rather to lyue amongeſt the rockes with wilde beaſtes, then amongeſt men fraught with ſuch vices.

Notwithſtanding both in this, and in all other thinges, which cannot be amended, we ought to commaund our ſelues, in ſuch ſorte, that they cauſe vs not to abhor the companye of menne: but rather geue vs occaſion to looke more narrowly to our ſelues, to the end we be not of the number of thoſe, who forget the duetie of a wiſe man: and that the faultes thou doſt reprehend in other men, cauſe not others lykewiſe to note thee for them.

It were better to hould with Democritus, then with Heraclitus. Heraclitus bewayled the faultes of menne, at the which DEMOCRITVS laughed. To the one it ſeemed meere myſerie, to the other meere folly. Soe likewiſe yt is better forvs, when wee cannot amende that which is amiſſe, by diſſemblinge to appeaſe it. And ſurelye yt is farre much more humanytye to laugh at the common lyfe of menne, then to weepe therat.

Yet ſhall you doe beſt of all concerninge the vices of other menne, and the faultes which are publiquelie committed or done, yf you keepe a mediocritye, yf you neither make a ieſt of thē: nor greeue ouermuch at them: it beeing a miſerable thinge, ſo to afflict our ſelues for other mennes faultes, that wee doe pine away with ſorow, and an inhumane paſtime, to make a laughing ſtocke, or a ſcorne, of them.

Now there are ſome, that are not vexed nor troubled with theſe matters, yet can they not beare with the imperfection of their friendes, nay euen their enemies faultes doe greeue them. Honor, wrongs, tollerating of menns humors, tormenteth them: The importunitie of their friendes, the bad diſpoſition of their ſeruantes, and moſte familliar acquaintance, afflicteth them: as we moſt cōmonly ſee it fall out dayly. How much far better is it, to haue patience in thoſe matters, ſith that a man reapeth ſuche ſmale profit, in ſeeking to amend them. We ought to make this account, that ſuch menne as take pleaſure to doe wronge, are like vnto dogs, who are borne to barke. Wee oughte to attribute that to their ill nature, wherewith all they are daylye ſufficientlye tormented, with continuall care, which gnaweth their bad conſcience.

But if you take occaſion to ſtumble at all the euill, which may happely bee in thoſe that are about you, you are vtterlye loſt. For if eyther the vices of other men, or of thoſe that belong vnto you, do once come to take houldt of you, and to caſte you downe: you will woonder how all their importunities, and griefes, will like an ouer-flowing water, with a full courſe runne into your boſome, as a mightie & deepe Sea.

And without doubt, wee ſhoulde ſhew our ſelues fooliſhly tender, alwaies to afflict our ſelues, if thoſe with whom wee liue, doe not looke vnto vs ſoe carefully as we deſire.

The exceſſiue loue, that wee doe beare vnto our ſelues, doth oftētimes deceiue vs, and the dayntines of our own eſtate, is the cauſe that we cannot beare with the negligence of our ſeruantes: Confidering not that many tymes they cannot, nor know not how to doe better.

We doe expect that they ſhould haue all perfections in them; and we our ſelues, commit a thowſand faultes: yea and many tymes wee ſtorme againſt our ſeruantes, when our own bad condicions, or the buiſines we are about doth make vs froward, and do lay the fault on them who cannot remedie it.

Another matter often-tymes doth diſquiet vs, and that is when we affecte any thinge ouer much, and ſoe fall to quarell with our friendes about it. For there was neuer perfecte friendſhip betwene whom there is continuallie a certaine emulation, to obtaine the vpper hand.

Yf you doe make triall, and by continuall exerciſe, accuſtome to applye your ſelfe to tyme, and to perſons, you ſhall eaſily gouern thoſe with whom you liue, & purge thoſe humours which you blame in them. And if ſome times it ſeemeth impoſſible for you to beare with thē, thinke it proceedeth through your owne fault, and weakeneſſe: Sith the number of thoſe are infinite, whoe haue conuerſed, and borne with men of like diſpoſition.

For as ſicke menne are woont to ſaie, that they are out of taſt, & that all meates are bitter, imagining the fault to be in the meate, or in the Cooke: and vet when they ſee thoſe that are in health, eate thereof, and diſgeſt it well, they knowe then that the imperfections proceedeth from themſelues: So in like manner, as often as you call to minde, that there are many others, who willingly do ſuffer thoſe angrie humors, you will then confeſſe, that the fault commeth from your ſelfe.

If the froward conditions of a wife doe diſpleaſe you, ſeeke if it be poſſible to appeaſe her by faire meanes, and by reaſon▪ whiche if you cannot, yet let wiſedome teach you to beare them patiently, and to diſſemble that you cannot amend: otherwiſe, of your houſe you will make a priſon, of your eaſe, a torment, and of your honour, a common ſong.

Expect not wiſedome in your children, which is propper to ould age, ſith that they are borne young: which age bringeth many things with it, which if you will on the ſuddaine ſeeke to make perfect, you doo but bring diſquietnes to your ſelfe. And if in young trees you are contented that they only bring foorth leaues, why then doe you looke for fruit of your children before it be time: He which expecteth that which cannot be, laboureth for that which he ſhall neuer haue. The beſt is to nouriſh and inſtruct them dilligently without ouer-much beating, or chiding, if they make a faulte, which by you would be taught with loue, how they ſhould amend.

16. Diſcourſe. Of Iniuries, Wronges, and Diſgraces.

There are ſome menne, who can beare patientlye all maner of afflictions, but they cannot indure an Iniury, or diſgrace: the which notwithſtanding commeth to paſſe, rather becauſe they are ſo perſwaded of the matter, then that it is ſoe indeede.

Concerning this pointe, it will help you much, if you can take this reſolucion with your ſelfe, to exempt your ſelfe from the common opinion, and conſider thoſe things without paſſion, which do diſgrace a manne. For by that meanes, you ſhall ſee, if there be any reaſon to take the matter ſoe hotlye, as you doe.

There is a kinde of diſgrace, which wee do call wrong, and that is when wee are greately croſſed in our buyſines, againſt equitie, there is likewiſe an other ſorte, which is called a Diſgrace, and that is when in our own perſon, we are otherwiſe handled then is beſeeming, whether it be by word, or deed.

Touching both the which, you are to vnderſtande, that an honeſt manne is not ſubiect to receiue a wrong (I meane not hereby, that he ſhall haue noe iniury at all offered hym: For there is nothing ſo holy, but there are ſome boulde ſacriligious hands, that will enterpriſe to touch) Albeit there are many, whoſe tounges & handes, are not otherwiſe imployed, but to violate the honor of God, and to pollute and robbe his moſt holy and bleſſed Temples, though that honeſt menne are not any thing at all the leſſe aſſured: and albeit that they ayme at them, yet can they not hitte them. For a thinge inuiolable, is not ſimplie, that which one cannot touch: but that which being hyt, cannot be preiudiced, nor hurte: Such a one is the vertuous man, who of himſelfe doth neuer giue occaſion that any ſhould wronge him. Howbeit if eyther in ieſt, or maliciouſlie he be ſet vpon, he is as a braſen wall, which the arrowes of the wicked, cannot pearce. Beſides, vertue is far greater in him, who hauinge fought, remayneth Conqueror, then in him, who neuer gaue any ſtroake at all. And therefore an honeſt manne, like vnto good mettle, ſheweth himſelfe the more when he is proued: Iniuries doe try him, but they doe not enter. And yfby chance in paſſing by, any manne doeth mocke or ſcorne him, it doth not moue him, neyther doth he make any reckoning therof, aſſuring himſelfe, it coulde not lighte, or happen ſo farre.

Beſides, all men will hould the aſſaylant for a badde perſon, and him as an honeſt man, deſeruinge no ſuch outrage. The force of his vertue, will appeare the more by this abuſe, and his mildenes, will ſhine ſoe much the more, by how much the iniury is vndeſerued.

To thoſe who are of a weake courage, it is harder for them to beare a diſgrace. Do you deſire to vnderſtand how iniuries, are meaſured by opinion. There is ſuch vanitie in worldly matters, that wee are leſſe greeued to receiue a greate wounde, then a ſmale blowe.

Others are more diſpleaſed with a word, then with death it ſelfe. We are growne vnto ſuch childiſhnes, and blindnes, that opinion affriteth vs more then the paine it ſelfe? as it falleth out with little children, who are affeard of a maſque.

But a wiſe, and conſtant man, whoe iudgeth of all thinges according to reaſon: like as he eſteameth all thinges as borowed; So doth the loſſe of thē touch him, as thinges not belonging vnto him. And as hee would haue liued contented though hee had neuer poſſeſſed them (knowing that all thinges are in the diſpoſition of the giuer, and not wealth onlie, but euen life it ſelfe, and honor) Hee taketh the loſſe which of neceſſitie hee muſt make of ſome part of them, as goods throwne ouer-boord, to ſaue the reſt.

Such a one hathe couſined you of ſo many crownes: It is a wrong that hee hath done you: but yet, but of part of your ſubſtance, not of all. And hee that hath the hart to giue the whole if neede require; ſhall he torment himſelfe for the loſſe of ſome portion.

If the manner of the taking of them moue you to anger, thinke this, that as you endure fortune and her thwartenings, ſo it is reaſon that you ſhoulde forbeare inſolent and ſaucy perſons, who are but (as it were) the hands of fortune.

Beleeue this, that our impatience doth vs more harme, then they of whome we complaine.

O ſuch a one did not riſe to giue mee place: hee had not that regard of me in talking with me, as I thought he would, hee gaue me not the wall: he tooke place before me.

What ſpeech is this, but complaintes, growing from a ſofte, and tender ſpirit?

Manie thinges doe vexe vs, which woulde not a whit trouble vs, yf wee did interperet them aright, thorow our follie, and diſtruſte of our ſelues wee make that a diſgrace vnto vs which indeede is none, eſteaming our ſelues worthie to bee vſed ſo.

And it is want of courage, although you feele it, that you cannot make light accompt thereof, and treade it vnder your feete.

But if wee woulde obſerue how the viſions, and imaginations, of the dangers which happen in our ſleepe, doe paſſe away: which ſometimes do moue laughter, when wee remember them: wee might doe the like with iniuries, as awaking out of a ſleepe, wherin we were, whileſt they were offered vs.

An honeſt man will neuer wronge you, neyther in your ſubſtaunce nor in your perſon: and as touching the wicked, what remedye haue you to grieue at them, ſeeing that they haue no more houlde of themſelues, then mad men? And like as you doe beare with them alwaies, and rather pittye them, then fall into anger with them, for any thing they can ſaye or doē vnto you, ſo ought wee to endure and beare with a foole and a hairebraynd fellowe that is halfe out of his wittes.

Whatſoeuer a ieſter, or a pleaſant companion ſaieth vnto you, you do take it in good parte, and doe thinke you ſhoulde abuſe your ſelfe too much, yf you ſhoulde quarrell or contend with him: Contrarilie, if any merrye ieſt, come from them, you ſtraightwaies take delight therein, as a thinge to make ſporte at; Conſider then how diſproportionable it is, that a word ſpoken by one, bringeth pleaſure, and by an other debate, in as much as a colorick manne, hath noe more Iudgment then a Ieſter.

What ſhould I ſay of thoſe, who are moued, euen with little chilldren, and ſilly women? who notwithſtanding doe rather offend thorough weakenes, then of any ſette purpoſe.

To conclude, your minde will neuer be in quiet, yf you doe take all thinges in euill parte.

But ſome will ſay; this iniury may be borne withall, but that is not to bee ſuffered.

Theſe menne doe penne vp vertue too cloſe, and doe limit the power thereof, with ouer-narow bounds, as if they ſhould ſaie, vertue maye conquer this, but not that. Surely if fortune be not wholy diſcomforted, and defeated, it remaineth Conqueror.

Yea but if I haue geuen the occaſion of this diſgrace offered me, how can I beare it patiently without ſhame? If the wrong done you, doe ſpring of your owne faulte, it is no iniury offered you, but a correctiō, which you ought to receiue as a wiſe man and take it for a chaſtiſement, for your offence.

Yf any man ieſt at any imperfections in your perſon, as to haue a great noſe, ſquint eyes, or crooked legges, you ought not to take that as an iniurye: For it were meere folly to take thought for that which commeth not from your faulte. Fidus Cornelius, did euen weepe for anger, before the Senate, becauſe that Conduba Strutio ſaid vnto him, that he was like vnto a pield Camell.

What greate ſimplicitie is this, if any man do counterfeit vs, we ſtraight waies take ſnuffe thereat. Is it not a miſerable blindneſſe to greeue that another walketh as wee doe? ſeing that wee goe, as he doth.

The meanes to auoyde this, were rather, yf nature had deformed your bodie by any imperfection, to ſpeake firſt thereof your ſelfe, as one well acquaynted therwith, & ſo by that meanes you ſhold take occaſion from others to ieſt thereat.

VATINIVS did himſelfe ſcoffe at his deformed feete and necke, and by that meanes none of his enemies did ieſt at him.

It is no ſmall matter in houlding your peace, or leauing him alone, to take away the delight from them, who thinketh to doe you iniurie.

Neuer anſwer an inſolent or raſhe fellowe. In keeping ſilence, you leaue his vice, his follie, and his raſhneſſe in his mouth, and in anſwering him, you compare your diſcretion with him. For there is nothing that doth ſo much equall men together, as the participacō of one & the ſame vice: and there is no ſuch puniſhment for a foole as to let his words paſſe without making any reckoning of them, which thorough your ſilence remayne condemned as impertinent, and he loſeth the pleaſure, thinking to anger you.

Likewiſe you ought to be aduiſed in your ieſting. For you ſee that men eſchew the cōpanie of thoſe, who make profeſſion to ſcoffe at others & there can be no certaine friendſhip with him who ſpareth no man.

Caius Ceaſer the Emperour, was by nature a great ſcoffer, he had in his army a Tribune named Cheria, who ſpake ſomewhat ſmal, much like vnto a womā by reaſon whereof there was no great accompt made of him. When hee demaunded the watch-word, hee lightly gaue him ſome foule word to mock him, with which diſgrace he was ſo highlie offended, that afterwards amōgſt thoſe who murdered him he ſtroke of halfe his head at a blowe, ſo that he whom he deemed leſſe thē a man, ſhewed moſt māhood to take him from amongſt men. To vſe ſuch ieſting ſheweth greate want of diſcretion, and not to be able to endure them, want of courage.

SOCRATES hearing men ſcoffe at him before his face, ſmiled thereat, not ſhewing any kinde of anger. It is reported of him, and of Lelius, that they had ſuch quietnes of minde, that they were neuer ſeene to change countenance.

Moreouer you ought allwaies to auoid iarres, and brawlings, for it diſtempereth a man very much, and changeth his condicions.

Be temperate in your ſpeach, and let your wordes bee ſuch, that they doe carye waight and authoritie with them, and accuſtome your ſelfe to paſſe many thinges in ſcilence.

Be not deceiued with the commō ſort, who call them free, that canne indure nothinge.

True libertie in a man, is to liue as hee ought, which he cannot doe, who hath his minde framed to ſet lighte by theſe vanities, and daintines, wherewith ſome are moued & ſhaken.

Doe you rather get the vpper hande, in contemning them. For it is not a ſigne, that a man is in health, when as he cryeth out, ſo often as he is touched.

The 17. Diſcourſe. Of Pouertie.

Whoſoeuer doth make that account of life & death, which he oughte, neede not feare that pouertie ſhoulde afflicte him, nor take away his reſt: For it were farre vnfit for him that contemneth death, to let him ſelfe be ouercome by pouertie, which the cōmon ſort feeleth aboue other miſeries: and whereof it moſte complaineth and in moſt bitter manner, being not able to attaine to that ſufficiencie of wealth, to entertaine them gaiely, nor to content themſelues with neceſſarie meanes, for the maintenance of their life, eſteeming abundance of riches, the ſoueraigne good of man, & pouerty the chiefeſt miſerie of man. Howbeit notwithſtanding is it not better to enioy any thing at all, then to looſe it whē we haue gotten it. Nowe it is impoſſible in this life, but we ſhould looſe, ſith that one cānot abound in wealth, but many others muſt liue in want: and no man be an inheritour, without the death of another.

As pouertie is not ſubiect to receiue great loſſes, ſo is it not accompanied with ſuch great cares.

If anye thinke that they that are rich, haue a ſtouter courage to beare their loſſe then others, they deceiue themſelues. For the griefe of a wounde is as painefull to a great bodye, as to a little. Nay wee commonly ſee, that men of greateſt ſtature are more tender then others.

The Philoſopher BION was wont to ſay, that you put him to as much paine that hath ſtore of haire, yf you pluck one from him, as you do another that hath almoſt none on his head: the onely difference is this, that hee that is boulde hath leſſe cauſe to complaine.

This is the reaſon that for the moſte part you ſee poore men Ioconde, and merrie, becauſe they haue not ſuch cares, and doe leſſe feare a ſtorme then ritch men.

Pouertie is a kingdome, and a great Lordſhippe, which is in ſuertie againſt all the worlde, ſtandeth in feare of nothing; And of it ſelfe is able to defend it ſelfe againſt all her enemies.

Tell mee I praie thee, thou that ſeekeſt ſo much after this worldly ſubſtance, yf ſince the poſſeſſion thereof, thou haſt enioyed more quiet reſt, or gotten greater wiſedome, or lyued more at hartes eaſe.

The verye heathens haue taught vs, howe much pouertie is to be eſteemed, when they imagined the Gods were naked atributing all things vnto them, they thought they ſtoode in neede of.

As for mee I will neuer counte him poore, whoe is out of the power of fortune.

This is onely ſuffitient to teach vs what pouerite is, that no man ſpeaketh of it, that doth not cōmend it, and do affirme that the wiſeſt men haue borne it with greateſt contentment.

It is a greate weakenes, and tendernes in vs, not to be able to ſuffer that, which others haue endured, and a great feare we haue to leaue this worlde. For if wee deſire to be accompted menne, we woulde loue that in our ſelues, which wee do allowe in others. And therefore, albeit that our imbecillitie, and faintnes, cannot wholly beare it, or at the leaſte, wee ought to limit our affections, and guard our ſelues in ſuch ſort, that fortune may haue leſſe aduantage to offend vs. For a little bodye well couered vnder a buckler, is more aſſured, then one of great ſtature, who lyeth diſcouered, and ſubiect to many blowes.

If it were not that my purpoſe is to ſpare time, and paper, I could inlarge my diſcourſe, by the recitall of many examples aſwell of Pagans, as of Chriſtians, whoe haue ſought felicitie in a poore kinde of life. But the conſideration of one for all ſhall ſuffice, and that is, that Ieſus Chriſt being Lord ouer all the world, was poore, his diſciples, whoe poſſeſſed all, were poore: the Saincts who might haue enioyed great wealth were poore.

If you were not borne to dye, I would counſell you to loue ritches: but I ſee, That they to whome all thinges doe fall out moſt proſperouſly, doe ſooner bring their life to an end, then their couetouſneſſe.

Wherefore do you labour ſo much, for a thing that you muſt leaue; And why do not you rather quietly content your ſelfe with that which is neceſſary & ſufficient, knowing that the beſt ſort of riches, is, neither to be too poore, nor too far from pouertie.

18. Diſcourſe. Of death.

IT ſeemeth that all croſſes maye bee borne, either by vſe, or by ſound diſcourſe: but death and the apprenenſion therof, is that which is moſt terrible.

The remedie and true ſalue thereof, is that you this account, that nothing in this world is your own; neither wealth, nor landes, no nor your life: which you hould as borrowed and are as tennant at will: being that of force you muſt leaue it, whenſoeuer the Landeſlord ſhall demaunde it of you, Notwithſtanding you ought not to neglect it, as a thinge you haue no charge of, but rather with ſo much the more care haue regard vnto it (becauſe you were) put in truſt therwith, & reſtore it without murmuring & with a cheerefull countenance, yeilding thankes to god for the time that hee hath lent it you, ſaying.

O Lord; I render my ſoule vnto thee, with a free hart, yea and with a better will then I receiued it. For when you gaue mee life you beſtowed it one a ſilly creature, who was altogether ignorant of the good hee receiued: and nowe you take it from one, who knoweth what hee putteth into your handes, which hee yeildeth vp with a free will.

And ſurely euerie one ought to thinke that it is no hard matter to returne from the place from whence we come. And hee hath not learned to liue well, whoe knoweth not how to die.

Wee ought to beare the like affection to our ſelues as wee do to thoſe that fight a ſet combatt. For wee hate him that playes the cowarde, and do fauour him whoe with a ſtoute courage hadd rather dye, then bee conquered. Oftentimes the feare of death, is cauſe of his end that flieth away.

Moreouer you know, that you receiued your life vpō this cōditiō, that ye muſt die.

Bee not then ſo vniuſt to ſeeke to enioye that for euer, which was geuen you but for a certaine time, Clayming title to that, which only you were put in truſt withall.

Beſides, wee ſay that the feare and apprehenſion of death, is a wonderfull thing and the extremitie of all terror; Aſſure you, this fault doth not proceede of death, but of our imbecillitie, who are taken and ſtayed in the pleaſures, and deſier of this life, and do loue this miſerable body of ours aboue meaſure.

And if you doe thoroughlie conſider the matter, it is not death that is terrible vnto vs, but the conceite wee haue therof. For euerie one feareth it, according to the opinion hee hath thereof, and according to his conſcience. Now if this onely bee the cauſe that you feare it, charge your ſelfe with the fault, and not death, like vnto bad huſbandes, who are loath to come to a reckoning for the diſtruſt of their owne doings.

To ſaie that you feare it, imagyning that it is the laſt end of man; you haue no reaſon. For our ſoule remaineth alwaies, which liueth and cannot dye, The Grecians called death, End, geuing vs to vnderſtand thereby, that it is the laſt remainder of a miſerable life.

The holy Scripture tearmeth it ſteepe, to aſſure vs of our certain reſurrection that we may not lament as the Gentiles, who haue noe hope.

Conſider howe manie holie perſons, haue deſiered it, as a remedie againſt miſerie. SALOMON, IOB, the holye ſcriptures, the hiſtories of Saincts, are full of the praiſes and deſire of death, what vanitie is it, for to long after this wretched life, this gaile, this priſon, ſeeing that the longer wee liue, the more we ſinne, and purchaſe to our ſelues new paine. That we may not feare death, as the world doth, wee ought to doo two thinges: liue well (becauſe of a good and chriſtian life, maketh euen the remembraunce of death comfortable) And to beleeue that, that which it pleaſed God to giue vs as a remedie, and eaſe of our labour, is not ſo badd, nor ſo much to bee feared as we imagyn: and we ought to remember, that holy men haue abhorred life, and loued Death.