[...] not the fate of those other Anci­ent Monuments, which perished in the Barbarian Wars. For as he shewed himself a most excel­lent Philosopher in all his Writ­ings, so 'tis not to be imagined, but that on this occasion, he out­did whatever he had done before: seeing the Subject he Handled was neither Common, Foreign, nor Feigned; but sprang from his own Natural Affection, and great trouble of mind.

II, Now although we want this useful Book, to furnish us with those excellent Arguments, which (without doubt) he made use of to quiet his own mind. Yet shall not this discourage us (considering our need) from of­fering the best we can devise: [Page 3]as those who cannot get stately Pallaces to dwell in, must be contented with simple Cottages.

III. And the necessity of such Discourses as these appears hence; That supposing our selves free from all other vexations, yet will the remembrance and dread of Death, four all our present enjoyments.

IV. But besides the fear of death, how many other troubles are there against which we had need be fortified? Our Hunger is satisfied with Meat, our Thirst with Drink, our Weariness with Rest: But the fear of evils (whe­ther real or imaginary) is so rooted and fruitful in our minds, that unless it be obviated by wise considerations, tis impossible to [Page 4]keep them serene, and undistur­bed; seeing it leads us from one discontented thought to another without end.

V. I know not what benefit others may reap by this my la­bour, as to my self, (for whom I chiefly designed this Book) the considerations contained therein, have abundantly profited me. And as t'was said of Asclepiodo­rus, that he could paint without colours; so shall I without any Art or Skill declare, how greatly we err both in our Opinions and Wills.

VI. Now although the num­ber of our cares and miseries be great, yet if nearly considered, we shall find several of them to be such as need no Medicine; as [Page 5]those which men voluntarily un­dergo: For who will attempt to comfort Marcus Regulus in his suf­ferings; whom neither Natural Affection to his Children, and Relations, nor the intreaties of his Friends, could persuade from hastening out of Rome, to be tor­mented at Carthage. Such un­daunted Spirits were the Holy Martyrs, St. Paul, St. Stephen, &c.

VII. But there are other kind of hardships, which the most de­licate do not refuse, for the sake of Honour, Pleasure, or Pro­fit: Some serve Kings, others their Mistresses; one man con­sumes his time and himself with Study; another commits himself to the mercyless Sea, and are so [Page 6]little troubled at these toyls, that it grieves them to be withheld from engaging in them. Some led on only by hope, spend their days in solitary places; refusing all the comforts and convenien­cies of this life; Macerating themselves with Fastings, and Watchings, who being asked for what end they do this, re­ply, for hope, that after death, they shall receive an everlasting recompence. Some take great pains meerly for Pleasure, as Harvest Labourers, who after long Toyl and Sweat in Summers Sun, do notwithstanding Dance when the Pipe or Viol Sounds. Others sit at play till their Feet ake with Cold; the pleasure of the sport exceeding the sharpness of the pain.

To begin with private Evils, we may take this for a certain truth, that it matters not to happy living, what a mans For­tune be; seeing there is no con­dition of life, but admits the ex­ercise of some vertue; and what wise man will torment himself in adversity; considering how vain, short and uncertain the Life of Man is.

X. In what a kind of un­certainty do we live, when a man rises from his Bed in the Morning, to be uncertain of his return to Rest again: or when he lies down to sleep, whether ever he shall rise. Well do the Spaniards in their Language call man a shadow, for in truth he is no more, his body being so frail [Page 8]and brittle, and exposed to so many dangers, that nothing is more to be admired, than that it should usually subsist so long.

I allow those Philosophers to be in the right, who made all things consist in Opinion. For what Custom, Law, or Senti­ment has so far prevailed, as ne­ver to meet with contradicti­on.

The Philosophers had never contended so long among them­selves, had the matter of their debates been evident and cer­tain. For what man is so mad as to affirm the Swan to be Black, or the Crow white, seeing the matter here is to be decided by common sense.

But touching what is Good and [Page 9]Evil (Good Lord) what Disputes have arose, what wranglings and oppositions? Which makes me remember a pleasant story writ­ten by an Ancient Poet, that ex­cellently well sets forth our Folly.

XII. When mighty Jupiter had made the Heavens, the Earth, the Sea, Men, and Beasts, he so­berly considered, that unless he alloted Punishments and Rewards for mens Deserts, they would be not only guilty of great irregula­rities towards one another, but Affront the Gods themselves; for which cause he commanded Vul­can to make two brazen Tuns, the one to receive all that was good, the other whatsoever was evil, making both good and evil things wing'd, that Mortals might [Page 10]more conveniently receive them according to their Deserts. But the Goddess Pandora a busie huswife, mov'd with that restless curiosity which is common to all the Sex, must needs be peeping in 'em, when immediately both the good and evil flew their ways, the good up to Heaven, the Evil down to Hell, hope only remaining in the Vessel of evils, and suspicion in the other. Which news when Jupiter heard, he takes the empty Barrels and in a mad raging fit, throws 'em down; which being perceiv'd by mortal men, who are desirous (as you know) of News, they immediately draw near, and embrace the empty Vessels; persuading themselves they had gotten both good and [Page 11]evil; whereas in truth neither good nor evil happen'd to either of them; only they that light on the better Vessel, found them­selves possest with an opinion of good mixt with suspicion; and the other with opinion of evil mixt with hope.

XIII. Like to what Travellers tell us touching such as pass over the Desarts of Arabia, who chancing to tread upon some piece of Iron, or other cold thing, are suddenly startled with fear, least they have trodden on some venemous Serpent; so does the bare opinion of good and evil perplex all mortal Creatures: altho' 'tis certain all good things are flown up into Heaven, and all evil down into Hell. And [Page 12]therefore ever since the great Jupiter has taken no notice of mens deserts.

Now altho' this be but a ficti­on, yet does it give as satisfactory an account, as the definitions of Philosophers or School-men.

CHAP. II. Afflictions advantagious. Grief un­profitable. The mischiefs of con­ceitedness and self-love.

AS all earthly joys are vain and unstable, so in the World to come all things are cer­tain, assured and everlasting, un­to which Almighty God calls us by the sufferance of these Affli­ctions [Page 13]which we term Evils, accor­ding to that of the Prophet, Be­cause thou wert beloved of God it was expedient that Temptation should try thee. For Almighty God not unlike a Father that entirely loves his Children, brings them up in all continency and sobriety, restraining them from pleasures and not suffering 'em without chastisement, to live wickedly. And on the con­trary, such as he lightly esteem­eth, he suffers to wallow without controul, into all manner of luxu­ry and riot. Shall we say the life of such Servants is more happy than that of those Sons. For as Gold is purified in the furnace, so is the life of a good man pur­ged by adversity. But what sig­nify [Page 14]all the sufferings of this World (as St. Paul says) if com­pared to the glory which shall be revealed. Will not he that believes this rejoyce in adversity and lament in prosperity? and amidst his miseries persuade him­self, that God makes trial of his faith, that he may afterwards take him to himself. If in get­ting worldly glory we usually so greatly rejoyce, altho we know it to be of short continuance, what ought we not to do for this Heavenly glory, which is everlasting, certain, and fully satisfactory. Did men believe these things, they would save me the labour of writing, for who so mad as not to be willing to change this short life, for that which is [Page 15]Everlasting, this frail for that firm, this unhappy for that most happy, this troublesom for that most quiet.

'Tis our infidelity that makes us miserable: For what can be more profitable after death, or more comfortable in this life, than the hope of that which is to come. And tho' the same were not, yet ought not a man to be dejected, seeing there's scarcely any misery so great but is at­tended with some advantage. And as adversity and misfortunes have been to some men a means of their promotion, so has Pro­sperity been to others an occasi­on of their misery. The ser­vitude of Ventidius occasion'd his becoming Consul.

What's more irksom than Sickness; Yet did it profit the Emperor Augustus being in Arms against Brutus. For being warn'd by his Physician to remove from his Tent, he by Sleep recover'd his health, which had he done for any other respect, 'twould have been dishonorable: And had he not done it, he had certainly bin slain or forced to fly. Ploti­nus a Philosopher of Plato's sect, had among others a Scholar na­med Ornucius Marcellus greatly diseased with the Gout and Pal­sey; who thro' diligent hearing of his Master (who disputed and read with great sweetness and facility,) forgot oft times to eat: and so with attentive hearing became a singular Philosopher, [Page 17]and with much abstinence reco­ver'd his health. A Distemper'd Body do's oft-times much con­duce to the health of the mind.

II. It is observ'd that Sickly peo­ple for the most part live longer than those of a firmer constitution.

Pope Paul the 3d. tho' he was a learn'd Man and not un­like to attain to the Papacy, yet did the opinion of his Old age and sickly body, chiefly occasion his advancement. Amongst other advantages which Adversity has, this is not the least, that, a Man's misfortunate day's once past, he liveth the rest of his life with greater delight. Who can relish health, that has never been sick? Who knows the sweetness of his Country, so well as he that has [Page 18]been long abroad? Or who can take pleasure in Riches but he that has been poor? As Salt savours Meat, so do's past misery ren­der our lives more pleasant. What turn'd more to Tully's advantage than his Banishment, when his Goods were sold, and his House pull'd down, then he found how welcom he was to the Citizens, how useful to his Country, and how dear to his Friends: and had he modestly used his Glory, no­thing that hapned to him in his life could have been more to his advantage. Howsoever, In all misfortunes of a Man's life this argument is of great importance, that we must of necessity comfort our selves at last.

[Page 19]III. Neither do's sorrow serve for any other end, than to en­crease care, and render our minds more unapt for good coun­sel. Continual grief and weep­ing will drive us at length upon desperation. Since then 'tis in our own power to aggravate or diminish our cares, 'tis the part of a wise man to disburden him­self of sorrow and patiently bear whatsoever happens.

IV. An undaunted suffering of Adversity has oft helped gallant spirits. For we generally soon­est take pity of those that coura­giously undergo any misfortune, and presume more of their in­nocency and vertue, than of those that in like extremity give way to fear. Agis the Lacede­monian [Page 20]King, being condemned to dye, was drawn with a Cord to the place of execution; it hapned he spyed a Servant of his standing by weeping, to whom he saies; my Friend, pri­thee forbear weeping, for being unjustly condemn'd, I am be­come more worthy of life, than those that put me to death. And having thus said, he willingly strangled himself. When Sce­vola determin'd to kill the King Porsenna, he for his valiant and voluntary confession receiv'd par­don; which if he had not done, but with denial craved Mercy, besides dishonor, he would have suffered a most cruel death. In short, patience in Captivity, and magnanimity in Adversity have [Page 21]ever been prais'd and found to be most advantageous.

V. It is a guilty Conscience that makes a man unhappy. A man is nothing but his mind, if that be out of order, all's amiss, and if that be well, all the rest is at ease.

I remember a certain Rich man, falling mad, snatched up a Straw and complain'd he should dye for hunger, because there was no Corn within the empty Ears. Would we know why we are Fools, 'tis because we count our selves wise. Socrates who by Apollo's Oracle was said to be the wisest of all Mortals, confessed he knew but one thing, and that was he knew nothing. Ptolomy that famous Astronomer, was [Page 22]wont to say that man who pleased himself was hateful to the gods. And he pleaseth himself that ima­gines himself wise or provident, and imputeth all to his own wise­dom and conduct.

CHAP. III. Men pull down Evils on themselves. Pleasure ever attended with pain. No condition of life free from trouble. Kings more miser­able than other men.

I. SOme men there be who may be compared to the Gudgin, that knows under the Bait lies a Hook, yet hurry'd and driven [Page 23]on by lust, run themselves into infinite misery. 'Tis said of that Fish that she first craftily (and yet foolishly enough) with her Tail beats the Bait from the Hook, but if that will not do, bites it. Whereas we more sense­less run on without either fear or wit.

III. Perhaps thou wilt say I would have Pleasure without Pain: 'Tis contrary to nature, for Joy is continually attended by Sorrow, Glory with Envy; Wisedom is not gotten without labour, Wealth is not obtain'd without care, Children are kept with trouble, Banquetting is attended by Sickness, Ease with poverty, Power with envy, Quiet with weariness. Every [Page 24]man has something to complain of. Some be afflicted with Po­verty, others want Children, this man is Sick, that man wants a Wife, and this man would be rid of his. But that which is most strange is, that to be hap­py and liable to no misfortune, is also a calamity. 'Tis said of Polycrates that having never met with any calamity, he greatly desired to experience some mis­hap, and therefore threw into the Sea a Ring of great value, on purpose to have cause to complain. But Fortune it seems having sworn his happiness, re­stored it again in a Fish.

IV. But least I be thought to argue with Fables. Pray what pleasure do Princes receive at [Page 25]their Meals, when continual eat­ing of Delicacies, has taken away their Taste. 'Tis Coarse and Homely Fare that makes Finer Meats Rellish.

Or how can he be happy that never felt Grief. This is certain, that without Adversity a man cannot Live comfortably, nor take delight in Mirth without some Sorrow. And is it not a comfort in our Calamity to have not only one Man for a Companion, but all Mankind. What's more seemly than a Common-wealth well Go­vern'd: yet what's more hard than to Live in it. The Romans by their Severity to themselves Conquer'd the whole World. But what is more Slavish than living under such Laws, when [Page 26]Men are constrained to Marry, Labour with their own Hands, Educate Children, and follow the Wars: The bringing up of Chil­dren (especially many) to a poor man, seems to surpass all Sorrows. What is more Dangerous and Laborious than War, wherein Men toyl Night and Day, sleep­ing in Winters Snow, and march­ing in Summers Sun, Watching continually, climbing Mountains, and sayling the Seas, afflicted with hunger and thirst, and re­duced to those Extremities as to kill or be killed. So that it is no wonder to see how willingly Soldiers behold the displayed En­signs, and receive the News of Battel, seeing they shall by a happy Victory be either eased of [Page 27]their travail, or by death termi­nate a painful Life. The Lacede­monians lived so hardly at home, that it never grieved them to serve abroad in the Wars.

Neither be Kings (whom Men respect as Happy) exempt from Common Calamities, but rather more Unfortunate than other Men. Tis observable that Poets have ever laid the Scenes of Tra­gedies in Kings Pallaces, and on the contrary, Comedies and plea­sant Entertainments in private Houses. Princes Pallaces are con­tinually inhabited by such foul Monsters as Envy, Hatred, Lust, and Oppression. Even the Princes mind is the seat of all these, whereby he is never suffered to sleep quietly by Night, nor [Page 28]rest by day. Sometimes the thoughts of his gross Enormities terrifie his mind, otherwhiles his quiet is disturbed with Jealousies and Suspicions, studying Day and Night to weaken the force of Neighbouring Princes, and keep himself secure from his own Sub­jects Encroachments. Supposing, in short, a Prince never so Just and Prudent, yet is it almost impossible for him to be void of Cares and Fears. Seeing then all mortal men be subject to some kind of vexation, who art thou that seek­est to live free from that Law to which all others are subject? Why dost thou not complain, that thou art not made immortal, winged, and King of the whole world, and free from all misfortunes.

[Page 29]VI. Tis storyed of the Hares that considering how they were persecuted they became desperate, and resolved to drown themselves in the next River; for which cause being one morning assem­bled, on they went to effect their determination; The Frogs that happened to be upon the bank hearing a noise, for fear leapt into the water: which when the Hares heard, and finding it was for fear of them, they changed their minds: because the Frogs more unhappy than they, yet sought to preserve their Lives. Truly the Adversity of others, never made my Misfortunes seem the less: But the unavoidableness of Troubles, to which all natu­rally are subject, has much miti­gated [Page 30]my private Griefs. For who but a mad man will lament that which cannot be helped. A wise man considering the course of sublunary things, will expect any kind of mishap, and be pre­pared against the worst.

CHAP. IV. Time a certain Remedy of all Trou­bles. Death makes all equal.

I. 'TIS also to be remembred, that Time is a medicine for all manner of Troubles. Who grieves for his Grandmother, that dyed fourscore years ago? or Goods lost thirty years since. Such is the nature of time, that first it [Page 31]lessens our extream sorrow or joy, secondly, wears out our Affecti­ons, and lastly, works in us for­getfulness of what is past. Why cannot we then have that influence [...]ver our selves, by which we may effect a speedy cure. A great argu­ment it is of wisdom to bear that with patience immediately, which others cannot do till a great deal of time be past. Set we be­fore us the Examples of several worthy men, that have patient­ly undergone the utmost of Fortunes Malice. Be modest in prosperity as well as in Adversity. And pluck up a good heart, per­suading our selves that our un­happy days be past, and better times will succeed. Make not thy Life a burden to thee, who­soever [Page 32]thou art that has light in­to this Valley of Tears. Con­sider the Life of man compared with Eternity is less than nothing. That the whole World will pass away and thou with it, and never after return again: so that it mat­ters not what thy present Circum­stances may be.

II. What will it avail thee 300 years hence, whether thou hast been an Emperour, or a Cobler: Whether thou hast been Lucullus or Iris, Xenophon or Cleon, a Slave or a Free-man, happy or un­happy. Whether thou hast dyed in thy Bed or at the Gallows. How does this our time pass away, how speedily, how forcibly? what a good fancy was that of him that cut in one Stone three Faces, [Page 33]a Childs, a young mans and an old mans, admitting as it were no difference. Imagine that now which will really happen; the tran­sition of time, and thou shalt find all things, nothing.

We ought to behave our selves like men in Prison that are in hopes of deliverance, who altho attended with weariness at pre­sent, yet (especially if men of courage) yield not themselves up to Grief.

III. Seeing then we all expect equality in death, the rich may be sorrowful but not the poor. Were it now proclaimed as 'twas in the times of Lycurgus, that all Goods should be Equally divided, which would be most troubled? Forasmuch then as those that be [Page 34]rich must one day be poor, and they that be poor one day rich, be thou contented.

IV. Our folly hinders us from setting a due estimate on things: It makes Pygmies become Gy­ants, hides our happiness from us, and makes us afraid of our own shadows. If there be any thing to be fear'd or desir'd in this life 'tis moral Good or evil, a guil­ty, or a quiet Conscience.

CHAP. I. The folly of our unwillingness to dye. And vanity of such as are solici­tous about their Funerals. Mi­sery of Old Age.

I. HItherto we have dis­cours'd of Human Ca­lamities and their remedies in ge­neral. [Page 36]Come we now to Parti­culars. And first of the fear of death. Consider, what happi­ness thou hast found in life, to make thee so much in love with it. Dost thou alone possess any delight which we have not expe­rienc'd. We have seen the Stars, the Heavens, Mountains, Seas, Rivers, Lakes, Fields, Gardens, Cities and pleasant Villages, had Musick, Songs, Banquets, Love intrigues and Dalliances, with all sorts of earthly delights, nor have we wanted Learning to judg, dispute, make Verses and Orations; born Offices, and ac­quitted our selves honorably of them, satisfied the necessities of our Children, Friends and Kin­dred, and lived together with [Page 37]them in good reputation; wan­ting neither Food nor Rayment, and abounded in all the conve­niencies of this life: and yet can­not but unfeignedly say with So­lomon. Vanity of vanity, and all is vanity.

II. As to other mens experi­ence; let them speak for them­selves, as to my own part, I have felt more Grief than Plea­sure in this World. Seeing then this love of life availeth nothing, nay tho it were desirable, tis better to cast off this burthen of Cares and like an honest man restore that which thou hast bor­rowed. Whereas if thou tor­ment thy self, what dost thou get thereby, but to consume in dying that small time which is [Page 38]remaining; seeing whatsoever time is spent in thinking of death, may justly be so cal­led. I am much taken with the saying of Agathius, who tells us that Death does not only re­move sickness, and all other vex­ations; but whereas these hap­pen often, that comes but once. Neither can Death be accounted a great Evil, seeing it comes upon so light occasions, and is so ready at hand. Such things as are hurt­ful to our natures are not com­mon and soon found, whereas there's nothing more common or sooner found than death. Death is to be met with every where, and in all things, in Fire and Water, Air, Wind, Thunder, Earth-quakes, wild Beasts, Fi­shes [Page 39]and Fowls, in Meat and Drink, Bed, Trees, Sleep, Sor­row, Joy, Laughter, Company, Discord, Concord, and finally, in all Circumstances. Philome­nes seeing his Ass eat Raisins, bid his Boy give him some Wine to drink, and fell into such a fit of laughter, that he kill'd himself. Coma being apprehended and ex­amined for Robbery by Rutilus the Consul, required time to make his defence, and putting down his Head between his Knees, he stopped his own breath, and died so quietly that his Guard knew nothing of it till they saw him dead.

3. Seeing then men die with such ease, what can Death be better compared to than a Dream. [Page 40] Socrates dyed with a Jest in his month. Do we think then that he felt any great grief? Certainly no; for men cannot jest in ex­treme pain, the mind being ta­ken up with far greater matters. This is also be to admir'd, that men should with the greatest aversation dread Death, and yet earnestly use those means that bring it. The lustful person, preferreth his plea­sure before it, the injur'd his re­venge, the Eater his gluttony, the Ambitious his honor, the Covetous his riches, the Soldier his spoyl, the Mother her chil­dren, the Merchant his traffick, and the Student his learning. They are to be esteemed most valiant, that scorn to dye unless a weighty cause requires it.

[Page 41]IV. Some perhaps be of Aepi­carnus his mind, Dye says he I would not, but to be dead I care not: Pray what hurt is it to want, hunger, thirst, grief, labour, sad­ness, fear, and in short all those Evils in general which the Soul must of necessity want being par­ted from the Body; and seeing it dies not, but in lieu of these troubles partakes of heavenly joys: why should we not willing­ly accept of this change. It was the saying of Socrates that Death may be fitly compared to a sound sleep.

V. I remember my Father Faucius Cardan was wont to say he continually desired death, be­cause when he slept he tasted the pleasures of it; meaning, I sup­pose, [Page 42]that all sensual delights contain more pain than pleasure, and therefore it was better being without 'em. Diogenes being sick, and found by his Physician asleep, was asked how he did, well, answered he, for one Bro­ther envyeth another. Cosmas Medices (a wise and vertuous man in our times) being at the point of death, closed his own eyes, which his Wife seeing, demand­ed the reason; I do it says he, because it is customary. Socrates being by Crito persuaded to escape out of Prison, as well for his Friends sake as his own, refused to do it, answering wisely; I am going into those parts, where I shall certainly find as good, or perhaps better friends that those [Page 43]I leave behind. And you will also bear me company in a short space. In fine, Death doth certainly take away more Evils than it bringeth. If Death be an Evil, to be dead is to escape it, but if it be a Good, thou hast no cause to lament. That it is one of these no man doubts.

VI. I remember that being much afflicted with a Tertian Ague, the seventh Fit of it laid me for dead. In which time al­tho' every Member was almost deprived of its use, yet felt I nothing worse than a certain kind of tickling throughout my whole body accompanied with no small pleasure. Possessed I was indeed with fear I should dye. Which made me enquire of others who [Page 44]had been at the point of death, whether they felt any great smart or not, who told me that in the Head or Tooth-ach, or such like distemper they endured grea­ter pain. I have observed that altho' Women and Children be most fearful to take Medicines, and yield to cutting of Veins, yet when at the point of death, they neither complain nor lament, but are rather offended if we seek to preserve their lives.

VII. What is our life, but a continual toyl, perpetually at­tended with Labour, Suspicions, and Dangers. What delight is there that is not followed by Re­pentance? Thou art revenged, then look to thy self; Hast thou eaten thy fill, then Satiety will [Page 45]offend thee? Hast thou lightly [...]ined, then thy appetite is not [...]atisfied. Dost thou give way [...]o Lust, expect sadness and in [...]he end sickness. In short, either [...]hy desire is not satisfied, and art [...]hereby still discontented or else [...]ormented with Satiety, and Re­ [...]entance.

VIII. Observe how bruit Beasts [...]ield to death, how little they [...]re tormented with the thoughts [...]f it before-hand, and how pa­ [...]iently they endure it when it comes: and can we suppose God [...]as endow'd them with greater gifts of fortitude than our sevles.

A good Man is always ready to lay down his life. Callicratides the Lacedemonian Captain, hear­ing the Soothsayer foretel Victory [Page 64]to the Lacedemonians and death to himself, answered: Sparta in losing me will not be at all weak­ned.

IX. What great acts have been performed by such who fear­ed not death, how happy have been their Lives, how glorious their ends. In fine, why shall we refuse to yield to that equa­lity, which makes the Beggar a Prince, and the Tyrant simple, and harmless dust.

X. Neither the vast Army of Xerxes, nor Treasure of Tybe­rius, or Cruelty of Antonius, could any whit prevail against Death. We shall all be equal and harmless there: and except Vertue, there will be no differ­ence. No man can be ignorant of [Page 47] [...]his journey. 'Tis a fond and sil­ [...]y opinion that renders this so [...]yful and advantagious a mat­ [...]er unpleasant and terrible. Upon what light causes have some slain [...]hemselves. I knew a Scholar a Countrey-man of ours in Padoa, who being slighted by a Gentle­woman with whom he was in Love, Poyson'd himself. Ano­ [...]her in our City for vexation [...]hat the price of Corn fell, Hang­ [...]ed himself. Another, and he [...]ikewise an Italian, finding he could not conveniently pay his Debts, Drowned himself: I saw a Woman who for mere sorrow that she had committed Adul­ [...]tery (asking God forgiveness for what she had done) immediately drank Poyson. Cleopatra altho' [Page 48]she might have liv'd in honor, yet to prevent her being carried about in Tryumph, caus'd a Ser­pent to sting her to death. Porcia the Daughter of Cato and Wife to Brutus, (a most heroick spi­rited Woman) hearing her Hus­band was slain, eat burning Coals and died. Damocles a beautiful Boy beloved by King Demetrius, being watch'd when he should enter naked into the Bath, and knowing the King design'd to abuse his body, div'd down to the bottom of the Water and drowned himself. 'Tis endless to relate Instances of those that for Fear, Love, Grief, Anger, and other occasions of no weight have sought their own deaths. We read moreover of whole [Page 49]Legions, that offered themselves to apparent destruction. As they that were with Leonida in the Persian Expedition. What would not these People have ventured on a great occasion, when for so small a matter they did not refuse to dye.

XI. But perhaps thou wilt re­ply, I do not fear Death, for not being an Evil, 'tis necessary; and to fear that which cannot be avoided, were vain, cowardly, and hurtful. Yet would I dye easily and such a death as Augu­stus desir'd and obtained; for by living till I am Old, I shall not only gain a longer life, but also an easier death.

XII. 'Twas Aristotle's opinion that Old men dyed not only without pain, but also without [Page 50]any seeling of death, because the heat of their bodies was quenched. Which may be illu­strated by this Example; If you go about to draw a Tooth, that is not loose, you feel great smart, but if 'twere loose of it self be­fore; its drawn without any trouble. So green Youth with extreme reluctancy yields to death, whereas old Folks in dy­ing feel almost no grief at all. In India men are said to live commonly an hundred and thir­ty years, by reason of the good­ness of Air and the Peoples be­ing without cares. Whereas we continuing in cares, luxury, and immoderate labours, choo­sing Air for profit, not for health, bring upon our selves diseases and [Page 51]untimely death, and yet lay the fault on Nature. How much bet­ter were it to know how to use the benefit of Nature, if thou esteemest Life to be such a plea­sant and desirable thing. How have Hermites lived so long but by living temperately and void of care? The longest life is short, because death will certainly put an end to it: Only Vertue and wor­thy actions can extend it, and Idle­ness and Vice shorten it.

XIII. Alexander, tho' he lived not above 33 years, died an Old man, by means of his great Ex­ploits. Whereas Argantonius may be said to have died young, tho' he lived an hundred and twenty years, because he was remark­able only for his Age. Tis like­wise [Page 52]to be noted, that common­ly all notable men have died in their youth. Hercules, Achilles, Castor, Pollux, Ajax, Jason, Lu­can, Catullus, Tibullus, Virgil, Demosthenes, Cicero, Julius Ce­sar, Severus, Alexander, Probus, Aurelian, Claudius, died all of 'em young: Who were too great and too good for this World, and therefore the Gods took 'em to them­selves.

XIV. But put case thou livest to be old, how many vexations must thou expect, what infirmities, Weakness, Maladies, Rhumes, Catarrhs, besides, the seeing of thy self avoided and loathed by every body: Thou art tiresom even to thine own Children, bur­thensom to thy self, troublesom [Page 53]to thy Friends, and contempti­ble to thy Servants. Thy Taste is gone, rest thou canst not, and being burdensom to thy self, how canst thou but be burdensom to others. We read that Zeno the Philosopher, when he could not get rid of his life by Age, Stran­gled himself. What pains and art was Tully fain to use to per­suade people to bear their Old age. Whereas no man thinks it necessary to exhort men patient­ly to endure Health, or Riches: I am extremely taken with that saying of Theraminis, who only escaping out of a ruin'd House, and his Friends congratulating his good hap, cries out, O Fortune, for what sadder chance dost thou reserve me! What he said was [Page 54]not without reason, for not long after he suffered a painful death by the cruelty of Tyrants. What man that has lived to be Old, if proffered to live over again his past time, would accept of the con­dition. And seeing Old men can expect nothing but Craziness, Coughs, Consumptions, Cares and uneasiness; I see no cause why they should desire to live. And if when we are young and enjoy the full use of our senses, beauty, strength, wit and autho­rity, we are oft weary of our life, what shall we do when we hear (if we have any hearing left) our selves called Old-doating-fool, and be made the subject of mens laughter and pity.

[Page 55]XV. Art thou troubled to dye a­lone and leave so many behind thee? Remember to what a great company thou art going, and that those whom thou hast left alive must of necessi­ty follow thee, and that so speedily that they may be said to dye with thee and bear thee company. The Fates are always at work, suffer none to transgress their limits: This is an unalterable Law, Tis appointed for all men once to dye.

XVI. And as amongst Condem­ned persons, those that have been less Criminal, are first dispatched, whereas the others who have been guilty of greater crimes, are re­served last to behold the terrors of death: So God first takes away those whom he loves; to prevent their being the sad wit­nesses [Page 56]of others Miseries. I re­member when I was but a Child, my Mother Clara Michera, then a Young Woman, was notwith­standing wont to wish she had dyed in her Infancy: when Older, she still continued to say the same; I Askt her the reason, whereto she replyed, I live in expectation of Death, which could not have been so troublesome in my In­fancy, being then unsensible what it was to live or dye.

XVII. There is nothing but brings greater sorrow with it than joy, for pleasure when gone, is succeeded by sadness. What do we Live for, to Eat and Drink, and talk of News, and do the same things over and over again? What is there in this Life that can de­light? [Page 57]daily trouble to dress and undress a mans self: Whereas the dead feel neither Cold in Winter, nor Heat in Summer, Cares and Fears come not near them, for in the Grave the wicked cease from troubling, and there the weary be at rest.

XVIII. Tis said of the Galatians that they so little regarded death, that they chose to fight Naked. The Gymosophist answered Alex­ander very ingeniously, who being askt by him which was strongest, Life or Death, replyed Life, be­cause it bears so many Calami­ties.

XIX. Were it not for death, what a Cage of ravenous birds would this World be? men would only meditate and improve their [Page 58]Arts of Violence and Oppression, seeing in this short time they Live, and within sight of Death, they are guilty of such Enormities.

Again, how needful is it that good men may thereby receive the reward of their vertues, and live amongst such blessed Spirits as inhabit above the moon and stars. So that Death can be only terrible to wicked men, who are to be tormented in dark and solitary places.

XII. Some men are troubled about the manner of their Bu­rial, a foolish care, and not to be compared to that pleasant hu­mor of good Diogenes, who lying Sick and like to dye under a Tree, Answered them that askt him how he would be Buried, that they [Page 59]should let him lye where he was: to which they replyed, the Beasts would tear him in pieces; prithee says he, then, lay a stick by me that I may drive 'em away: Nay say his Friends, that will be to no purpose when you shall be sence­less; to whom he again replys, What harm can they then do me?

CHAP. II. The death of Parents, Children and Relations not to be Lamented. Remarkable Examples of such as have born them patiently.

I. HAving said thus much touching our own deaths, come we now to consider what [Page 60]reason we have to Lament the death of others, whom we Love. We mourn either in respect of our selves or them; if for them, we believe their Souls are mor­tal or immortal; if mortal, then we thus Complain: O Alass, henceforth thou shalt be no more thirsty, hungry, cold, hot, naked, sick, lyable to in­juries and vexations, yea that which is more, thou art no longer lyable to death as I am. Or if thou believest the Soul to be im­mortal, then must thou thus Lament. Alass my dear Friend (or Child,) thou art of a mortal Creature become an immortal Spi­rit, of a miserable Wretch, an happy Soul, thou hast passed from death to Life, from a Vale of Tears, [Page 61]to a Place of Inexpressible Joy. Who can hold his sides in hearing thee thus Complain? But if thou say I Lament my own Loss, then thou shewest thy self an Envious and Narrow Soul, in desiring to detain him in Misery, and deprive him of those Joys he possesses, on Account of some little Ad­vantages thou receivest by his Company.

II. Besides, consider tho' thou hast lost thy good Friend, yet has he left behind him him as good men as himself. But supposing thou shalt never light of the like, yet remember what pains thou hast taken for him when living, how burdensome he has been to thee, and how uncertain thou art of his good will towards thee, [Page 62]and what he might at length shew'd himself to thee had he lived longer. How commonly have men been injur'd, yea ruin'd by their own kinsmen, brethren and relations, by whom heretofore they have been as­sisted.

Cassius and Brutus helped Ju­lius Cesar to fight against his Countrey; but being made Em­perour, they slew him. Alexan­der while he Lived was faithfully serv'd by his Soldiers, but when dead, his children, kindred, and friends, were all destroyed by them, and yet at the death of one of them, he felt such grief, that he scarcely could ever forget it.

III. The Thracians at the death [Page 63]of their friends were wont to re­joyce and make good cheer, be­cause they considered them as delivered from all wordly mi­sery, and arrived at felicity. And on the contrary, when any Child was born, they wept and lamented its entrance into a troublesome world: which custom a Citizen of ours follow'd, who dying, desired, that with musick and dancing he might be carried forth to his Burial.

IV. Wise and discreet Law­makers, in complyance with Po­pular Folly, appointed limits to Mourning. Lycurgus gave leave for a man to Lament Eleven Days, but after that he must be no longer seen to Lament.

V. When thou Lamentest the [Page 64]Death of thy Friend, tell me whether thou hadst rather dyed thy self? Thus it must needs be, either Children must dye before their Parents, or Parents before their Children, or else all toge­ther. But to dye all together is esteemed a great Calamity. Do'st thou mourn because thy Friend or Child is delivered from Old Age? Or do'st thou Lament that in others, which in thy self thou thinkest ought patiently to be en­dured. Or wilt thou weep like the Old Woman I knew, who coming to the Gate where we were, begg'd Alms, and the more to move us to Compassion al­ledged, She was without Father or Mother, whereupon we asked what Age she was of, she An­swer'd [Page 65]a Poor Old Woman of above Fourscore, which made us all burst out into Laughter, for although we pity'd her Age, yet we could not be much concern'd at the loss of her Parents.

VI. 'Tis reported that in the Island of Coius, the Old Men being past Threescore, are wont to be carryed in Triumph thro' the City, and afterwards slain in the sight of all the People. Be­cause after that Age, they being un­profitable, their deaths in respect of the want of Provision, may great­ly benefit the Common-wealth. The Country of the Caspians abounding with men, but scarce of Provision; their Custom is, af­ter their Parents be passed Three­score and Ten, to shut 'em up and [Page 66]starve them with hunger, which is indeed Cruel and Barbarous, but when Natural Death hap­pens to our Parents, we ought pa­tiently to bear their Loss, in as much as they have run through their Course of Misery, whereas we are to abide the troublesom Assaults of it.

VII. Yet would I not Counsel thee to do as a Young Man did who claimed Kindred of us; for he, when he was told his Father was dead, fell a dancing in the presence of several People, and cryed out 'twas pity he dyed not sooner: but the wretch escaped not unpunished for his impiety, and breach of the precept, for he dyed of a Consumption soon after. Not only Moses, but even [Page 67] Homer affirms those to be short-lived, that do not render their Parents the respects due for their Education. But as tis the temper of an ungracious Son to wish the death of his Parents, so it is the part of a wise Son patiently to bear it. And in like manner the loss of other Relations; hast thou lost thy Brother, experience shews us, that most brothers be quarrel­som, cumbersom, envious, capti­ous, and disdainful. The Poet was wont therefore very wel to resemble Brethren to the winds, because they ever disagree, and live as if they were born for no other end (in respect of each other) but to quarrel. Cain gave us an early Specimen of what Brotherly Love would be. Then Jacob deceived [Page 68] Esau, Absalom kills his Brother Amnon, Abimelech the Son of Gi­deon, murdred his Threescore and Nine Brethren, leaving only One alive. It would be an endless Task to recite all the Mischiefs which one Brother has done another. I knew one man that killed his Two Brethrne at seve­ral times; Another the Year be­fore was Beheaded for having murdred Three of his Brethren. But admit thy Brother be a good Man: yet what benefit canst thou expect from him more than others? if thou wantest Assistance, a Friend, as Solomon says, is better than a Brother, if thou expects Love, it must be from thy Pa­rents; if Obedience, from thy Son; if Flattery, and Obsequiousness, from thy Servant.

[Page 69]VIII. But thou wilt Reply, I loved my Brother dearly: but did he love thee? Alexius was Bro­ther to Isaac Emperour of Germa­ny, by whom he was not only redeemed out of Slavery from the Turks with a considerable Sum of money, but also admitted to share with him in the Government of the Empire; notwithstanding which great kindness, he not only a while after his return, deposed Isaac from his Kingdom, but put out his Eyes and kept him in per­petual Imprisonment.

Thou mayest boldly say thou lovest, and not be deceived, but canst not know how thou art be­loved thy self. Thou weepest for him, who had he survived, would not have shed one Tear [Page 70]for thee. If thou wert unwilling to dye before him, why dost thou lament that he is first dead. Is it not sufficient for thee to believe he is gone to Heaven, or art thou sorry he has obtained liberty, and everlasting life.

IX. The death of Children seems indeed a sad Affliction, and in a manner insupportable, espe­cially if a man has none left, and all hope of having more cut off. Yet let us consider whether he is more happy that is barren and has no Children, or the other? The Childless man has only to lament his want of Posterity, which if thou desirest in respect of perpe­tuity, thou foolishly hopest that amongst so many thousands of men, thy Posterity should remain, [Page 71]tho' the world were never to end? But that the World will end, all Authority grants unless it be that of Aristotle. But if thy Poste­rity do always remain, art thou ever a whit the happier for that? So subtil a thing is this pleasure of Posterity, as indeed it may be called nothing; for after a few years all memory of our Ance­stors is worn out. Who is he that ever knew almost his great Grand­father? Whereas on the contra­ry, to so small a pleasure how great care is joyned? Hence comes danger of death, charge of their education, fear of want, care for their learning, wanton­ness in childhood, rashness in youth, stubborness, disobedience and pride, especially in those [Page 72]whose Parents are rich. Compare the life of those that have not Chil­dren, with those that have, and thou shalt soon find a vast differ­ence? The former live compara­tively without care, free, jocund, and lively: fear neither Poverty nor Riches, publick nor private Calamity. In times of Famine, War, or Pestilence a good na­tured Man's mind is wholly con­cerned for his Children and Re­lations. In time of Plague, thou hast no place to flee to, in times of War thou canst not remove. In times of Famine unprovided whither to go.

Consider well these incumbrances and see whether they are compa­rable to the want of Children.

[Page 73]X. Again, Why art thou troubled at the loss of Children? As for thy Childes part, thou hast no reason to lament, who either feeleth nothing, or else is in in­expressible felicity: And as to thy self, thou hast changed dan­ger for security, labour for rest, bondage for liberty, and yet com­plainest? Not long since I heard some poor Women lamenting and wishing the death of their Children. Had it not been bet­ter for them to have had none than thus to wish their deaths? Take this for a certain truth, if thou art poor, thou canst have no comfort in Children: and he that is Rich, what security hath he of continuing so?

But thou hast lost thy Child? And cannot that loss be supplied? tis true, the death of thy Father or Brother cannot be repaired.

XI. Thou wilt say perhaps, My Son was now become like unto me, I had spent much money, care and pains upon him, and probably might have hapned to be a brave Fellow. But these complaints better become the Women; for if thou bewailest thy loss of Money, then thou hadst more need be cured of thy covetousness, than comforted for the loss of thy Son: Besides, the better he was, the fitter for Heaven, and the greater rea­son hast thou to be comforted at his departure; for had he staid longer here in the world, so great [Page 75]and bewitching are the tempta­tions thereof, that thou hast great reason to fear his being struck with the contagion of bad examples. Whereas now he has escaped the Vices of the age, and gone to the place of innocent Souls to en­joy those divine pleasures which are too big to be described; unto which felicity he could not arrive but by death. He has paid that debt which is due to Nature, and gone to the Grave where thou must soon follow. Weep for thy self then, not for him, for his mi­sery is over, whereas thine is to come. I must confest Nature do's strongly impose upon us in this case, otherwise we could not for­get so much as we do the love of our selves, our Country, and du­ty [Page 76]both to God and Man. So do­tingly fond are we of 'em, as shews in effect we rather hate them. We indulge them in wil­fulness, ease and wantonness, re­venge, pride and covetousness.

XII. Nature cannot be blamed as enduing us with this foolish care and immoderate love; for the appetites she has implanted in us are modest and limited; and if we pass the bounds, tis not Her fault. Other creatures eat and drink only when necessity urges them, whereas Man do's this un­seasonably and wantonly. Being guilty of the same immoderation herein, as in the love of his Off-spring; not valuing what becomes of his own Body or Soul provi­ded he can leave them rich.

[Page 77]XIII. This extreme affection is not according to Nature, but a Vice. Behold other living Crea­tures when they have brought forth their young into the world, and find them able to shift for themselves, take no farther care of them: In this far happier than Men. Let the examples of the Wise moderate thy grief. Alex­ander made a Funeral Oration for his own Son, wherein he prais'd him for his vertues, and so buried him. Demosthenes the 7th. day after the death of his only Daugh­ter, put on his white Garment, was Crowned, and Sacrificed an Ox. Dion fitting in Council up­on publick affairs, and informed his only Son had fallen from the House-top and broke his Neck, [Page 78]gave order for his Burial, and con­tinued on his business. The Con­stancy of Pericles is to be admir'd, for having lost within eight days his two Sons, young men of ex­ceeding great hopes, did notwith­standing put on his white Gar­ments, was Crown'd, made Ora­tions to the Athenians, and co­ming from his House where his Children lay dead, delivered his advice upon sundry weighty mat­ters, and discoursed at large touch­ing the art of War. So Anaxago­ras whilst he was disputing with his Scholars, word was brought that his Son was dead, whereat he paus'd a while, and returned answer to the Messenger, he con­sider'd he had begotten a Mortal Creature. When Brutus openly [Page 79]punished his two Sons, what ter­ror did this strike into his Citi­zens, what fear into his Enemies, and admiration into his Neigh­bours? For that instance of his Justice and Severity, did mighti­ly advantage the Empire and stir up all Counties round about it to the emulation of so great a virtue.

XIV. Neither doth Story on­ly furnish us with instances of Mens heroick courage in this par­ticular, but also of Womens. Cornelia the Mother of the Grac­chi, of many Sons having only two left, and they both slain, (be­sides the reciting the worthy deeds of them and their Father,) did not make any other shew of sor­row. Argilon the Mother of Bra­sides, the Lacedemonian King, [Page 80]hearing her Son was slain, gave no sign of Grief, but Askt whe­ther he Nobly and Worthily Dyed. Another when word was brought her of her Sons being Slain, Was it not necessary, says she, that he should slay others, or be slain himself? I could give a Thousand instances of this kind, were it necessary.

CHAP. III. The unprofitableness of Riches. A brief Account of the Authors Life. Poor men more happy than Princes. No man poor that has whereon to Live.

I. MOst mens minds are so greatly set on Riches, that till Death comes they think of nothing else. For every man fancies he has a long time to live, and puts the Evil Day far from him, as if the forgetfulness of that time were a means to escape it. And not contented with this, they e­steem all men fools that pursue not the same Ends. As if Riches could deliver from Death, or were of [Page 82]any value to a Man in the Grave. Rather ought we to consider we are to pass over into those parts, whither we can carry nothing with us, but our Vertues or Vices: for whensoever thou shalt dye, will come into thy remembrance not thy wealth, but thy grievous of­fences, not thine honor or plea­sures, but thy faith and hopes of mercy. For at that instant all things will seem to thee to be anni­hilated, and thy disturbed fancy will imagine the whole world to be sin­king into its former confusion. And as the Land seems to move in the sight of such as sail on the Sea in a Ship, so in the hour of death will all things seem to pass away. when thou shalt for ever take leave of this earthly life, never [Page 83]more to return to thy friends, wealth or pleasures, in which thou hast so greatly trusted. Therefore if thou expectest any other life after this, why dost thou not spend thy time in Vertue? But lest I be thought to give that counsel to others which I never had occasion to use my self; know that I also have been in misery; and therefore expect to be the more credited.

II. I was born in a time of Pe­stilence, when my Mother being big with Child of me, was forced to leave the City; half dead came I into the world, in the year 1501, when all men despairing of my life, by vertue of a Bath made of Wine, I was recovered. Within three months after I lost [Page 84]two of my Brethren and one Si­ster. The Plague continuing in our City, took away my Nurse: whereupon I was charitably re­ceived into the house of Isiodorus Resta a noble Gentleman and friend of my Father, where af­ter a few days I fell sick of a Dropsy and Flux of the Liver, yet nevertheless preserved, whe­ther through the wrath or mercy of God, I know not. There was no kind of distemper which I did not undergo till I attained eight years of age. At which time, I be­came Servant to my Father, and so continued till I was eighteen.

III. Thus did I pass the flower of my youth, both without delight and study. At length perceiving I could not compel nor persuade [Page 85]my Father to give me Learning, I intended for love of it, to enter into some Religious house. My Mother seeing her want of Chil­dren, intreated my Father to put me to School, where, I remem­bring my time already lost, and the shortness of Mans life, earnest­ly applyed my self to my Book, ever in fear lest my Father hearing some bad report, should take me away.

I was not a little perplexed with the difficulty of the Latine Tongue, but having with much labour mastred the uneasy part thereof, my Father gave me leave to study Geometry and Logick, in which I made some proficiency. Then distance from my Father making him begin to love me, he [Page 86]died, having newly begun to af­fect me. At that time the Wars began in our Country, when be­ing poor and void of all other help, through the great care and dili­gence of my Mother I was main­tained, when my small Patrimo­ny was not sufficient; for such as it was I spent it in the office of Rector in the University: Nor had I any other way of getting my living but by playing at Chess.

IV. At length after I had rub'd through several straights, I setled my self and Family in the Town of Pavia, where by practice of Physick, tho' poorly, I made a hard shift to maintain my self and Family; for I had contracted debts by my vain-glorious office. Then my Mother sends for me [Page 87]home to the City, where I found all things in disorder as to my private affairs, no friends, or as­sistance, my Kinsmen sued me at Law; and was refused in our College of Physicians, being su­spected a Bastard because my Fa­ther used me so ill. Neither can I boast of any favour from the Physicians of Padoa, where ha­ving twice deserved to be made Doctor, they denied me my Grace. But at length through the earnest suit of the President, I took that degree. This might well shame me to relate, were not their injustice the cause, not my want of Learning.

Not long after this I fell into a Consumption, a distemper which many Physicians hold incurable▪ [Page 88]Yet it pleased God I escaped it after seven Months without help of any Physician, and beyond all expectation. Let any one now imagine what cares, sorrow and vexation my mind endured, when on the one side I considered mine own great poverty, and on the other, my Mothers unwieldy and helpless age. Besides this, the opposition of my Relations, the wrong received from the Physi­cians, the threatnings of a Great Man, the despair of Health, want of Friends, and an House to lie in, did all together beset me. I needed whereon to live: Labor I was not able, and could not think of begging, were my neces­sities never so great. Yet at length notwithstanding these manifold [Page 89]vexations by returning to the City, I recovered my Health, met with Friends who comforted and bountifully relieved me.

My Physick in my sickness was Abstinence. Against my Mis­fortunes I made use of Patience, against Poverty, Sparingness, a­gainst Prosecution diligence to avoid the strokes of it; against Repulses the precepts of Philo­sophy; and from the beginning of my troubles (this Book tho' not then written) did greatly comfort me.

Being thus returned to my Country, my Mother at last re­covered her health, and was my self relieved and defended by my good Patron the Reverend Bi­shop Philip Archintus, both for [Page 90]Vertue and Learning an excellent Man. Afterwards through the assistance of Alphonsus D'Avila (to whom I Dedicated my Book De Aeternitatis Arcanis) I was admitted one of the College of Physicians, with the good liking of every honest man, being then almost Forty years of age.

Such hath been the course of my Life: what helps my Studies have contributed to the mitiga­ting of the sundry hardships there­of, any man may imagine. As for Riches I ever contemned them, with the same greatness of mind, as all other chances of Fortune; Patience in all the occurrences of my whole Life has extremely hel­ped me: for by vertue thereof I have found assistance in my great­est [Page 91]extremity, even from them of whom I have least desired or ex­pected any thing; for Francis­cus Bonafidus, an able and faith­ful Physician, so stoutly defended my Cause against the Doctors of Padoa, as no Brother for a Bro­ther could do more.

Great assistance did I also re­ceived from Francis Cruceirs, a most upright Lawyer, my Suit depending in the City of Milain, who greatly encouraged me to proceed in this my present Work, as well as in others, but I have found that to the writing of Books, a Mind free from such troubles as I have suffered, is absolutely re­quisite.

But I have said too much per­haps touching my self. Yet what [Page 92]honor and credit can base Paren­tage be, the slightings of my Fa­ther, Friends, and Country, my want of Health, and Poverty, next to Beggary? Whosoever thinks I have spoken this out of Vain-glory, must repute me a very Fool. But it was my de­sign by my own Example to teach these two things. First, that tis nothing but a guilty Conscience can make any man miserable. Se­condly, that constancy of Mind do's greatly help, not only to bear Evils, but to procure a change of Fortune. But however this is ne­cessary to keep thee from being mi­serable, to believe thou art not so. Which Rule in one word may be taught and learned of every man.

IV. But I promised at the be­ginning [Page 93]of this Book to treat of Poverty and its Remedy: For the Burden of it seems to some in­tolerable, as it was observ'd of old by Menander. In discoursing of which, we shall first consider, That the Poor man is no less hap­py than the Rich. Secondly, that Poverty is no hindrance to the atchieving glorious Actions. And Thirdly, that there's nothing more hurtful to a poor man than to desire to be rich. Fourthly, that Riches after death do nei­ther profit the deceas'd, nor his Posterity.

V. As to the First, I affirm there is greater felicity to be found in a poor Commonwealth than in a rich; less hatred, am­bition and disorder. Pliny oft [Page 94]mentions the respect which the Carthaginians gave the Romans for their Vertue, altho' at Wars with them: But when once Ri­ches grew in Credit, nothing continu'd stable, nothing quiet; the People always at variance, the Senate without authority, Laws violated, Gravity and So­briety ridicul'd and laught out of countenance, all things profan'd and mixt with the dregs of Slaves and Strangers. Whence it ap­pears that Misery is an attendant of Riches, and Quietness of Po­verty.

VI. But to pass by Common­wealths, let us turn our Discourse to private persons, whose Lives are far more happy than those of Princes and great Persons; for [Page 95]what proof of Friendship can they receive, when hope of Reward, or fear of Punishment are the motives that influence all about them. And therefore King Philip reproved his Son Alexander, be­cause he thought to gain the good­will of his people by Liberality. But supposing they were in this particular equal to private Per­sons, let us consider whether their Lives in other matters are to be compared, inrespect of happiness, with them. The Poor Man ri­sing early; after his Hands be wa­shed, betakes himself to his la­bour, at which having for some time exercised himsel (besides the help of his hungry Supper) the night before with his fellow-laborer, they savor all sorts of [Page 96]Meat, whatsoever cometh to hand seemeth pleasant, delicate and precious. At Dinner they discourse of jocular matters, and talk what hope they have of time to come. This company breeds no Discontent, this diet causeth no Satiety, no Disdain, no Suspi­cion. The Dinner ended, after pausing a while, they return to accustomed labour, by which they get a good appetite to Sup­per: there being met, they want no mirth, gentle Jests, and plea­sant Tales, according to the qua­lity of the Guests. Then to Bed they go, whereunto preparing themselves, the shining Stars put them in mind to look up to Hea­ven, to that most blessed Coun­trey where they hope at length [Page 97]to arrive. If conscious to them­selves of any amiss word or deed, they implore the Divine Forgiveness: and being wearied with hard labour, the Good man soon falls into a sound sleep. Thus do's he enjoy Health and a long Life, neither troubled at what's past, nor afraid of what's to come.

On Holy days, he resteth his wearied Limbs: Then wanders at will, and if there be any thing in City or Country pleasant and worth seeing, he may without offence behold it. He veiws the Suburbs, green Fields and smiling Meads, meets his Companions, and every where takes his disport. No vexatious thoughts hinder the tranquillity of his mind, but joy­eth in Life, and lives prepared [Page 98]for Death: and if he chance to be so learn'd that he can read Hi­story, he may be accounted some­what the more happy.

VII. Whereas the life of a Prince is quite contrary; for he having with much difficulty got off yesterdays Surfeit, gets up, his Mouth not well in tast, and troubled with the nauseous bel­ches of his own Stomach, is so uneasie that he knows not what to do with himself. Then his Guard comes about him, Soldiers, Ser­vants, Parasites, Flatterers, and Suiters; People swarm, cry out and complain; the Porters keep back the importunate Guests, and some (and they perhaps the most troublesom) for Money are let in. And if the Prince be a man of [Page 99]business, he examines his con­cerns, which finding to be infi­nite, he loaths his own life; for some things he despaireth to bring to pass; and others he hopes not without difficulty to effect. Now he blameth the unfaithfulness of some persons: Then accuseth the negligence of others. At last he finds all his Friends and Servants are friends to their own interest, and serve him only to serve them­selves. Now is his mind perplex­ed how to provide against such an imminent danger. Then he goes to Chappel. Afterwards hears Suits, wherein the more attentive he is, the more is his trouble and anxiety of mind; so at last he refers all to his Council.

VIII. Then comes Dinner-time, [Page 100]when he has Dishes, Plat­ters, Cups, Saucers, Carpets, Wine, Sallets, Sauce, Meat, Bread, and all sorts of Dainties; but be­ing thus setled at Meat, either he has no Company at all, or if any, they be his inferiors, who are rea­dy to gape for every bit of Meat he puts in his mouth; whereas he having no appetite, and being us'd to these delicacies, they do not at all please him, neither takes he delight in any thing he sees; asham'd at his own fastidiousness, he looks here and there, and at length chooses something that is least displeasing to him. But supposing this day brings him a Stomach, which is very rare, do's he then receive any satisfaction? none at all, for he is suspicious [Page 101]and fearful of every thing, Meat, Drink, Cups, Napkins, Trenchers and Knives may be Poyson'd. What pleasure can there be in Eating, to a man beset with so many fears? were it not better to eat butter'd Parsnips and Turnips in an Earthen-platter?

IX. When Damocles had long flatter'd Dionisius, the Tyrant caused this Parasite to put on his Princely apparel, placed him in his Chair of State, and set before him all the Riches of Syracuse; Which done, he by a small Thread hanged over his head a sharp na­ked Sword, which Damocles see­ing, durst not stretch out his Arm, no nor endeavor to carve those Delicacies which were set before him: But finding himself [Page 102]on every side beset with fear, pray'd his Host to deliver him from this Royal Feast, by which he learned so much, that he ne­ver after desired to become King.

X. Again, when a Prince has sum­ptuously Dined, and all his dishes with great Ceremony taken away, then in come Jesters, Juglers and Fidlers; some they craftily flatter, and others they disgrace, whereat these laugh, the others inwardly fret and vex: in the mean time the Prince with feign'd chear, museth on matters more weighty; and bu­siness calling him away, to Council he goes, where many matters be brought in question, neither plea­sant to hear, nor easie to effect; because some of them are unjust, and others perillous. Now is he [Page 103]offended at his Ministers admini­stration, and by and by discovers anothers Treachery; another's in­gratitude galls him, another's Mi­stakes: His mind being thus vex­ed, he sighs and laments, endea­vouring to get rid of such trou­blesom thoughts, and thereupon betakes himself to diversion: rides out of Town, but alas all in vain, for black cares sit fast be­hind him: and the worst of it is, he can go no whither but the Peo­ple follow, and by the sight of them, bring that to mind, which he cannot endure to think of. Then after discourse of sundry Matters, to Supper he goes, with the same Appetite he eat his Din­ner; and at length to Bed, where before he sleeps, he ruminates on [Page 104]sundry unpleasant matters, how many Men are or must be Exe­cuted, tho' not justly, yet neces­sarily, what Secret practices are in hand against him, what War to be undertaken, and the manifold hazards of it; and on sundry other anxious affairs, which make him at length think himself the most miserable of all Mortals, and wish rather to have been born any thing than what he is. And thus passing from one fancy to another, he turneth and tosseth his mind; and in the end finding all things vexatious and perplex­ing, desireth Sleep, which is not easily had. But admit he do's sleep, his restless Fancy is trou­bled with such unpleasing imagi­nations, fearful Dreams and Vi­sions, [Page 105]as surpass all description. In a word, tho' his Bed be soft, rich and delicate, yet is his rest oft-times hard and short.

XI. What is a Kingdom, says Antigonus, but a glorious Servi­tude? Kings are only the Mini­sters and Servants of many: Or if they be Lords over others, yet are they too oft Slaves to the vilest lusts, incest, adulteries, co­vetousness, murders, fears and jea­lousies; suspect many times their nearest friends, Children, Wife, Concubine, Cup-bearer, Barber; and what Guard so vigilant as can defend them. Whereas the Life of a poor man is void of all cares and fears, he lives long, is heal­thy and vigorous.

XII. I remember but three men [Page 106]that have pass'd the age of an hun­dred years, and they almost Beg­gars, one was a Carpenter, the other an Apothecary, and the third a Plowman. For how can his life be long that liveth in Lust, Idleness, and Surfeitings; they are always idle, or excessively labori­ous, sitting up in the Night, and sleeping in the Day; whence proceed Dropsies, Consumptions, and Gouts, to the Rich: whereas you shall seldom hear a Poor man complain of it.

XIII. 'Tis observable a Poor man has more beautiful Children than those that be Rich, and are generally more fortunate: They frequently are barren, or if they have Children, they are common­ly very weak and sickly; where­as [Page 107]you shall never hear Poor men complain of the want of Issue, yea, are rather overstockt. More­over Poor men enjoy that Liberty, which the Rich dare not pretend to. A man of a mean fortune can visit every place, but Princes are withheld most times by Puncti­lo's of Honor, and want of Pre­paration to receive them. In Sum­mer, notwithstanding the greatest care, they are annoyed with Dust; in Winter shun the Cold, and yet feel it. Whereas the Poor man in Summer works in the shade; and in Winter with labour expels the Cold by a most ad­vantageous manner. The Rich man anxiously preserves his Lands, which the Poor man beholdeth as well as he, and the seldomer he [Page 108]has liberty to look abroad, the more pleasure he has in seeing. I my self for this very reason never wish'd to have Gardens in the Su­burbs, as knowing other mens would be more pleasant to me; and all the delight which we receive in these things is from their va­riety and novelty.

XIV. All men endeavour to live, which living the Poor man obtains as well as the Rich; his Bo­dy is healthful and vigorous, and mind best fitted for Contempla­tion.

XV. The Rich man's mind is continually perplex'd with Cares, whereas the Poor man is only con­cerned to get his living. The for­mer of these studies how to keep his wealth, how to encrease and [Page 109]bestow it. He is forced to keep others, and tho' called the Master of all, yet is he Servant to the whole family; his Life is many times in danger for his Riches: whereas the Poor man fears neither the losing of his Life nor his Estate. One only fear the Poor man has, and that is, lest he should lack whereon to subsist; but yet with­out cause, for being honest and industrious, should he meet with any misfortune, there's no man but will be ready to help him: for such a one cannot want Friends, the charity of Good men, and the assistance of Hospitals. I could never hear of an Honest man that was any considerable time in want. Its certain that Riches have killed more than Hunger. I [Page 110]have known an hundred persons my self, whose great Estates have occasioned their ruine; some pri­son'd by their Relations, others stabb'd, hang'd, robb'd and mur­dred as they were travelling; but I never knew above four that died of Hunger, and that by their own fault. Seeing then so few persons perish through Poverty, and so many by Riches, I pray which condition is most eligible. A Rich man is laden with unne­cessary Apparel, Houshold-stuff, which require care in preserving and daily reparation. Gold is no more wholsom to drink in than Glass, nor Silver more cleanly than Stone. Garments the more simple they be, the more conve­nient and less burdensom. Man [Page 111]is born Naked, he needs a cover­ing, but no burden.

XVI. Socrates beholding great variety of Merchandises to be sold in a Fair, how many things, says he, are there here of which I have no need? He esteemed them likest the Gods that wanted few­est things. Costly Apparel is spoyled by Dust and Moths; Water rots it, and Thieves steal it, or Neighbors borrow it. What is fine Attire but a burdensom and troublesom Bravery? In short, what has a Rich man more than a Poor? The latter has Life, Health, Children, Meat, Sleep, Friends, Liberty, Security, Plea­sure and Rest, with all other things needful. Lord, says the Pro­phet, give me neither Poverty nor [Page 112]Riches. And were a wise man left to his choice, he would cer­tainly prefer the former before the latter. Riches are more dange­rous than Poverty; for Poverty is relieved by art and industry, but there is no remedy against the discommodity of Riches. Also the fall from Riches is great and with­out recovery, whereas Poverty differs little from Sufficiency, and keeps a man out of danger of fal­ling. In Poverty at farthest, the Body can be only endanger'd, whereas Riches endanger the loss of both Body and Soul. Finally, if Poverty be removed, all the incon­veniencies wherewith 'tis attended be taken away. But such as love Ri­ches, if they lose them, do notwith­standing keep still those vices and [Page 113]imperfections which they caus'd whilst they possest them. Poverty is certainly worthy of great ho­nour, for we are beholding to it for the inventions of Arts; where­as Rich men never deserved this praise. Socrates, Plato, Aristotle, Epictetus, and Cleanthes, were all poor men, the latter of which was fain all day to draw Water to get his living, and to Study in the night. Socrates was little bet­ter than a Beggar. Plato be­came rich by his second Voyage into Sicily. Aristotle lived a long time poor, and when an Old man, was enriched by Alexander. Homer that famous Greek Poet, was but a poor blind Harper. And Virgil the Prince of Latine Poets, was far from being over-rich. The [Page 114]whole rout of Grammarians and Orators were such kind of men: Pompilius, Andronicus, Orbilaus, Valerius, Cato, Laenius, Julius Hi­ginus. Plinius Caecilius reports that Quintilian was not overstockt with wealth. Juvenal mocking Statius the Fam'd Poet, tells us he begged his Bread.

XVIII. Paul Aemilius that Fa­mous Captain could not make his Wife a Joynture. Also Marius and Sextorius, came but of mean Pa­rentage, yet one of them was the Terror, and the other the Safe­guard of Rome. Scipio Africanus had lain in Prison for debt, had not Gracchus assisted him. Arator Cin­cinatus, Calatinus Fabricius, that fought with Pyrus, Valerian, Pu­blicola, Menenius Agrippa, Q. Aemi­lius, [Page 115]Aristides, Photion, Mel­tiades, Cimon, Spartacus, Viria­tus, all the Dukes of Lacedemo­nia, even the bravest of them, as Lisander, came but of a mean Fa­mily. And whom can you alledge against these, the desperate Alex­ander, or Cesar the destroyer of his Countrey, or Scylla with his Pro­scriptions.

XIX. But to return to the Point in hand; what greater mi­sery can God lay upon a man, than to suffer him to covet Ri­ches: 'Tis Labour without end, and like the turning of Sisyphus's Stone; who is said, for revealing the Secrets of Heaven, to remain in Hell, and there continually to roll up a heavy Stone to the top of a steep Hill, which presently [Page 116]rolls down again, and he without ceasing follows and brings it up upon his shoulders. For to what end dost thou labour for more than will buy thee necessaries, de­priving thy self of the comforts of what thou mayst enjoy. Thou shor­tenest thy days and hindrest thy helth. Some men I have known live miserably, to the end they might have a stately & honorbale Burial.

XIX. But thou perhaps de­sirest not Riches upon this account, but to leave thy Son a fair inhe­ritance; so that thou labourest, studiest, watchest, hazardest the health of thy Soul and Body, dost violence to thine own Conscience, and destroyest the peace of thine own Mind, that thy Son may spend, consume, make havock, [Page 117]Whore, Drink, Game, and Live in Riot and Idleness: To make him Proud, Soft, Ridiculous, Foo­lish, Mad, and good for nothing. Again, How oft have we seen a great Fortune left to a Son or Daughter, make 'em a Prey to some greedy and perfidious Vil­lain. In short, Riches have been the cause of the most Bloudy and Tragical Events which we meet with in all Relations. Most of those I ever heard of that by in­heritance arriv'd to great Estates, have spent and consumed 'em in a short time. How can it but trouble thee when thou lyest upon thy death-bed, to think that what thou hast gotten by great toyl, will serve only as a means to de­bauch thy Son. The Son of [Page 118] Ruinus having received from his Father a rich inheritance, fell in­to such a frenzy as cost him his Life. How many ways are Laws violated? How many Rebellions happen! How many Treasons, wherein such as are of mean for­tune are almost never concern'd. Be­sides, thou wilt leave thine Estate to a Son, or Brother, who proba­bly will not part with one Far­thing of it to redeem thy Life from the Grave.

Yet such is thy madness as with loss of thine own quiet thou seek­est to make them Rich. Where­fore seeing Riches procure nei­ther Glory nor Felicity to our Selves or Posterity, there can be nothing more pernicious to us than to desire 'em, and anxiously [Page 119]pursue the search of them. But here the Example of all the World will be objected against what I say, for every man seeks Riches, but no man wishes to be Poor. I shall not here set my self to refute this Objection, only say in short, that the Multitude are ill Judges of things, that they are the great Masters of Error, and Enemies to all Philosophy, that their Examples are in no wise to be imitated, they being continu­ally in the wrong. For whatso­ever is profitable or necessary to any Creatures, that is naturally desirable: in which desires, bruit beasts (who are guided only by Sense) do not transgress. Where­as man who has most Reason in his Understanding, has least in [Page 120]his Actions: for he Eats, Drinks, and Sleeps, more than either Con­veniency or Necessity require: whatsoever more than necessary is desired, is not only not good, but contrary to Nature. All men na­turally desire Riches, as Meat or Drink, not because Excess of them is natural, but because somewhat in them is natural, that is to say, so much of them as serve to purchase Necessaries, which what man is he that does not get. For to have nothing, nor know which way to get any thing, is contrary to Na­ture.

But it may be Objected against the Advantage which I alledged Poor men enjoy, such as Labour, Exercise, Industry, Patience and Abstinence, that these also may [Page 121]be enjoyed by them that be Rich, and the choice of these being in the Rich Man, he is consequently the most Happy. For if we wil­lingly want pleasure, the want of them cannot seem grievous. Yet herein is a great mistake, because that Man who has been gentily brought up, his mind is made effeminate, his body tender, and unable to endure Labour. He that has accustom'd himself to sundry meats, his digestion be­comes delicate and squeamish: And if a man so Educated changes his dyet to poor mens fare, he soon becomes diseased, full of obstructions, and subject to con­sumptions. Or if he betakes him­self to Labour, he grows thereby unhealthy, falls into feaverish di­stempers, [Page 122]and in a short space dyes. If such kind of People, I say, as these, apply themselves to hard study, they commonly shorten their days; as did John Picus Mi­randula. 'Tis rarely seen that a Man born to a great Estate be­comes Excellent in Learning: un­less he at first liv'd meanly, or in his youth fell into some Frenzy. Again the Rich have more need of the Poor, than the Poor of the Rich. For the Rich Man needs a Physician, a Barber, a Groom, a Plow-Man, a Cook: and which of them needs a Rich Man?

XX. So great are the vexa­tions which attend Power and Authority, as will endear Poverty to a Considerative Man.

Charles the Fifth tho' he Go­vern'd [Page 123]well and happily, yet how did the thoughts of preserving his Empire disquiet him. Some­times he was afraid that Sultan Solyman would invade the con­fines of his Empire; otherwhiles he was perplexed how to preserve the Islands of Baleares: Then he fears Sicily and Pulia were not able to hold out against the Infi­dels; each Province called for his Care, so that his thoughts were never at rest. And shall we call him happy who was tormented with such Anxieties? for my part I should wish my self rather a Carthusian Monk, and undergo all the Severities of that Order, than to wear his Crown stuft with those Cares: will any man say Francis the French King might be called [Page 124]happy, or Sultan Solyman? Alass which of 'em liv'd not in Fear? which of 'em lived free from mis­fortunes? And tho perhaps they never met with any great mishaps, yet considering what has befel others, and might befal them, they likewise may be said to have spent their days in fearful expectations.

XXI. Polycrates who in his whole Life never met with any misfortune, was at length taken by the King of Persia and hang'd. It were endless to recount the number of Kings whom Fortune has laughed at to scorn. Thou who admirest the Life of Princes and Great Men, standing gazing at their outsides, could'st thou but look into their breasts, would'st heartily pity them, when thou [Page 125]complainest of Poverty, do but consider how many are poorer and miserablie than thy self, in compa­rison of whom thou art Happy. How many be Sick? How many Deaf? Blind? How many in Prison? How many in Exile? How many con­demned to dye cruel and ignominious Deaths, than all which without doubt thou art more happy. Moreover, if thou complainest on­ly of Poverty (unless thou wouldst be a King) thou hast no cause to lament. Behold how many live miserably in the City? how ma­ny beg in the Suburbs; how many spend their days in the Countrey in extream want, yet burdened with Families and Children. How many poor Villages are there, that pass joyfully their days in a mean [Page 126]condition; because they see none near 'em richer than themselves: when as the same persons if they resort to the City, where they see the Riches and Bravery of others, then they repute themselves mise­rable, and lament their hard fate. But this may be rather called En­vy than Poverty. Should it come to pass now as it did in the time of Noah, that all money, provisi­on, Cattel and other commodities, were carried away in a universal Floud: I believe then no man would think himself injured by Poverty. Why then dost thou complain having whereon to live. This plainly evidences tis not Po­verty but Envy that molests thee, Why dost thou not desire the Trea­sures of Kings, and the Riches of [Page 127]India? How many Countries and People has Poverty subdued and preserv'd. Alexander possessing nothing but Bodies and Weapons, Conquered all Asia. The poor Common-wealth of Rome subdued the proud Gauls, the stately Itali­ans, the crafty Carthaginians, the numerous Greeks, and the disdain­ful Jews. And by the same means the Germans, Persians and Scythi­ans, maintained their Rights, and kept their Liberties. But as soon as Scylla became Great, and in­troduced the Love of Riches, the Glorious Liberty of the Roman People melted away like Ice a­gainst the Sun: then followed Sedition, Civil Wars, and all manner of injustice and cruel Murthers, and in a short time the [Page 96]whole Empire wasted to nothing.

XXII. Great Estates are seldom preserved long in a Family. For we rarely see the Grandchild of a wealthy man dye Rich, which makes me the less mar­vail at so many great mens dis­daining Riches. Crates the Theban so little valued them, that he cast 'em into the Sea. Zeno having lost his Estate, thanked God for that happy mishap which made him a Phi­losopher. Diogenes not only pa­tiently suffered Poverty, but be­ing Askt by Alexander what he wanted, replyed, Nothing: refu­sing the bountiful offers of that great Prince. Which made him say, that if he were not Alexander, he would choose to be Diogenes.

CHAP. I. Of Banishment, or Confinement.

I. THE next Calamity to Poverty is Banishment, and in this matter 'tis only Opi­nion that makes a man Miserable: For how many men have meerly [Page 130]for Pleasure, spent the greatest part of their Lives in Travelling and viewing strange Countries; as Plato, Berosius, Galen, and Dioscorides: and how many Fo­reigners amongst us do the same for Profit. There was an Italian a Citizen of ours, who in Three­score Years had never travelled farthur than the Suburbs of the Town, which being told the Prince, he commanded that henceforward he should not pass those bounds: The poor Old man disliking this Confinement, desi­red leave to travel in his Old age, which in his Youth he never mind­ed, which being deny'd, he fell sick and died.

II. As for my part, I should never value being Bannished my [Page 131]own Country, provided I had whereon to live and maintain my self and Family elsewhere: For a Man shall many times find more Civility and Respect abroad than at home.

III. Were Travail and leaving a Mans own Country to be rec­koned an Evil, why do so many Princes and great Personages vo­luntarily daily undertake it. To behold the different Situations of Cities, the various Customs, and manners of People, cannot but be exceeding grateful to the Curi­ous. Thou gainest hence Expe­rience and greater Respect when thou returnest home. What plea­sing sights do offer themselves to thee, of Towns, Seas, Moun­tains, Rivers, Meads, Woods, [Page 132]Hills and Plains. Alexander is said to Travel rather to excel Trajan, who envied his Fame, than from a desire to Conquer the World.

IV. We find Homer commen­ding his old Friend Ʋlysses, for nothing more than for this. A­gain, Domesthenes, Cicero, Aristi­des, Thucidides, Themistocles, Al­cibiades, Codrus, Theseus, Eumol­pus, Trax, Aristotle, Camillus, Co­rialanus, Marius, Datanus, Tri­sibulus, Dion, Hannibal, Deme­trius, Phalerius, have all been Bannished their Countries. Conon voluntarily Bannished himself into Cyprus, Iphicrates into Thrace.

V. In short, Consider again that of Socrates, the whole World is a Wise mans Country, [Page 133]and so long as such a one is in the World, he is never out of it. Very pleasant was the saying of Diogenes, who being told that the Synopenses had commanded him to forsake their Countrey: and I, says he, command them for ever to abide in it.

VI. Whosoever performs any worthy Act at home, instead of Glory, gains only Envy. Where was our Saviour himself less re­spected than in his own Country, being not only disdained and af­flicted there, but at length cruel­ly put to Death.

CHAP. II. Of Injuries.

BUT perhaps thou wilt say, this is not my Case, thou art Wrong'd and Injur'd, and therefore defirest Revenge. But pray consider whither this course will lead thee, for he that seeks to revenge one injury, brings upon himself another: And he that offered the first injury with­out occasion, what will he not do when provoked? Is it not better to be quiet, and consider, that thy enemy being a bad Man, tis his nature to be doing Mischief; and that he cares not whom he [Page 135]hurts: That Vengeance belongs to God, and he will repay it. If thou hast given a just Cause, blame not him, but thy self, if not, it is the part of a Wise man to bear it patiently. When So­crates was stricken upon the Shins and advised by his Friends to be revenged for that Affront, Shall I, says he, if an Ass kicks me, kick him again? And when his Wife snatched his Cloak off his Shoulders, and his Friends per­suaded him to Chastise her: No, no, replyes he, tis sufficient you know which is Socrates, and which is Zantippe.

VII. Diogenes receiving a box on the Ear, cryed out, Who thought I needed an Helmet, as oft as I go forth? So likewise [Page 136] Crato being stricken on the Face by Nicodromo Citaredo, did no more, but wrote Nicodromo's Name upon the Place, by which means he shew'd the whole City the Injury offered him. And Plato being told that Zenocrates Slandred him, said first, He could not be­lieve it; but when he was satis­fied it was so; Answered, I can­not think he would thus speak without Cause. What could be more Nobly and Prudently said.

VIII. But we Christians ought above all others to bear Injuries with Patience, following herein the Example of our Lord (the Founder of our Religion) who being Reviled, Reviled not again, and as a Sheep before his Shearers is Dumb, so he opened not his mouth. [Page 137]What a foolish thing is it to seek Revenge, when it cannot be had but with loss to the Person injured. Pausanias revenged himself on Philip, but was Hanged for it. So did Andrew Lampugnes upon Galeazeus Sforza, but thereby wrought, not only his own De­struction, but also his whole Fa­milies. Revenge for the most part more hurteth him that offers it, than him against whom it is in­tended: It oft ruines a Man be­fore he has perfected it.

IX. When Cleomines had said in the presence of Aristides, that a man must do good to his Friends, and hurt to his Foes; he turned the words, saying, a man must benefit his Friends, and seek to be reconciled with his Enemies. [Page 138] Greater by far is the pleasure of for­giving Injuries, than revenging them when it is in our power: for the Man that rendreth Good for Evil, is like unto God. Julius Cesar spared M. Marcellus his mortal Enemy; and set at liberty Petrei­us, who was one of the Cheif that opposed him. He received into Favour Cato's Son, whose Father was his unchangeable Adversary. He Pardoned Ligarius at the suit of his Friends: He spared also Cicero, and freely forgave all other Princes that were in the Battel of Pharsalia. He set up the Images of Pompey, and shew­ed himself so generous and merci­ful, that Cicero both before and af­ter his death affirmed, he deserved better in point of Clemency than [Page 139] Pompey. How Nobly did Adrian mittigate his Passion; for being made Emperour, and meeting his Enemy, he said, Thou hast escaped: declaring that as before he wanted Power to be Revenged, so when he had it, he wanted Will.

X. 'Tis also to be considered there is nothing that more streng­theneth Authority, than to for­give and pass by Injuries. And therefore Pelercus the Lacedemo­nian complaining to his Brother, he was not so well beloved a­mongst the Citizens as he was; he answered him, saying, the rea­son hereof is, Thou canst not suf­fer Injuries. Tis likewise to be remembred that, all those that aspire to Greatness, do ever wink [Page 140]at many Wrongs. Altho' Alexan­der the Great knew the Athe­nians hatred, and how zealously they Warred against him under Darius, yet he endeavoured not to be Revenged of them; which greatness of Mind Darius and others understanding, they of Foes, became his Faithful Sub­jects and Friends. Whereas had he given way to Passion, all the Flower of the Grecian Youth, yea, and all India, had set them­selves against him; which would certainly have put a stop to his Projects. Pirrhus the Famous Captain took not the same course, for he yielding to his Fury, made his designs Abortive, and died in Misery.

XI. When Julius Cesar was a [Page 141]private man, he was much abused by Cajus Calvus, and Catullus; yet when he came to be Emper­our, he Wrote first unto Calvus, and Pardoned Catullus. Who was a greater Enemy to him than Clodius, who it was thought made him a Cuckold; yet when he was apprehended, he would not only not Condemn him, but sa­ved him also from being Perjur'd: whereas Marius did otherwise, for he thirsting after the Blood of his Enemies, was not only in the prosecution of his Revenge de­stroyed by them, but likewise his whole Family. When Fabius was constrained by the People, contrary to all Right, to admit of Minutius to be his Master of Horse, and Equal, and in the [Page 142]Army, (who did several things contrary to Fabius his Desires and his own Honour,) yet did the former forget all Animosities, Joyned with him against Hanni­bal, and saved him from exceed­ing great danger; which wrought so upon Minutius, that he con­fessed before all the People his unworthiness to Govern, and de­sired Fabius to take upon him the Conduct of the whole Army.

XII. Cicero followed not this Example, when with cruel Inve­ctives he persecuted Clodius, but for his pains, was himself Ban­nished.

XIII. We disdain the injuries done us by bruit Beasts, but re­venge the wrongs offered by our Fellow-Creatures. We also pa­tiently [Page 143]endure the injuries which Time do's us, and yet cannot bear the wrongs offered by Men; whereas we have greater reason to bear with the former, because Man is our Companion in Life, and many times tho' we do not observe it, provoked by us.

XIV. What a Noble Act was that of Lucius Murena, who threw his Gown over Cato and saved him from Death, who a little be­fore had accused him. Publius Pulcher being by the three Len­tuli charged with Incest, did not­withstanding save one of them from eminent Danger. The King Archelaus, when upon a time one threw Water upon him, and being persuaded by them about him to inflict a grievous Punish­ment [Page 144]upon him that did it, answered, I know he did not intend to cast it upon me, but some body else. A Servant of Antius Restio's being long kept in Prison by his Ma­sters command, and often burnt with hot Irons, not only follow­ed his Master in a day of Tri­umph, but also rescued him from imminent Danger. There is no readier way to Honour, Safety, and Quiet, than to contemn Injuries.

Altho the Dog be of far less use than the Ox or Horse, yet is he more beloved of his Master, because he patiently suffers from him all kinds of wrong: if you strike them, they Fawn; if you drive them away, they return; if you chide, they flatter. And shall not we Men bear Injuries [Page 145]upon a better account; be pa­tient a while and thou shalt see thy wrongs revenged by Nature, by Chance, or by some other means; and he that with such perplexity and hazard of thy self thou sought­est to harm, shall without any danger on thy part be destroy'd. For the Lives of all such as are disturbers of publick Peace, are usually of short continuance.

XV. But that which most trou­bles Men is the injury they re­ceive from their Wives; a grie­vous misfortune 'tis true, but ve­ry common. Pompey put away his Wife for Adultery, and Cesar likewise his. The consideration of which great Peoples mishap, may serve to mitigate the sowr­ness of thine. Septimius Severus, [Page 144] [...] [Page 145] [...] [Page 146]and Marcus Aurel. Antoninus had also dishonest Wives, which did not at all diminish their Au­thority among the People, or hinder them from living Vertu­ously.

XVI. For in reference to this matter, the fault lying in others, the dishonour and infamy cannot redound to thee. A Citizen of Sparta finding a Man in Bed with his ill-favour'd Wife, cryed out, Alas unhappy Man, what necessity has drove thee to commit this wick­ed deed. Salethus Prince of Cro­tona made a Law that Adulterers should be burnt alive; yet when afterward himself was taken de­filing his Brother's Wife, he made such an ingenuous Oration, that the People were content to pu­nish [Page 147]his offence only with Banish­ment: yet being sensible of the greatness of his fault, he cast himself into the Fire and dyed. Where­by we see he desired not Pardon, (tho' his words seemed to require it,) but rather sought to shew, that no offence could be so great but might deserve it.

CHAP. III. Of Imprisonment.

BUT we have said enough of Injuries, Speak we now of Imprisonment, which seemeth the chief of all other Calamities: For in a Prison is darkness, filthi­ness, solitariness, fetters, and all [Page 148]other kind of Miseries. But pray what is this life, but an imprison­ment of a Man's mind, much worse than that of the Body. This would never seem any great Calamity to me, which so many excellent Men have (as it were) desired. Demosthenes to the end he might be forced to keep the House, cut off one side of his Beard.

A solitary life do's greatly ad­vance Contemplation, whereas Com­pany hinders it. What place so fit for Study, as that where there is quietness. Boetius wrote no­thing better than what he wrote in Prison. Did not Diogenes lurk a long time within a Tub? De­mocritus separated himself a great while from all Company, and [Page 149]voluntarily chose remote corners, for the conveniency of Know­ledge. Plato tells us that Anaxa­goras while he remained in Pri­son, wrote his Book de Circuli Quadratura. To whom could Imprisonment be more grievous than to Socrates, when it was to end in Death: yet did he sleep quietly, studied Philosophy, and wrote Verses. St. Paul also sent the greatest part of his divine Epistles from Prison.

CHAP. IV. Of Servitude.

SErvitude ought patiently to be born, seeing Nature has not more liberally bestowed her [Page 150]gifts on the Master, than the Ser­vant: they are equally Wise, Beautiful, and Healthful.

As to Contentment, it is the Servant's fault if in this particu­lar he do's not outstrip his Ma­ster; for he has only one to serve, for which he has Meat, Drink, Apparel, and all other necessaries; Whereas a Master has not only himself to take care of, but also all others. Every Loss is a hinder­ance to the Master, but none to the Servant.

We are all Servants to one common Master, namely God Almighty, and shall be equally rewarded by him. What are Princes Favourites but Servants, tied to him by Ambitious hopes? Servitude can be no hinderance [Page 151]to vertuous and honourable acti­ons: for Plato, Xenocrates, Cal­cedonius, Diogenes, Phaedrus, E­pictetus, and Aesop, were some­time Such.

CHAP. V. Of Sickness.

I. WHen Sickness is come upon thee, consider that even this condition is not without its advantages; for here­by thou learnest thy self, that is to say, what a weak, poor and silly Creature thou art, who in health art ready to say with him in the Psalms, tush, I shall never be moved.

[Page 152]II. Now if thy Pains be mode­rate, they may be the more easily born; if extreme, they cannot last long. Sickness is as necessary as Food or Rayment, or any other of the things of this Life, which we cannot be without: 'Tis like Sawce, making us rellish the be­nefits of health. As to the Pains and irksomeness thereof, they are not comparable to what Wo­men endure in Child-birth; for neither Stone, nor Gout, nor Cholick, are like them: and yet do they soon forget 'um.

III. Possidonius the Philoso­pher being extremely Sick, said unto one that came to visit him, That the greatness of Pain should never make him confess Sickness to be an Evil. For that which is [Page 153]without us cannot hurt us. If bodily pains do not conquer our Minds, they do us no harm. I remember when Antonius Cribel­lius was condemned to be Torn in pieces, in preparing himself to be Executed, he said, There was no Torment could make him disco­ver his Accomplices, altho' he ac­knowledged he had such. Pom­peius shewed by holding his Finger to the Candle in sight of the King, that there was no hopes of wresting any thing from him.

IV. Quintilia a little Woman being suspected to be of the Con­spiracy against Caligula, and Rack­ed with great torment, confessed nothing, and was therefore set at liberty as Innocent. What should I [Page 154]speak of St. Barbara, with divers o­thers, the number of which is incre­dible, and their Constancy so mar­vellous, as they seemed not only patiently to have suffered Tor­ments, but also to have wished for them.

V. The end of all Grief, either by Death or Recovery, becomes pleasant. 'Tis also to be consider­ed, that all such as suffer great Torments, being persuaded of the Immortality of the Soul, ought therefore (were there no other reason) to be comforted. It is too much to punish both Body and Mind at one time.

VI. In short, Sickness puts us in mind of another life, it ren­ders us sober and thoughtful, and capable of hearkning to that good [Page 155]counsel, which when in Health we could not abide. Were it not for Sickness a Man would become more hard-hearted than a Tyger, and more cruel than a Lioness.

CHAP VI. Of general Calamities.

LET us consider whether in common Miseries, we ought to lament? as in times of Pesti­lence, Famine, and destruction of Countries; which being Ge­neral, make Men suffer them with less impatience: For no­thing seems dishonorable that is common. But you'll say our Country is falling into Ruine, [Page 156]and therein our Friends, Rela­tions, and Estates: be it so. But dost thou account only those thy Neighbours, that inhabit thy Country? Surely we are all de­scended from one Line, and if we look back to our great Grand-fathers, our Assinity is the same. And as to the losing of our E­states, perhaps they are but our hinderances to Vertue. There is nothing in this World can hurt any man but Vice. I am he, says Dio­genes, upon whom all misfortunes are fallen; I have no House, no Town, a Banished Man, a Vaga­bond and Beggar. But he had a great Mind, which he thought of far more value.

II. Man's condition is like to a Garment, which the more rich [Page 157]and beautiful it is, the more do's a Spot fully it. 'Tis also to be re­membred that no Man is miser­able all his life-time, for Sleep causeth forgetfulness of Sorrow, and is as pleasant to those in Af­fliction, as those that live at ease. Likewise the delights of our Sen­ses, be to all men the same, as Taste, Sight, Hearing and Smel­ling: So that all things which be delightful do not fail a Man at the same instant.

Were all Mortals asleep at the same time, then would none of them be more happy than his fellows. But we are certain not only all of us to sleep, but to dye, and how soon, is to us un­known. Being once entred into the World, we are to expect and [Page 158]be prepared against all Chances; but not dismayed at the thoughts of any, seeing there is none of 'um that can be truly said to be against us. And therefore Homer feign'd Aten the Goddess of Ca­lamities to be bare Footed, as one that could not touch any thing sharp or hard, but walk'd lightly over the heads of Men: Meaning that Adversity dared not come near any but mean-spirited People. Wherefore lift up thine Eyes towards Heaven, where an everlasting Rest is prepared for thee.

IV. Men in this world are like Trees, some slender, some great, some flourishing, some bearing Fruit, some withering, some growing, some blown down, and [Page 159]some fruitful, which in one Har­vest are brought together and laid upon one Stack. Neither is there afterwards any difference seen amongst them, all being cut down, never more to grow a­gain. So all Pride, Ambition, Riches, Authority, Children, Friends, and Glory, do in short space grow old, and Perish: Nei­ther will it signifie any thing whe­ther thou wert Irus, or Galba, or Artaxerxes, or Noble Hercules. Only Vertue and Honesty can make a Man happy: only a guil­ty Conscience can make him mi­serable. The worst that good Men can fear, is the best that Evil can wish for, which is the destruction of the Soul in Death. But God has given us a sufficient proof of our [Page 160]Immortality, by raising up his Son from the Dead. Were it not for this hope, our Lives would not be worth our care: So fluctuating and foolish a thing is Life. But our Creator has put us into this World in order to our translation to a better; and secretly observes how we acquit our selves towards our Senses, how we resist the tor­rent of bad Examples, and what daily progress we make towards the Heavenly Canaan, which is our native Country; for here we are but Pilgrims and Strangers.