THE
CONSIDERATION
of
humane
Condition
.
CHAP.
1.
How
necessary
,
and
what
Consideration
is
.
PLants
haue
but
a
Vegetatiue
faculty
,
and
beasts
haue
but
a
Sensitiue
power
to
produce
those
effects
which
nature
(
or
rather
the
guider
of
natures
workes
)
hath
ordained
them
to
execute
in
their
severall
kindes
:
but
man
alone
(
aboue
all
the
rest
)
hath
the
most
excellent
helpe
of
Reason
to
order
his
affections
,
and
governe
his
thoughts
,
and
his
deedes
.
Why
should
not
man
then
(
so
farre
.
exceeding
all
other
creatures
in
this
most
admirable
and
powerfull
gift
of
Reason
)
expell
thereby
all
the
perverse
passions
,
the
beastiall
lustes
,
and
the
fonde
desires
of
the
minde
:
which
many
times
make
him
inferiour
to
the
most
vile
and
most
contemptible
creatures
of
the
world
?
If
we
would
know
the
reason
of
this
so
great
an
evill
,
it
is
because
he
doth
seldome
accompany
his
actions
with
Consideration
,
which
is
the
chiefe
ruler
and
governesse
vnder
Reason
:
for
where
Consideration
doth
not
first
open
the
dore
,
and
make
the
first
enterance
into
any
action
of
accompt
,
there
commonly
the
successe
is
such
as
breedeth
but
sorrow
,
shame
,
and
confusion
:
and
where
due
Consideration
commeth
before
,
and
with
our
deedes
,
it
is
seldome
seene
there
,
but
that
the
event
falleth
out
according
to
our
expectation
.
This
being
so
,
it
were
not
amisse
to
looke
somwhat
into
this
glasse
of
Consideration
,
therein
to
behold
(
as
neere
as
we
may
)
the
mappe
and
character
of
humane
Condition
.
And
because
consideration
is
founde
to
bee
a
matter
of
so
great
moment
in
directing
the
course
of
every
mans
life
,
as
that
it
may
iustly
be
called
the
loadstone
of
mans
life
:
it
were
convenient
first
to
know
what
this
consideration
is
,
before
wee
endeuoure
to
iudge
of
the
effects
thereof
.
Consideration
(
as
Thomas
Aquinas
doth
define
it
)
is
the
operation
of
the
understanding
,
CHAP.
2.
Why
some
men
are
more
given
to
Consideration
then
others
.
THe
causes
that
some
men
are
more
deliberate
,
and
more
consideratiue
in
their
actions
then
others
,
are
diverse
:
either
proceeding
from
the
well
or
evill
situation
of
the
interiour
senses
;
or
arising
from
the
good
,
or
badde
constitution
of
their
complexions
;
or
comming
of
the
company
that
they
most
commonly
keepe
,
and
the
exercise
that
they
do
chiefely
vse
.
As
touching
the
first
,
As
for
example
,
the
first
of
the
interiour
sences
(
which
both
Philosophers
and
Phisitions
doe
call
the
common
sense
,
The
second
sense
is
called
the
Imaginatiue
sense
,
The
next
is
called
the
Phantasie
(
or
as
some
say
)
the
Estimatiue
sense
,
which
is
placed
in
the
middle
part
of
the
braine
,
betwixt
the
Common
sense
and
the
Memory
:
this
sense
serueth
to
compose
,
to
devide
,
and
to
distinguish
of
the
shapes
,
which
are
presented
vnto
the
Common
sense
,
and
preserued
by
the
Imaginatiue
sense
;
The
last
of
the
interiour
senses
,
is
the
Memory
,
The
second
cause
,
sanguine
Complexion
doth
participate
with
the
Element
of
the
aire
,
which
is
by
nature
hotte
and
moist
:
these
two
qualities
in
the
sanguine
Complexion
do
worke
this
operation
,
that
it
causeth
a
ready
conceipt
,
but
it
doth
divert
the
mind
from
any
deepe
Consideration
.
Also
the
Phlegmaticke
Complexion
,
consisting
of
colde
and
moisture
,
hath
this
property
,
that
by
reason
of
over
much
coldnes
,
it
doth
dull
the
spirites
,
whereby
they
cannot
aptly
conceiue
;
and
because
of
much
moisture
,
it
cannot
retaine
what
is
received
:
therefore
it
is
vnapt
for
Consideration
.
The
cholericke
which
doth
consist
of
heate
and
drynes
is
somewhat
more
apte
to
conceiue
then
the
Phlegmatīcke
,
and
yet
in
that
the
heate
is
not
mixed
with
either
colde
or
moisture
to
qualifie
the
same
,
it
doth
not
plant
any
firme
leasure
to
consider
what
is
to
be
done
.
The
melancholicke
Complexion
,
that
is
made
of
colde
and
drynes
,
(
which
in
their
natures
doe
make
a
better
mixture
of
moderation
)
doth
plante
a
firme
leasure
to
consider
what
is
to
be
done
,
and
therefore
is
fittest
for
Consideration
.
Besides
this
absolute
predomination
of
each
of
these
first
foure
Qualities
in
mens
bodies
,
whereby
they
are
made
either
apte
or
vnable
for
Consideration
sometimes
;
there
is
a
mixture
of
the
Complexion
in
one
body
in
such
sorte
that
it
can
hardly
be
saide
which
of
two
hath
the
greatest
power
or
predominancy
,
and
then
there
is
many
times
the
best
temperature
in
the
body
,
and
consequently
the
minde
is
more
apte
for
Consideration
and
the
life
of
man
is
longer
preserued
.
As
for
example
;
when
the
cholericke
and
phlegmaticke
Complexions
are
so
mixed
,
that
the
cholericke
hath
some
what
the
superiour
power
,
and
the
phlegmaticke
is
proportioned
vnto
it
,
then
the
drynes
of
the
one
doth
somewhat
qualifie
the
over-much
moistnes
of
the
other
,
whereby
this
temperature
maketh
a
man
more
apte
for
Consideration
.
So
sanguine
and
melancholy
,
being
mixed
in
such
sort
as
the
sanguine
in
some
small
degree
doth
surmount
the
melancholy
,
it
maketh
a
more
even
proportion
of
the
foure
first
Qualities
in
one
body
:
by
which
composition
(
and
as
they
call
it
a
Communicating
of
the
contrary
qualities
in
the
foure
Elementes
)
there
is
made
a
reconciliation
of
their
contrary
effectes
,
and
a
coniunction
of
their
forces
,
whereby
the
minde
of
man
is
more
fitte
for
Consideration
.
The
third
cause
which
helpeth
or
hindereth
Consideration
is
(
as
hath
beene
before
alleadged
)
the
Company
,
which
we
keepe
,
and
the
Studies
which
we
vse
:
for
though
these
fore-recited
causes
may
be
greate
helpes
or
hinderances
to
our
Consideration
,
as
the
situation
of
the
senses
,
and
the
constitution
of
the
complexions
,
as
being
instrumental
causes
of
Consideration
,
yet
these
may
bee
aptely
disposed
,
and
yet
Consideration
in
some
sorte
may
be
wanting
.
For
as
we
see
instrumentes
,
which
are
excellentlie
composed
,
and
haue
in
themselues
a
verie
sweete
sounde
,
if
they
bee
well
tuned
and
well
played
on
;
yet
if
he
that
shoulde
play
thereon
doth
not
perfourme
his
parte
;
either
by
reason
of
the
company
,
with
whome
he
is
,
and
doth
more
attend
their
actions
,
then
his
owne
play
;
or
else
,
by
meanes
of
some
other
actions
he
hath
in
hand
,
doth
not
exquisitely
vse
and
exercise
his
skill
;
then
the
instrument
,
on
which
he
playeth
,
looseth
the
sweetnesse
of
his
sounde
,
and
the
true
vse
thereof
:
so
is
it
in
the
vse
of
Consideration
;
for
although
the
interiour
senses
bee
well
seated
,
and
the
complexions
wel
composed
,
which
are
as
instrumentes
of
the
minde
,
yet
if
the
minde
it selfe
be
not
by
good
company
and
good
exercise
well
settled
to
Consideration
,
these
instrumentes
loose
the
sweetenesse
of
their
sounde
,
and
the
effectes
of
Consideration
by
them
cannot
haue
a
right
course
.
For
proofe
hereof
;
first
,
to
beginne
with
company
&
conversation
of
good
or
evil
men
,
how
much
the
one
helpeth
&
the
other
hindereth
Consideration
,
we
may
see
by
the
example
of
sundry
younge
men
,
who
of
their
owne
dispositions
haue
beene
civill
,
discreete
,
and
well
inclined
to
Consideration
,
vntill
that
they
comming
into
euill
company
haue
by
imitating
their
light
behaviour
beene
brought
to
be
altogither
carelesse
and
vnconsiderate
:
hee
which
toucheth
pitch
,
shall
bee
defiled
therewith
,
and
that
he
,
which
keepeth
ill
company
,
shal
be
in
the
ende
carried
from
all
good
consideration
.
with
the
good
(
as
it
is
said
)
then
shalt
learne
goodnesse
,
and
with
the
perverse
thou
shalt
be
perverted
.
Againe
we
see
on
the
other
side
,
that
the
company
and
conversation
of
graue
,
learned
&
considerate
men
doth
much
mooue
vs
vnto
the
consideration
of
their
behaviour
,
and
by
their
example
wee
learne
the
like
to
become
considerate
as
they
are
:
and
by
the
counsaile
of
such
graue
men
many
times
the
rash
and
vnstaied
humors
of
youth
are
tempered
and
tuned
to
the
right
meane
&
measure
of
Consideration
:
as
Catoes
graue
conversation
was
not
onely
a
lanterne
,
but
also
a
lesson
(
for
all
those
that
knew
him
)
to
learne
consideration
.
Now
lastly
for
exercise
,
CHAP.
3.
Vnto
what
we
shoulde
apply
the
scope
of
our
Consideration
.
NOW
having
saide
somewhat
how
necessary
,
and
what
consideration
is
,
as
also
what
thinges
doe
most
helpe
or
hinder
this
Consideration
;
it
commeth
next
in
order
to
shew
vnto
what
wee
ought
chiefly
to
bende
the
course
of
our
Consideration
.
Wherein
we
may
beholde
by
the
example
of
other
mens
behaviours
,
that
most
men
are
very
carefull
and
doe
vse
very
great
Consideration
in
the
compassing
of
those
things
which
they
do
desire
most
.
As
for
example
,
the
covetous
man
doth
labour
all
the
power
of
his
Consideration
to
attaine
vnto
riches
.
The
ambitious
man
doth
enter
into
Consideration
of
no
onething
so
much
,
as
how
to
come
to
preferment
,
and
to
obtaine
dignities
and
honour
.
The
lascivious
man
doth
straine
the
stringes
of
his
Consideration
only
to
compasle
his
pleasures
.
So
that
these
men
(
and
others
of
all
conditions
)
seeme
to
vse
no
Consideration
in
any
thing
,
but
only
on
that
,
which
they
desire
most
,
and
about
which
they
apply
all
their
care
and
industry
,
leaving
all
other
thinges
,
as
matters
(
in
their
opinions
)
of
no
moment
:
when
as
perchance
that
,
which
they
so
much
seeke
after
,
and
doe
so
carefully
imploy
all
their
Considerations
about
,
in
other
mens
constructions
may
be
of
no
such
consequence
,
and
worthy
of
no
great
Consideration
:
As
the
covetous
man
doth
admire
why
the
ambitious
do
bend
their
whole
Consideration
about
the
seeking
of
honours
,
great
authority
,
great
names
and
preheminence
:
which
the
covetous
accompteth
but
as
blastes
of
winde
,
blowne
away
with
the
breath
of
mens
mouthes
:
on
the
other
side
,
the
ambitious
man
reckoneth
of
the
covetous
man
,
but
as
of
one
,
that
is
base
minded
,
because
hee
bestoweth
all
his
Consideration
to
procure
him
wealth
without
vsing
the
same
to
any
other
purpose
then
to
pinch
himselfe
and
his
poore
neighboures
,
not
knowing
who
shall
enioy
them
after
his
decease
,
or
whither
hee
shall
haue
them
himselfe
as
long
as
he
liveth
.
Likewise
the
lascivious
man
laugheth
at
both
the
covetous
man
and
the
ambitious
:
&
they
both
as
much
at
him
,
whom
they
deeme
altogither
vnconsiderat
,
in
that
he
hath
no
other
Consideration
of
any
matter
,
which
doeth
concerne
him
most
,
but
only
his
vaine
pleasure
,
which
they
can
say
he
doth
most
commonly
purchase
with
repentance
of
his
time
mispent
,
his
health
decaied
and
his
hability
consumed
:
so
that
we
see
most
men
doe
mislike
the
course
of
other
mens
Considerations
,
and
few
doe
take
the
right
course
themselues
of
due
Consideration
,
because
al
do
aime
at
an
end
,
which
they
thinke
shoulde
bee
good
vnto
themselues
:
but
there
is
a
goodnes
,
which
is
in
appearaunce
onely
,
but
not
indeede
:
and
there
is
a
goodnes
on
truth
,
&
on
substance
,
without
vaine
shewe
.
Now
to
the
attaining
of
this
goodnes
(
which
is
true
goodnes
indeede
)
ought
our
Consideration
to
be
directed
:
and
for
effecting
thereof
,
Bernard
de
Consid
ad
Eugen.
We
ought
to
consider
foure
thinges
.
we
must
follow
the
course
&
counsell
of
Bernard
in
his
foure
bookes
of
Consideration
written
to
Eugenius
,
whome
hee
willeth
to
consider
chiefely
these
foure
thinges
:
first
,
thy selfe
:
nexte
,
those
thinges
that
are
vnder
thee
:
then
,
those
thinges
that
are
aboute
thee
:
and
lastly
,
those
thinges
that
are
aboue
thee
.
In
considering
thy selfe
(
saith
he
)
thou
must
learne
to
knowe
,
What
thou
art
:
Whoe
thou
art
:
and
,
What
manner
of
man
thou
art
.
In
considering
What
thou
art
,
thou
shalt
find
in
Nature
that
thou
art
a
man
,
that
is
Reasonable
and
Mortall
:
being
Mortall
,
thou
maiest
be
sorie
:
but
beeing
Reasonable
,
thou
haste
cause
to
mittigate
thy
sorowe
.
In
the
consideration
of
thy selfe
Who
thou
arte
,
thou
must
finde
out
the
perfect
foote-steppes
of
thy
parentage
,
thy
calling
,
and
thy
hability
.
In
considering
What
manner
of
man
thou
art
,
thou
shalt
seeke
out
thy
naturall
inclination
,
thy
conditions
,
qualities
,
and
the
course
of
thy
life
.
In
this
sorte
doth
Bernard
beginne
a
briefe
,
apte
,
and
an
excellent
entraunce
into
the
most
profitable
pointes
of
Consideration
.
First
,
hee
beginneth
with
that
pointe
of
Consideration
which
concerneth
the
Knowledge
of
thy selfe
,
being
the
beginning
of
all
true
knowledge
,
and
without
this
no
knowledge
or
consideration
can
profit
thee
,
be
it
of
matters
never
so
exquisite
,
or
of
mysteries
never
so
high
.
For
as
it
doth
concerne
every
man
to
learne
what
is
done
at
home
,
before
hee
goe
abroad
:
so
doth
it
behoue
him
to
knowe
himselfe
,
before
hee
looke
into
others
.
It
is
true
that
many
men
seeme
to
knowe
many
thinges
,
and
yet
,
not
knowing
themselues
,
they
knowe
nothing
at
all
:
or
at
least
,
they
knowe
nothinge
in
that
,
which
doth
most
availe
them
.
Concerning
these
circumstances
of
Consideration
,
Chrysostome
goeth
somewhat
farther
in
wordes
,
though
not
much
farther
in
effect
,
then
Bernard
doth
.
He
saith
,
that
it
doth
behooue
euerie
wise
man
to
consider
what
himselfe
is
,
what
is
within
him
,
what
is
belowe
him
,
what
is
aboue
him
,
what
is
against
him
,
what
is
before
him
,
and
what
is
after
him
:
all
which
Considerations
(
saith
Chrysostome
)
bring
forth
a
fowre-folde
fruite
:
as
;
Profite
to
thy selfe
,
Charity
towardes
thy
neighbours
,
Contempt
of
the
worlde
,
and
the
loue
of
God
.
This
division
though
it
differ
some
what
in
wordes
from
the
former
,
yet
it
is
the
same
in
substance
and
effect
.
CHAP.
4.
The
Consideration
of
thy selfe
what
thou
are
in
thy
Creation
.
IT
is
necessary
to
prosecute
the
first
division
of
the
pointes
of
Consideration
,
laid
downe
by
Bernard
,
some
what
more
particularly
then
he
did
,
because
he
applyed
all
his
exhortations
therein
vnto
the
person
and
profession
of
Eugenius
,
then
Pope
of
Rome
,
as
particular
instructions
for
his
place
&
calling
.
Therfore
it
were
not
amisse
in
this
our
Consideration
of
humane
condition
,
to
amplifie
somewhat
on
the
condition
of
humane
estate
in
generall
,
and
of
every
kinde
of
estate
in
particular
(
as
neere
as
we
may
)
without
offence
of
any
,
and
yet
for
the
instruction
of
all
:
observing
still
and
strictly
those
members
of
division
,
which
this
learned
Father
hath
laide
down
,
to
direct
vs
vnto
the
perfectest
pointes
of
Consideration
.
To
this
purpose
it
behoveth
to
begin
with
the
Creation
of
man
,
wherein
we
may
consider
what
he
is
:
whereof
,
if
any
doe
aske
the
Philosophers
,
they
wil
deliver
divers
contrary
opinions
:
And
to
beginne
with
Anaximander
hee
alleadged
,
that
man
was
first
made
of
the
earth
and
of
water
,
which
two
Elements
(
as
hee
affirmed
)
were
tempered
and
shaped
with
the
heate
of
the
sunne
.
Then
Empedocles
conceived
that
all
the
members
of
man
were
made
of
the
earth
,
and
that
all
the
other
Elements
(
as
hee
coniectured
)
did
concurre
to
frame
and
fashion
the
same
:
as
the
fire
to
giue
heate
,
the
water
to
yeelde
moisture
,
and
the
aire
to
sende
spirit
vnto
the
rest
.
But
omitting
all
vaine
coniectures
,
&
such
like
fabulous
inventions
of
Prometheus
fire
,
Deucalions
stones
,
which
the
Poets
fained
to
bee
the
causes
,
or
the
causers
of
mans
Creation
:
let
vs
levell
first
(
in
the
consideration
of
mans
Creation
)
with
the
more
certaine
groundes
of
Philosophy
in
this
point
,
and
then
conclude
with
the
vndoubted
verity
of
the
sacred
history
.
Some
Philosophers
doe
define
Creation
to
be
a
processe
or
a
progression
from
that
which
was
not
,
to
that
which
is
:
or
else
,
from
nothing
,
to
something
;
when
as
yet
there
were
no
matter
to
bee
presupposed
out
of
which
it
might
be
made
.
This
opinion
,
as
it
is
contrary
to
that
of
other
Philosophers
,
which
said
that
,
of
nothing
,
nothing
is
made
:
so
it
draweth
nearest
to
the
truth
,
and
agreeth
best
with
the
infallible
authority
of
the
holy
Scripture
,
which
saith
that
the
world
was
made
of
nothing
,
CHAP.
5.
The
Consideration
of
thy selfe
what
thou
art
in
thy
Conception
,
and
naturall
Constitution
.
THe
next
Consideration
after
thy
Creation
,
is
,
the
Consideration
of
thy
Conception
,
and
of
thy
naturall
Procreation
,
and
Constitution
of
body
:
wherein
,
if
thou
wilt
know
what
thou
art
:
first
consider
that
by
the
fall
of
thy
first
Parents
(
who
were
purely
Created
without
any
Corruption
)
their
disobeying
of
their
Creators
commaundement
,
caused
the
curse
to
fall
on
them
,
&
on
their
posterity
:
whereby
not
only
they
but
,
for
their
sake
,
the
earth
&
all
other
creatures
were
subiect
to
the
curse
,
so
that
of
a
pure
Creation
(
by
mans
transgression
)
became
an
vnpure
Generation
.
And
that
thou
maiest
farther
consider
what
thou
art
in
this
kind
of
generation
(
or
as
we
cal
it
Conception
)
learne
that
generation
is
a
beginning
to
be
that
,
which
it
was
not
,
but
by
way
of
mutation
of
one
forme
into
another
.
Now
to
come
more
neere
vnto
the
Consideration
of
thy selfe
what
thou
art
in
this
thy
Generation
or
Procreation
;
if
one
should
aske
thee
,
how
thou
wast
conceived
?
and
how
thou
camest
into
the
world
?
thou
wilt
(
it
may
be
)
answere
,
even
as
other
men
did
,
&
do
:
I
was
begotten
of
my
father
,
&
borne
of
my
mother
.
Yea
but
how
is
that
?
not
to
rip
vp
the
secrets
of
nature
(
for
that
wold
rather
savour
of
immodesty
,
then
farther
thee
in
the
due
Consideration
of
thy selfe
what
thou
art
:
)
thou
maist
know
that
thou
hadst
but
a
meane
beginning
of
Conception
(
be
thy
birth
never
so
great
)
and
know
thou
,
that
thou
haddest
no
other
meanes
of
Procreation
,
then
the
meanest
man
living
,
for
thou
wast
(
whatsoeuer
thou
art
)
conceived
without
honour
,
delivered
with
wo
,
&
that
with
the
great
danger
of
her
,
that
brought
thee
into
the
world
:
so
that
,
though
we
omit
the
manner
of
thy
first
fourming
in
thy
mothers
womb
(
where
of
thou
oughtest
to
take
no
pride
)
yet
Plinie
the
most
excellent
naturall
Philosopher
,
O
madnesse
of
man
(
saith
he
)
thinking
that
of
these
beginnings
he
is
borne
to
be
prowde
,
when
as
the
first
hope
of
strength
,
and
the
first
,
gift
of
time
maketh
him
like
to
a
fowre
feoted
beast
:
for
hee
is
forced
on
his
armes
and
legges
,
being
not
otherwise
able
to
stande
or
goe
:
This
saith
Plinie
of
thy
birth
.
But
if
thou
wilt
enter
farther
into
Consideration
of
thy
naturall
Constitution
of
body
after
thou
art
borne
,
thou
shalt
finde
that
as
thou
arte
borne
naked
,
so
thou
dost
stil
of
thy selfe
remaine
naked
,
having
by
nature
no
other
covering
or
any
defense
saue
only
thy
bare
body
,
but
that
thou
dost
borrow
helps
of
other
creatures
,
which
thou
accoumptest
but
as
base
and
vile
:
for
thou
cloathest
&
keepest
thy selfe
warme
with
garmentes
made
of
wooll
,
being
but
the
covering
of
silly
sheepe
:
with
skinnes
,
the
naturall
garments
of
bruit
beasts
:
thou
deckest
thy selfe
with
silke
,
being
but
the
excrements
of
poore
wormes
;
with
flowres
,
being
but
the
overgrowing
of
wilde
fields
:
with
stones
,
being
but
the
of-scowring
of
the
earth
,
of
the
sea
,
and
of
rockes
:
all
which
the
needy
naked
man
doth
borrow
of
beasts
,
and
of
other
creatures
,
to
cover
,
to
maintaine
,
&
to
adorne
his
weake
and
al
wanting
body
.
But
thou
,
not
being
content
to
vse
the
helpe
of
those
naturall
creatures
for
the
supply
of
thy
natural
defects
,
dost
yet
therwith
take
occasion
to
grow
prowde
;
like
the
begger
,
who
having
borrowed
a
new
coate
,
should
therewith
presently
fal
into
liking
of
himselfe
&
scorne
al
the
rest
of
his
fellowe
beggers
.
So
doth
the
naked
vnconsiderat
man
borrow
of
birds
,
feathers
;
of
beasts
,
skins
,
wooll
,
with
other
coverings
;
of
both
birds
and
beasts
,
the
flesh
to
feed
him
;
he
borroweth
savours
&
ornaments
of
flowres
;
of
fruits
,
sustenance
;
of
those
things
which
come
out
of
the
earth
,
beauty
&c.
And
having
al
these
helpes
not
of
himselfe
,
but
of
other
creatures
,
he
vseth
them
as
instruments
to
increase
his
pride
,
rather
then
to
sustaine
his
necessities
.
This
might
serue
in
the
Consideration
of
thy selfe
,
what
thou
art
according
to
thy
naturall
Constitution
of
birth
and
of
body
,
to
teach
thee
how
weake
,
and
how
vnprovided
,
how
meane
,
and
how
needy
thou
art
by
nature
:
whereby
thou
maiest
profitably
learne
humiliation
,
and
to
abate
that
prowde
conceite
,
which
good
successe
and
prosperity
might
plant
in
thee
.
CHAP.
6.
The
Consideration
of
thy selfe
what
thou
art
in
the
fruition
of
this
short
and
vncertaine
life
.
AFter
thy
birth
&
constitution
of
body
,
the
Consideration
of
this
lifes
fruition
craveth
place
:
wherin
if
thou
wilt
know
,
what
thou
art
,
consider
first
how
short
this
life
is
.
Touching
this
it
is
true
,
which
one
saith
,
that
nothing
doth
deceiue
men
so
much
,
as
that
they
are
ignorant
how
shorte
a
space
they
haue
to
liue
,
and
therefore
doe
alwaies
promise
vnto
themselues
a
longer
time
to
liue
.
And
as
an
vnseasonable
yeare
doth
either
parch
the
leaues
of
trees
by
reason
of
excessiue
heate
and
drought
,
so
that
they
wither
and
fall
away
,
or
by
extreame
colde
are
consumed
,
or
by
blustering
stormes
are
blowen
of
:
so
doth
any
extraordinary
distemperature
either
of
heate
or
colde
,
drynes
or
moisture
destroy
,
or
at
the
least
indaunger
the
life
of
man
.
And
if
thou
doubt
heereof
,
the
Physitions
will
tell
their
opinions
plainely
,
that
there
are
foure
faculties
by
which
the
life
of
man
is
maintained
,
and
that
if
any
of
these
foure
faculties
doe
misse
his
force
and
operation
,
then
mans
life
presently
perisheth
.
The
first
,
is
the
Attractiue
facultie
,
by
which
the
nourishment
is
drawen
into
the
partes
nourished
:
that
consisteth
of
heate
and
drines
:
and
if
any
of
these
two
doe
abounde
or
be
deficient
,
then
presentely
the
Attractiue
looseth
his
office
,
and
the
life
of
man
is
mightely
indaungered
.
The
second
faculty
is
the
Retentiue
,
whereby
the
nourishment
attracted
is
retained
vntill
it
be
digested
:
this
consisteth
of
cold
and
drines
;
and
if
either
of
these
qualities
be
not
alwaies
rightly
proportioned
,
the
Retentiue
faculty
faileth
of
his
force
,
and
then
the
life
of
man
is
likewise
in
perill
.
The
third
is
the
Digestiue
faculty
,
by
which
the
attractiue
and
the
retained
nourishment
is
digested
:
this
consisteth
of
heate
and
moisture
,
the
which
two
qualities
,
if
they
be
not
well
conditioned
,
then
also
the
life
of
man
cannot
long
continue
.
The
fourth
is
the
Expulsiue
faculty
,
by
which
all
superfluities
are
eiected
:
this
consisteth
of
colde
and
moisture
,
which
if
they
be
not
moderately
mixed
,
then
the
expulsiue
faculty
cannot
performe
his
force
,
and
so
the
excreaments
which
should
be
expelled
,
doe
turne
into
inward
corruption
,
whereby
the
life
of
man
is
soone
cut
of
.
Lastly
if
any
of
these
foure
faculties
haue
not
his
due
effect
,
then
the
stomacke
(
in
which
is
the
Nutritiue
appetite
)
doth
decay
:
or
the
liueor
,
in
which
the
subtile
matter
is
seperated
from
the
grosse
,
is
defectiue
:
or
the
members
to
be
nourished
,
are
not
nourished
by
way
of
the
vaines
,
through
the
which
humor
and
moisture
are
conveyed
:
or
the
arteries
,
by
which
the
vitall
spirites
are
led
.
In
all
this
it
doth
appeare
how
shorte
the
life
of
man
is
,
and
how
soone
it
is
cut
of
by
sicknesse
,
besides
many
other
(
almost
innumerable
)
meanes
,
which
are
instrumentes
to
shorten
his
life
.
If
then
there
be
so
many
meanes
to
indāmage
and
indaunger
mans
life
,
and
so
fewe
to
preserue
it
,
howe
can
there
be
any
reckoning
made
of
the
length
of
it
?
but
that
with
the
Princely
Prophet
and
Propheticall
Prince
King
David
it
may
be
deemed
to
be
but
as
a
spanne
long
;
or
,
the
age
of
man
is
three
score
yeares
and
ten
,
and
if
hee
liue
anie
longer
,
it
is
rather
to
bee
reckoned
a
vexation
,
then
a
life
:
this
is
a
short
time
,
for
a
man
to
liue
no
longer
,
and
yet
if
every
one
might
attaine
to
these
yeares
,
the
life
of
man
might
be
said
to
be
of
some
length
.
But
if
it
were
possible
to
record
the
yeares
of
every
man
that
dieth
,
we
should
finde
in
that
large
Register
of
mens
liues
,
that
where
one
man
ariueth
to
the
age
of
threescore
yeares
end
ten
,
there
are
a
hundreth
which
doe
not
see
halfe
so
many
:
there
dye
many
moe
in
their
infancy
,
then
in
their
ripe
yeares
;
&
moe
in
youth
,
then
in
olde
age
:
all
which
sheweth
how
shorte
this
life
is
,
and
what
thou
art
in
the
Fruition
thereof
.
Adde
vnto
this
the
Vncertainty
thereof
,
wherein
thou
maiest
quickly
conceiue
how
many
and
sundry
sortes
of
casualties
thy
life
is
subiect
vnto
,
which
makes
that
more
vncertaine
then
the
winde
,
that
is
,
ever
mutable
and
full
of
alteration
.
To
confirme
this
,
if
wee
should
goe
about
to
reckon
how
many
instruments
death
hath
to
bring
every
mans
life
to
an
vnexpected
end
,
the
best
memory
would
rather
faile
to
reckon
vp
the
several
engines
that
death
vseth
to
destroy
mans
life
withall
,
then
that
death
would
want
meanes
to
worke
a
sodaine
and
an
vncertaine
end
of
mans
life
.
This
may
be
prooved
by
diverse
examples
of
men
of
all
degrees
,
sortes
,
and
conditions
,
whoe
in
their
best
strength
and
chiefest
time
of
their
health
and
prosperity
haue
bene
suddainly
set
vpon
by
the
vncertaine
executioners
of
death
,
when
they
least
suspected
them
or
thought
thereof
.
Caesar
(
who
had
past
infinite
perilles
in
the
warres
)
was
(
by
Brutus
and
Cassius
)
slaine
suddainly
in
the
Senate
house
,
Q.
Curtius
writting
the
history
of
Alexander
the
great
,
reporteth
that
when
he
had
conquered
the
world
and
death
to
,
as
it
seemed
to
himselfe
,
he
was
,
comming
to
Babylon
,
caught
suddainly
by
death
,
and
made
to
know
and
confesse
that
vncertaine
is
the
life
of
man
:
though
he
were
so
great
a
monarch
.
T.
Hostilius
,
the
third
King
of
Rome
,
Tarquinius
Prtscus
also
the
5.
King
of
Rome
was
,
sitting
at
dinner
,
(
when
he
least
dreamed
of
death
)
choaked
with
the
boane
of
a
fish
,
and
died
thereof
that
night
:
all
which
may
well
witnesse
how
shorte
,
and
howe
vncerteine
the
life
of
man
is
.
The
Poets
haue
preatily
fained
that
there
are
three
sisters
,
whome
Seneca
called
the
Destinies
,
CHAP.
7.
The
Consideration
what
thou
art
in
the
fruition
of
so
painfull
a
life
.
THis
Consideration
concerning
mans
life
,
is
of
the
grievous
paines
&
miserable
torments
,
which
very
often
and
most
commonly
do
accompany
thy selfe
:
as
,
Sicknes
in
thy
body
,
Sorowes
and
passions
of
the
minds
,
the
Vakndnesse
of
friendes
,
the
Envie
of
enemies
,
the
Deceipte
of
flatterers
,
and
other
worldely
Mishappes
,
which
breede
such
multitudes
of
miseries
,
as
are
almost
vnpossible
to
bee
named
,
and
very
harde
and
painfull
with
patience
to
be
endured
.
And
first
for
the
grievous
paines
that
Sicknesse
breedeth
and
bringeth
vnto
the
body
,
we
see
,
and
daily
experience
telleth
vs
,
that
many
men
are
so
tormented
therewith
,
that
their
whole
life
from
the
cradle
to
the
graue
is
but
the
drawing
of
an
everfainting
breath
,
and
(
as
it
were
)
a
lingring
death
,
or
rather
a
painfull
life
,
more
grievous
then
death
it selfe
.
As
the
fish
Clupea
(
which
when
the
moone
increaseth
,
is
white
,
and
when
it
doth
decrease
,
becommeth
blacke
,
growing
to
any
greatnesse
,
killeth
himselfe
for
the
paines
of
those
prickles
,
that
come
out
of
his
owne
sides
;
so
men
possessed
and
payed
with
sicknes
doe
chaunge
both
colour
and
complexion
as
Clupea
doth
,
or
as
the
moone
waxeth
and
waneth
:
and
when
they
grow
to
any
yeares
,
the
prickles
of
their
paines
is
the
cause
of
their
death
.
If
we
shoulde
seeke
for
examples
to
shewe
how
that
many
men
haue
beene
mightily
tormented
with
sicknesse
,
we
might
easily
find
&
see
an
endles
sea
of
instaunces
to
confirme
this
conclusion
,
wherein
we
will
not
wade
much
to
wearie
the
Reader
,
but
rather
referre
him
to
consider
of
the
cruell
experiment
that
poore
miserable
men
doe
make
thereof
,
who
pining
with
continuall
sicknesse
languish
all
their
liues
long
from
their
mothers
breastes
till
they
bee
borne
of
foure
,
and
brought
to
their
last
and
longe
home
:
onely
,
and
for
a
taste
herein
,
I
will
set
before
him
a
fewe
(
of
many
)
such
examples
as
the
holy
scriptures
offer
vnto
vs
.
Mephibosheth
the
sonne
of
Ionathan
,
Now
,
how
painfull
the
life
of
man
is
,
which
is
subiect
vnto
so
much
sorow
,
we
may
perceiue
it
by
the
visage
,
and
see
it
in
the
estate
of
their
bodies
who
are
overwhealmed
therewith
.
For
most
commonly
their
bones
are
dried
vp
,
and
their
bodies
ther
by
made
like
vnto
an
anatomy
:
whereof
grewe
that
olde
Adage
,
which
adviseth
a
man
not
to
eate
vp
his
hearte
,
signifying
that
such
as
are
troubled
with
much
sorowe
,
consume
away
,
even
as
if
they
had
eaten
vp
their
owne
heartes
,
and
end
their
liues
with
supping
vp
that
sowre
potion
.
How
painfull
mans
life
is
,
that
is
possessed
with
sorowe
,
may
well
bee
perceiued
,
and
that
everie
man
hath
his
parte
thereof
,
is
pregnant
to
be
proued
,
for
that
is
true
which
the
Poet
testifieth
thereof
,
speaking
to
man
thus
:
Quocunque
aspiceres
,
gemitus
,
luctusque
sonabant
:
Formaque
non
taciti
funeris
intus
erat
.
that
is
,
Which
way
so-e're
thou
looke
about
,
There
sighes
and
sobbes
doe
sound
:
It
is
no
silent
burials
shape
,
That
in
thy selfe
was
found
.
These
verses
doe
well
declare
how
that
mans
life
is
full
fraught
with
cares
&
sorrowes
.
Care
men
haue
to
preuent
perils
as
they
are
comming
towardes
them
,
and
they
sorrow
when
they
see
that
they
cannot
overcome
those
,
which
are
already
befallen
them
:
so
that
sorrow
sitteth
(
as
it
were
)
on
euery
side
,
and
at
every
hand
,
before
and
behinde
man
;
whereby
his
life
is
environed
with
perpetuall
paines
.
And
as
for
the
paines
,
or
deadly
tormentes
rather
,
that
by
meanes
of
externall
evils
(
as
,
the
vnkindnesse
of
friendes
,
the
envie
of
enemies
,
and
,
the
deceipte
of
flatterers
)
doe
inseparably
accompany
mans
life
,
they
are
to
too
well
knowne
to
euery
man
both
in
their
owne
particular
experience
,
and
also
in
the
examples
of
others
.
For
the
first
,
it
is
most
true
,
and
not
doubted
of
by
any
,
that
the
greatest
calamity
that
can
happen
to
a
man
,
and
may
most
grieue
&
molest
a
faithful
friend
,
is
to
be
vnfaithfully
dealt
withall
by
him
,
whom
he
accompted
and
esteemed
for
his
best
friend
:
this
made
the
poore
Poet
thus
pittifully
to
complaine
of
his
friendes
vnfaithfulnesse
,
Omnia
iam
fient
,
fieri
quae
posse
negabam
,
Et
nil
est
de
que
non
sit
habenda
fides
:
Hac
ego
vaticinor
,
quia
sum
deceptus
ab
illo
Laturum
misero
quem
mihirebar
opem
.
that
is
,
All
things
shal
be
,
which
once
I
deem'd
could
ne're
be
done
:
And
nought
there
is
,
to
which
my
faith
shal
not
be
wonne
.
This
I
foretell
,
because
I
was
deceiu'd
by
him
,
Who
vnto
me
I
thought
would
succour
bring
.
By
this
it
shoulde
seeme
that
the
poore
miserable
banished
Poet
felte
nothing
more
grievous
amiddest
all
his
miseries
in
his
exile
,
then
the
deceipte
of
his
reputed
friende
:
whereby
also
this
is
made
manifeste
,
that
greate
is
the
griefe
,
and
much
is
the
paine
that
falshoode
in
friendshippe
procureth
a
man
.
The
painefull
tormente
that
an
envious
enemy
worketh
a
man
is
little
inferiour
,
nay
rather
it
equalleth
the
former
.
For
this
adversary
,
set
on
rage
,
and
inflamed
with
ire
,
hee
is
in
verie
evill
case
whome
no
man
envieth
:
neither
coulde
hee
in
his
daies
remember
any
vertuous
man
that
was
not
cruelly
stunge
with
this
poysoned
and
most
venemous
serpent
:
whereby
wee
may
well
note
howe
that
mans
life
is
much
tormented
with
envie
.
Lastly
,
of
the
deceite
of
flatterers
,
hew
farre
forth
it
tormenteth
mans
minde
,
this
at
the
first
is
not
seene
of
most
men
,
but
lyeth
hidde
as
a
padde
in
the
strawe
.
For
the
flatterer
covereth
his
knavery
with
the
cloake
of
good
counsell
;
and
shaddoweth
his
subtile
devise
by
soothing
and
smoothing
of
him
,
whome
hee
is
aboute
to
deceiue
,
euermore
praysing
and
commending
his
actions
,
howe
euill
soeuer
;
and
dispraising
the
workes
and
deedes
of
others
,
howe
good
soeuer
;
as
hee
findeth
his
humor
,
and
may
best
feede
the
fantasie
of
him
that
he
followeth
,
vntill
hee
haue
wonne
him
to
worke
his
owne
woe
,
and
in
the
end
brought
him
to
the
deepe
dungeon
of
vtter
destruction
:
then
(
but
commonly
to
late
)
men
repent
them
that
euer
they
knewe
such
companions
:
and
are
weary
of
them
,
when
they
perceiue
howe
that
they
haue
broughte
them
sorrowe
,
shame
,
and
confusion
,
to
vexe
,
grieue
and
torment
their
mindes
continually
and
as
long
as
they
haue
daies
to
liue
:
neither
is
this
the
least
adversary
,
though
last
set
downe
heere
,
that
troubleth
and
disquieteth
the
life
of
man
.
By
these
and
such
other
meanes
,
more
then
can
well
be
manifested
,
to
mans
life
(
fraught
with
anguish
and
paine
)
is
made
so
loathsome
vnto
himselfe
,
wish
to
die
,
&
confesse
that
he
is
not
better
then
his
fathers
:
whose
bodies
be
at
rest
,
as
he
would
be
?
and
saith
not
with
Paule
:
Cupio
dissolui
,
CHAP.
8.
The
Consideration
what
thou
arte
in
thy
death
,
and
manner
of
dying
.
THe
last
Consideration
of
this
first
part
,
is
;
concerning
thy
death
:
we
meane
not
here
to
discourse
,
but
cursorilie
,
of
the
difference
betweene
corporall
and
spirituall
,
temporall
and
eternall
death
,
best
beseeming
the
pens
and
paines
of
great
and
graue
Divines
,
but
only
to
speake
of
the
death
of
the
body
most
familiar
and
best
knowne
to
all
men
.
It
is
an
old
saying
&
very
true
:
that
as
sure
as
man
is
borne
,
so
sure
he
is
to
die
.
Some
said
that
death
is
three
folde
,
but
rather
might
haue
said
,
and
that
more
soundly
,
and
more
truely
,
that
it
hath
three
degrees
:
the
first
Naturall
,
the
second
Criminall
,
the
thirde
Iudiciall
.
For
the
first
,
which
is
Naturall
or
the
dissolution
of
nature
,
this
(
as
is
said
before
)
as
it
is
common
to
all
men
,
and
no
man
is
exempted
from
it
,
so
it
hath
in
it
many
things
seeming
very
fearefull
,
and
procuring
much
amazement
,
which
yet
ought
not
to
bee
feared
at
all
:
as
when
death
draweth
neere
(
sending
before
him
his
habinger
Sicknes
)
he
presenteth
vnto
the
sicke
man
a
gastfull
countenance
,
and
leane
bones
without
flesh
:
yea
hee
doth
offer
to
his
remembraunce
the
losse
of
all
his
goods
and
honors
,
his
departure
from
his
friendes
,
the
sequestring
of
his
soule
from
his
body
,
and
the
seperating
of
himselfe
from
the
world
&
from
all
things
in
the
world
,
how
deare
and
delightfull
soeuer
vnto
him
:
whereby
the
senses
are
all
over-loaden
and
burthened
with
sorrow
;
according
to
the
saying
of
the
Poet
:
Mille
modis
lethi
miseros
mors
vnafatigat
.
that
is
,
A
thousand
kindes
of
deathes
and
moe
,
Death
hath
at
hand
,
to
worke
manswoe
.
All
which
,
behelde
of
the
meere
naturall
man
in
the
grimme
visage
of
death
(
as
it
were
in
a
looking
glasse
)
seeme
very
dread
full
;
but
of
these
chiefely
,
the
loue
of
this
life
maketh
him
most
of
all
to
feare
death
,
and
yet
to
him
that
is
truly
wise
the
sadde
sight
of
death
yeeldeth
no
such
hideous
aspect
or
discontentment
,
but
rather
mooueth
him
to
remember
and
make
good
vse
of
that
excellent
saying
of
Seneca
:
Before
olde
age
I
had
care
to
liue
well
,
that
I
might
in
olde
age
die
well
,
that
is
willingly
.
For
to
die
willingly
,
is
to
die
well
:
which
if
a
man
would
consider
and
put
in
practise
,
then
needed
he
not
to
feare
this
naturall
death
of
the
body
.
Full
well
said
the
Heathen
Philosopher
,
Adam
and
Eue
beganne
to
dye
in
the
same
day
that
they
did
receiue
the
lawe
of
death
;
that
is
when
they
offended
first
,
and
that
by
one
mans
offence
,
death
came
vnto
all
men
.
This
death
of
offence
which
is
cause
first
of
the
Naturall
,
then
of
the
Iudiciall
death
,
ought
therefore
most
of
all
to
be
feared
;
yet
wee
see
,
and
that
to
to
commonly
,
howe
men
make
small
reckoning
of
this
death
and
doe
least
dreade
it
,
else
woulde
they
not
be
so
proane
and
ready
to
runne
on
head-long
,
and
to
committe
those
offences
,
that
doe
procure
death
,
and
perpetuall
destruction
.
This
death
of
offence
,
or
the
offence
it selfe
,
which
causeth
death
,
ought
to
be
very
much
feared
.
For
though
men
,
while
they
liue
,
doe
lightly
and
little
regard
it
;
yet
it
bringeth
with
it
to
torment
them
(
when
they
are
a
dying
)
shame
horrour
and
confusion
.
The
last
degree
of
death
,
or
the
last
effect
of
it
,
is
the
death
of
Iudgment
:
this
hath
three
stepps
or
staires
by
which
it
mounteth
either
to
eternal
happines
,
or
else
descendeth
vnto
endlesse
paines
and
torments
.
For
Iudgment
is
saide
to
be
of
three
sortes
:
the
first
is
of
our selues
;
the
seconde
is
of
men
;
and
the
third
is
of
,
or
,
by
the
Creator
of
man
.
For
the
first
Iudgment
of
our selues
concerning
our
deathes
and
of
our
desertes
of
death
,
this
is
inwarde
and
contained
in
the
Conscience
of
everie
man
,
which
Conscience
when
it
giueth
iudgment
against
a
man
,
it
makes
him
feele
the
paines
of
death
in
life
,
and
it
figureth
vnto
him
the
perpetuall
paines
which
he
shall
endure
after
death
.
An
heathen
Philosopher
could
say
that
a
guilty
conscience
is
like
to
an
vlcer
in
the
body
.
Paenitet
,
o
si
quid
miserorum
creditur
vlli
,
Paenitet
,
et
facto
torqueor
ipse
meo
.
that
is
,
I
doe
repent
,
if
any
wretched
wight
,
Might
credit
haue
,
or
be
beleud
in
this
:
It
grieveth
me
,
and
galleth
day
and
night
My
woefull
hearte
,
that
I
haue
done
amisse
.
This
is
the
fruite
,
and
onely
ease
I
finde
,
A
guilty
deede
,
yealde
to
a
galled
minde
.
Therefore
this
Iudgment
of
our selues
in
our
owne
consciences
,
that
we
haue
not
onely
deserued
this
temporall
but
an
eternall
death
,
is
(
without
it
be
eased
by
perfect
Penitence
)
a
double
death
vnto
vs
.
The
second
steppe
of
ludgment
,
is
the
Iudgement
of
men
:
whereon
death
also
doth
depend
.
As
the
iudgment
of
our selues
is
internall
,
and
in
our
owne
consciences
:
so
the
iudgment
of
men
is
externall
,
depending
vpon
exteriour
proofes
&
probabilities
,
whereby
they
giue
their
iudgment
of
life
and
death
.
And
although
that
the
iudgment
of
men
,
be
not
alwaies
true
in
their
difinitiue
sentence
,
and
decree
of
men
,
howe
they
haue
deserved
either
to
liue
or
dye
;
because
that
they
which
are
the
ludges
,
whither
with
authority
or
without
,
may
mistake
the
lawes
by
the
which
they
iudge
:
or
else
those
,
that
produce
proofes
vnto
them
,
may
either
wilfully
or
ignorantly
misinforme
and
misguide
them
:
yet
it
behoueth
every
wise
man
discreetly
to
submitte
himselfe
vnto
that
sentence
of
the
Law
,
which
limitteth
vnto
him
either
life
or
death
.
it
is
not
lawfull
to
maligne
magistrates
though
they
be
wicked
&
evill
:
the
reason
thereof
is
,
because
that
they
,
when
they
do
giue
iudgment
of
life
and
death
,
are
the
substitutes
of
him
,
who
is
the
author
of
life
and
death
.
And
,
if
thou
wilt
dye
well
,
avoide
and
eschewe
all
evill
deedes
,
which
are
the
occasions
of
this
iudgement
of
men
,
which
deeme
and
iudge
thee
worthy
of
death
.
For
this
iudgment
of
death
doth
commonly
follow
the
evill
actions
of
a
badde
life
.
The
last
steppe
,
in
the
last
degree
of
death
,
which
is
called
the
finall
Iudgment
,
followeth
death
,
at
the
latter
daic
,
when
the
vniversall
iudgment
of
mankinde
shall
bee
,
and
either
eternall
life
or
eternall
death
insueth
.
Of
this
I
purpose
to
speake
but
as
an
occurrent
by
the
way
.
Then
shall
bee
the
beginning
of
glory
to
the
good
,
and
to
the
wicked
of
shame
and
confusion
:
then
shall
bee
the
seperation
of
the
sheepe
from
the
goates
,
of
the
corne
from
the
cockle
;
and
of
the
blessed
from
the
accursed
.
After
this
,
then
they
,
that
receiue
the
sentence
of
life
,
shall
never
dye
or
feare
death
any
more
:
and
those
,
which
are
appointed
to
dye
,
can
never
hope
for
life
againe
:
whatsoever
some
men
haue
dreamed
of
this
matter
,
whereof
we
purpose
not
heere
to
intreate
.
This
last
degree
of
death
,
or
difference
betweene
life
and
death
,
hath
in
it
either
much
feare
or
much
ioy
:
feare
to
the
wicked
in
respect
of
former
offences
,
but
ioy
vnto
the
faithfull
in
their
hope
of
enioying
future
happinesse
,
which
followeth
after
a
vertuous
life
and
a
godly
end
.
if
it
be
asked
of
vs
,
whyther
death
bee
good
or
evill
,
wee
must
aunswere
,
that
this
or
that
mans
death
is
good
or
bad
,
as
his
life
was
either
good
or
bad
which
hee
had
lead
before
.
For
if
thy
life
be
good
,
then
will
thy
death
also
be
good
vnto
thee
:
but
if
thy
life
be
evill
,
then
likewise
is
death
evill
vnto
thee
.
The
Conclusion
of
this
first
parte
of
the
first
pointe
of
Consideration
concerning
thy selfe
,
What
then
arte
.
BY
this
litle
touch
or
light
handling
of
Consideration
,
herein
(
gentle
Reader
)
tendered
vnto
thee
,
(
if
thou
hast
read
over
the
same
with
good
regarde
)
thou
maiest
thereby
make
some
triall
concerning
the
knowledge
of
thy selfe
,
what
thou
arte
in
thy
Creation
,
in
thy
Procreation
and
by
r
the
,
in
thy
Life
,
and
in
thy
Death
.
All
which
,
if
thou
doe
well
and
advisedly
consider
,
thou
shalt
finde
that
to
be
true
,
in
sinne
hee
was
conceiued
.
His
life
is
perverse
,
because
that
by
nature
he
is
proane
to
all
evill
actions
.
His
death
is
daungerous
,
because
his
life
is
vitious
.
There
is
in
our
birthe
,
a
beginning
of
sorrowe
:
there
is
in
our
liues
,
a
continuance
of
the
same
:
&
there
is
in
our
deathes
,
either
a
dissolution
,
or
else
a
perpetuall
possession
thereof
.
The
end
of
the
first
Section
of
the
first
parte
of
Consideration
.
The
Consideration
THE
SECOND
SECTION
OF
the
first
part
of
the
Consideration
of
humane
Condition
.
CHAP.
1.
The
Consideration
of
thy selfe
,
who
thou
art
.
NOw
having
said
somewhat
concerning
the
first
part
of
the
first
point
of
the
Consideration
of
thy selfe
,
which
is
,
What
thou
art
:
it
is
necessary
that
we
proceed
.
farther
to
the
seconde
part
of
this
first
point
of
Consideration
;
which
is
,
Who
thou
art
.
The
Consideration
whereof
doth
containe
in
it
the
remembrance
&
reknowledgement
of
thy
parentage
,
linage
,
and
descent
:
the
knowledge
of
thy
state
of
body
,
of
thy
wealth
,
calling
,
dignity
and
wisedome
.
To
the
goodnesse
and
greatnesse
of
which
giftes
the
Philosophers
in
former
times
haue
attribured
a
great
part
of
mans
felicity
;
calling
Riches
,
Nobility
,
&
Honors
,
the
goods
of
fortune
;
Health
,
Strength
&
Beauty
,
they
tearmed
the
goods
of
the
body
;
Wisedome
,
Learning
and
Vertue
they
esteemed
to
be
the
goods
of
the
Minde
.
By
the
true
Consideration
of
thy selfe
,
who
thou
art
in
the
possession
of
these
blessings
,
thou
maiest
learne
to
know
,
that
if
thou
haue
any
,
or
all
of
them
,
thou
art
yet
no
otherwise
happy
in
them
,
then
according
as
thou
doest
vse
them
:
for
if
it
be
true
,
that
there
is
a
difference
betweene
vsing
and
enjoying
of
thinges
;
in
that
wee
are
saide
properly
to
vse
onely
those
thinges
that
are
temporall
;
Who
thou
art
.
For
there
is
nothing
that
letteth
and
hindereth
a
man
more
from
the
knowledge
of
himselfe
,
then
the
opinion
and
fonde
conceipte
he
hath
of
the
goodnes
,
greatnes
,
and
durablenesse
of
those
worldly
blessings
,
which
he
doth
possesse
,
and
so
entirely
affect
.
Therefore
to
weede
out
the
over-weening
opinion
thereof
,
wee
will
first
beginne
with
thy
linage
and
parentage
,
and
so
bring
thee
by
little
and
little
into
the
consideration
of
thy selfe
,
who
thou
art
.
Art
thou
descended
of
a
noble
family
,
or
of
a
base
linage
?
if
thou
be
noble
borne
,
then
commonly
pride
and
presumption
catch
holde
and
lay
such
violent
handes
on
thy
will
,
thy
affection
,
and
thy
vnderstanding
,
that
they
can
hardlie
bee
remooued
from
thee
,
till
they
haue
remooued
thee
from
the
knowledge
of
thy selfe
,
who
thou
art
.
For
thy
presumptuous
pride
and
selfe-liking
affection
will
make
thee
beleeue
that
thou
art
much
better
,
then
indeed
thou
art
.
This
makes
men
many
times
to
measure
their
owne
greatnes
of
birth
as
they
doe
their
shadowes
,
which
alwaies
seeme
bigger
then
their
bodies
,
and
by
degree
it
draweth
them
to
beleeue
that
their
birth
and
parentages
are
farre
better
then
the
birthes
and
parentages
of
any
others
are
,
or
may
be
.
Iupiter
Hammon
,
and
so
be
deemed
to
haue
beene
descended
from
the
Gods
.
Sabor
King
of
Persia
called
himselfe
King
of
Kings
,
partaker
of
the
planets
,
2.
H
and
,
brother
to
the
Sunne
and
Moone
.
Hanno
the
Carthaginian
caused
birdes
to
bee
taken
,
and
taught
to
say
,
Hanno
is
a
God
:
which
birdes
were
afterwarde
cast
abroade
in
diverse
places
,
that
they
might
publish
this
his
feined
Deitie
vnto
the
people
.
Even
so
commonly
wee
see
that
many
of
noble
birthe
and
greate
parentage
perswade
themselues
that
they
exceede
all
others
in
estimation
of
bloode
and
linage
:
whereas
they
mighte
consider
with
themselues
that
howe
noblye
soeuer
they
are
borne
,
their
Nobility
hath
a
beginning
,
not
by
their
own
,
but
by
their
Auncestors
deserts
&
vertues
;
wherfore
if
that
there
be
not
in
them
good
partes
and
properties
aunswereable
to
the
behaviour
and
good
qualities
of
their
Elders
,
and
their
owne
birthes
,
then
are
they
but
a
blemish
to
their
Elders
,
and
a
staine
to
their
names
,
and
honors
.
We
see
the
fairest
and
richest
silkes
,
when
once
they
receiue
any
blemish
or
staine
,
they
are
more
disfigured
and
in
greater
disgrace
then
cloath
,
or
other
matter
of
lesse
moment
and
reckoning
:
even
so
is
it
in
the
estimation
of
Nobility
.
For
a
fault
in
a
man
of
great
birth
and
parentage
is
more
noted
,
and
breedeth
vnto
him
greater
disgrace
and
dishonour
,
then
the
same
should
do
vnto
a
man
of
lesse
and
lower
dignity
.
It
is
not
inough
to
be
borne
of
high
bloude
,
without
vertue
aunswerable
to
that
birth
:
neither
with
reason
may
a
noble
man
,
because
he
is
honourably
descended
,
challendge
loue
,
estimation
,
and
honour
of
the
actions
accomplished
by
his
Auncestors
,
vnlesse
his
owne
carriage
be
correspondent
&
aunswerable
to
theirs
,
bee
which
braggeth
of
his
kindred
,
commendeth
that
which
concerneth
others
.
Nam
genus
,
et
proaves
,
et
quae
non
fecimus
ipsi
,
Vix
ea
nostra
voco
.
that
is
.
What
kindred
did
,
or
Elders
ours
,
And
what
we
haue
not
donne
,
I
call
not
ours
:
it
scarcely
hath
Vs
any
credit
wonne
.
This
caused
a
Gentle
man
of
great
worth
and
worthines
,
Vix
ea
nostra
voco
.
Who
although
hee
might
most
deseruedly
haue
claimed
vnto
himselfe
as
much
honor
as
ever
any
of
his
Auncestors
haue
had
,
yet
he
would
not
appropriate
their
vertues
(
which
could
not
be
called
his
)
vnto
himselfe
:
for
he
had
rather
gaine
glory
by
his
owne
noble
and
worthy
actes
,
then
be
accoumpted
renowmed
for
the
greatnes
of
his
Auncestors
,
how
neere
and
how
deere
soever
vnto
him
.
As
his
noble
minde
is
worthy
of
memory
in
all
ages
,
and
his
heroicall
actes
never
to
be
committed
to
oblivion
:
so
are
they
(
which
degenerate
from
their
Elders
,
or
doe
disgrace
and
dishonor
the
honourable
actions
of
their
Auncestors
)
to
be
accoumpted
worthy
(
if
not
of
all
shame
)
yet
of
a
place
in
Lethes
lake
to
lye
in
perpetually
.
Q.
Pompeius
Pretor
of
Rome
did
most
stoutely
and
wisely
carry
himselfe
,
when
he
did
interdict
and
dishinherite
the
sonne
of
Q.
Fabius
Max.
from
the
vse
and
benefit
of
all
his
fathers
goods
,
because
he
did
degenerate
from
the
vertues
of
his
noble
father
,
and
spent
that
most
luxuriously
,
which
his
father
had
most
honorably
gotten
.
There
was
a
law
amongst
the
Rhodians
,
that
what
sonne
soever
followed
not
the
foot-steps
of
their
fathers
vertues
should
be
dishinherited
:
which
lawe
if
it
were
kept
,
&
did
continue
in
force
amongst
vs
this
day
,
it
would
make
many
a
sonne
goe
without
goods
,
and
leaue
his
fathers
liuing
for
others
to
inherite
.
For
out
daies
make
experience
of
that
,
which
the
Poet
spake
,
and
applied
to
former
ages
.
Aequat
rara
patrem
soboles
,
Degenerant
,
pauci
superant
probitate
parentem
.
Now
againe
on
the
other
side
,
if
thy
birth
and
parentage
bee
meane
,
then
most
commonly
art
thou
drawen
to
despaire
of
having
any
great
advauncement
,
although
thou
doe
deserue
it
wel
:
for
Envy
alwaies
followeth
Vertue
,
and
that
most
of
all
,
when
it
is
placed
in
one
of
meane
Parentage
.
For
vsually
those
,
that
hold
themselues
better
in
birth
,
will
contemne
and
envy
their
inferiours
in
bloud
,
although
they
bee
farre
theyr
superiours
in
vertue
and
desearte
.
But
this
shoulde
not
dismaye
him
that
deserveth
well
,
to
expect
the
rewarde
of
his
desertes
,
how
meane
soever
ever
his
birth
be
.
For
we
finde
it
in
experience
true
,
and
the
examples
are
infinite
,
how
men
,
whose
parentes
were
meane
and
poore
,
haue
(
for
good
partes
in
them
)
bene
preferred
to
very
high
and
great
dignity
.
As
David
,
a
shepheard
,
yet
afterwardes
annoynted
King
of
Israel
.
And
so
if
the
noble
borne
haue
care
of
his
cariage
,
&
avoide
presumption
in
the
estimation
of
his
honourable
descent
:
&
the
meane
man
shun
dispaire
or
doubt
of
obteining
advauncement
by
reason
of
his
birth
,
and
to
lofty
a
conceipt
in
his
prosperous
estate
,
then
shall
either
of
them
consider
well
and
wisely
who
,
and
what
he
is
in
his
descent
,
and
by
his
parentage
.
CHAP.
2.
The
Consideration
of
thy selfe
,
who
thou
arte
in
the
state
of
thy
body
.
THE
next
Consideration
is
of
thy selfe
who
thou
arte
in
the
state
of
thy
bodie
:
wherein
consisteth
the
estimation
of
thy
health
,
of
thy
strength
and
of
thy
beauty
:
in
considering
whereof
thou
shalt
finde
who
thou
arte
in
possessing
health
or
sicknesse
,
strength
or
weaknes
,
beauty
or
deformity
,
wherein
if
Nature
hath
bestowed
on
thee
her
giftes
liberally
and
friendlie
,
shee
giveth
thee
no
better
gifte
then
the
Poets
faine
that
Paris
gaue
to
Venus
,
or
the
rewarde
that
hee
received
of
her
againe
.
For
when
shee
stroue
with
Iuno
and
Pallas
for
the
golden
ball
,
which
was
to
be
given
to
her
whom
Paris
deemed
fairest
of
the
three
;
Paris
bestowed
the
ball
on
Venus
,
and
with
al
continuall
contention
with
the
other
twaine
:
and
she
rewarded
him
againe
with
Helen
which
was
his
vtter
confusion
.
This
fable
was
not
devised
without
very
good
signification
and
a
certaine
morall
or
meaning
,
what
molestations
many
times
followe
the
friendly
course
of
Nature
in
them
,
that
are
healthy
,
strong
,
and
beautifull
in
body
.
For
if
thou
hast
thy
health
,
then
thou
art
commonly
carelesse
of
thy
diet
,
and
so
fallest
oft
to
surfette
,
or
else
to
vse
some
such
exercise
.
as
may
indaunger
thy
health
.
For
hee
that
doubteth
not
of
his
health
,
dare
eate
of
manie
dishes
,
and
(
as
Seneca
saith
)
eating
of
many
meates
bringes
many
diseases
:
birdes
doe
flie
,
or
fishes
swimme
,
or
beastes
doe
runne
,
they
are
buried
in
our
bellies
.
If
thou
aske
(
saith
he
)
why
wee
dye
so
suddainely
?
it
is
because
wee
liue
by
the
death
of
so
many
creatures
:
and
they
that
haue
most
strength
,
are
most
boldest
to
devoure
most
creatures
,
whereby
most
commonly
they
abate
their
health
,
and
consume
that
which
they
woulde
fainest
pamper
and
feede
,
even
their
bodies
.
The
exercises
also
,
which
strong
bodyed
men
are
most
giuen
vnto
,
doe
withdraw
many
times
to
to
many
of
such
,
from
the
better
exercises
of
the
minde
.
For
seldome
is
it
seene
,
that
men
of
much
might
are
much
giuen
to
the
study
of
liberal
sciences
,
or
the
meditation
of
divine
things
:
which
moued
Xenocrates
to
exhort
men
that
they
should
not
exercise
the
body
much
without
the
minde
,
nor
the
minde
altogether
without
the
body
;
for
the
first
best
beseemeth
wrastlers
and
such
rude
people
;
the
second
belongeth
vnto
Idle
persons
;
the
first
breedeth
strong
&
sturdy
ignoraunce
;
the
second
begetteth
studious
dulnesse
:
but
they
that
are
apt
and
fit
for
best
things
,
are
indifferently
exercised
in
both
body
and
minde
.
For
those
men
,
that
haue
stronge
bodies
,
for
the
most
part
haue
weake
mindes
,
because
they
so
much
exercise
the
strength
of
their
bodyes
,
that
they
seldome
or
never
regarde
the
study
of
the
minde
:
Fastus
inest
pulchris
,
It
is
to
often
tryed
,
that
they
,
which
are
by
nature
beautiful
,
make
their
external
beauty
of
the
body
to
be
the
betraier
of
the
inwarde
beauty
of
the
minde
:
whereby
we
see
what
inconveniences
doe
followe
the
health
,
strength
,
and
beauty
of
the
body
.
Now
contrarywise
,
if
thou
art
either
naturally
subiect
to
sicknesse
,
or
accidentally
weake
;
if
thou
art
by
nature
,
or
by
casualty
deformed
,
what
anguish
,
griefe
,
and
tormentes
of
minde
these
defectes
and
blemishes
doe
bring
with
them
,
every
one
either
feeleth
and
findeth
in
himselfe
,
or
at
the
least
may
see
and
perceiue
it
in
others
.
Therefore
to
temper
those
intemperate
affections
,
which
vsually
abounde
in
such
as
abuse
the
blessings
of
the
body
:
and
also
to
avoide
the
inconveniences
,
which
doe
pursue
the
wants
of
those
naturall
blessings
of
the
body
,
thou
oughtest
to
conssider
,
that
if
the
Creator
of
natures
wroks
hath
bestowed
the
blessinges
of
health
,
strength
,
and
beauty
vppon
thee
,
that
hee
bestowed
not
them
to
that
ende
vpon
thee
,
that
thou
shouldest
grow
prowde
of
them
,
or
abuse
thy
body
,
or
devise
howe
to
make
others
enamored
with
thy
beauty
,
and
the
rather
for
it
vnlawfully
to
desire
thee
.
For
thou
haste
receiued
these
sweete
blessings
to
another
ende
:
euen
that
to
the
ablenesse
of
thy
body
thou
shouldest
ioine
the
willingnes
of
thy
minde
,
to
doe
those
comely
and
commendable
deedes
,
which
doe
beautifie
both
the
body
and
the
minde
,
and
which
last
longer
then
the
soone-fading
blossomes
of
beauty
,
the
weake
and
ever-slyding
staffe
of
strength
,
and
then
thy
health
,
which
is
more
vncertaine
then
all
the
rest
;
for
it
is
soone
impaired
and
very
quickly
brought
to
vtter
decaye
.
If
then
thy
beauty
fade
,
thy
strength
faile
,
and
thy
health
consume
and
weare
away
;
dismay
not
thy selfe
,
but
rather
bee
armed
with
patience
.
For
as
long
as
the
minde
is
indued
with
reason
,
and
good
resolution
,
no
sicknesse
or
afflictions
can
bring
the
body
so
weake
,
or
so
out
of
shape
,
but
that
a
minde
prepared
with
patience
and
directed
by
vertue
may
very
well
indure
.
Infirmities
may
bee
a
meane
to
subdue
,
or
at
least
to
mooue
vs
to
sustaine
stoutly
all
dislikes
and
discontentmentes
of
such
defects
and
effects
in
nature
.
Which
Consideration
(
with
the
circumstaunces
of
the
same
)
concerning
thy
health
and
sicknesse
,
thy
strength
and
weakenesse
,
thy
beauty
and
deformity
if
thou
beare
alwaies
in
thy
minde
,
and
make
good
vse
thereof
,
thou
shalt
consider
of
thy selfe
aright
,
and
soone
knowe
what
,
and
who
thou
arte
in
the
state
of
thy
body
.
CHAP.
3.
The
Consideration
of
thy selfe
what
,
and
who
thou
art
in
the
state
of
thy
wealth
and
riches
.
THe
Consideration
of
thy
wealth
&
riches
doth
containe
two
circumstaunces
to
be
conceived
of
thee
,
and
to
be
caried
continually
in
thy
remembrance
.
The
first
is
of
thy
wealth
and
possessions
,
howe
thou
haste
gotten
them
:
the
seconde
is
,
how
thou
doest
vse
them
.
For
by
these
two
courses
of
getting
&
vsing
thy
wealth
&
goods
,
they
are
made
either
good
or
evill
vnto
thee
.
Sometimes
men
doe
get
their
goods
well
,
by
honest
and
lawfull
meanes
,
yet
may
they
vse
them
evill
:
but
they
doe
seldome
,
or
almost
neuer
,
that
get
their
goods
by
evill
meanes
,
turne
their
goods
so
gotten
vnto
good
vses
.
Now
first
,
for
the
obtaining
and
getting
of
riches
whither
it
be
by
lawful
,
or
by
vnlawfull
meanes
:
it
is
to
be
considered
that
if
thou
haste
riches
,
landes
,
or
any
kinde
of
liuelyhood
,
thou
hast
either
gotten
it
by
inheritance
,
by
gift
,
or
by
thine
owne
industry
.
If
thy
goods
and
possessions
come
vnto
thee
by
inheritaunce
,
and
that
thou
haste
sufficient
by
thine
auncestors
to
mainetaine
thy
estate
,
then
,
the
more
thou
hast
the
lesse
shoulde
bee
thy
care
and
toyle
in
travailing
to
augment
thine
aboundaunce
,
seeing
that
by
inheritaunce
thou
haste
sufficient
to
sustaine
necessity
,
and
to
mainetaine
thy
calling
:
and
yet
this
competency
shoulde
not
breede
a
carelesnesse
in
thee
to
preserue
that
vnto
thy
posterity
,
which
thy
predecessours
carefully
procured
for
thee
.
But
such
commonly
is
the
condition
of
mans
nature
,
that
hee
alwaies
doeth
desire
an
alteration
of
his
estate
,
which
maketh
him
,
that
hath
greate
possessions
left
him
by
his
parentes
(
not
knowing
or
considering
what
paines
they
vsed
in
the
obtaining
of
it
)
to
bee
carelesse
howe
hee
consumeth
it
:
hee
having
no
experience
howe
hardly
it
was
had
at
the
first
,
foreseeth
not
howe
vneasily
it
is
recovered
when
it
is
gone
,
or
what
the
lacke
and
losse
of
it
is
,
when
it
is
mispent
.
We
see
many
times
that
a
prodigall
sonne
succeedeth
a
miserable
father
:
who
,
when
hee
commeth
to
plenty
(
not
by
his
owne
,
but
by
his
parentes
industrie
)
neuer
ceaseth
to
seeke
meane
,
to
spende
that
which
others
haue
gotten
for
him
,
being
drawne
by
delighte
to
lavish
in
expences
,
with
a
vaine
opinion
of
getting
fame
,
and
procuring
friendes
,
or
other
prefermentes
by
his
liberalitie
,
as
hee
thinketh
;
but
more
truelie
by
his
prodigalitie
,
as
others
doe
thinke
,
and
as
himselfe
shall
finde
when
all
is
gone
,
and
when
it
is
to
late
to
growe
thriftie
.
The
reason
of
this
is
,
that
thinges
which
are
hardly
had
,
are
sought
with
greatest
desire
,
and
kepte
with
greatest
care
:
and
on
the
contrary
side
,
we
commonly
see
that
when
wealth
or
almost
any
other
worldly
benefite
is
bestowed
on
men
freely
,
or
that
they
obtaine
it
without
any
great
labour
or
difficultie
,
they
then
least
esteeme
it
,
and
are
soonest
wonne
to
departe
from
it
.
Therefore
to
shunne
both
these
extremities
of
prodigality
,
and
misery
,
in
administring
and
bestowing
of
thy
goods
and
possessions
,
which
come
to
thee
by
inheritance
,
vse
this
mediocrity
,
that
plenty
make
thee
not
prodigall
,
nor
poverty
cause
thee
to
be
miserable
:
the
meane
in
this
,
as
in
other
thinges
(
though
it
be
harde
to
attaine
vnto
)
is
the
safest
and
the
profitablest
course
,
when
it
may
be
compassed
and
well
kept
:
as
the
Poet
saith
.
which
is
,
There
is
a
golden
meane
in
things
,
And
certaine
boundes
are
pight
.
Beyonde
,
beside
,
or
short
of
which
Cannot
consist
the
Right
.
Then
if
a
man
grow
to
wealth
,
or
great
living
by
other
mens
gifts
,
such
as
were
not
his
parents
,
or
from
whom
he
coulde
not
expect
the
same
as
an
hereditary
right
;
which
happeneth
diverse
times
vnlooked
for
to
many
:
wealth
so
obtained
,
worketh
like
effect
as
that
doth
,
which
is
had
by
inheritaunce
;
that
is
,
it
maketh
him
that
commeth
so
sodainely
and
with
so
small
travaile
to
his
aboundaunce
,
to
take
the
lesse
care
in
keeping
of
it
,
or
in
spending
it
well
;
for
such
a
one
commonly
wil
verifie
the
old
proverbe
,
which
saith
,
light
come
,
light
go
:
So
did
Caius
Caligula
,
who
consumed
great
treasures
gathered
togither
by
Tiberius
the
Emperour
.
For
it
is
reported
of
him
,
that
he
spent
seavē-score
thousand
Sestertia
in
one
yeare
.
So
did
Cleopatra
the
last
Queene
of
Aegypt
,
who
at
a
supper
,
which
she
made
to
M.
Antonius
,
putting
an
excellent
pearle
into
tarte
vineger
,
wherein
being
resolued
,
dranke
it
,
being
esteemed
at
Centies
Sesteria
which
is
of
our
money
50000.li.
Many
such
we
haue
in
these
our
daies
bearing
the
like
prodigall
mindes
,
though
they
haue
not
the
like
meanes
and
abilitie
:
who
are
as
ready
to
spend
all
their
wealth
,
whither
by
gifte
or
by
inheritance
,
yea
and
that
as
vainely
as
Heliogabalus
,
by
wearing
of
precious
stones
in
their
shoes
:
or
as
Caesar
the
sonne
of
Pope
Alexander
the
sixt
,
who
spent
every
day
two
hundred
crownes
in
banquetting
,
maintained
a
multitude
of
parasites
,
whome
he
fed
and
apparelled
on
his
owne
proper
cost
,
and
keapt
in
pay
eight
thousand
souldiers
continually
:
all
which
prodigally
and
vamely
he
spent
and
consumed
during
his
fathers
daies
.
Haue
not
diverse
heires
,
and
such
as
haue
large
legacies
in
our
daies
,
spente
as
lavishly
what
they
had
,
as
their
parents
gotte
the
same
wickedly
?
to
whome
may
well
be
applied
what
the
Poet
writte
of
Canna
,
saying
vnto
him
thus
:
Hausisti
patrias
luxuriosus
opes
.
which
is
Thou
hast
consum'de
thy
fathers
wealth
,
To
feede
thy
lustfull
minde
:
For
feare
least
thou
shouldst
after
death
,
Leaue
ought
of
it
behinde
.
Now
touching
the
getting
and
spending
of
those
possessions
,
which
doe
accrue
vnto
thee
by
thine
owne
paines
and
industry
:
the
goods
so
gotten
,
as
they
are
obtained
by
thine
owne
indevours
,
so
Desire
was
the
mother
,
Paines
the
father
,
and
Care
the
nurse
of
the
new-borne
babe
,
Wealth
:
which
many
times
maketh
such
as
brought
forth
and
nourished
so
vnnaturall
a
childe
,
like
vnto
the
viper
,
which
with
the
birth
of
her
owne
younge
ones
,
is
alwaies
bereaved
of
her
owne
life
.
Therfore
in
the
getting
and
vsing
of
thy
riches
and
wealth
remember
these
rules
,
that
the
goods
,
which
are
evill
gotten
,
doe
not
bring
so
much
present
profitte
,
pleasure
,
and
prosperity
,
as
they
doe
cause
future
daungers
,
by
how
much
the
more
any
thing
is
in
his
owne
nature
excellent
,
by
so
much
the
more
is
the
abuse
therof
pernicious
and
daungerous
.
So
it
is
not
the
lawful
vse
,
but
the
vnlawfull
abuse
of
riches
&
wealth
,
that
is
alwaies
condemned
.
Neither
are
the
opinions
of
Crates
,
Antisthenes
,
and
other
Philosophers
of
their
iudgment
,
good
and
to
be
followed
therein
,
who
would
not
haue
any
wealth
(
but
gaue
away
their
goods
)
thinking
that
they
would
be
hinderances
to
their
desired
happines
:
wherein
they
were
deceiued
,
seeing
that
riches
in
themselues
are
neither
good
nor
evill
,
but
become
such
,
as
they
are
vsed
:
good
to
the
good
,
and
badde
to
the
evill
and
wicked
:
then
a
golden
bitte
makes
a
horse
the
better
that
beareth
it
:
and
to
vse
them
well
is
to
enioy
them
:
as
to
vse
them
evil
,
is
to
abuse
them
.
The
good
or
evill
vse
of
them
also
consisteth
in
the
estimation
that
we
make
of
the
same
.
For
if
we
growe
once
into
to
great
a
liking
and
loue
of
our
goods
,
then
they
steale
away
the
heart
of
him
,
that
hath
them
,
and
make
him
a
slaue
to
his
owne
substaunce
,
according
to
that
which
the
Poet
saith
:
That
is
,
As
riches
doth
increase
with
men
,
So
furiousely
they
rage
:
Still
crauing
more
,
the
more
they
haue
:
What
may
their
lust
assagwe
?
So
that
they
doe
,
as
the
Tragedian
testifieth
,
drinke
poison
in
golde
:
hee
wished
that
whatsoever
he
might
touch
should
bee
turned
into
golde
;
which
he
obtaining
purchased
nothing
thereby
but
his
owne
destruction
.
For
when
he
should
feede
,
his
〈◊〉
(
by
reason
of
his
former
request
)
becomming
so
hard
a
me●●●●●
,
might
well
choake
his
,
but
never
nourish
him
.
This
was
set
downe
to
signifie
how
much
harme
they
procure
vnto
themselues
which
purpose
nothing
but
the
heaping
of
wealth
without
regard
,
how
it
is
gotten
or
how
it
shall
be
spent
.
For
it
is
true
that
Iuvenall
saith
,
Tantis
parta
malis
,
curâmaiore
,
metuque
Servantur
:
misera
est
magus
custodia
census
.
that
is
,
Ill
gotten
goods
,
are
kept
with
greater
care
and
feare
:
Great
charge
of
wealth
the
misers
hart
doth
break
&
teare
.
Besides
the
wrongfull
getting
of
them
,
and
the
great
care
that
he
hath
in
keeping
of
them
,
there
is
as
great
daunger
in
the
evill
vsing
of
them
:
either
in
not
vsing
them
at
al
,
but
hording
them
vp
to
the
hurt
of
many
:
or
else
in
imploying
of
them
otherwise
,
them
they
ought
to
be
imployed
.
They
that
haue
great
store
of
goods
,
and
vse
them
not
at
al
,
keepe
them
cloase
,
either
because
they
know
not
what
to
doe
with
them
,
or
else
because
they
cannot
find
in
their
hartes
to
deparr
with
them
.
For
the
first
sort
they
are
like
vnto
them
that
haue
good
horses
in
their
stables
(
as
Isocrates
saith
)
and
know
not
how
to
ride
them
,
whereby
for
want
of
vse
they
become
altogither
vnprofirable
.
And
as
for
the
second
sort
,
that
haue
no
desire
to
vse
their
goods
,
though
they
know
how
to
do
it
;
they
are
not
very
vnlike
vnto
the
she-Ape
which
makes
so
much
of
her
young-ons
,
that
,
with
continual
clasping
of
them
,
she
many
times
crusheth
them
to
death
:
so
these
covetous
creatures
(
that
know
how
to
vse
their
good
,
and
wil
not
)
do
so
claspe
it
,
and
hide
it
in
their
coaffers
,
that
with
the
cloase
keeping
therof
they
doe
(
as
it
were
)
crush
it
to
death
,
for
that
they
burie
it
in
the
sepulcher
of
forgetfulnesse
,
and
vnprofitablenesse
.
So
then
it
is
the
estimation
that
we
make
of
riches
,
which
maketh
a
man
either
happy
or
vnhappy
in
the
getting
,
in
the
hauing
,
and
in
the
vsing
of
his
goods
.
For
vnlesse
his
minde
be
his
moderator
therein
,
there
is
no
law
,
but
the
law
of
Reason
,
that
can
limitte
his
desires
.
if
GOD
shoulde
giue
his
temporall
blessinges
onely
vnto
the
good
,
the
evill
woulde
thinke
that
hee
ought
to
be
glorified
onely
for
this
and
nothinge
else
.
Againe
,
if
hee
shoulde
giue
them
vnto
the
evill
and
wicked
onelie
,
the
weake
woulde
bee
affraide
to
bee
converted
,
least
that
they
thereby
shoulde
wante
.
If
it
shoulde
bee
taken
from
the
evill
,
then
they
woulde
thinke
that
this
onely
shoulde
bee
their
punishment
.
From
the
good
hee
often
taketh
it
,
that
they
shoulde
desire
better
thinges
;
which
they
haue
not
common
with
the
wicked
.
Now
that
thou
maiest
make
a
right
vse
of
this
Consideration
,
in
waighing
howe
thou
hast
gotten
,
and
how
thou
doest
spende
thy
wealth
,
obserue
alwaies
this
,
that
in
thy
reasonable
care
to
obtaine
sufficiencie
,
thou
keepe
vnto
thy selfe
a
safe
conscience
not
to
wronge
them
,
with
whome
thou
doest
deale
:
and
that
thou
growe
not
into
to
much
loue
with
thy
wealth
;
in
the
dispensation
thereof
thou
oughtest
also
to
vse
Iustice
vnto
thy selfe
in
observing
these
fowre
circumstaunces
,
to
Whome
,
Whou
,
Wherefore
,
and
Howe
thou
bestowest
thy
wealth
;
which
if
thou
perfourme
,
then
hast
thou
wel
considered
,
who
thou
art
in
the
state
of
thy
wealth
.
CHAP.
4.
The
Consideration
of
thy selfe
,
who
thou
art
in
the
state
of
thy
calling
and
Authoritie
.
FOr
the
Consideration
of
thy selfe
who
thou
art
in
thy
calling
and
dignitie
;
either
thy
estate
is
honourable
&
worshipful
,
or
meane
.
that
they
by
other
mens
dispraise
doe
hunt
after
their
owne
commendations
.
The
third
,
is
when
they
do
reioice
in
the
adverse
fortune
and
fal
of
him
,
that
hath
beene
advanced
for
his
worth
and
worthinesse
.
The
last
is
an
evill
affection
and
inward
hatred
,
too
high
a
calling
is
accompanied
with
Envie
,
but
chiefly
,
when
arrogancie
and
hauty
behaviour
is
ioined
with
it
.
And
although
that
Envie
,
this
externall
enemy
,
is
very
daungerous
,
yet
is
it
neuer
so
hurtfull
vnto
a
high
estate
or
calling
,
as
is
the
internall
adversarie
pride
.
For
the
forraine
foe
,
Envie
,
because
other
vices
haue
power
in
our
evill
doinges
;
but
this
doeth
proceede
and
taketh
strength
and
full
growth
of
our
good
actions
and
best
deedes
.
Besides
these
two
forenamed
adversaries
,
followers
of
his
fortunes
,
then
of
himselfe
;
and
are
alwaies
ready
to
applaude
even
his
worst
actions
,
as
honourable
and
vertuous
:
whereby
they
blindefolde
him
,
and
in
the
ende
drowne
him
in
the
deepe
and
daungerous
pit
of
misbeliefe
:
neither
will
such
soothing
fellowes
giue
him
any
incouragement
to
vndertake
any
vertuous
action
or
laudable
exercise
.
For
they
holde
that
no
pollicy
,
sith
they
finde
it
best
to
followe
him
in
his
owne
humors
,
which
they
take
to
bee
the
onely
way
to
come
by
his
loue
and
favour
:
so
that
by
these
meanes
great
states
,
and
men
of
high
place
and
calling
are
soonest
corrupted
in
their
conditions
:
and
as
,
when
they
doe
amisse
,
few
men
dare
tell
them
their
faultes
;
so
their
flatterers
will
be
ready
to
make
their
faultes
seeme
no
faults
vnto
them
:
whereby
such
followers
make
them
worse
then
of
themselues
they
would
be
.
Now
to
withstand
these
strong
assaultes
,
&
to
saue
thy selfe
from
such
dangerous
invasions
of
three
so
mighty
impediments
to
the
knowledge
of
thy selfe
in
the
state
of
thy
calling
,
as
are
Envie
,
Pride
,
and
Flattery
;
vse
these
weapons
to
defend
thee
:
against
Envie
,
vse
Vertue
;
against
Pride
and
Ambition
,
vse
humility
;
and
against
Dissimulation
,
vse
Discretion
,
to
make
difference
betweene
faithfull
and
flattering
followers
,
and
this
may
bee
a
marke
for
any
generous
minde
,
among
such
as
follow
him
.
The
faithfull
and
such
as
desire
his
honour
and
credit
,
will
not
spare
to
tell
him
his
faultes
;
but
the
flatterer
will
footh
him
in
all
his
doings
.
This
if
thou
carry
in
thy
remembrance
,
and
put
in
practise
,
then
hast
thou
well
considered
who
thou
art
in
,
thy
estate
and
calling
.
THE
THIRD
SECTION
OF
the
first
part
of
the
Consideration
of
humane
Condition
.
CHAP.
1.
The
Consideration
of
thy selfe
what
manner
of
man
thou
art
,
first
as
touching
thy
learning
.
THe
thirde
and
last
point
of
Consideration
concerning
the
knowledge
of
thy selfe
is
,
what
manner
of
man
thou
art
.
For
as
the
second
pointe
of
Consideration
(
which
is
,
who
thou
art
)
doth
appertaine
to
the
knowledge
of
of
the
body
,
with
the
ornamentes
that
doe
belong
to
the
outward
estate
therof
:
so
this
last
point
of
Consideration
(
which
is
,
what
manner
of
man
thou
art
)
doth
chiefly
containe
the
true
vnderstanding
of
those
things
,
which
do
adorne
the
inwarde
estate
of
the
minde
.
To
attaine
to
the
true
knowledge
whereof
,
it
behoueth
to
haue
the
helpes
of
the
intellectuall
,
morall
,
and
theologicall
vertues
.
Art
,
Prudence
,
Science
,
Sapience
,
&
Intelligence
.
Intelligence
is
defined
to
bee
the
habite
of
principles
;
Science
is
said
to
be
the
habite
of
conclusions
,
knowledge
and
learning
doe
mollifie
mens
manners
.
Picaloquax
varias
modulatur
gutture
voces
Scurrils
strepitu
quic
quid
et
audit
,
ait
.
which
is
,
The
pratling
Pye
faines
every
kind
of
voice
,
And
what
she
heares
,
she
speakes
with
chattering
noise
.
These
Artes
are
not
in
themselues
vnnecessary
,
although
for
want
of
the
right
vse
of
them
,
they
may
be
made
vnnecessary
&
vnprofitable
.
Other
Artes
there
are
,
that
haue
more
pleasure
then
profitable
vse
in
them
,
and
in
their
owne
natures
are
nothing
or
very
little
necessary
,
as
Musicke
and
the
like
:
yet
I
know
that
the
louers
and
practisers
thereof
,
will
frame
reasons
to
prooue
the
profitte
and
necessity
of
them
.
There
are
also
other
Artes
,
which
are
not
onely
vnnecessary
,
but
are
also
altogeather
vnprofitable
and
vnlawfull
:
as
the
vse
of
that
part
of
Astrologie
which
some
call
Medicinary
,
wherein
they
would
seeme
to
set
downe
the
certaine
times
of
death
,
and
life
;
of
barennesse
,
and
plenty
;
of
warre
,
and
peace
;
of
mariages
,
of
pestilence
,
and
the
like
future
accidents
.
This
Arte
in
it selfe
,
is
both
vnnecessary
,
vnprofitable
,
vnlawfull
,
and
vncertaine
.
For
,
as
Cornelius
Agrippa
(
one
that
was
much
giuen
to
that
study
in
his
youth
,
Astrologie
hath
nothing
in
it
else
but
meere
trifles
,
Poets
fables
,
much
and
monstrous
forgery
and
faining
,
wherewith
they
haue
imagined
that
the
heaven
is
replenished
.
that
these
be
they
,
which
lifte
themselues
vp
against
the
knowledge
of
all
that
is
done
,
promising
vnto
themselues
a
fained
knowledge
,
and
referring
the
event
of
all
thinges
vnto
the
rising
,
falling
,
and
course
of
the
starres
,
following
therein
their
Mathematicall
errours
.
But
we
wil
leaue
these
,
as
vnlawfull
and
altogither
vncertaine
;
and
not
worthy
to
bee
reckoned
or
esteemed
of
as
an
Arte.
habite
of
doing
with
true
reason
.
That
therefore
which
hath
no
truth
,
nor
true
principles
or
certaine
grounds
,
can
be
no
Arte.
But
,
to
come
vnto
those
Artes
which
are
both
profitable
and
necessary
,
we
may
doe
well
to
consider
first
,
that
Artes
are
either
liberall
,
or
illiberall
and
Manuary
.
The
liberall
are
saide
to
be
the
Seaven
sciences
;
and
they
may
be
called
liberall
,
because
they
require
a
liberal
minde
to
be
bestowed
on
them
,
that
is
free
from
other
cares
,
free
from
passions
,
free
from
sordiditie
.
The
other
Artes
,
which
are
Manuary
,
although
they
do
not
so
much
adorne
the
minde
of
man
,
yet
are
they
necessary
for
the
vse
of
man
,
and
they
sustaine
his
necessities
,
keeping
him
from
idlenes
,
which
is
the
cancker
of
the
minde
:
yet
omitting
those
Manuarie
Artes
,
as
matters
that
doe
not
of
themselues
much
beautifie
the
minde
,
wee
will
say
somewhat
concerning
the
knowledge
of
the
other
Artes
,
which
are
called
the
liberall
Sciences
,
whereby
it
shall
be
seene
what
manner
of
men
they
are
,
that
attaine
to
the
knowledge
of
them
,
and
to
be
perfect
Artistes
.
And
first
,
as
touching
the
obtaining
of
those
Sciences
;
it
hath
beene
a
question
betweene
Philosophers
of
former
ages
,
whither
knowledge
,
vertue
,
and
science
were
in
vs
by
nature
,
or
that
it
came
vnto
vs
by
studie
and
exercise
:
wherein
Platoes
opinion
was
disallowed
and
reiected
of
Aristotle
and
others
.
For
Plato
his
position
was
this
,
that
the
soule
and
minde
of
man
was
at
his
first
creation
adorned
and
invested
with
all
science
,
vertue
,
and
knowledge
,
but
that
by
reason
of
the
infirmities
of
the
body
,
it
is
(
as
hee
said
)
dulled
&
darkned
with
forgetfulnesse
and
ignoraunce
:
so
that
whatsoever
man
learneth
afterwards
it
is
but
(
as
it
were
)
a
calling
to
remembrance
,
restoring
of
that
,
which
first
he
knew
.
But
Aristotle
,
that
famous
Philosopher
,
is
an
adversarie
to
this
opinion
.
For
he
doth
not
acknowledge
any
such
absolute
excellency
in
nature
:
but
confesseth
that
there
are
in
man
by
nature
certaine
seeds
and
sparkles
of
knowledge
.
And
we
are
saide
to
know
,
all
Doctrine
and
all
discipline
proceedeth
out
of
a
praeexestent
knowledge
.
doctrine
&
science
proceedeth
from
man
vnto
man
according
to
the
comparison
which
the
teacher
hath
vnto
him
that
is
taught
:
But
now
to
to
conclude
this
point
of
Consideration
of
knowledge
and
learning
,
we
ought
to
knowe
that
the
beginning
&
ending
of
true
knowledge
and
learning
is
to
know
our selues
.
Therfore
by
how
much
more
thy
knowledge
and
learning
doth
abound
,
by
so
much
more
ought
thy
humility
to
exceede
:
least
,
forgetting
thy selfe
,
thy
knowledge
and
thy
learning
doe
little
benefite
thee
.
Which
rules
if
thou
alwaies
remember
,
then
hast
thou
considered
thy selfe
aright
what
manner
of
man
thou
art
touching
thy
knowledge
and
learning
.
The
consideration
of
thy selfe
what
manner
of
man
thou
art
in
thy
wisedome
.
CHAP.
2.
HAVING
considered
thy selfe
.
What
manner
of
man
thou
art
concerning
thy
knowledge
in
learning
,
as
in
Artes
&
sciences
:
it
commeth
next
in
course
that
thou
shouldest
consider
what
manner
of
man
thou
art
in
thy
wisedome
(
for
Wisedome
is
saide
also
to
be
one
of
the
intellectuall
Habites
)
&
this
by
some
is
divided
into
two
partes
,
that
is
;
into
prudence
and
sapience
.
Prudence
(
as
they
affirme
)
is
the
knowledge
of
humane
affaires
onely
;
true
wisedome
,
which
conteineth
the
knowledg
of
things
divine
and
humane
,
we
may
measure
it
in
this
,
that
by
how
much
the
heavens
are
higher
then
the
earth
;
by
so
much
the
knowledg
of
heavenly
things
is
more
worthy
,
and
more
excellent
then
the
knowledg
of
humane
affaires
&
earthly
things
.
Reason
,
Vnderstanding
,
Circumspection
and
the
like
,
as
they
are
good
helpes
to
furnish
and
set
foorth
the
praise
of
Prudence
;
so
are
they
but
seldome
seene
to
some
&
concurre
altogither
in
one
:
or
if
any
one
doeth
attaine
to
that
excellency
of
Prudence
,
so
as
he
doe
possesse
al
the
parts
thereof
,
yet
doth
it
serue
but
to
set
before
him
heapes
of
cares
,
and
Labyrinthes
of
difficulties
:
so
that
the
workes
of
Prudence
and
humane
Pollicy
may
very
well
be
compared
to
the
Spyder
,
who
taketh
great
paines
,
and
vseth
great
arte
(
in
her
kinde
)
to
weaue
her
webbe
,
which
when
it
is
finished
,
doth
serue
to
no
other
vse
,
but
to
catch
some
few
little
fearefull
flies
:
as
for
the
great
flies
they
either
goe
by
the
weake
webbe
,
or
through
it
without
any
danger
at
all
:
and
many
times
after
all
the
paines
taken
therein
,
either
the
violence
of
windes
,
or
of
some
other
fowle
weather
on
the
soddaine
doth
deface
and
destroy
that
well-wrought
web
.
So
falleth
it
out
ful
often
with
the
workmanship
of
humane
Pollicie
.
For
when
a
man
by
Prudence
and
humane
Pollicie
hath
fashioned
some
cunning
,
fine
,
or
artificial
web
(
faire
to
the
outwarde
appearance
of
the
worlde
)
and
that
withall
the
devises
,
that
a
curious
and
a
painefull
conceipt
can
frame
;
yet
(
in
a
manner
)
it
is
but
as
if
it
were
a
worke
to
catch
flies
in
the
aire
,
or
(
in
deede
)
fooles
with
vaine
allurementes
vppon
the
land
:
as
for
the
greater
flies
,
which
are
as
strong
and
cunning
as
the
Spider
her selfe
,
they
will
catch
the
Spider
as
sone
,
or
rather
,
then
the
Spider
shall
intercept
or
intangle
them
.
Admitte
thou
(
oh
worldly
Politique
man
,
whosoeuer
thou
art
)
that
thou
hast
wouen
thy
webbe
with
the
threede
of
Prudence
very
strongly
,
procuring
thy selfe
great
patrimonies
,
honorable
alliaunce
,
preferments
many
,
and
high
advancements
:
yet
perchance
on
the
suddaine
,
and
when
thou
thinkest
least
of
it
,
some
suddaine
stormes
of
ill
fortunes
will
fal
vpon
thee
,
and
so
tumble
thee
in
thy
well-wrought
webbe
of
Prudence
and
Pollicy
,
that
it
wil
be
all
to
rent
and
torne
in
pieces
:
or
what
thou
dreamest
least
of
,
the
last
Conquerour
Death
,
he
commeth
,
and
(
as
an
vnplacable
enemy
)
breaketh
in
pieces
thy
whole
web
so
prudently
wrought
and
so
politiquely
finished
to
thine
owne
content
,
to
the
greate
ioy
of
thy
friends
,
&
to
the
wonder
&
admiration
of
most
men
.
But
least
we
should
be
thought
to
sette
aside
all
estimation
,
and
to
make
no
accoumpt
of
Prudence
,
or
humane
Pollicy
,
which
in
worldly
matters
carrieth
so
great
a
stroke
amongst
men
,
it
were
not
amisse
to
examine
the
partes
of
Prudence
and
to
estimate
thereby
the
value
thereof
:
and
they
are
reakoned
by
some
to
be
,
Reason
,
Circumspection
,
Counsaile
,
and
the
like
.
is
the
discourse
of
the
vnderstanding
by
which
the
vniversall
principles
of
thinges
that
may
be
done
,
are
applied
vnto
particular
things
which
are
to
be
done
,
though
diverse
&
vncertaine
.
And
so
Reason
&
Vnderstanding
are
not
distinguished
as
two
diverse
powers
,
but
as
two
diverse
actes
of
the
same
power
.
For
,
to
reason
,
is
to
proceede
from
one
vnderstanding
vnto
another
,
yet
every
kinde
of
Reasoning
is
not
that
part
of
Prudence
,
which
we
speake
of
in
this
place
,
because
,
if
wee
take
Reasoning
largely
in
that
sense
,
as
it
is
a
proceeding
from
principles
vnto
conclusions
,
as
in
Syllogismes
,
and
in
the
Arte
of
arguing
either
Rhetorically
,
or
Logically
;
this
is
rather
to
bee
reackoned
as
an
Arte
of
Reasoning
,
then
Reason
it self
.
For
if
Reason
did
consist
in
speaking
eloquently
,
or
in
disputing
subtilly
,
then
the
idle
Rhetorician
,
and
the
subtile
Sophyst
should
be
most
possest
,
and
best
indued
with
Reason
;
and
consequently
,
shoulde
enioy
chiefly
that
part
of
Prudence
.
Isidorus
saith
,
that
Discretion
is
the
provident
fore-seer
in
iudging
the
causes
of
things
,
the
order
of
doing
things
proceeding
from
their
cause
,
as
,
what
,
in
what
place
,
and
,
how
thou
shouldest
doe
,
speake
,
and
vnderstand
.
Next
vnto
Reason
,
attention
of
circumstances
in
morall
matters
:
and
if
it
be
an
attention
of
circumstances
,
then
it
must
consider
what
doth
belong
vnto
place
,
person
,
and
time
:
and
not
so
much
to
followe
the
time
in
all
things
.
For
that
were
irreligious
,
although
some
Politicians
prescribe
that
as
a
good
rule
,
&
very
requisite
to
be
obserued
of
prudent
men
:
but
to
yeelde
vnto
necessity
is
a
rule
,
which
both
Reason
and
Circumspection
doth
teach
vs
,
because
we
are
not
thereby
constrained
to
forsake
the
boundes
and
law
of
honesty
.
In
this
,
Coniecture
comes
in
as
an
harbinger
,
to
lodge
the
Circumstances
of
our
Circumspection
,
and
to
prepare
the
way
to
Election
,
as
what
,
when
,
and
how
,
things
ought
to
be
done
:
neither
may
there
be
too
much
Circumspection
vsed
(
for
that
it
often-times
turneth
to
iealousie
,
or
suspition
without
cause
)
&
as
the
Comoedian
concludeth
:
he
,
that
is
most
circumspect
,
least
he
be
deceived
,
is
scarce
circumspect
mough
,
when
he
is
most
circumspect
,
and
this
provident
man
,
when
he
is
most
carefull
,
is
most
commonly
caught
.
After
Circumspection
commeth
Counsaile
,
bringing
with
it
the
Conclusion
of
Prudence
.
For
after
Counsaile
there
is
nothing
to
be
performed
but
the
execution
thereof
,
which
is
the
end
&
event
of
thinges
.
inquisitiue
appetite
of
doing
things
thought
vpon
with
Reason
:
and
the
same
author
saith
,
that
it
is
the
subtile
foreseeing
of
the
minde
in
causes
to
be
examined
or
governed
:
to
the
attaining
wherof
Seneca
giveth
singular
precepts
,
I
thought
this
could
not
be
;
he
doubteth
not
what
shall
happen
,
but
expecteth
and
looketh
for
it
;
he
doth
not
suspect
it
,
but
he
doth
looke
and
provide
to
prevent
it
:
seeke
therfore
(
saith
he
)
if
thou
wilt
proue
wise
in
deed
,
the
cause
of
every
thing
,
&
having
found
the
beginning
,
consider
and
bethinke
with
thy selfe
what
may
be
the
end
thereof
.
These
preceptes
that
concerne
Counsaile
(
though
they
are
excellent
)
yet
notwithstanding
are
easier
to
be
given
,
then
to
be
followed
or
put
in
practise
and
accomplished
:
this
is
the
substance
of
all
difficult
matters
and
such
as
haue
neede
of
Consultation
;
wherein
we
finde
by
common
experience
that
every
man
can
more
readily
,
and
with
words
more
liberally
advise
another
man
what
he
should
doe
,
then
if
the
case
did
concerne
himselfe
.
For
anxiety
and
doubt
of
doing
that
,
which
a
man
may
dammage
himselfe
by
,
doth
diverse
times
so
distract
his
senses
betweene
feare
and
forethinking
,
that
his
iudgment
thereby
is
much
and
mightely
darkened
.
In
Counsaile
therefore
,
whether
it
be
for
a
man
his
owne
selfe
,
or
for
his
friend
a
due
Deliberation
of
any
thing
in
doubt
is
alwaies
requisite
.
For
,
as
Seneca
saith
,
there
are
two
things
,
If
thou
wilt
vnderstande
,
what
manner
of
man
thou
art
in
owing
and
possessing
of
Prudence
or
worldly
Pollicie
,
or
whither
thou
be
happie
or
vnhappy
in
having
thereof
,
let
this
be
vnto
thee
as
a
certaine
rule
,
that
it
is
,
as
all
other
worldly
blessings
are
vnto
thee
.
Gold
is
good
,
if
it
be
turned
to
good
vses
:
yea
it
is
also
euil
,
&
maketh
thee
evil
to
,
if
thou
doe
not
vse
it
wel
.
Such
is
the
effect
of
Prudence
or
humane
Pollicy
:
it
worketh
also
according
as
thou
doest
vse
it
.
For
as
Seneca
saith
,
if
a
prudent
man
exceede
his
bounds
,
a
good
Conscience
,
they
are
of
all
people
most
pernitious
and
most
dangerous
to
converse
,
or
to
be
dealt
withall
.
CHAP.
3.
The
Consideration
of
thy selfe
,
what
manner
of
man
thou
art
touching
the
perturbations
of
the
minde
.
THe
Minde
of
man
may
bee
compared
vnto
a
compasse
or
a
carde
,
by
which
the
sea-men
do
direct
their
course
.
Which
if
it
be
truely
drawne
,
&
the
points
therof
perfectly
observed
;
then
the
passengers
most
commonly
do
come
safe
&
quietly
vnto
the
hauen
&
harbor
,
where
they
would
be
,
but
if
the
Pilote
do
not
place
his
compasse
aright
,
&
perfectly
obserue
the
points
thereof
,
then
vsually
the
ship
,
wherein
he
saileth
,
is
driuen
out
of
the
right
course
,
and
happily
runneth
against
the
rockes
.
Such
is
mans
estate
in
this
miserable
world
,
which
is
the
sea
,
wherein
hee
saileth
:
his
minde
is
his
compasse
,
&
if
that
be
not
vprightly
placed
&
directed
by
the
points
of
Reason
,
then
the
compasse
serueth
to
no
vse
,
but
he
is
caried
a
wrong
way
with
the
violent
stormes
of
passions
&
perturbations
of
the
minde
against
the
rocks
of
miseries
&
many
misfortunes
in
this
world
.
Seeing
then
that
a
quiet
,
a
setled
,
&
a
contented
minde
is
the
only
meane
&
compasse
to
carry
vs
from
the
crosses
&
calamities
of
this
worlde
,
&
to
convay
vs
vnto
the
harbor
&
haven
of
happines
:
seeing
also
that
the
Perturbations
of
the
Minde
do
much
hinder
the
true
course
of
tranquillity
&
of
felicity
in
this
life
:
It
were
not
amisle
to
examine
the
entrances
&
passages
by
which
these
Perturbations
do
overwhelme
the
minde
of
man
,
which
being
found
out
,
it
wil
be
the
more
easie
to
avoide
the
inconveniences
and
dangerous
effects
thereof
.
Divers
and
very
doubtfull
haue
bin
the
opinions
of
auncient
Philosophers
concerning
the
Perturbations
of
the
minde
,
as
what
they
should
be
,
&
from
whence
they
should
proceede
?
whether
they
were
only
actiue
or
passiue
qualities
,
or
else
mixed
of
both
?
what
the
number
of
them
should
be
?
Whether
al
kindes
of
perturbations
were
to
be
reiected
?
with
diuers
other
such
doubtes
,
wherein
they
did
much
dister
.
And
because
it
doth
very
much
concerne
the
knowledge
of
mans
selfe
what
manner
of
man
he
is
,
to
be
informed
touching
the
perturbations
of
the
minde
,
we
will
say
somewhat
therein
.
Zeno
,
being
the
principall
of
of
the
Stoicke
Philosophers
doth
define
.
to
be
an
averse
commotion
of
the
minde
contrary
to
Reason
.
This
definition
some
others
haue
seemed
to
dislike
.
For
they
say
that
every
kind
of
Perturbation
is
not
altogeather
averse
and
contrary
vnto
Reason
,
although
most
kinds
of
Perturbations
be
voide
of
Reason
.
Which
Aristotle
affirmeth
,
when
he
saith
that
A
vertue
is
conversant
about
pleasure
and
griefe
.
Saint
Augustine
saith
,
Likewise
the
heroicall
vertues
as
fortitude
and
magnanimitie
haue
some
of
the
Perturbations
of
the
minde
,
as
their
instruments
for
the
obiects
of
them
:
as
honor
,
glory
,
&
victory
are
never
obtained
or
attempted
but
thorow
the
prosecution
of
some
of
those
Perturbations
.
But
least
our
meaning
might
be
mistaken
,
and
that
some
should
suppose
that
we
goe
about
to
allow
al
the
Perturbations
.
of
the
minde
as
either
necessary
or
tollerable
,
we
will
distinguish
of
Perturbations
,
and
consider
of
their
course
either
in
respect
of
the
subiect
,
in
which
they
are
,
or
the
obiectes
,
about
which
they
are
conversant
,
&
the
end
,
to
which
they
tende
.
The
subiects
,
in
which
they
are
,
are
of
two
sorts
:
First
Creatures
wanting
Reason
,
as
beasts
,
which
by
naturall
instinct
doe
feare
that
which
may
be
hurtful
vnto
their
kind
,
&
they
desire
that
,
which
is
for
the
preservation
of
their
kinde
.
And
in
them
these
Perturbations
are
not
against
Reason
,
although
the
subiects
,
in
which
these
Perturbations
are
,
be
voide
of
Reason
.
But
the
Stoickes
affirme
that
there
are
no
Perturbations
in
beastes
,
yet
the
Peripatetickes
and
the
Academickes
alleage
the
contrary
,
that
beastes
haue
by
Nature
a
proanes
to
pleasure
and
griefe
,
to
loue
and
hatred
,
following
and
forsaking
:
all
which
are
properly
called
Perturbations
.
The
next
subiect
,
in
which
these
Perturbations
are
,
may
be
Man
himselfe
,
and
the
Perturbations
,
wherewith
he
is
possessed
,
may
be
either
tollerable
;
or
intollerable
,
according
to
the
obiects
,
about
which
,
and
the
end
,
to
which
they
are
directed
.
And
there
is
some
kinde
of
Perturbations
in
man
not
onely
voide
of
Reason
,
but
contrary
to
Reason
.
As
when
a
man
naturally
indued
with
Reason
,
doth
vsually
yelde
vnto
vnreasonable
actions
,
following
his
Concupiscible
Appetite
in
lust
,
or
the
like
vaine
Pleasures
;
or
else
the
Irascible
Appetite
in
anger
,
vengeance
and
the
like
,
being
proane
through
the
instigation
of
these
Perturbations
to
do
that
,
which
tendeth
vnto
the
destruction
of
his
owne
kinde
:
and
these
Perturbations
are
not
onely
contrary
to
Reason
,
but
even
altogither
raised
and
blotted
out
of
Reasons
bookes
.
There
is
an
other
kinde
of
Perturbation
in
man
(
as
it
may
in
some
sort
so
bee
called
)
which
yet
worketh
with
,
and
by
Reason
,
as
that
Delight
,
and
Ioy
,
which
we
take
in
vertue
,
and
vertuous
actions
;
and
that
Displeasure
&
Offence
,
which
we
conceiue
at
them
that
do
vitiously
behaue
themselues
.
In
this
here
is
Delight
,
&
Displeasure
,
which
are
reackoned
as
Perturbations
,
and
yet
the
groundes
of
them
proceede
from
Reason
,
and
worke
with
Reason
,
or
at
the
least
,
not
contrary
to
Reason
.
Now
next
for
the
number
of
the
Perturbations
,
they
haue
bin
alwaies
left
vncertaine
,
Concupiscible
Appetite
,
a
beast
of
many
heads
.
For
it
containeth
desire
,
delight
,
loue
,
griefe
,
feare
,
ioy
,
and
lusts
,
He
saith
in
that
place
that
there
are
contained
vnder
griefe
,
Envie
,
Emulation
,
Oblectation
,
Bewailing
,
Carefulnes
,
Affliction
,
Desperation
and
such
like
.
Vnder
feare
he
putteth
Slouth
,
Shame
,
Terror
,
Astonishment
,
and
the
like
.
Vnder
pleasure
he
placeth
Delectation
,
Desire
,
and
many
other
,
so
that
he
setteth
downe
no
certaine
number
of
the
Perturbations
,
although
he
alloweth
,
as
it
were
certaine
roots
,
out
of
which
the
rest
should
spring
But
yet
most
do
consent
,
that
there
are
two
foundations
or
fountaines
,
from
whence
the
rest
of
the
Perturbations
doe
proceede
;
that
is
,
the
Concupiscible
and
the
Irascible
Appetites
:
the
Perturbations
following
the
Concupiscible
Appetite
,
are
loue
,
hatred
,
desire
,
delectation
,
and
sorow
:
so
likewise
the
Perturbations
which
appertaine
to
the
Irascible
Appetite
,
are
hope
,
desperation
,
feare
,
boldnes
,
disdaine
,
presumption
,
and
the
like
.
Then
as
concerning
the
course
of
these
two
principall
rootes
of
Perturbation
with
their
particular
baranches
,
if
thou
wouldst
know
how
they
doe
come
or
make
entrance
into
the
Minde
of
man
,
and
thereby
way
with
thy selfe
,
What
manner
of
man
thou
art
therein
,
know
that
there
is
no
man
liuing
absolutely
free
and
cleare
from
all
these
Perturbations
of
the
Minde
,
and
although
some
men
are
more
subiect
vnto
them
then
others
are
,
yet
there
is
not
any
,
that
is
not
molested
with
some
of
them
.
Notwithstanding
,
it
is
more
vsuall
to
men
of
some
age
and
estate
to
bee
incombred
with
some
particular
Perturbations
,
then
to
others
.
Also
they
are
more
incident
to
one
sexe
then
to
an
other
.
Likewise
they
come
to
some
by
Nature
,
and
to
other
some
by
Accident
.
As
for
exampleahe
Concupiscible
Appetire
with
his
severall
branches
is
more
common
,
and
yet
not
so
continuall
as
is
the
Irascible
.
For
to
loue
,
to
hate
,
to
desire
,
to
delight
,
to
dislike
,
are
things
common
to
al
men
,
though
not
at
all
times
.
And
they
come
more
by
Accident
than
by
Nature
:
And
yet
somtimes
by
both
.
But
the
Irascible
Appetite
with
his
particular
partes
doth
much
possesse
many
men
by
Nature
;
as
some
are
from
their
cradell
fearefull
:
some
are
by
Nature
angrie
and
washpish
;
some
are
alwaies
impacient
:
some
are
never
but
presumptuous
&
the
like
.
As
touching
the
Perturbations
proceeding
from
the
Irascible
Appetite
,
some
haue
affirmed
that
they
come
of
hote
blood
,
stirred
vp
about
the
hearte
,
which
doth
kindle
and
inflame
the
spirites
with
an
immagination
of
anger
&
offence
.
And
(
as
one
saith
)
there
are
fiue
degrees
,
by
the
which
men
are
stirred
vp
to
wrath
&
anger
;
the
first
is
,
Man
against
himselfe
:
the
second
is
man
against
man
:
the
third
is
against
his
superiour
power
,
as
God
:
the
fourth
is
against
his
inferiours
,
as
beastes
and
other
creatures
without
reason
:
the
fifte
is
against
thinges
without
life
.
As
for
the
first
,
which
is
the
anger
,
that
man
conceiueth
against
him
.
selfe
:
it
may
in
some
sorte
be
lawfull
and
commendable
,
as
when
he
is
angrie
with
himselfe
for
his
offence
committed
in
doing
any
dishonest
thing
:
this
anger
is
laweful
,
but
when
he
is
angrie
with
himselfe
,
because
he
cannot
doe
that
,
which
he
woulde
,
or
cannot
haue
that
,
which
he
desireth
,
being
thinges
either
impossible
or
vnprofitable
to
bee
performed
,
or
else
vnlawfull
or
vnmeete
to
be
desired
;
this
kinde
of
anger
is
against
Reason
.
The
next
,
which
is
the
wrath
that
one
man
conceiueth
against
an
other
,
this
may
bee
either
tollerable
or
intollerable
,
as
the
cause
thereof
is
,
or
as
he
,
which
is
offended
,
doth'carrie
and
behaue
himselfe
in
the
course
of
his
wrath
:
the
cause
of
anger
may
be
such
,
that
to
conceale
it
,
were
not
commendable
.
For
when
a
mans
good
name
is
taken
away
vniustly
by
a
slanderer
or
backbitter
,
to
conceale
this
is
not
commendable
:
because
he
that
is
slaundred
,
being
silent
,
seemeth
to
condemne
himselfe
;
yet
the
anger
that
is
conceiued
in
this
case
,
ought
not
to
extend
presently
vnto
extremity
of
revenge
.
For
if
the
partie
mooued
may
be
satisfied
with
the
confession
of
his
accuser
that
he
hath
wronged
him
,
or
that
he
can
otherwise
prooue
himselfe
wronged
,
whereby
the
worlde
is
satisfied
,
that
he
was
slaundred
,
his
anger
ought
to
be
appeased
.
Third
kinde
of
anger
,
which
is
of
man
against
his
maker
,
is
both
irreligious
and
vnreasonable
,
and
may
rather
be
called
madnes
,
then
anger
.
For
it
is
like
his
condition
,
that
throweth
stones
into
the
aire
vpright
,
and
standeth
stil
,
vntil
they
fal
vpon
his
owne
head
.
The
fourth
,
which
is
the
anger
of
man
against
beastes
,
is
but
little
more
then
bestiall
,
when
the
vnreasonable
creature
shal
be
angry
with
the
vnreasonable
.
The
fift
of
man
against
things
without
life
sheweth
that
he
wanteth
that
reason
,
which
should
be
the
light
of
his
owne
life
.
Somewhat
should
be
saide
as
concerning
the
cause
&
course
of
the
Concupiscible
Appetite
,
but
because
we
desire
to
avoide
tediousnes
,
and
that
the
shortnes
of
time
alloweth
no
large
discourse
,
I
will
conclude
with
some
shorte
precept
for
the
avoiding
of
these
two
perillous
Appetites
of
the
mind
;
which
are
the
Irascible
and
the
Concupiscible
Appetite
.
Therefore
if
thou
wilt
shunne
those
two
so
cruel
adversaries
vnto
a
contented
mind
,
as
are
the
Concupiscible
and
Irascible
Appetite
,
thou
must
first
learne
what
maner
of
man
thou
art
in
suffering
or
in
suppressing
of
these
Appetites
of
the
minde
;
thou
must
call
vnto
thy
remembraunce
&
knowledg
the
vse
of
Intellectual
,
Moral
&
Theological
Vertues
.
Next
in
place
(
but
before
in
operation
&
effect
)
are
the
Morall
vertues
,
which
do
incline
and
invite
men
to
do
things
honest
and
lawful
:
these
do
helpe
much
to
quiet
the
Perturbations
of
the
minde
&
to
make
a
man
know
what
manner
of
man
he
is
.
But
especially
the
sowre
Morall
vertues
,
which
are
called
Cardinall
vertues
,
do
much
further
the
conquering
of
those
Passions
:
as
Temperance
,
Prudence
,
Fortitude
and
Iustice
.
They
are
called
Cardinall
vertues
,
a
Cardine
,
signifying
the
hindge
of
a
doore
:
because
as
on
the
hindge
the
gate
is
turned
,
shut
and
opened
;
so
the
heart
of
man
,
which
is
the
hindge
of
the
doore
in
doing
all
good
actions
,
is
opened
to
things
honest
,
&
shut
against
things
vnhonest
by
force
of
these
vertues
.
And
although
those
fowre
,
called
the
Cardinal
vertues
,
be
of
greatest
force
,
yet
al
the
rest
do
serue
in
some
sort
to
governe
the
Perturbations
of
the
Minde
,
and
to
make
a
man
know
what
manner
of
man
he
is
:
As
Magnificence
,
Magnanimity
,
Liberality
,
Modesty
,
Mansuetude
,
Vrbanitie
,
Affabilitie
.
Whereof
some
do
respect
the
body
with
the
Minde
,
some
do
direct
the
Minde
most
.
Those
,
which
require
the
bodies
assistaunce
(
although
they
haue
wholy
the
mindes
direction
)
are
Fortitude
and
Magnanimitie
:
some
belong
vnto
the
government
of
the
senses
as
Temperance
vnto
the
two
senses
of
Touching
and
Tasting
.
But
Continencie
appertaineth
to
the
moderating
of
all
the
senses
.
Some
others
doe
serue
for
direction
of
manners
,
as
Affabilitie
in
words
or
speech
;
Vrbanitie
or
civility
in
deedes
.
So
by
the
helpe
of
those
Morall
vertues
thou
maiest
learne
to
master
the
Perturbations
of
the
Minde
appertaining
either
to
the
Concupiscible
or
srascible
Appetite
.
For
by
Fortitude
thou
maiest
overcome
Feare
:
by
Mansuetude
thou
maiest
conquere
Impatience
,
anger
,
&
such
like
;
by
Temperance
and
Continency
thou
maiest
subdue
Immoderate
desires
,
as
lust
and
such
other
like
passions
and
Perturbations
of
the
minde
,
where
with
men
are
much
overwhelmed
.
Yet
because
Vertue
is
saide
to
bee
a
mediocrity
betwixt
two
vices
having
the
excesse
on
the
one
side
,
and
the
defect
on
the
other
;
how
hard
then
it
is
alwaies
to
keepe
the
Meane
and
not
to
fall
on
either
side
,
every
man
may
easily
see
and
know
.
For
as
we
see
travellers
,
who
haue
a
long
iorney
to
make
,
sometimes
doe
meete
with
many
waies
in
one
place
,
some
turning
on
the
right
hand
,
some
on
the
left
,
and
others
going
out-right
:
yet
of
al
these
waies
there
is
but
one
,
which
is
the
right
way
,
and
that
often
seemes
to
be
the
vnlikeliest
way
,
when
that
,
which
leadeth
to
his
iournies
end
,
is
not
so
beaten
a
way
,
nor
so
much
bending
(
as
the
passenger
perswaded
himfelse
)
vnto
his
right
course
:
so
fareth
it
with
them
that
travell
in
the
tedious
iourney
of
this
life
:
the
world
is
our
high
way
,
which
hath
in
it
many
by-pathes
,
&
the
poore
passingers
,
that
travel
therein
,
are
diuers
times
distracted
,
&
in
much
doubt
for
the
choice
of
their
way
.
For
the
fairest
way
in
appearaunce
is
not
alwaies
(
nay
it
is
seldome
)
the
right
way
:
Faith
,
Charitie
,
Pietie
,
Patience
,
and
the
like
:
by
the
power
whereof
(
and
the
permission
and
assistance
of
him
that
graunteth
them
)
he
may
wel
manage
his
owne
minde
,
and
all
the
Perturbations
thereof
.
But
because
the
consideration
hereof
appertaineth
to
the
knowledge
of
those
things
,
that
are
aboue
,
it
must
be
lest
vnto
that
last
point
of
Consideration
.
In
the
meane
time
thou
maiest
(
by
that
little
which
hath
bin
here
laid
downe
)
learne
somewhat
concerning
the
knowledge
of
thy selfe
(
which
is
the
first
of
the
fowre
principall
pointes
of
Consideration
)
and
in
this
thou
hast
seene
somewhat
,
what
,
who
,
and
what
manner
of
man
thou
art
.