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

Anonymus , his Remedies against Discontentment .

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

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

2. Discourse . Of the Choice of affaires .

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

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

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

3. Discourse . Of Foresight .

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

4. Discourse . Of the vocation of euery man .

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

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

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

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

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

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

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

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

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

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

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

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

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

6. Discourse . Of the diuersitie of mens actions .

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

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

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

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

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

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

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

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

7. Discourse . Of the choice of frendes .

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

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

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

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

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

8. Discourse . Of Dissembling .

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

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

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

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

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

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

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

9. Discourse . Of vanitie .

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

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

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

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

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

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

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

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

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

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

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

10. Discourse . Of Prosperitie .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The 12. Discourse . Of Aduersitie .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The 13. Discourse . Of Sorrow .

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

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

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

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

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

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

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

14. Discourse . Of the affliction of good men .

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

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

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

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

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

The 15. Discourse . Of other mens faults .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The 17. Discourse . Of Pouertie .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

18. Discourse . Of death .

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

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

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

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

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

Moreouer you know , that you receiued your life vpon this condition , that ye must die .

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

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

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

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

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

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