THE
TREASVRE
Of
Tranquillity
.
OR
A
MANVALL
OF
Morall
Discourses
,
tending
to
the
Tranquillity
of
Minde
.
Translated
out
of
French
by
T.
M.
Master
of
Arts.
LONDON
.
Printed
by
NICHOLAS
OKES
,
for
SAMVEL
RAND
,
and
are
to
be
sold
at
his
Shop
neere
Holborne
Bridge
1611.
TO
THE
RIGHT
HONOVRABLE
IOHN
LORD
RAMSEY
,
Vicount
of
HADINGTON
,
The
most
valorous
Rescuer
of
our
King
:
And
to
the
right
Noble
and
vertuous
Lady
,
ELIZABETH
Vicountesse
of
HADINTON
,
his
wife
,
Honours
increase
.
Right
Honourable
,
BEHOLD
I
bring
vnto
your
Honours
,
this
English
Treasure
of
tranquility
of
minde
.
It
is
a
treasure
,
and
therefore
worthy
of
you
,
who
in
the
iudgement
of
all
those
that
full
know
your
worth
,
are
worthy
of
the
best
Treasure
that
either
Nature
or
Arte
,
honour
or
wealth
are
able
to
yeeld
,
and
howsoeuer
it
be
but
a
small
one
(
for
how
shall
a
meane
man
giue
any
great
gift
)
and
euen
so
small
that
easily
ye
may
hold
it
in
one
of
your
hands
(
in
which
regard
I
confesse
it
is
but
too
vnworthy
of
your
greatnesse
)
yet
my
wish
is
that
it
may
serue
for
a
testimony
,
howsoeuer
small
,
of
that
no
small
affection
and
obseruancie
which
vnto
your
Honours
I
doe
beare
:
till
at
what
time
some
greater
token
of
my
duty
appeare
,
and
come
forth
into
the
light
vnder
the
lustre
of
your
honourable
name
.
This
little
Manual
doth
intreat
of
such
morall
meanes
as
may
further
a
man
to
the
attaining
of
true
Tranquillity
;
the
which
the
Poets
haue
painted
out
for
the
pretiousnesse
thereof
vnder
the
names
of
Nectar
and
Ambrosia
,
the
dilicious
bread
and
drinke
of
their
gods
,
Thereby
giuing
vs
to
vnderstand
,
that
the
vertue
and
efficacy
thereof
is
such
that
it
is
no
lesse
able
to
make
men
like
vnto
God
by
felicity
,
then
were
Circes
sensual
cuppes
to
transforme
men
into
swine
by
carnall
voluptie
.
In
it
one
shall
see
how
a
man
may
best
fortifie
himselfe
against
the
violent
flashings
of
his
affections
and
the
vnreasonable
and
vnseasonable
vproares
of
his
passions
,
and
how
he
may
attaine
vnto
the
conquering
of
the
same
,
and
to
the
knowing
of
himselfe
.
In
it
may
likewise
be
seene
how
and
in
what
manner
a
man
must
carry
himselfe
about
callings
,
charges
and
employments
,
both
before
,
and
after
his
vndertaking
of
them
,
how
to
order
the
whole
important
actions
of
his
life
.
It
will
shew
a
man
how
to
foresee
by
prouidence
and
foresight
all
kinde
of
changes
,
and
chances
that
vsually
do
occurre
,
and
how
to
comport
our selues
in
them
,
and
to
keep
a
correspondency
with
them
,
by
carrying
our selues
patiently
in
aduersity
,
and
moderately
in
prosperity
.
Lastly
,
in
it
a
man
may
learne
how
to
correct
,
or
couer
humors
,
how
to
make
choice
of
friends
,
and
how
to
make
vse
both
of
other
folkes
fortunes
,
and
his
owne
.
All
which
instructions
and
directions
therein
mentioned
,
in
the
most
briefe
and
bright
manner
,
may
serue
very
much
for
the
attaining
of
this
foresaid
Tranquility
,
The
learned
Bishop
Don
Antonio
Gueuara
in
his
Castiliane
discourse
,
dedicated
to
the
King
of
Portugall
,
touching
the
miseries
and
vanities
of
the
Court
,
thinketh
it
a
matter
almost
impossible
for
a
Courtier
to
attaine
thereunto
so
long
as
he
followeth
the
Court
,
in
regard
of
the
manifold
vexations
of
minde
,
which
there
doe
arise
,
because
of
couetousnesse
,
contention
,
emulation
,
and
ambition
which
commonly
at
Court
are
so
rife
:
the
which
graue
Bishops
iudgement
,
if
it
be
true
,
then
truely
Courtiers
stand
in
much
more
neede
of
such
furtherances
of
true
Tranquility
as
this
is
,
then
do
other
men
,
and
yet
I
dare
perswade
my selfe
that
your
Lordships
owne
selfe
doth
stand
in
much
lesse
neede
of
such
morall
helpes
,
then
many
other
doe
.
For
ye
are
so
farre
from
couetousnesse
(
which
morall
Writers
do
commonly
call
the
cankerworme
of
Courtiers
)
that
your
bounty
and
liberality
is
euery
where
knowne
,
and
deseruedly
spoken
of
:
and
so
free
from
ambition
the
Burriour
of
Courtiers
,
that
your
modesty
and
moderation
is
to
euery
one
more
then
manifest
.
The
rising
and
exaltation
of
men
is
vsually
subiect
to
enuy
,
but
it
is
your
Lordship
good
fortune
that
no
man
enuieth
your
good
fortune
,
yea
rather
men
wonder
how
that
it
is
not
much
more
fauourable
then
it
is
,
considering
the
greatnesse
of
your
extraordinary
desert
,
and
your
vnmatched
moderation
in
this
your
Lordships
present
preferment
.
In
reuoluing
and
reading
the
Chronicles
of
our
Countrie
written
by
our
learned
Hector
Boece
,
and
by
our
famous
Lesly
,
Bishop
of
Rosse
,
the
ornament
of
our
Ile
,
I
find
that
the
ancient
name
of
Ramsey
hath
in
former
times
afoorded
diuers
famous
,
and
King-fauoured
personages
,
your
Lordships
Ancestors
and
honourable
kinsmen
,
which
haue
done
acceptable
seruice
to
their
Countrie
and
Kings
.
Such
a
one
was
sir
Alexander
Ramsey
of
Dalehouse
Knight
,
who
in
King
Dauid
Bruces
time
,
was
a
most
vertuous
wight
,
and
according
to
the
signification
of
his
name
in
Greeke
)
proued
another
Greeke-alexander
euen
a
most
strong
helper
of
men
.
For
hee
is
recorded
to
haue
bene
the
most
worthy
Chiefetaine
of
those
dayes
,
and
so
renowmed
for
his
prowesse
that
euery
Noble
man
was
faine
to
haue
his
sonne
or
kins-man
to
serue
vnder
him
.
Such
a
one
likewise
was
Sir
William
Ramsey
,
preferred
in
the
said
Kings
time
,
to
be
Earle
of
Fife
,
and
Sir
Iohn
Ramsey
maister
houshold
to
King
Iames
the
third
,
and
his
greatest
minion
and
fauourite
preferred
to
be
Earle
Bothwell
,
These
and
such
others
,
no
doubt
but
that
they
deserued
well
,
each
of
them
in
his
place
:
but
all
Albion
,
yea
all
Europe
knoweth
that
your
desert
is
of
a
farre
more
notable
kind
.
God
who
giueth
deliuerance
vnto
Kings
and
rescueth
Dauid
his
seruant
from
the
hurtful
sword
,
did
vse
you
as
an
instrument
for
the
rescuing
of
our
Soueraigne
vpon
Mars
his
day
,
and
in
that
towne
and
place
,
where
once
Cunedagius
King
of
Britaines
builded
a
Temple
vnto
Mars
.
The
two
too
martially
,
and
mortally
affected
men
on
their
Mars-day
,
and
in
their
Mars-towne
,
would
haue
to
their
bloody
Idol
Mars
sacrificed
the
heart-bloud
of
their
King
:
But
God
in
heauen
who
is
the
true
Mars
,
euen
the
God
of
Hostes
,
and
the
most
mighty
rescuer
of
Kings
on
earth
,
kept
his
seruants
heart
in
his
hand
,
&
by
your
happy
hand
preuented
the
spilling
of
his
bloud
,
yea
more
,
hee
made
themselues
the
bloudy
sacrifice
,
and
you
the
sacrificer
.
On
the
fift
of
August
,
they
thought
to
haue
made
our
Augustus
to
tast
of
death
,
and
to
guste
of
the
graue
.
But
God
turned
the
day
of
our
Augustus
danger
into
a
day
of
deliuerance
for
him
,
and
of
destruction
for
his
enemies
,
and
as
the
Lord
made
it
a
day
of
preseruation
vnto
our
King
,
so
hath
he
made
it
a
day
of
gratulation
and
thankes-giuing
vnto
the
Lord
,
for
that
his
vnspeakeable
fauour
.
The
same
is
likewise
the
Calender
day
of
commemoration
of
the
most
godly
and
deuout
King
Saint
Oswald
,
who
was
a
King
ful
of
piety
towards
God
,
and
of
pitty
towards
the
poore
,
as
Galfride
Malmesbury
,
Polychronicon
,
and
venerable
Beda
do
write
.
And
who
King
Iames-like
was
an
vniting
King
,
euen
of
the
two
diuided
Kingdomes
of
Northumberland
,
Deira
,
&
Bernicia
,
and
a
teaching
,
yea
a
Preaching
,
and
a
conuerting
King
.
For
after
his
returning
home
out
of
Scotland
,
whether
he
had
fled
for
feare
of
his
too
strong
foes
,
where
he
had
enioyed
protection
,
with
Princely
liberty
,
the
space
of
18.
yeares
,
and
where
hee
together
with
his
brother
Oswy
with
many
other
yong
Nobles
had
bene
christned
and
confirmed
in
the
faith
by
the
holy
Scottish
Bishop
Aidanus
,
as
Beda
writeth
,
he
wholly
gaue
himselfe
to
the
conuersion
of
his
heathenish
subiects
to
the
Christian
faith
,
and
for
the
same
purpose
he
sent
into
Scotland
for
Aidanus
,
whom
he
made
Bishop
of
Lindefarne
,
and
Primate
of
Northumberland
,
vnto
whom
also
succeded
diuers
other
holy
men
of
the
same
Country
,
namely
Finanus
,
Colmanus
,
Cuthbertus
and
others
.
Euen
this
godly
King
was
accustomed
to
expound
the
Sermons
and
instructions
which
Aidanus
made
in
the
Scottish
language
,
to
his
people
in
the
English
Saxon
tongue
:
so
that
with
greater
reason
may
he
be
called
,
the
Prince
of
Preachers
,
then
was
Henry
the
fift
called
the
Prince
of
Priests
as
Chronicles
doe
beare
.
For
Oswaldus
was
not
ashamed
in
his
own
person
to
teach
and
expound
to
his
people
,
the
Principels
of
the
Christian
faith
,
and
that
in
publicke
,
whereas
the
most
vertuous
,
valorous
,
and
victorius
Prince
Henry
the
fift
(
the
father
of
that
most
pious
and
patient
Prince
Henry
the
sixt
)
yea
and
the
flowre
of
the
whole
Henries
,
and
most
worthy
to
be
a
patterne
for
our
yong
hopefull
Henry
to
imitate
,
was
called
the
Prince
of
Priests
,
for
no
other
cause
,
but
for
that
he
did
honour
and
respect
his
Priests
&
Prelates
exceedingly
,
and
tooke
a
great
care
for
their
honourable
prouision
like
another
Ezekiah
.
This
blessed
King
Oswald
,
though
in
the
beginning
he
got
a
great
victory
ouer
his
too
strong
enemies
,
being
many
more
in
number
then
he
,
at
his
erected
crosse
in
Heauen-field
;
yet
in
the
end
he
fell
Iosiah-like
by
the
heathenish
hand
of
wicked
Penda
the
Mercian
King
,
and
that
on
the
fift
day
of
August
,
being
but
a
litle
elder
then
our
Soueraigne
was
on
that
same
day
of
his
danger
,
Good
Lord
!
how
great
a
lamentation
was
there
made
in
the
North
,
when
as
holy
King
Oswald
fel
in
the
field
of
Maxfield
by
the
hand
of
the
heathenish
Penda
the
Mercian
King
?
euen
such
a
lamentation
as
was
made
in
the
South
when
good
King
Iosiah
fell
in
the
field
of
Megiddo
,
by
the
heathenish
hand
of
the
Egyptian
King
Pharao
Necho
?
And
what
great
mourning
should
there
haue
beene
made
both
North
and
South
,
if
our
Iosiah
,
and
our
Oswald
,
being
almost
of
the
same
age
with
them
,
who
were
equall
in
yeares
all
saue
one
,
had
fallen
on
that
day
with
them
by
the
hands
of
those
two
conspiring
Pendas
,
and
by
the
reuenging
hands
of
two
hard-hearted
Pharaohs
?
For
as
Pharaoh
is
as
much
as
reuenging
in
the
Syrian
;
so
were
they
two
set
vpon
reuenge
for
their
father
,
as
the
yonger
brother
did
confesse
.
But
it
was
the
Lords
will
that
they
should
proue
Pharao
Nechos
,
and
yet
that
in
the
meane
time
our
Iosiah
should
be
safe
.
That
is
to
say
,
that
our
Soueraigne
should
Iacob-like
proue
a
supplanter
of
his
enemies
,
and
so
continue
to
be
a
Iosiah
,
that
is
a
burning
light
of
the
Lords
to
this
land
:
&
that
those
children
of
reuenge
,
should
proue
lame
reuengers
,
and
such
as
were
smitten
,
for
so
doe
these
words
of
Pharao
Necho
signifie
.
They
plotted
mischiefe
in
their
hearts
,
and
they
would
haue
practised
mischiefe
with
their
hands
:
and
therefore
the
Lord
made
them
lame
in
their
hearts
,
and
in
their
hands
,
euen
both
heartlesse
and
handlesse
:
so
that
they
had
neither
policy
,
nor
power
to
execute
their
intended
,
and
pretended
reuenge
,
yea
more
they
were
smitten
both
by
your
hand
,
who
did
hit
them
on
the
teeth
,
and
thunder
on
them
so
sore
that
those
euill
men
were
blotted
out
from
among
men
,
and
cast
away
like
two
forlorne
castawayes
,
in
so
doing
your
worthy
actions
did
answere
vnto
the
signification
of
your
surname
:
for
as
Ram
signifieth
as
much
in
Hebrew
as
high
and
casting
away
,
so
doth
Rameses
signifie
a
thunder
,
a
hitting
in
the
teeth
,
and
a
blotting
out
euill
.
At
what
time
the
sunne
was
in
running
of
his
Giants
race
,
being
mounted
on
the
backe
of
the
celestiall
Lion
,
euen
from
Aries
top
to
Pisces
taile
;
and
that
Albions
Sun
was
running
his
race
vnder
Aries
,
(
which
according
to
Ptolomee
,
and
the
Astrologians
,
is
the
celestiall
signe
of
this
head-Ile
of
men
,
as
it
is
of
the
head
of
man
,
)
being
mounted
on
the
backe
of
a
Lilly-bearing
Lion
,
running
as
it
were
,
with
the
Leopard
,
from
Kentire
to
Kent
,
and
from
Catnesse
to
Totnesse
,
for
the
prise
of
the
Rosen
Crowne
:
At
that
same
time
,
and
euen
when
as
he
was
come
almost
to
his
rinks
end
,
and
ready
to
lay
hold
vpon
the
prize
,
the
Deuouring
Lyon
began
to
roare
and
rampe
,
and
neuer
to
take
any
rest
from
compassing
till
he
had
stirred
vp
some
compassing
Sheba
against
Dauid
,
the
beloued
of
the
Lord
,
as
the
word
signifieth
:
For
Iacob
hath
hee
loued
.
But
behold
the
Lion
of
Iudah
,
who
feedeth
among
the
Lillies
,
and
taketh
pleasure
in
the
gathering
of
Lillies
,
(
as
the
spouse
in
the
Canticles
speaketh
)
euen
he
holpe
his
Lilly-bearing
Lion
,
and
put
into
your
Lordships
yong
heart
the
courage
of
a
lusty
Lion
for
the
confounding
of
the
old
Deuouring
Lions
instruments
,
our
Lilly-Lions
f●es
.
Thus
the
Old
Lion
missed
of
his
proiect
,
and
the
Lilly-bearing-Lion
ere
it
was
long
wan
the
prize
.
In
the
spring
time
,
and
in
the
beginning
thereof
,
when
all
things
begin
to
spring
and
to
sprout
,
the
Lilly
of
the
North
began
to
spring
,
and
to
put
forth
both
a
white
and
a
red
floure
.
When
Phoebus
,
the
bright
eye
of
the
world
,
had
begun
in
the
signe
of
Aries
to
ouershine
the
whole
Hemisphere
,
then
our
Phoebus
,
the
bright
starre
of
the
North
,
began
to
ouershine
Albions
whole
Isle
,
which
is
vnder
Aries
:
yea
and
is
as
the
heauen-fauoured
head
of
Ilands
,
yea
of
lands
,
vnder
the
head
of
Aries
,
as
is
likewise
the
head
of
man
.
And
my
wish
is
,
that
the
whole
body
of
Aries
may
once
full
into
his
hands
who
hath
already
the
head
.
Ptolomie
in
his
Astrological
Construction
,
&
Pontanus
in
his
coelestiall
things
,
will
soone
shew
a
man
what
I
meane
.
Our
King
hee
euen
entred
to
this
Crowne
about
that
time
that
Almighty
God
entred
into
the
world
by
the
creation
thereof
,
and
our
Sauiour
entred
into
the
world
for
the
renouation
of
the
same
by
the
assumption
of
our
flesh
:
euen
then
(
I
say
)
when
as
IESVS
the
sonne
of
MARY
,
beganne
in
his
blessed
mothers
wombe
to
make
all
thinges
new
,
IAMES
the
sonne
of
MARY
began
his
new
Kingdome
.
At
what
time
the
Lord
IESVS
came
downe
from
God
in
Heauen
into
earth
,
amongst
men
to
make
an
Vnion
betweene
Heauen
and
Earth
,
God
and
Man
,
yea
and
betweene
Man
and
Man
(
for
all
God
and
Christs
actions
aime
at
vnion
:
)
at
that
same
time
came
King
IAMES
downe
from
the
North
into
the
South
,
to
make
an
Vnion
betweene
North
and
South
,
and
betweene
Men
&
Men
,
I
meane
betweene
his
Northerne
and
Southerne
subiects
.
Who
as
hee
is
sprung
from
the
blessed
Bed
of
the
white-red-rosie
vnion
of
two
royall
Houses
;
so
hath
the
eternall
Vnion-maker
appointed
him
to
be
the
auspicious
Author
of
a
farre
greater
Lilly-rosie
,
and
white-red-crossie
vnion
of
two
ancient
Kingdomes
.
To
the
end
that
two
(
once
warring
and
iarring
)
nations
,
might
bee
reconciled
and
vnited
in
allegeance
and
loue
,
as
they
are
in
religion
and
language
.
The
which
thing
Merlin
many
hundred
yeares
agoe
hath
cleerely
foretold
in
these
tearmes
:
Pacificabuntur
nationes
Regni
,
&
Leo
ad
stateram
sedebit
:
Bruti
nomine
vocabitur
regnum
,
&
nuncupatio
extraneorum
peribit
.
The
nations
and
people
of
the
Kingdome
shall
bee
pacified
and
vnited
by
the
Lyon
that
shal
rule
.
The
Kingdome
shall
bee
called
by
the
name
of
Brutus
Britany
,
and
the
other
name
which
forrainers
,
that
is
,
the
Saxons
,
or
Angles
,
brought
in
,
shall
faile
.
Yea
,
the
same
Merlin
hath
likewise
foretold
long
ago
the
plantation
,
and
conformation
of
Ireland
,
by
his
Maiesties
meanes
in
this
manner
:
Sextus
Hiberniae
moenia
subuertet
,
&
nemora
in
planitiem
mutabit
,
di
uersas
portiones
in
vnum
reducet
,
&
capite
Leonis
coronabitur
.
The
sixt
(
saith
hee
)
shall
ding
downe
the
walles
of
Ireland
,
that
is
to
say
,
the
thicke
woods
,
forrests
,
and
trees
thereof
,
by
turning
them
into
arable
ground
.
The
diuers
portions
of
it
shall
bee
brought
into
one
,
and
it
shall
be
crowned
with
the
Lyons
head
.
The
which
prediction
;
mee
thinketh
,
ought
rather
to
be
vnderstood
of
our
King
,
who
is
not
onely
descended
from
the
ancient
Irish
Kings
,
no
lesse
then
from
the
English
,
British
,
and
Scottish
;
but
also
is
the
sixt
of
the
name
of
Iames
,
bearing
a
red
Lion
in
his
Armes
,
&
hath
also
taken
order
for
that
foretold
plantation
of
Ireland
:
rather
I
say
,
then
to
vnderstand
it
,
&
expound
,
it
with
Alanus
Magnus
,
of
King
Henry
the
first
.
Except
hee
had
meant
it
of
our
hopefull
floure
of
Princes
,
Henry
the
first
Prince
of
Cambria
,
and
of
Cumbria
,
Albions
yong
Lilly-rosie-Lyon
,
and
the
first
of
that
name
since
the
Concord
,
as
the
other
was
the
first
of
the
same
name
from
the
Conquest
.
Finally
it
was
but
a
few
daies
after
the
festiuall
time
of
the
blessed
and
glorious
Saintes
(
according
to
our
English
Calender
)
Iames
the
brother
of
Iohn
,
and
Anna
the
mother
of
Mary
,
that
Sathan
Herod-like
thought
and
sought
to
haue
killed
Iames
,
the
happy
son
of
a
matchlesse
Mary
,
and
the
memorable
mother
of
great
Britaines
greatest
grace
and
vnited
glory
;
and
Anna
likewise
,
a
gracefull
Mother
of
rest
,
according
to
her
name
,
and
the
happy
mother
of
so
many
hopefull
children
.
That
great
enemy
of
kings
,
yea
of
all
mankinde
,
I
say
,
thought
euen
at
that
time
to
haue
slaine
both
of
them
,
Iames
with
the
edge
of
the
sword
,
and
Anna
with
endlesse
sorrow
.
For
he
was
sorrie
to
foresee
how
that
a
golden-rosie
crowne
should
bee
set
vpon
their
happy
heads
at
this
holy
time
.
But
the
Lord
hath
preserued
both
(
and
long
may
he
preserue
,
both
.
)
and
at
that
festiuall
time
,
at
which
sathan
thought
to
haue
feasted
vpon
their
fall
,
he
made
their
crowne
to
flourish
;
for
hee
set
a
rosie
crowne
of
pure
gold
vpon
their
heads
,
and
clothed
them
with
glory
in
the
eyes
of
all
Albion
,
yea
,
of
all
Europe
.
And
hee
that
hath
set
the
Crowne
vpon
their
heads
,
will
keepe
it
on
in
dispite
of
the
diuell
,
and
of
all
such
blind-zealed
passionatists
,
(
I
will
call
them
no
worse
)
as
haue
either
sought
,
or
shall
seeke
hereafter
to
hurle
downe
head
and
crowne
into
the
dust
,
or
to
blow
all
vp
into
the
aire
.
And
not
onely
hath
the
great
King-crowner
set
vpon
his
seruants
head
a
crowne
:
yea
a
triple
crowne
of
Vnion
;
but
also
he
hath
put
into
his
hands
an
Harpe
,
the
which
as
Orus
Apollo
writeth
,
is
the
hieroglyphicke
,
or
symbole
of
Concorde
,
(
for
our
God
is
a
God
of
Concorde
,
and
our
King
is
a
King
of
Concord
)
to
the
end
that
Dauid-like
by
the
musicall
melodie
thereof
,
euen
by
the
gentle
moderation
of
his
patient
and
peaceable
minde
,
and
by
the
pithy
and
pleasant
perswasion
of
his
eloquent
mouth
,
he
may
chase
away
Sauls
euill
spirit
of
malice
and
murmuring
from
our
mindes
,
and
make
all
our
partialities
and
priuate
respects
to
depart
,
to
the
end
;
that
Iudah
and
Israël
may
bee
made
one
perfect
people
in
vnion
and
affection
,
as
well
as
in
subiection
;
and
in
loue
as
well
as
in
religion
.
And
truly
if
we
bee
not
worse-spirited
then
Saul
was
,
and
more
vngratefully
affected
then
hee
,
Dauids
harping
must
at
last
chase
away
the
vncleane
spirit
of
Diuision
from
our
heads
,
and
bring
home
the
cleane
and
quiet
spirit
of
Vnion
into
our
hearts
,
that
in
the
end
both
North
and
South
may
ioyne
hands
,
and
sing
to
the
praise
of
the
God
of
Vnion
,
that
sweete
harmonius
song
of
Vnion
:
Ecce
quàm
bonum
,
&
quàm
iucundum
fratres
habitare
in
vnum
.
O
how
happy
a
thing
it
is
,
And
ioyfull
for
to
see
,
Brethren
together
fast
to
hold
The
band
of
Vnitie
.
And
truely
Dauid
deserueth
a
farre
better
requitall
at
our
hands
for
his
harmonious
harping
,
then
that
any
of
his
passionate
patients
,
whether
North
or
South
,
(
for
it
is
not
the
South
alone
that
is
auerse
from
Vnion
)
should
with
gracelesse
and
gratelesse
Saul
,
seeke
thus
to
wound
his
heart
with
the
sharpe
speare
of
obstinate
opposition
.
And
yet
for
all
this
hee
leaueth
not
off
Orpheus-like
,
with
the
harmony
and
melody
of
his
harpe
to
charme
and
tame
the
wild
beasts
of
our
iarring
affections
,
passionate
oppositions
,
and
timorous
apprehensions
,
to
the
end
that
the
Lyon
and
the
Leopard
may
be
for
euer
made
faithfull
friends
,
and
may
euen
brother-like
liue
and
lye
together
(
to
speake
with
the
Prophet
Isay
)
yea
and
dwell
together
as
it
were
in
one
denne
.
Our
Orpheus
is
labouring
by
all
meanes
with
the
harmonie
of
his
Harp
,
to
turn
our
swords
into
sithes
,
and
our
speares
into
spades
,
to
the
end
that
there
be
no
more
hurting
or
fighting
hereafter
in
Albion
among
our selues
,
and
that
all
former
troubles
and
by-past
quarrels
may
be
forgotten
,
according
as
the
Scripture
speaketh
.
But
if
wee
will
needs
be
more
vncharmable
,
and
vntameable
then
were
Orpheus
beasts
at
the
sound
of
his
Harpe
,
then
we
shall
haue
good
cause
to
feare
,
least
wee
both
proue
at
home
,
and
bee
called
abroad
brute-anes
indeed
.
For
if
we
will
bite
and
backe-bite
one
another
like
dogges
in
the
beginning
;
beware
least
like
the
Lyon
and
the
Leopard
,
we
consume
one
another
in
the
end
.
The
which
euill
thing
,
I
pray
the
God
of
Sion
,
and
the
God
of
Vnion
,
who
is
likewise
the
God
of
Iacob
,
euen
of
our
Iacob
,
and
of
his
Albion
,
yea
and
of
his
Albions
Vnion
for
euer
to
forbid
.
The
Lord
who
is
the
Author
of
Vnion
,
and
whose
nature
is
Vnion
,
as
his
number
is
Vnitie
,
had
purposed
to
make
his
seruant
the
instrument
of
this
Vnion
.
Euen
Iesus
the
Prince
of
of
peace
,
who
is
our
peace
,
and
hath
made
of
both
,
one
,
by
breaking
downe
the
stop
of
the
partition
wall
,
(
as
the
Apostle
speaketh
)
hee
had
appointed
to
make
Iames
his
seruant
to
be
Britaines
peace
,
and
to
make
of
both
kingdomes
one
,
by
breaking
downe
the
partition-wall
of
partialities
,
oppositions
,
passionate
affections
,
and
priuate
respects
.
That
great
King-crowner
,
and
matchlesse
Vnion-maker
,
I
say
,
had
euen
determined
to
adorne
and
decore
his
seruants
head
with
an
Vnion-diademne
,
whose
price
(
like
vnto
King
Lemuels
vertuous
woman
)
is
farre
aboue
the
pearles
.
And
hence
it
is
,
that
his
enemies
,
which
imagined
mischiefe
,
&
intended
euill
against
his
sacred
person
;
in
the
North
to
hurle
him
downe
into
an
hole
,
in
the
South
to
blowe
him
vp
vnto
the
Pole
,
could
not
preuaile
.
Thus
we
see
our
soueraigne
graciously
preserued
,
and
in
a
manner
gloriously
transfigured
in
the
sight
of
his
louing
subiects
,
at
the
same
time
that
our
Sauiour
was
most
gloriously
and
visibly
transfigured
vppon
mount
Tabor
in
the
sight
of
his
three
principall
Apostles
,
Peter
,
Iames
,
and
Iohn
.
I
say
hee
was
in
a
manner
transfigured
at
that
same
time
,
because
at
that
same
time
,
of
a
supposed
dead
man
he
was
found
to
bee
aliue
,
and
in
effect
did
passe
,
or
was
translated
from
death
to
life
.
Yea
more
,
of
a
Prince
hee
was
transformed
into
a
Preacher
,
and
a
publisher
of
Gods
powerfull
preseruation
,
shewed
in
his
owne
person
,
and
of
his
praises
for
the
same
in
the
middes
of
the
Congregation
of
the
people
.
The
which
hee
did
performe
in
the
most
publicke
manner
,
and
in
the
most
publicke
place
,
euen
vpon
the
crossie
Mountaine
of
purity
and
contrition
(
for
so
doth
the
word
Tabor
signifie
,
)
I
meane
in
the
middes
of
the
choysest
and
purest
Cittie
of
the
North
,
Edinburgh
.
At
which
time
hee
appeared
more
pretious
,
and
glorious
in
the
eyes
of
all
his
loyall
and
louing
subiects
,
then
euer
hee
had
done
before
.
Yea
euen
so
precious
,
and
so
deere
,
that
the
eyes
of
the
multitude
could
not
bee
satisfied
enough
with
beholding
him
,
both
when
as
hee
was
vpon
the
Crossie-mountaine
,
and
when
as
he
was
come
downe
.
True
it
is
,
that
there
were
some
which
could
not
at
first
with
incredulous
Thomas
be
perswaded
of
the
Truth
,
except
that
they
had
either
seene
or
felt
the
very
wounds
and
blowes
vpon
our
Soueraignes
Body
,
neither
could
bee
brought
to
giue
trust
to
the
true
testimony
of
a
seeing
,
yea
a
touching
Thomas
,
euen
of
a
Noble
Earskin
an
honourable
branch
of
honour
(
according
to
the
Saxon
signification
of
his
surname
)
I
meane
my
Lord
Vicount
Fenton
,
then
a
valourous
Rescuer
of
our
King
,
and
now
the
worthy
Captaine
of
his
Guard
,
and
both
then
and
now
,
one
of
his
Highnesse
best
deseruing
seruants
.
Neither
could
the
testimony
of
your
Lordships
owne
selfe
,
à
seeing
,
yea
à
touching
Iohn
,
preuaile
with
them
,
though
your
testimony
was
euen
sealed
,
not
onely
with
the
conspirators
bloud
,
but
likewise
with
your
owne
,
whereof
ye
had
the
markes
then
to
shew
,
and
as
yet
still
keepe
the
skarre
thereof
in
your
skin
.
But
both
,
these
haue
bene
better
informed
since
,
and
the
better
part
then
,
was
fully
perswaded
of
the
Truth
,
&
esteemed
that
they
had
receiued
,
as
it
were
,
a
voice
from
heauen
in
this
notable
preseruation
and
real
transfiguration
of
their
Prince
.
This
is
my
seruant
in
whom
I
am
well
pleased
,
obey
him
,
honour
him
,
and
thanke
God
for
him
:
yea
all
his
good
subiects
and
seruants
there
present
said
in
effect
with
Peter
,
Iames
,
and
Iohn
,
It
is
good
for
vs
to
bee
heere
,
It
is
good
for
vs
to
be
here
to
see
our
King
in
safety
,
it
is
good
for
vs
to
haue
such
a
Lord
as
the
Lord
loueth
,
such
a
maister
as
is
Gods
seruant
,
&
such
a
King
,
as
the
immortall
King
keepeth
.
And
the
King
himselfe
:
it
is
good
for
me
to
haue
such
subiects
and
seruants
,
as
loue
me
so
dearely
that
they
cannot
bee
filled
with
looking
on
me
,
after
my
danger
,
and
deliuery
,
and
it
is
good
for
me
to
haue
such
a
foreward
and
toward
seruant
in
my
neede
and
at
a
pinch
as
my
yong
Ramsey
.
And
truely
my
Lord
euen
as
your
Christen
name
signifieth
Grace
,
and
the
place
where
first
your
vertue
did
appeare
,
signifieth
the
towne
of
Grace
,
and
as
the
person
in
whose
cause
it
did
appeare
is
a
Prince
full
of
Grace
;
so
me
thinketh
that
God
hath
wonderfully
graced
you
in
that
he
would
haue
your
vertue
to
appeare
in
this
kind
,
and
at
that
time
:
and
in
that
he
would
haue
the
beginning
of
your
Lordships
exaltation
to
fall
out
in
the
time
of
his
sons
glorious
transfiguration
:
for
euen
then
did
the
Lord
begin
to
call
you
vp
from
the
low
valley
of
worship
,
into
the
high
hill
of
honour
,
where
ye
were
transfigured
from
the
condition
of
the
Kings
Page
,
vnto
the
Kings
preseruer
.
Whereupon
,
of
a
Gentleman
by
birth
and
bloud
,
yee
were
within
a
while
made
a
Noble
Baron
,
yea
and
a
worthy
Vicount
:
and
that
which
I
had
almost
forgot
(
pardon
me
I
pray
you
,
for
it
is
because
your
Ls.
order
hath
not
a
particular
or
patronal
name
)
of
a
vertuous
Squire
ye
were
dubbed
a
couragious
Knight
.
And
though
you
be
not
of
any
patronized
order
,
as
of
the
Palestinian
,
White-crossie
order
of
Saint
Iohn
,
according
both
to
your
Lordships
name
,
and
the
name
of
the
place
(
being
called
S.
Iohns
towne
)
where
your
vertue
and
knightly
valour
did
fist
shew
it selfe
,
nor
yet
of
the
Castilian
Red-crossie
order
of
S.
Iames
,
according
to
the
name
of
the
festiuall
time
,
neere
vnto
which
your
Lordships
vertue
did
appeare
,
as
also
of
the
person
,
in
whose
cause
yee
did
so
generously
,
and
valourously
venture
your selfe
,
nor
yet
of
any
of
the
two
Aragonian
orders
,
the
one
Black-crossie
the
other
Red-crossie
,
instituted
by
Iames
King
of
Aragon
,
though
I
say
your
Lordships
Knighthood
hath
not
any
such
note
or
name
,
yet
I
am
assured
that
all
worthy
personages
will
honour
your
Knightly
courage
,
and
deferre
vnto
your
vertue
and
worth
,
and
acknowledge
you
for
King
Iames
his
rescuing
Knight
:
and
this
will
serue
you
in
steed
of
a
Saint
Iames
or
a
King
Iames
his
order
of
Albion
.
But
to
shut
vp
,
at
last
,
my
discoursing
dedication
,
for
the
tediousnesse
whereof
I
must
implore
your
Lordships
,
and
the
courteous
Readers
fauourable
excuse
:
as
I
honour
your
Lordship
for
your
worth
,
and
your
well
deseruing
of
our
King
,
and
whole
Countrie
,
both
North
and
South
;
so
must
I
tell
you
,
that
you
are
infinitely
beholden
vnto
almightie
God
for
your
good
fortune
:
whether
ye
regard
your
Lordships
honorable
exaltation
,
or
yet
your
happy
association
in
mariage
with
a
gracefull
Elizabeth
,
the
eldest
daughter
of
the
Noble
Earle
and
Countesse
of
Sussex
.
The
which
your
Lordships
alliance
with
so
ancient
and
honourable
an
house
,
I
doubt
not
but
ye
doe
esteeme
as
one
of
the
chiefest
degrees
of
your
Lordships
earthly
felicity
.
Your
Lordship
knoweth
who
hath
said
it
,
honorantes
me
,
honorabo
,
such
as
honour
me
,
I
will
honour
.
Goe
on
therefore
in
proouing
thankefull
vnto
God
for
the
honour
which
hee
hath
already
giuen
you
,
and
yet
hee
will
giue
you
more
.
For
according
to
the
measure
of
your
honouring
of
God
,
shall
God
make
you
to
be
honoured
of
man
;
it
is
an
easie
thing
for
the
great
King
of
hearts
to
open
yet
a
wider
doore
in
our
Salomons
large
heart
to
let
you
in
,
and
when
he
hath
once
opened
the
doore
,
it
is
as
easie
a
thing
for
him
to
shut
it
so
fast
,
that
ye
shall
neuer
go
out
of
it
,
for
he
that
hath
the
key
of
Dauid
which
openeth
and
no
man
shutteth
,
&
shutteth
and
no
man
openeth
:
hath
also
the
key
of
our
Dauids
heart
in
his
hand
,
and
hee
openeth
,
or
shutteth
the
same
,
when
and
to
whom
it
pleaseth
him
.
Your
Ls
surname
was
one
of
those
that
did
fauor
the
right
of
Edgar
Etheling
in
England
to
the
English
crown
at
the
Conquest
:
and
therefore
was
forced
to
slie
with
Edgar
into
Scotland
,
as
our
renowned
.
Leslie
Bishop
of
Rosse
,
and
Hector
Boece
with
others
,
do
write
.
And
in
Scotland
it
was
endowed
with
lands
,
liuings
,
&
Lordships
,
&
decored
with
Titles
of
honour
in
the
persons
of
diuers
of
your
Ls
honorable
ancestors
&
kinsmen
,
as
I
shew
in
some
particulars
mentioned
aboue
,
though
not
in
all
.
And
now
againe
it
is
come
into
England
,
whence
once
it
did
spring
,
to
reuiue
,
now
after
the
Concord
,
the
ancient
honor
which
it
had
before
the
Conquest
,
in
your
Lordships
noble
person
.
that
euen
as
God
hath
made
you
the
instrument
of
much
honour
and
credite
vnto
both
countries
by
the
meanes
of
your
vertue
,
and
rescuing
hand
,
so
may
yee
beare
or
reape
the
fruite
of
honour
in
both
Countries
.
But
least
I
seeme
to
some
to
speake
too
much
,
heere
I
stay
,
wishing
vnto
your
Lordship
,
and
your
worthy
Lady
for
your
stay
,
the
fulnesse
of
Gods
grace
(
according
to
the
signification
of
your
two
christen
vnited
names
)
together
with
the
highest
step
and
top
of
stable
honour
;
and
so
I
rest
.
Your
Honours
right
deuoted
to
all
humble
duties
.
IAMES
MAXWELL
.
The
Contents
of
this
present
Booke
.
-
DISCOVRSE
I.
HOw
we
must
prepare
our selues
against
the
assaults
and
onsets
of
our
passions
.
-
DISCOVR
.
2.
Of
the
choice
of
callings
,
charges
and
affaires
,
-
DISC.
3.
Of
prouidence
and
foresight
.
-
DISC.
4.
Of
each
mans
vocation
and
calling
.
-
DISC.
5.
Of
a
mans
ruling
and
ordering
his
life
.
-
DISC.
6.
Of
the
diuersity
of
actions
.
-
DISC.
7.
Of
the
choice
of
friends
.
-
DISC.
8.
Of
dissembling
and
disguising
of
humors
.
-
DISC.
9.
Of
Vanitie
.
-
DISC.
10.
Of
prosperity
.
-
DISC.
11.
Of
comparing
of
our
fortune
with
that
of
others
.
-
DISC.
12.
Of
aduersity
.
-
DISC.
13.
Of
sadnesse
and
sorrow
.
-
DISC.
14.
Of
the
afflictions
of
good
men
.
-
DISC.
15.
Of
other
mens
faults
and
imperfections
.
-
DISC.
16.
Of
iniuries
,
indignities
and
wrongs
.
-
DISC.
17.
Of
pouerty
.
-
DISC.
18.
Of
death
our
last
discourse
,
and
our
last
debt
.
Errata
.
PAg.
4.
for
tried
,
read
had
.
pag.
26.
for
euer
read
euen
.
34.
for
euer
,
read
neuer
.
pag.
86.
for
continuance
,
read
continence
.
pag.
92.
for
cannot
,
read
can
.
pag.
104.
for
wretchlesly
,
read
retchlesly
.
pag.
130.
for
mighty
visions
,
read
nightly
visions
.
pag.
140.
for
misteeme
,
read
misken
.
pag.
150.
for
to
iue
,
read
to
liue
.
pag.
153.
for
the
fore
,
read
to
the
fore
.
pag.
Ibid.
for
riotous
,
read
with
riotous
.
Such
faults
as
are
in
the
pointing
,
the
diligent
Reader
will
easily
espy
,
and
as
I
hope
,
courteously
excuse
.
A
Manuall
of
Morall
Discourses
,
tending
to
Tranquility
of
Minde
,
DISCOVRSE
.
1.
How
we
must
prepare
our selues
against
the
assaults
and
onsets
of
our
passions
.
CONsidering
that
our
happines
on
earth
doth
hang
(
next
after
the
knowledge
of
Christ
)
vpon
our
actions
,
and
that
the
soule
is
,
as
it
were
,
the
Fountaine
and
wel-spring
thereof
;
our
chiefe
care
(
if
we
desire
to
liue
an
happy
life
)
should
be
to
make
the
better
part
of
vs
quiet
and
calm
,
endeauoring
by
al
meanes
,
that
it
be
not
troubled
,
nor
diseased
by
vulgar
&
popular
opinions
,
as
being
things
much
contrary
to
the
excellent
nature
thereof
.
There
are
two
times
,
the
one
of
prosperity
,
the
other
of
aduersity
,
wherein
the
soule
is
wont
to
bee
vexed
and
tossed
,
with
the
passions
of
the
inferiour
part
,
as
with
so
many
violent
and
impetuous
winds
.
And
therefore
we
must
herein
imitate
the
Mariners
,
which
before
they
loose
off
from
the
port
,
doe
furnish
themselues
with
all
things
necessary
and
needfull
for
resisting
of
the
tempest
and
storme
:
so
must
wee
prouide
our selues
aforehand
of
such
sound
and
substantiall
discourse
,
as
may
anker
&
stay
the
minde
against
the
push
of
our
passions
,
when
as
they
,
like
so
many
surging
waues
,
do
,
nil
we
,
will
wee
,
fling
themselues
aboard
into
our
boate
,
and
euen
as
Xenophon
did
exhort
his
fellow
Cittizens
to
sacrifice
vnto
God
in
the
time
of
prosperity
,
to
the
end
they
might
finde
him
the
more
ready
and
fauourable
when
as
they
should
inuoke
him
in
their
aduersity
:
So
should
we
doe
,
and
withall
,
at
our
first
leasure
,
wee
must
contract
acquaintance
with
rectified
reason
,
to
the
end
,
that
when
wee
shall
stand
in
need
of
her
aide
and
asistance
,
she
may
come
running
to
vs
at
our
call
,
as
knowing
vs
by
our
voyce
,
and
hauing
already
an
affectionate
&
earnest
desire
for
our
defence
.
The
discourse
of
rectified
reason
is
the
maister
and
daunter
of
all
peeuish
and
peruerse
affections
or
passions
.
For
,
when
as
we
haue
once
taken
good
notice
of
them
by
an
earnest
examination
and
tryall
,
made
and
tryed
touching
the
same
;
and
that
wee
haue
ripely
and
aduisedly
weighed
both
what
power
they
haue
ouer
vs
,
and
what
Empire
wee
hold
ouer
them
:
They
are
not
thereafter
so
fierce
,
and
furious
in
our
behalfe
,
but
are
more
easily
,
and
with
much
lesse
adoe
appeased
and
pacified
.
They
therein
not
a
little
resembling
our
little
dogges
,
which
will
barke
vncessantly
at
such
as
they
are
wont
to
see
,
but
by
and
by
are
quieted
as
soone
as
they
heare
the
voyce
of
such
as
they
know
.
The
wise
haue
compared
the
commandement
of
the
minde
aboue
this
sensuall
and
terrestriall
part
of
the
soule
,
out
of
which
our
passions
doe
spring
,
vnto
the
office
of
a
Rider
,
who
teaching
,
and
training
his
horse
,
and
sitting
within
the
saddle
manageth
and
turneth
him
at
his
will
.
But
small
credit
should
the
Rider
receiue
,
that
should
bring
to
the
Tourneyment
or
Tilte
a
yong
horse
,
which
had
neuer
before
borne
the
bit
,
nor
galloped
in
the
round
,
But
hee
must
needs
in
the
first
place
breake
him
by
conuenient
discipline
,
before
he
vse
him
in
any
errand
or
action
of
importance
.
In
like
manner
before
we
put
our
backes
vnder
the
burthen
of
any
businesse
,
or
expose
our selues
vnto
the
publicke
view
of
the
world
,
we
must
endeauour
to
breake
and
bring
vnder
this
wild
&
vnbacked
part
of
the
soule
,
and
make
it
,
as
it
were
,
to
bite
vpon
the
bit
,
by
bringing
it
to
learne
the
lawes
and
measures
whereby
it
must
be
managed
,
and
maistered
in
all
occasions
,
and
at
all
occurrences
,
&
in
the
meane
time
we
must
not
forget
to
enhearten
and
encourage
it
,
by
acquainting
it
with
the
pleasure
and
contentement
,
wherewith
is
accompanied
the
issue
and
end
of
all
worthy
and
vertuous
actions
.
Meditation
and
Discourse
is
that
which
giueth
an
edge
vnto
the
soule
,
and
maketh
it
steele-hard
and
vnpierceable
,
euen
vnto
the
sharpest
point
of
the
strongest
passion
,
&
vsually
we
proue
admirable
at
euery
such
exercise
as
we
haue
before
hand
accustomed
our selues
vnto
,
what
difficulty
soeuer
it
may
seem
to
carry
with
it
.
On
the
other
side
,
there
is
nothing
(
bee
it
neuer
so
easie
)
which
will
not
seeme
hard
and
difficult
,
and
withall
much
trouble
vs
,
if
it
do
finde
vs
but
nouices
,
and
new
apprentises
therein
.
How
often
thinke
yee
,
must
Canius
haue
needs
thought
vpon
death
,
and
reuolued
in
his
mind
what
thing
it
should
bee
,
who
being
condemned
by
the
Tirant
,
and
sent
to
the
place
of
execution
,
was
so
farre
from
being
any
whit
dismayed
thereat
in
his
minde
,
that
merrily
,
and
as
it
were
iestingly
,
he
bid
the
Centurion
,
who
came
for
him
,
remember
that
he
was
stronger
by
the
aduantage
of
one
table
,
then
he
against
whom
hee
played
at
that
houre
?
And
who
taking
his
leaue
of
his
neerest
and
deerest
acquaintance
,
for
his
last
farewell
,
vttered
no
other
words
but
these
:
Now
my
deere
friends
,
I
shall
presently
finde
that
which
I
haue
so
long
longed
after
,
&
so
much
desired
to
know
,
if
the
soule
bee
immortall
,
and
whether
men
in
dying
,
do
feele
the
separation
of
the
Soule
and
Body
which
they
indure
?
We
must
needes
thinke
that
this
poore
Pagane
had
a
long
time
exercised
himselfe
in
commanding
,
and
ouer-ruling
his
passions
,
and
that
hee
had
aforehand
armed
and
fenced
himselfe
with
faire
resolutions
,
seeing
that
with
such
constancy
,
and
grauity
he
went
to
vndergo
a
death
both
cruell
and
vniust
.
If
the
onely
desire
to
vnderstand
,
what
should
become
of
the
soule
after
death
,
could
make
the
torment
,
and
torture
not
onely
tollerable
,
but
also
acceptable
vnto
him
,
what
resolution
then
ought
the
certaine
and
assured
knowledge
of
the
soules
immortality
,
together
with
the
hope
of
eternall
felicity
worke
in
such
as
doe
seriously
meditate
vpon
the
same
in
their
mindes
?
May
not
these
goods
,
thinke
ye
,
make
vnto
such
minds
not
onely
supportable
,
but
euen
comfortable
&
delectable
,
both
death
it selfe
,
and
all
other
disasstrous
afflictions
,
which
they
endure
,
seeing
they
are
as
the
waues
which
do
push
vs
forward
vnto
the
sweete
and
sure
port
of
euerlasting
rest
and
repose
?
DIS.
2.
Of
the
choyce
of
Callings
and
Affaires
.
MAn
is
not
borne
to
liue
his
armes
a
crosse
,
but
rather
,
as
one
of
the
fairest
members
of
this
faire
frame
,
he
must
confer
,
and
contribute
his
whole
trauell
and
paine
to
the
conduction
and
conseruation
of
that
ciuill
societie
and
condition
wherein
hee
is
placed
.
But
because
that
of
the
choyce
which
men
make
of
a
calling
,
their
rest
and
quietnesse
doth
principally
depend
,
and
that
nothing
doth
so
much
auaile
to
the
leading
of
a
contented
life
,
as
when
they
find
themselues
fit
for
the
same
:
they
ought
,
me
thinketh
,
before
all
other
things
,
to
take
a
tryall
of
their
owne
strength
,
and
seriously
bethinke
themselues
of
that
charge
which
they
are
about
to
embrace
.
Because
vsually
wee
presume
too
much
vpon
our
owne
power
,
and
attempt
more
then
our
ability
is
fit
to
atchieue
.
And
this
error
we
see
is
incident
almost
to
all
our
actions
:
hence
it
is
,
that
some
will
dispend
more
then
their
meanes
may
well
beare
:
Others
in
labouring
and
toyling
goe
beyond
their
abilities
;
some
are
not
maisters
of
their
owne
anger
;
others
there
DISC.
3.
Of
prouidence
and
foresight
.
YEe
must
take
order
that
yee
be
not
surprised
of
any
humaine
accident
,
whereof
(
if
it
be
possible
)
yee
haue
not
bene
before-hand
prudently
foreseene
,
which
thing
yee
shall
easily
performe
,
if
in
all
the
affaires
yee
shall
take
in
hand
,
in
the
first
place
ye
doe
diligently
fore-bethinke
your selfe
of
such
inconueniences
and
crosse
encounters
as
may
fall
out
in
the
same
,
according
to
the
nature
,
quality
,
and
ordinary
issue
of
the
affaires
:
and
certainely
such
foresight
doth
maruailously
mittigate
,
sweeten
,
and
abate
the
sharpnes
,
and
harshnes
of
all
such
sinister
accidents
and
chances
:
the
which
cannot
bring
you
in
so
doing
any
sensible
,
or
notable
alteration
and
change
,
by
reason
of
their
not
comming
vpon
you
as
vnlooked
for
,
But
contrarily
they
doe
not
a
little
endamage
such
persons
as
suffer
themselues
to
be
surprised
,
neither
do
consider
how
that
nature
sending
them
into
this
world
,
hath
allotted
them
rough
,
and
vneasy
seates
.
Such
men
doe
not
minde
how
that
about
their
owne
dores
many
times
they
haue
with
their
eyes
seene
the
louing
wiues
weeping
and
bewailing
their
deceased
husbands
,
and
the
husbands
with
dewy
eyes
burying
their
beloued
wiues
,
and
deere
children
.
They
doe
not
ponder
how
that
such
persons
as
did
yesterday
walke
,
and
talke
with
them
,
to
day
dead
,
lye
buried
in
their
graues
.
So
apt
are
we
to
be
deceiued
,
and
so
little
foresight
haue
we
in
our
owne
fortune
,
that
what
we
see
daily
with
our
eyes
happen
vnto
others
,
we
neuer
,
or
sildome
consider
that
the
like
may
befall
our
owne
selues
.
If
we
would
take
such
notice
of
things
as
wee
ought
,
wee
should
rather
find
occasion
offered
vs
to
maruaile
how
that
disasters
,
and
dangers
,
which
doe
follow
vs
at
the
heeles
,
haue
delayed
so
long
to
ouertake
vs
,
and
hauing
ouertaken
vs
,
how
it
could
bee
possible
that
they
should
haue
handled
vs
so
harmlesly
,
and
gently
as
they
haue
done
.
O
how
grosly
we
deceiue
our selues
,
when
as
for
feare
that
men
take
vs
to
be
timerous
and
feareful
,
we
thinke
ill
to
forecast
and
foresee
dangers
,
and
will
not
a
whit
mistrust
our
owne
iudgement
!
It
behooueth
the
man
who
is
minded
to
make
saile
,
to
know
that
hee
is
in
the
possibility
to
haue
a
storme
,
and
wee
must
know
that
the
chance
which
hath
hapned
to
one
may
likewise
befall
vnto
vs
,
and
that
which
hangeth
ouer
the
heads
of
all
,
may
fall
vpon
any
one
of
vs
all
,
without
exemption
or
exception
whatsoeuer
.
The
man
who
marketh
well
anothers
misfortune
as
a
thing
which
may
no
lesse
befall
vnto
himselfe
,
then
it
hath
already
done
vnto
his
fellow
,
hath
this
aduantage
,
that
before
any
such
mischance
take
hold
of
him
,
he
is
already
armed
against
the
fury
and
force
of
the
euill
.
Then
were
it
too
late
for
a
man
to
make
head
against
a
danger
,
when
it
is
already
come
,
&
bootlesse
should
it
be
for
him
to
say
,
I
did
not
think
,
forsooth
,
that
such
a
mis-fortune
should
haue
befalne
mee
.
And
why
so
I
pray
you
?
is
there
any
wealth
in
this
world
which
hath
not
following
after
at
her
heeles
pouerty
and
need
?
or
is
there
any
health
that
is
not
apt
to
be
diminished
by
a
lingring
disease
?
or
any
honour
or
grace
which
is
not
inpossibility
to
be
turned
into
dishonor
&
disgrace
?
or
what
high
rising
is
there
which
is
not
apt
to
haue
a
dolefull
downe
fall
?
or
is
there
any
estate
from
the
pedlar
euen
to
the
Prince
,
exempt
from
alteration
?
and
that
which
hath
befalne
to
one
may
it
not
likewise
befall
vnto
another
?
It
were
a
matter
both
tedious
,
and
contrary
to
our
designe
,
to
discourse
of
such
as
fortune
(
if
so
wee
may
speake
)
from
high
roomes
hath
brought
low
,
and
of
mighty
men
in
a
moment
made
miserable
.
In
such
a
variety
and
vicissitude
of
matters
,
if
ye
doe
not
fore-bethink
your selfe
,
how
that
all
humane
accidents
may
touch
you
,
as
wel
as
others
,
ye
giue
aduersities
great
power
ouer
you
,
the
which
by
the
prudence
of
him
that
foreseeth
them
are
not
a
little
abated
,
&
made
more
milde
.
Our
minds
out
of
question
,
shold
be
in
greater
rest
,
if
our
actions
were
occupied
about
such
things
as
be
of
a
more
certain
&
constant
condition
.
For
at
least
hauing
once
attained
them
,
wee
should
content
our selues
therwith
,
and
enioy
the
sweetnes
and
commodity
therof
,
in
tranquility
&
ease
.
But
seeing
that
in
this
world
,
all
things
are
subiect
to
tottering
and
turning
,
and
that
there
is
nothing
vnder
the
cope
of
heauen
stable
and
firme
:
the
remedy
most
fit
vnto
our
infirmity
is
to
foresee
this
instabilitie
,
and
not
to
passionate
,
and
turmoyle
our selues
about
those
things
,
the
possession
whereof
is
no
lesse
toylesome
,
and
troublesome
then
was
the
acquisition
&
purchase
therof
.
And
therfore
wee
must
loue
them
as
things
which
may
leaue
vs
,
and
withall
,
we
must
haue
so
much
foresight
that
they
neuer
leaue
vs
the
first
.
When
on
a
time
it
was
told
Anaxagoras
that
his
sonne
was
deceased
:
I
knew
very
well
,
quoth
he
,
that
he
was
a
man
,
and
that
he
was
borne
to
dye
once
.
In
the
like
manner
must
we
bee
prepared
for
all
aduentures
.
My
friend
hath
not
assisted
mee
,
well
,
I
knew
that
he
was
a
man
,
and
one
that
might
change
.
My
wife
was
very
vertuous
,
and
yet
was
she
but
a
woman
.
The
man
that
thus
before
hand
bethinketh
himselfe
of
humaine
accidents
,
shall
neuer
be
taken
at
vnawares
,
neither
shall
he
need
to
say
,
as
customably
the
vnaduised
are
wont
:
I
did
not
thinke
of
such
a
thing
:
vnto
whom
the
chances
of
fortune
do
occasion
much
affliction
and
anguish
,
because
they
finde
themselues
disarmed
of
this
wise
foresight
.
The
well-aduised
Prince
in
time
of
peace
maketh
ready
his
preparatiues
for
the
time
of
warre
.
Vlisses
ouerpassed
many
dangers
and
difficulties
,
and
yet
none
of
them
all
did
afflict
him
so
soare
,
as
one
thing
which
did
take
him
at
vnawares
,
euen
the
death
of
a
dogge
which
hee
loued
deerely
.
So
that
the
common
prouerbe
wee
see
proueth
true
:
That
a
person
surprised
is
halfe
beaten
.
DISC.
4.
Of
each
mans
Vocation
and
Calling
.
IT
cometh
oftentimes
to
passe
that
such
as
do
not
thinke
diligently
of
that
which
they
doe
,
are
seene
to
fall
into
such
a
kind
of
life
as
is
paineful
to
beare
,
and
yet
more
vneasy
to
be
abandoned
.
The
which
is
certainely
a
great
difficulty
,
and
a
case
that
doth
require
much
prudence
,
and
no
lesse
patience
,
with
piety
to
implore
the
aid
and
assistance
of
God
;
considering
that
patience
with
humility
in
Gods
behalfe
,
is
the
remedy
which
most
doth
lighten
and
ease
the
euill
.
Consider
the
poore
prisoners
,
what
paines
they
endure
in
the
beginning
to
beare
the
burthen
that
is
laid
vpon
their
legges
,
but
after
that
they
are
once
accustomed
thereunto
,
necessity
teacheth
them
,
and
vse
maketh
all
such
hard
vsage
easie
vnto
them
.
There
is
no
manner
of
life
,
howsoeuer
hard
&
strict
it
be
,
which
hath
not
some
kinde
of
solace
and
refreshment
,
one
or
other
to
sweeten
the
same
.
And
truly
there
is
not
any
one
thing
,
wherein
Nature
hath
so
much
fauoured
vs
as
in
this
;
that
she
maketh
vs
to
finde
the
remedy
,
and
mittigation
of
our
misfortunes
in
the
sufferance
of
the
same
.
The
case
then
so
standing
as
it
doth
,
that
man
is
borne
obnoxious
,
and
subiect
vnto
all
manner
of
miseries
,
we
must
consequently
suppose
that
wee
are
all
of
vs
the
prisoners
of
Fortune
,
who
holdeth
vs
tyed
,
and
fettered
fast
hand
and
foote
;
and
that
there
is
no
difference
,
sauing
that
the
fetters
and
chaines
of
some
,
are
of
gold
,
and
of
other
some
of
yron
.
We
are
all
of
vs
in
one
&
the
same
prison
,
and
those
that
hold
others
captiue
are
in
the
like
condition
and
case
themselues
,
in
regard
of
others
.
If
the
desire
of
honour
turmoileth
thee
,
the
desire
of
riches
doth
trouble
another
.
If
the
basenesse
,
and
obscurity
of
birth
doth
afflict
the
,
to
others
Nobility
and
greatnesse
doth
bring
a
thousand
discontented
thoughts
:
Art
thou
subiect
to
the
commandement
and
will
of
another
,
that
other
is
subiect
at
least
to
his
owne
,
hauing
his
braines
and
his
breast
beaten
with
ten
thousand
heart-burnings
,
and
diseasments
which
thou
doest
not
espy
,
in
summe
if
yee
marke
all
things
well
,
our
whole
life
is
nothing
but
a
seruitude
wherein
euery
one
ought
to
take
good
heed
how
to
demeane
himselfe
in
his
calling
,
&
how
hee
may
content
himselfe
therein
,
winking
at
that
which
is
euill
in
it
,
and
applying
himselfe
vnto
that
which
is
good
.
For
there
is
no
calling
,
howsoeuer
painefull
and
toylefull
it
bee
,
wherein
the
patient
soule
doth
not
finde
some
contentment
and
gaine
,
though
that
cunning
and
skill
bee
more
exquisite
in
time
of
aduersity
,
then
of
prosperite
.
For
when
as
difficulties
and
crosses
doe
present
themselues
,
then
must
we
gather
all
the
forces
of
our
wits
together
,
and
set
our
whole
vigour
and
vertue
against
such
imminent
or
present
euils
,
reposing
our
whole
confidence
in
God
.
Ionas
had
euer
leisure
within
the
Whales
belly
to
make
his
supplication
&
prayer
vnto
God
,
and
was
presently
heard
.
In
this
manner
all
accidents
,
howsoeuer
grieuous
and
vneasy
they
be
,
may
be
sweetned
and
lightned
not
a
little
.
To
this
purpose
also
it
is
good
that
each
one
set
certaine
bounds
and
limits
to
the
hopes
of
his
life
,
and
that
hee
thinke
with
himselfe
that
howsoeuer
humane
things
bee
different
and
diuers
for
the
outward
semblance
and
shew
:
that
neuerthelesse
inwardly
they
resemble
one
another
in
their
inconstancy
and
vanity
.
Beare
not
enuy
against
such
as
are
in
higher
place
then
your selfe
,
for
oftentimes
that
which
we
account
height
,
is
as
a
steepe
hill
from
whence
a
man
with
very
little
adoe
is
hurled
downe
headlong
.
And
truely
such
as
haue
liued
content
,
haue
not
beene
alwaies
those
that
haue
made
the
better
choise
,
but
rather
those
who
prudently
and
discreetly
could
cary
themselues
in
that
estate
and
calling
which
they
once
made
choyce
of
,
taking
patiently
the
euill
that
fell
out
therein
,
and
endeauouring
to
redresse
such
accidents
as
did
crosse
their
desires
,
and
for
this
cause
Plato
did
compare
the
life
of
man
to
the
play
at
dice
,
wherat
whoseuer
doth
play
,
ought
alwaies
to
striue
to
haue
a
faire
throwe
,
and
yet
should
content
himselfe
with
any
cast
that
commeth
.
For
seeing
that
good
or
euill
luck
is
not
in
our
power
,
at
least
wise
wee
must
labour
to
take
cheeerefully
our
chance
,
&
withall
to
thanke
God
,
for
that
the
worst
that
could
,
is
not
fallen
forth
.
Men
of
weake
wit
,
hauing
fortune
at
will
,
are
so
transported
with
ioy
that
scarcely
they
know
what
they
doe
,
they
are
so
insolent
,
that
no
man
can
keepe
them
company
,
they
can
abide
nobody
and
nobody
can
abide
them
.
Whereas
in
the
time
of
aduersity
they
are
so
amased
and
so
melancholious
,
that
they
are
almost
ouerwhelmed
with
sorrow
and
heauinesse
of
mind
,
yee
shall
see
them
like
vnto
the
sicke
of
a
languishing
,
and
anguishing
disease
,
which
can
neither
abide
heat
nor
cold
.
The
Philosopher
Theodorus
was
wont
to
say
,
that
he
gaue
his
Schollers
instructions
&
lessons
,
with
the
right
hand
,
but
that
they
receiued
them
,
with
the
left
,
and
so
doth
it
fare
oftentimes
not
with
a
few
,
who
with
the
left
hand
take
hold
of
the
lucke
which
fortune
(
I
meane
Gods
prouidence
)
reacheth
them
with
the
right
.
It
were
much
better
in
my
iudgement
wisely
to
imitate
the
wise
diligence
of
the
Bees
,
the
which
of
Thyme
which
is
but
a
dry
and
harsh
hearbe
,
do
make
the
sweete
and
pleasant
honey
.
So
should
we
out
of
this
harsh
and
combersome
life
extract
and
draw
whatsoeuer
therin
is
good
,
and
in
the
meane
time
chase
away
what
is
euill
therein
,
or
case
and
couer
it
closly
,
and
who
knoweth
not
but
that
such
as
are
exercised
in
the
actions
of
vertue
can
draw
,
by
a
certaine
secrete
and
supernaturall
kind
of
alchimie
,
good
out
of
euill
?
Diogenes
was
banished
,
but
hee
made
good
vse
of
his
banishment
,
in
that
he
did
in
the
meane
time
betake
himselfe
vnto
the
study
of
wisdome
.
And
this
shall
not
be
so
difficult
and
hard
to
do
,
as
it
seemeth
to
be
,
if
by
frequent
exercise
ye
do
endeauor
to
acquire
,
the
habitude
&
setled
custome
of
liuing
content
.
Can
ye
not
abide
in
the
houses
of
Princes
and
great
men
?
content
you
then
with
your
owne
.
Do
ye
find
your selfe
vncapable
of
gouernment
in
the
Common-wealth
?
play
then
the
good
Citizens
part
&
be
content
to
obey
.
Thus
doing
ye
shall
make
vnto
your selues
facile
,
and
easy
,
that
which
most
men
deeme
to
bee
difficult
and
hard
in
the
course
of
our
life
.
Moreouer
it
shall
much
auaile
you
in
your
discontentments
to
represent
vnto
your selfe
the
great
and
famous
personages
of
the
time
past
:
how
and
with
what
wisedome
,
and
courage
they
haue
remedied
and
borne
the
crosses
and
calamities
which
befell
them
in
this
life
,
Doth
it
displease
you
that
you
are
destitute
of
children
?
Consider
how
many
Kings
,
Princes
,
and
Potentates
,
haue
dyed
without
issue
.
If
pouerty
doth
vexe
you
,
weigh
in
your
owne
minde
,
how
many
excellent
men
haue
bene
likewise
poore
,
who
neuerthelesse
haue
liued
patiently
without
complaining
.
On
a
day
it
was
told
the
Philosopher
Stilphon
,
that
his
daughter
had
done
amisse
:
the
fault
(
quoth
he
)
is
not
in
me
,
but
in
her
fortune
and
mine
.
If
the
churlish
and
froward
conditions
of
your
owne
grieue
you
,
set
before
your
eyes
so
many
wise
,
honourable
and
illustrious
men
,
as
haue
quietly
comported
with
the
importunities
of
theirs
.
Socrates
had
the
most
froward
wife
in
the
world
,
and
hee
said
that
,
by
enduring
of
her
at
home
,
hee
did
learne
to
bee
patient
abroad
.
Looke
vpon
holy
Dauid
a
man
after
Gods
owne
heart
,
who
yet
was
troubled
and
angred
by
his
owne
children
.
The
world
is
full
of
such
examples
,
and
if
wee
did
not
loue
our selues
so
much
as
we
doe
,
it
is
certaine
that
in
the
greatest
crosses
,
&
encōbrements
of
this
life
,
wee
should
finde
comfort
enough
.
For
there
is
not
any
prison
,
how
darke
or
straight
soeuer
it
bee
,
which
will
not
giue
place
vnto
a
song
,
to
refresh
somewhat
the
poore
prisoners
perplexed
minde
.
Finally
,
I
say
,
that
if
yee
serue
God
and
feare
him
,
charity
shall
be
able
,
of
it self
,
to
procure
peace
&
tranquility
vnto
your
spirit
:
that
which
the
whole
world
cannot
performe
,
although
in
word
euery
one
should
offer
you
to
doe
the
same
.
DISC.
5.
How
a
man
must
order
and
rule
his
life
.
IT
is
expedient
,
in
my
conceit
,
that
a
man
hold
and
keepe
a
certaine
staied
and
setled
maner
of
liuing
,
and
that
he
varie
not
not
with
euery
winde
.
Ye
shall
see
many
a
one
much
subiect
to
this
vice
of
changing
their
manner
of
liuing
from
day
to
day
;
so
that
they
cannot
ground
or
settle
themselues
vpon
any
thing
whatsoeuer
.
Wherein
they
doe
resemble
such
folks
as
haue
euer
beene
accustomed
to
bee
at
sea
,
who
as
soone
as
they
beginne
to
saile
,
runne
out
of
one
vessell
into
another
,
leauing
the
bigger
to
put
themselues
into
a
lesser
,
and
by
&
by
leauing
the
lesser
to
returne
to
the
bigger
againe
.
And
thus
they
continue
in
changing
,
vntill
at
what
time
they
know
cleerely
that
nothing
can
fit
them
,
because
that
whithersoeuer
they
goe
,
their
queasie
stomackes
doth
keep
them
company
,
and
consequently
,
their
vomiting
disease
.
Likewise
those
that
bring
their
passions
with
them
vnto
their
affaires
,
do
seeke
incessantly
after
a
new
manner
of
liuing
,
and
neuer
accomplish
what
they
haue
once
begun
.
All
things
go
against
their
stomacke
,
all
things
displease
them
,
whether
to
bee
imployed
,
or
to
be
idle
,
to
serue
or
to
command
,
to
be
marryed
,
or
to
be
single
,
to
haue
children
,
or
to
haue
none
at
all
:
finally
;
nothing
doth
fit
their
fancy
,
nothing
doth
satisfie
their
desire
,
saue
onely
that
thing
they
haue
not
:
and
such
folke
me
thinkes
must
needs
liue
miserably
,
and
restlesly
,
as
prisoners
fettered
in
perpetuall
paine
.
There
is
likewise
another
maner
of
men
not
much
vnlike
vnto
the
former
,
that
cannot
keepe
themselues
quiet
,
nor
bee
at
any
stay
,
in
any
time
,
or
in
any
place
.
They
cease
not
to
go
and
come
alwayes
intermedling
with
affaires
,
without
being
thereunto
called
,
and
busying
and
bestirring
themselues
about
that
which
no
wise
concerneth
them
.
These
men
when
they
go
out
a
doores
,
if
yee
but
aske
them
whither
they
goe
,
they
will
answer
you
thus
;
I
know
not
,
I
go
to
do
as
the
rest
doe
.
They
runne
along
the
streetes
,
they
hant
the
publick
places
,
and
then
they
returne
home
full
of
vexation
and
wearinesse
,
without
any
designe
:
for
there
is
nothing
that
doth
so
much
irke
&
weary
mens
minds
,
as
to
labour
in
vaine
.
They
are
like
vnto
the
little
Ants
,
which
do
graspe
vpwards
vpon
trees
,
&
after
they
haue
mounted
vp
to
the
top
,
haue
but
the
paine
to
creepe
downe
againe
,
the
same
way
they
went
vp
,
without
bringing
down
with
them
any
good
at
all
.
Many
do
liue
in
this
manner
,
whose
life
is
nothing
els
but
a
boyling
leasure
full
of
tumults
and
toyles
,
yee
shall
see
them
posting
on
with
such
vehemency
and
speede
,
as
if
they
would
carry
away
with
them
all
that
they
finde
before
them
in
their
way
.
The
publicke
places
,
the
Churches
,
and
Markets
,
are
ordinarily
full
of
such
folkes
.
These
bee
they
which
forge
,
and
frame
newes
at
pleasure
:
they
will
bee
the
weighers
of
mens
worthes
,
and
the
giuers
of
garlands
.
They
will
talke
lauishly
of
other
mens
liues
,
and
discourse
of
other
mens
offices
,
keeping
a
babling
coyle
.
But
the
actions
of
a
wel-aduised
man
tend
alwaies
to
some
certain
end
;
neither
doth
he
burthen
himselfe
with
more
businesses
then
hee
can
conueniently
put
in
execution
.
And
truely
the
man
that
vndertaketh
much
,
must
needes
,
in
my
minde
,
giue
Fortune
much
power
ouer
him
.
DISC.
6.
Of
the
diuersitie
of
Actions
.
MEn
,
me
thinketh
,
ought
to
take
paines
in
inabling
themselues
to
comport
with
the
time
,
and
matters
,
according
as
they
fall
forth
:
and
not
to
tye
themselues
so
much
to
one
manner
of
liuing
,
but
that
in
case
of
necessity
they
may
well
leaue
it
.
For
euen
as
a
man
that
is
whole
&
sound
,
should
not
subiect
himselfe
to
the
keeping
of
one
certaine
rule
in
his
dyet
,
but
ought
rather
to
accustome
himselfe
to
eate
somtimes
more
,
and
sometimes
lesse
,
at
one
time
of
one
meate
,
&
at
another
time
of
another
meate
;
to
drinke
now
of
wine
,
and
then
of
water
,
to
stay
sometimes
in
the
sunne
,
&
sometimes
in
the
shade
,
sometimes
to
labour
,
and
sometimes
to
rest
:
so
must
a
man
frame
and
fashion
himselfe
to
all
manner
of
accidents
,
for
in
so
doing
,
any
new
accident
whatsoeuer
,
that
can
befall
you
(
for
there
falleth
out
an
infinity
of
chances
in
the
course
of
our
life
)
shall
not
trouble
,
nor
disquiet
you
:
yea
though
yee
bee
driuen
to
betake
your selfe
to
some
other
maner
of
liuing
,
yet
shall
ye
do
it
without
much
adoe
(
prouiding
alwayes
that
temerity
and
rashnesse
bee
away
)
by
reason
that
yee
shall
bee
so
well
inured
thereunto
before
hand
,
that
it
will
bee
easie
for
you
to
giue
place
vnto
the
time
that
offereth
it selfe
.
And
truly
the
impotency
,
and
weaknesse
is
all
one
,
not
to
be
able
to
change
in
time
of
need
,
and
not
to
be
able
to
continue
constant
in
a
good
course
.
Moreouer
,
wee
must
mingle
and
temper
our
matters
in
such
sort
that
they
may
be
fitted
proportionably
one
to
another
.
As
for
example
.
At
one
time
to
bee
solitary
,
at
another
time
to
be
in
company
,
the
one
for
our
friends
sake
,
the
other
for
our selues
:
for
we
must
not
alwaies
remaine
in
our
graue
moode
,
for
that
should
make
vs
to
be
abhorred
:
neither
must
we
shew
our selues
continually
iocund
and
glad
,
for
that
should
make
vs
to
be
despised
.
But
wee
must
carry
our selues
discreetly
,
obseruing
comelinesse
and
conueniency
of
time
and
place
,
as
the
life
of
man
doth
require
.
For
it
is
a
needfull
thing
for
a
man
at
one
time
or
other
to
recreate
himselfe
,
by
giuing
intermission
to
his
more
serious
affaires
.
We
reade
of
Socrates
,
a
most
graue
Phylosopher
,
that
he
made
no
difficultie
to
play
and
refresh
himselfe
with
the
litle
boies
:
and
of
Cato
,
a
very
austere
man
,
that
somtimes
he
did
feast
his
friends
,
thereby
to
refresh
himselfe
with
the
pleasure
of
their
company
,
and
to
recreate
his
minde
,
wearied
with
the
weighty
affaires
of
the
Common-wealth
.
Also
of
Scipio
Africanus
,
that
sometimes
he
would
delight
himselfe
with
daunsing
.
And
this
we
haue
said
to
shew
that
the
minde
of
man
requireth
some
release
.
Neither
hath
that
man
his
due
liberty
,
who
hath
not
the
meanes
sometimes
to
be
at
leasure
.
The
fruitfullest
grounds
,
if
they
get
not
leaue
to
rest
a
while
,
become
barren
in
a
short
time
.
Continuall
labour
maketh
the
minde
of
man
to
become
slacke
and
weake
:
euen
as
lasinesse
&
luxurie
doth
make
it
heauy
,
feeble
,
and
faint
.
Our
recreation
ought
to
bee
as
our
sleepe
,
which
restoreth
our
strength
,
and
giueth
vs
breath
to
returne
more
gayly
,
and
ioyfully
to
our
worke
.
For
if
we
should
sleepe
continually
,
it
should
bee
a
death
and
not
a
sleepe
.
Those
which
of
old
did
establish
lawes
,
haue
ordained
there
should
bee
also
certaine
feast-dayes
in
the
yeare
,
to
the
end
men
might
in
a
manner
bee
constrained
to
surcease
from
the
actions
of
their
ordinary
callings
,
and
to
take
their
pastimes
after
their
toyles
:
and
of
old
we
finde
that
many
excellent
men
were
wont
to
allot
some
parcell
of
time
to
their
recreation
.
Asinius
Pollio
a
great
Orator
was
neuer
so
much
busied
in
affaires
,
but
hee
reserued
for
his
pleasure
and
pastime
the
two
last
houres
of
the
day
;
during
the
which
space
,
hee
would
not
so
much
as
reade
the
letters
which
hee
receiued
from
his
friends
,
fearing
lest
they
should
minister
vnto
him
some
new
care
and
cogitation
.
Others
were
wont
to
labour
vntill
noone
,
and
the
remnant
of
the
day
they
did
spend
about
meaner
matters
.
The
lights
which
they
distribute
to
seruants
at
Court
,
doe
like
wise
limit
and
bound
the
times
appointed
both
for
labour
and
rest
.
There
was
a
decree
of
the
Senate
of
Rome
,
which
did
beare
a
prohibition
that
no
new
thing
should
be
propounded
or
mentioned
in
the
last
two
houres
of
the
day
.
Furthermore
,
when
a
man
is
wearie
of
his
worke
,
hee
doth
finde
himselfe
maruailously
refreshed
and
restored
when
as
hee
goeth
out
into
an
open
and
spatious
place
,
and
it
seemeth
that
the
free
aire
doth
repaire
and
renew
the
strength
and
vigour
of
his
dispearsed
and
spent
spirits
.
For
conclusion
,
ye
ought
to
loue
diuersity
and
change
according
to
the
time
,
and
take
heed
least
yee
nourish
,
and
cherish
your
minde
too
delicately
and
daintely
.
For
it
hauing
of
the
owne
nature
great
strength
,
prouiding
that
it
be
wakened
and
rouzed
vp
,
it
were
not
reasonable
ye
should
suffer
it
through
voluptuous
and
delitious
liuing
to
waxe
feeble
and
faint
.
And
no
sooner
do
ye
come
to
that
point
to
be
impatient
and
delicate
,
but
as
soone
all
things
begin
to
crosse
your
good
liking
.
To
eate
it
goeth
against
your
stomacke
,
to
be
hungrie
it
hurteth
you
,
to
sleepe
it
slayeth
you
,
to
be
awake
it
vexeth
you
:
and
as
a
sicke
or
queasie
person
,
ye
go
on
in
a
restlesse
maze
,
alwayes
searching
and
seeking
after
some
new
thing
:
such
delicacie
and
tendernesse
hath
bene
the
cause
that
diuerse
haue
had
much
ado
to
comport
with
the
very
things
which
are
necessary
in
this
life
,
as
to
lie
,
to
sleepe
,
to
wake
,
to
rise
,
to
dine
,
to
sup
,
to
talke
,
to
walke
,
to
cloath
&
vncloath
themselues
:
so
that
some
haue
thought
it
a
death
to
be
alwaies
wearied
in
beginning
a
new
againe
&
so
often
the
same
things
.
Such
folks
come
to
such
extremities
that
hardly
can
they
manage
,
or
maintaine
the
manly
courage
of
their
minde
;
neither
can
they
frame
themselues
to
all
things
,
to
know
many
things
,
to
taste
of
many
things
,
and
alwaies
in
euery
thing
to
carry
a
good
stomacke
.
For
in
this
case
there
is
the
like
reason
and
condition
of
the
body
and
of
the
mind
.
Hence
it
is
that
ye
shall
espie
some
men
so
tenderly
disposed
,
that
a
small
noise
of
their
neighbour
will
annoy
them
,
and
the
sound
of
a
little
bell
will
trouble
their
braine
.
For
as
vnto
a
crasie
and
ill-complexioned
body
,
so
vnto
,
a
drooping
and
languishing
minde
it
doth
semblably
befall
,
that
what
thing
soeuer
toucheth
it
,
doth
pricke
it
and
sting
it
full
sore
.
DISC.
7.
Of
the
choice
of
friends
.
SEeing
that
the
life
of
man
necessarily
hath
need
of
friendship
and
fellowship
(
for
it
were
a
matter
both
harsh
and
hard
for
a
man
to
haue
alwayes
his
mind
bended
about
businesse
;
and
it
should
be
yet
more
wearisome
if
he
had
not
one
with
whom
he
might
take
some
release
)
I
finde
that
we
proue
commonly
too
negligent
and
carelesse
in
making
our
choice
.
We
ought
in
my
iudgement
to
chuse
such
folkes
for
our
friends
as
be
of
a
mild
and
meeke
conuersation
,
and
who
because
of
their
calme
and
quiet
disposition
do
deserue
to
be
loued
.
Neither
is
there
any
thing
that
so
much
doth
content
,
&
delight
the
mind
of
man
,
as
doth
a
faithfull
and
trustie
friendship
.
For
it
is
a
great
contentment
to
find
a
person
so
disposed
,
vnto
whom
ye
may
safely
impart
your
most
secret
affaires
:
whose
counsell
may
aduise
you
,
whose
cheerfulnesse
may
qualifie
all
your
cares
,
and
whose
presence
may
appease
all
your
paines
,
and
expell
your
pensiuenesse
of
mind
:
and
therefore
ye
must
endeauor
to
chuse
such
friends
as
are
free
from
couetousnesse
,
and
all
notorious
vice
.
For
vice
like
the
fire
taketh
hold
of
that
which
is
neerest
vnto
it
.
So
that
we
must
doe
as
men
are
wont
in
the
time
of
plague
and
pestilence
:
which
is
to
separate
and
seuer
the
sicke
from
the
whole
:
it
being
a
contagion
and
an
occasion
of
sicknesse
to
let
them
liue
together
.
Neuerthelesse
I
do
not
like
that
we
should
be
in
our
choice
too
scrupulous
,
but
seeing
we
cannot
find
folkes
altogether
perfect
,
wee
must
hold
those
for
good
which
be
lesse
euill
.
But
in
the
election
of
friends
,
ye
ought
chiefly
to
auoid
such
as
be
extremely
sullen
or
sad
,
who
weepe
and
waile
at
all
things
:
and
dispaire
of
all
things
,
alalthough
otherwise
they
be
such
as
do
loue
you
,
and
would
proue
faithfull
inough
vnto
you
.
For
it
is
a
thing
that
must
needs
trouble
vs
much
to
haue
such
a
man
for
our
friend
as
is
alwayes
sad
,
sighing
and
sobbing
at
euery
occasion
.
For
seeing
that
friendship
,
and
fellowship
is
ordained
to
driue
away
discontent
,
sorrow
and
griefe
,
it
were
neither
reasonable
nor
conuenient
to
chuse
such
a
one
for
your
comforter
and
friend
,
as
in
stead
of
delighting
you
,
and
of
lightning
your
griefe
,
should
by
his
sullennesse
and
sadnesse
increase
your
sorrow
,
and
euery
day
occasion
vnto
you
some
new
vaine
apprehension
and
feare
.
DISC.
8.
Of
dissembling
or
disguising
of
humors
.
IT
is
a
great
paine
and
a
restlesse
molestation
of
mind
,
for
men
to
labour
to
appeare
different
in
shewe
from
that
which
they
are
in
substance
.
And
a
marueilous
trouble
and
torment
it
is
for
them
to
take
alwayes
heed
vnto
themselues
for
the
feare
they
haue
to
be
discouered
.
Looke
how
often
men
looke
on
them
,
as
often
doe
they
thinke
that
they
are
espied
:
so
that
in
the
end
it
falleth
out
that
,
nill
they
will
they
,
they
do
bewray
what
humour
and
inclination
doth
beare
rule
in
their
breast
.
The
excessiue
care
they
haue
to
hide
their
naturall
humor
,
putteth
them
to
an
vnexplicable
paine
:
and
againe
to
be
discouered
it
putteth
them
to
almost
an
intollerable
shame
.
So
that
in
this
couered
and
masked
kind
of
cariage
there
is
not
that
pleasure
and
ease
,
which
is
to
be
felt
in
the
other
plaine
and
simple
kind
of
conuersation
that
nature
doth
leade
each
man
vnto
.
And
though
there
be
some
little
danger
accompanying
this
plainnesse
that
a
man
may
be
the
lesse
esteemed
of
by
the
occasion
of
this
his
inclination
when
it
is
discried
:
notwithstanding
in
mine
opinion
it
were
better
for
him
to
be
a
little
lesse
accounted
of
,
and
to
liue
openly
,
then
to
haue
such
a
paine
to
disguise
himselfe
,
and
to
carry
himselfe
thus
dissemblingly
.
And
yet
in
both
the
two
there
is
to
be
kept
a
reasonable
mediocrity
and
meane
:
for
there
is
a
great
difference
betweene
a
franke
and
free
fashion
of
behauiour
,
and
a
negligent
,
or
carelesse
kind
of
cariage
.
To
vnderstand
this
point
somwhat
the
better
,
we
haue
to
consider
how
that
nature
hath
indued
man
with
two
diuerse
qualities
and
properties
:
the
one
generall
and
common
to
vs
all
,
in
making
vs
reasonable
and
capable
of
discourse
,
wherein
we
surpasse
the
bruit
beasts
:
the
other
particular
to
each
one
of
vs
,
as
to
be
enclined
to
grauitie
,
to
policie
,
to
melancholy
,
or
to
some
such
humor
.
In
this
euery
one
should
follow
his
naturall
inclination
,
prouiding
that
it
be
not
absurde
,
vnseemely
,
or
vitious
.
As
if
a
man
bee
subiect
to
too
much
laughter
,
it
behoueth
him
to
endeauor
to
amend
this
imperfection
.
But
in
such
qualities
,
as
are
not
blameable
,
it
is
good
not
to
vse
counterfeiting
,
cloaking
,
or
dissembling
.
For
it
is
a
thing
very
vneasie
for
that
man
alwaies
to
play
the
graue
,
who
is
not
naturally
enclined
to
grauity
,
as
to
change
his
countenance
,
to
enlarge
or
raise
swellingly
his
voyce
,
to
fashion
and
frame
his
eyes
and
lookes
to
austeritie
,
maiestie
,
and
greatnesse
:
The
which
gestures
if
a
man
chance
to
forget
through
negligence
and
ouersight
,
by
and
by
he
is
discried
.
In
my
conceit
it
were
much
better
for
such
a
man
to
follow
his
in-bred
cheerfull
inclination
and
gay
humour
in
conuersing
with
others
.
Notwithstanding
,
if
it
be
a
mans
fortune
to
be
preferred
to
a
place
of
dignitie
and
honour
,
such
as
doth
require
a
graue
,
or
seuere
countenance
and
cariage
,
then
in
this
case
it
behoueth
him
to
constraine
and
commaund
a
little
his
iouiall
inclination
.
But
this
must
be
done
with
much
discretion
and
moderation
,
and
by
degrees
,
and
in
such
sort
that
this
change
offend
no
man
.
And
this
kind
of
dissembling
,
or
disguising
of
humours
cannot
be
blamed
;
seing
the
quality
of
his
charge
doth
require
it
,
for
the
seemely
bearing
whereof
,
he
must
be
content
to
take
the
paines
to
put
aside
,
or
rather
to
smother
a
little
of
his
facile
and
easie
disposition
.
But
there
are
some
which
being
indeed
light-headed
and
ridiculous
,
will
notwithstanding
that
men
take
them
for
graue
,
stayed
and
magnanimous
:
and
there
are
others
againe
,
who
without
cause
labour
to
counterfeit
and
couer
,
or
rather
smother
their
good
inclination
;
for
being
borne
of
a
mild
and
meeke
disposition
,
they
endeauor
to
daube
themselues
ouer
with
the
vntempered
morter
of
inhumanitie
,
roughnesse
and
austeritie
.
And
others
there
are
who
being
very
cowards
,
will
yet
make
shew
as
if
they
were
the
most
valorous
in
the
world
,
and
by
no
meanes
can
they
be
brought
to
know
themselues
.
But
yet
this
their
coloured
&
constrained
courage
they
cannor
carry
farre
off
without
discouery
;
The
common
saying
alwayes
prouing
true
,
That
no
violent
or
constrained
thing
hath
any
long
continuance
.
DIS.
9.
Of
Vanitie
.
IT
is
a
thing
very
difficult
,
yea
,
I
dare
say
impossible
,
that
a
vaine
and
ambitious
man
can
euer
attaine
to
taste
of
this
sweet
and
most
desirable
tranquility
of
minde
,
which
the
wise
haue
so
diligently
sought
for
,
by
sea
and
by
land
,
on
foote
,
and
on
horse
,
sparing
no
paines
:
for
the
man
that
hath
his
mind
and
heart
eaten
with
the
gnawing
worm
of
ambition
cannot
attain
to
that
which
he
desireth
,
to
wit
,
that
place
,
credit
,
and
account
,
which
he
doth
craue
.
And
as
of
himselfe
hee
promiseth
alwaies
more
then
he
can
performe
;
so
likewise
in
his
habites
,
attire
,
and
all
his
other
things
,
he
doth
vsually
goe
beyond
his
measure
.
So
that
he
is
found
to
bee
in
the
selfe
same
paine
,
wherin
are
lodged
all
those
which
striue
against
the
streame
,
or
which
creepe
and
graspe
vpwards
against
a
steepe
brae
,
because
in
setting
forwards
they
make
too
much
haste
,
therefore
it
commeth
to
passe
,
that
they
doe
lye
the
further
behinde
.
Contrariwise
,
the
true
meanes
to
attaine
vnto
ease
is
,
for
a
man
to
make
a
smaller
semblance
&
shew
then
indeede
his
power
and
ability
doth
beare
,
and
to
set
aside
all
pompous
superfluity
and
vanity
,
as
well
in
his
attire
,
as
in
his
traine
:
and
to
hold
alwayes
for
his
measure
and
rule
that
which
is
necessary
,
not
that
which
hath
no
other
ground
but
a
vaine
opinion
,
or
a
friuolous
conceite
:
yea
in
our
very
eating
and
apparelling
,
we
must
take
heed
there
appeare
nothing
so
singular
,
or
odde
that
men
may
in
an
extraordinary
manner
take
notice
thereof
.
It
is
likewise
very
expedient
and
profitable
,
that
we
refraine
our
hopes
,
and
that
wee
extend
not
our
designes
further
then
wee
may
well
attaine
vnto
.
As
for
riches
,
indeuour
to
come
by
them
rather
of
your selfe
,
then
of
fortune
:
and
euery
way
it
is
a
principall
point
for
a
man
to
bee
moderate
as
well
in
his
actions
as
in
his
intentions
.
For
when
any
tempest
,
or
storme
of
fortune
shall
fal
out
,
it
shall
haue
the
lesser
power
to
preuaile
vpon
him
,
and
to
giue
him
the
ouerthrow
if
it
finde
him
with
his
sailes
gathered
in
,
rather
than
hoysed
vp
to
which
sustaine
such
a
ranke
and
dignity
,
that
they
cannot
conueniently
debase
themselues
,
except
they
either
fall
from
their
place
,
or
at
least
,
not
cary
themselues
in
the
same
as
they
ought
.
And
such
men
must
imploy
their
prudence
and
wisedome
in
tempering
their
grauity
,
so
that
men
may
bee
brought
to
impute
it
to
their
charge
and
calling
,
&
not
to
the
naturall
disposition
of
their
minde
,
and
therefore
it
is
good
that
they
excuse
themselues
towards
their
friends
,
and
such
folkes
as
bee
of
a
meaner
ranke
,
whom
they
haue
knowne
familiarly
before
,
that
they
haue
not
the
leasure
to
entertaine
them
,
&
to
make
much
of
them
,
by
bearing
them
company
,
as
otherwise
they
would
very
willingly
doe
:
Yet
so
,
that
they
vse
in
the
meane
time
,
all
the
facilitie
and
affability
their
condition
&
calling
can
suffer
them
to
vse
;
not
bewraying
or
shewing
any
stormy
,
or
angry
moode
,
by
their
visage
or
words
,
if
a
man
chance
to
come
to
them
at
an
vnset
houre
,
or
yet
speake
to
them
somwhat
more
importunatly
,
or
vndiscreetly
then
reason
would
require
.
For
it
is
a
like
vice
for
a
man
not
to
know
how
to
carry
himselfe
in
his
prosperity
,
and
not
to
bee
able
to
comport
with
aduersitie
:
we
ought
therefore
to
obserue
an
equalitie
in
our
whole
life
,
and
to
shewe
alwaies
(
if
it
be
possible
)
In
all
the
changes
and
chances
thereof
one
and
the
same
countenance
,
full
of
courtesie
,
mildnesse
,
and
gentle
in
behauour
.
Alexander
the
great
did
farre
outrunne
his
father
Phillip
King
of
Macedon
,
by
his
high
and
excellent
feates
of
warre
:
but
his
father
did
farre
surmount
him
in
humanity
and
gentlenesse
of
mind
.
The
Father
was
alwaies
vertuous
and
welbeloued
,
but
the
sonne
was
oftentimes
vitious
&
hated
:
In
such
sort
that
there
counsell
is
questionlesse
wholesome
and
sound
,
which
tell
vs
that
the
higher
and
loftier
men
are
,
the
humbler
and
lowlier
ought
they
to
be
.
Scipio
Africanus
was
wont
to
say
,
that
euen
as
men
are
accustomed
to
put
wilde
and
vntamed
horses
into
the
hands
of
Equiriers
and
Riders
,
that
beeing
daunted
and
tamed
they
may
serue
them
in
their
turnes
.
So
likewise
is
it
needfull
to
tame
proud
and
insolent
persons
,
that
haue
growne
wild
through
the
aboundance
of
fortunes
fauour
,
and
to
bring
them
againe
within
the
round
and
compasse
of
reason
,
by
setting
before
their
eye
the
wretchednesse
and
weakenes
of
humane
matters
,
and
the
mutability
and
instability
of
fortune
.
And
for
this
end
we
ought
in
our
greatest
prosperity
to
vse
the
aduise
and
counsell
of
our
friends
,
yea
,
then
we
should
giue
them
more
authority
and
power
ouer
vs
then
at
any
other
time
to
the
end
they
may
be
the
more
bold
towards
vs
in
telling
vs
the
truth
.
We
must
also
stoppe
our
eares
to
flatterers
,
which
may
very
easily
beguile
vs
:
For
at
all
times
men
do
deeme
&
esteeme
themselues
,
to
be
such
,
as
ought
to
bee
praised
and
raised
to
the
skies
,
but
most
of
all
in
time
of
prosperity
:
In
the
which
it
is
a
thing
very
rare
and
difficult
to
find
a
man
who
doth
not
incline
to
attribute
vnto
himselfe
the
cause
of
his
owne
good
happe
.
Neither
is
there
any
other
season
in
the
which
men
more
easily
forget
God
,
then
that
when
as
they
enioy
health
and
wealth
,
dgnity
and
felicity
according
to
their
wish
.
In
manner
that
mishap
whensoeuer
it
doth
happen
them
,
doth
serue
them
for
a
medicine
,
because
it
bringeth
them
home
againe
vnto
the
knowledge
of
themselues
.
This
opinion
of
selfe-conceit
for
a
man
to
thinke
too
much
of
himselfe
,
and
to
giue
credite
lightly
vnto
the
fawning
lyes
of
flatterers
,
maketh
men
to
stumble
,
yea
to
fall
into
many
grosse
faultes
,
yea
giueth
occasion
of
mocking
and
scoffing
them
bitterly
,
and
out
of
all
peraduenture
it
is
a
great
ouersight
,
yea
a
fond
folly
for
a
man
to
relye
more
vpon
anothers
iudgement
concerning
himselfe
,
then
vpon
his
owne
.
This
Phillip
(
of
whom
wee
spake
before
)
seeing
himselfe
very
mighty
and
victorious
,
and
considering
with
himselfe
,
as
a
wise
and
moderate
man
ought
to
doe
,
how
that
humane
things
do
not
alwaies
abide
in
the
same
stay
,
appointed
that
one
of
his
pages
should
haue
no
other
thing
else
to
do
euery
day
,
but
only
each
morning
to
salute
him
with
these
words
.
Phillip
,
remember
that
thou
art
a
mortall
man
.
But
how
much
more
may
the
wise
and
wel-disposed
Christian
say
euery
day
to
himselfe
;
Remember
that
thou
art
earth
,
and
to
earth
thou
must
returne
.
DISC.
11.
Of
the
comparing
of
our
fortune
with
that
of
others
.
IT
is
much
auaileable
for
the
attaining
of
this
tranquility
of
minde
,
that
a
man
setting
aside
all
passions
,
consider
with
himselfe
what
meanes
and
commodites
he
doth
enioy
,
and
in
the
next
place
that
he
set
before
his
eyes
such
men
as
haue
not
so
much
:
not
doing
as
many
are
wont
,
who
haue
their
eyes
onely
vpon
such
as
surpasse
them
,
as
admiring
them
,
and
reputing
them
onely
happy
and
blessed
.
The
prisoners
hold
them
happy
that
are
set
at
large
;
and
againe
,
those
esteeme
such
blessed
as
are
altogether
free
.
The
free
thinke
the
rich
onely
fortunate
,
and
the
rich
againe
those
that
command
.
They
that
command
account
Kings
of
all
other
most
blessed
,
and
Kings
those
of
their
degree
that
excell
them
in
ability
and
power
,
hence
it
is
that
men
finding
themselues
vnable
to
equall
such
as
surpasse
them
,
they
doe
remaine
discontented
and
no
wise
satisfied
with
their
fortune
,
wherein
they
both
bewray
their
ingratitude
towards
God
,
and
beget
a
torment
to
themselues
.
A
wise
man
will
not
bee
malcontent
,
though
many
surmount
him
in
meanes
,
but
rather
representing
to
himself
the
great
numbers
of
afflicted
and
miserable
men
the
world
doth
affoord
,
hee
will
reioyce
&
be
glad
of
his
condition
&
case
.
If
ye
see
then
a
man
well
mounted
and
furnished
with
faire
horses
,
richly
arayed
,
doe
but
cast
downe
a
little
your
eyes
and
consider
how
many
there
are
that
go
a
foote
,
which
,
leading
a
poore
life
,
esteeme
that
of
yours
to
be
happy
,
for
it
is
not
reasonable
that
the
good
fortune
of
one
,
or
of
a
few
,
should
haue
greater
force
to
make
you
discontent
,
then
should
the
bad
fortune
of
many
haue
to
moue
you
to
be
content
.
How
many
poore
folkes
see
ye
dayly
,
that
liue
of
their
labours
,
&
are
laden
with
children
,
and
pinched
with
pouerty
,
and
which
is
worst
of
all
,
haue
no
hope
at
all
to
escape
out
of
their
misery
?
How
many
is
there
to
whom
your
life
,
which
ye
so
much
deplore
,
would
bring
much
consolation
and
ease
?
Wee
are
come
vnto
a
time
so
miserable
,
that
one
mans
life
dependeth
more
of
anothers
then
of
it selfe
:
and
the
good
of
our
neighbour
doth
occasion
vs
greater
greife
then
is
the
gladnesse
we
reape
of
our
owne
.
But
if
it
were
possible
for
men
to
see
vnfolded
the
fortune
of
such
as
they
esteeme
happy
,
they
should
feele
and
find
in
it
oftentimes
more
anxiety
and
paine
,
then
they
do
in
their
owne
.
Who
is
hee
that
doth
not
account
the
condition
of
Kings
of
all
other
to
be
most
happy
?
And
yet
harken
what
a
great
King
saith
of
himselfe
in
Homer
:
Great
Iupiter
hath
imprisoned
mee
,
with
great
perplexities
and
cares
.
O
how
happy
then
are
those
that
liue
in
their
little
corners
out
of
these
dangers
and
feares
!
And
if
it
bee
so
that
ten
thousand
folkes
would
be
content
with
the
estate
wherein
God
hath
established
you
,
what
reason
haue
you
to
complaine
,
for
that
yee
haue
not
the
estate
and
fortune
of
one
whom
yee
enuy
?
Yee
haue
no
cause
at
all
to
slay
your selfe
with
sorrow
and
care
,
for
to
attaine
vnto
another
mans
ranke
,
seeing
there
is
nothing
,
that
so
much
troubleth
and
tormenteth
a
man
as
this
affection
&
immoderate
desire
of
mounting
from
one
degree
of
dignity
to
another
.
For
such
folkes
ordinarily
doe
follow
without
consideration
any
hope
whatsoeuer
that
offereth
it selfe
;
the
which
if
it
faile
to
succeede
according
to
their
wish
,
they
presently
begin
to
accuse
fortune
,
and
to
accurse
their
hap
;
whereas
they
ought
rather
to
blame
themselues
for
their
rashnesse
and
lightnesse
,
and
their
want
of
foresight
,
Neither
do
they
consider
what
a
folly
it
is
for
them
,
to
impute
vnto
another
the
blame
of
their
owne
weake
vnderstanding
,
and
the
fault
they
haue
fallen
into
by
following
that
which
was
either
vncertaine
,
or
impossible
for
them
to
attaine
vnto
.
They
are
like
vnto
those
,
in
my
conceit
,
which
fret
and
fume
for
that
they
cannot
flye
,
or
shoote
an
arrow
with
a
bow
as
big
as
a
plow
beame
.
The
cause
of
this
euill
is
the
excessiue
affection
men
beare
vnto
themselues
:
whence
it
commeth
to
passe
,
that
in
all
things
they
will
needs
striue
to
be
the
first
.
It
is
nothing
in
their
eye
to
haue
wealth
,
except
they
haue
much
more
then
other
rich
men
haue
.
Behold
how
this
vice
reigneth
,
or
rather
rangeth
in
all
estates
.
Dionysius
the
first
was
not
content
to
be
King
of
Sicile
,
neither
esteemed
he
his
dignity
accomplished
inough
,
because
Philoxenus
did
surpasse
him
in
poësie
,
and
Plato
in
philosophy
.
Whereupon
he
fell
into
such
a
fury
,
that
hee
condemned
Philoxenus
to
the
quarries
,
there
to
wring
verses
out
of
the
hard
rockes
,
and
banished
Plato
out
of
his
countrie
.
And
out
of
this
immoderate
loue
it
doth
also
proceede
,
that
men
will
speake
of
all
things
,
thereby
to
shew
that
they
know
all
things
:
whereby
they
make
themselues
oftentimes
to
bee
mocked
at
,
as
it
once
happened
to
Megabyses
the
Persian
,
a
man
otherwise
of
great
reputation
,
and
valour
,
who
hauing
vpon
a
time
entred
into
the
lodging
where
the
famous
painter
Apelles
did
plye
and
practise
his
art
,
began
to
discourse
touching
the
same
,
and
would
needes
giue
him
to
vnderstand
,
that
hee
vnderstood
the
nature
and
secrets
thereof
.
To
whom
Apelles
,
as
being
a
man
wise
,
and
well
conditioned
,
thus
answered
:
Truly
,
sir
Megabyses
,
before
I
heard
you
speake
,
I
held
you
for
a
discreete
man
,
for
your
silence
did
grace
your
braue
apparell
,
but
since
yee
haue
medled
to
talke
of
my
trade
,
trust
me
,
there
is
not
euen
vnill
the
smallest
boy
here
that
doth
bray
the
okre
,
but
will
mocke
you
for
your
labour
.
Hanniball
,
that
great
Captaine
of
Carthage
,
after
that
the
Romaines
had
chased
him
out
of
Italy
&
Affricke
,
fled
towards
the
king
of
Bithynia
,
where
,
on
a
day
,
hee
was
inuited
to
goe
into
the
Schooles
,
to
heare
a
great
Philosopher
discoursing
of
the
stratagemes
,
trickes
,
and
subtilties
of
warre
:
his
auditors
wondring
at
his
eloquence
and
science
of
the
military
Art
,
asked
of
Hanniball
what
he
thought
of
him
;
who
laughingly
answered
them
:
That
hee
had
knowne
many
old
fooles
,
but
that
hee
had
neuer
seen
,
nor
heard
any
man
vttering
so
many
fond
and
foolish
words
as
that
man
did
,
whom
they
all
so
much
admired
.
And
not
without
cause
did
he
answer
them
in
this
wise
:
considering
how
that
this
man
did
take
vpon
him
to
discourse
largely
and
lauishly
of
a
matter
,
which
very
hardly
can
be
taught
or
learned
in
the
shade
of
a
Schoole
,
and
that
in
the
presence
,
and
audience
of
the
greatest
Captaine
,
and
most
experimented
wariour
that
was
then
in
the
whole
world
.
Which
may
teach
euerie
man
to
containe
himselfe
within
the
compasse
of
his
calling
,
without
medling
or
troubling
himselfe
with
that
of
another
mans
.
The
which
thing
the
Poets
also
haue
giuen
vs
to
vnderstand
,
when
as
they
faine
that
their
gods
do
content
themselues
each
one
with
his
owne
calling
and
charge
.
Mars
medleth
with
warre
,
Minerua
with
arts
,
Mercurius
with
eloquence
,
Cupido
with
loue
,
Neptunus
with
the
Sea
,
Pluto
with
hell
,
Iupiter
with
the
heauens
,
and
so
of
the
rest
,
each
one
keeping
himselfe
within
the
bounds
and
lists
of
his
vocation
.
And
if
it
had
chanced
that
any
of
them
should
haue
encroched
vpon
the
office
and
function
of
another
,
hee
should
not
haue
missed
to
bee
scoffed
and
chastised
for
his
presumption
.
Hence
wee
may
gather
,
that
all
things
doe
not
befit
,
nor
become
all
men
,
and
that
each
one
ought
to
consider
what
calling
he
findeth
himselfe
most
apt
and
sufficient
for
,
and
that
hee
content
him
therewith
,
and
containe
himselfe
therein
.
They
that
follow
the
profession
of
letters
and
learning
,
haue
neede
of
leasure
and
ease
.
Hee
that
will
follow
the
Court
,
and
laboureth
to
haue
the
countenance
and
acquaintance
of
great
men
,
and
to
finde
accesse
vnto
Princes
,
must
needs
vndergo
much
pains
.
So
that
these
conditions
,
and
the
like
,
are
not
fitting
for
all
:
and
it
standeth
each
one
vpon
to
know
whereunto
he
is
most
apt
.
The
Horse
is
fit
for
riding
&
running
:
the
Oxe
for
opening
&
laboring
the
ground
.
The
man
that
would
be
sory
for
that
he
cannot
beare
a
lyon
in
his
bosome
,
as
he
could
a
little
dogge
,
were
he
not
more
then
madde
?
There
are
some
,
who
without
leauing
any
part
of
their
ease
,
and
of
their
vice
,
would
bee
as
wise
as
the
Phylosophers
that
haue
both
day
and
night
studied
and
trauelled
so
much
.
The
good
wrestlers
of
old
contenting
themselues
with
their
prize
,
suffered
the
other
Champions
to
winne
likewise
theirs
at
running
.
Contrariwise
such
as
despising
and
disdaining
their
owne
good
,
do
sighingly
seeke
after
another
mans
,
do
they
not
liue
in
displeasure
and
paine
?
They
say
,
that
in
times
past
,
there
was
a
notable
kinde
of
men
in
Baeotia
,
which
did
complaine
of
their
gods
because
that
their
figge
trees
did
not
beare
grapes
,
and
that
their
vines
did
not
bring
forth
figges
.
Wee
must
imagine
that
God
hath
fashioned
&
framed
diuersly
men
for
diuers
affairs
,
&
that
each
one
ought
to
content
himselfe
with
that
ability
or
place
which
God
hath
imparted
vnto
him
,
without
passing
beyond
his
owne
,
to
pursue
,
and
follow
after
that
which
is
anothers
.
For
this
kind
of
people
make
none
account
at
all
of
that
which
they
haue
,
but
onely
of
that
which
they
would
haue
:
they
go
alwaies
looking
a
farre
off
,
and
little
thinke
of
the
place
wherein
they
are
.
There
was
of
old
,
in
a
certaine
Temple
,
an
image
pourtraied
,
which
did
represent
the
manner
of
men
,
that
alwayes
wait
on
the
time
to
come
,
and
neglect
the
good
oportunity
of
the
time
present
.
The
picture
was
of
a
Rope-maker
who
did
still
work
,
but
suffered
an
Asse
that
stood
behinde
him
to
eate
vp
his
worke
.
And
thus
do
the
ingrate
people
in
Gods
behalfe
,
who
making
no
reckoning
of
the
goods
they
enioy
,
suffer
them
to
be
buried
in
obliuion
,
and
are
alwaies
couetous
of
things
to
come
.
In
the
harmony
of
the
world
,
the
differences
,
or
distances
are
to
bee
obserued
:
so
likewise
in
humane
things
,
all
are
not
of
one
sort
.
And
as
in
musick
there
are
tunes
and
sounds
,
some
graue
,
some
sharpe
,
and
some
meane
,
of
the
mingling
whereof
the
skilfull
Musitian
maketh
a
sweete
melodie
:
so
doth
the
prudent
man
make
an
harmony
of
the
good
&
euill
that
occurre
in
this
life
,
not
taking
the
good
or
the
euill
alone
,
but
consorting
and
tempering
the
one
with
the
other
,
as
things
which
in
this
world
can
neuer
bee
fully
seuered
.
That
faire
prouerbe
vttered
by
Eurypides
,
but
vsed
of
all
,
prouing
true
:
That
sorrow
and
mans
life
are
sisters
of
one
wombe
.
DISC.
12.
Of
Aduersity
.
ADuersity
is
of
it
owne
nature
grieuous
and
heauy
vnto
our
hearts
,
as
sickenesse
,
the
losse
of
children
,
or
of
friends
,
with
such
like
other
dismall
accidents
.
But
yet
in
part
wee
follow
the
popular
opinion
in
the
apprehension
thereof
,
and
this
we
doe
principally
in
our
owne
wants
,
and
in
the
necessities
of
ours
,
as
also
in
the
matter
of
affronts
,
circumuentions
and
scoffes
,
and
when
as
we
imagine
that
the
honour
is
not
deferred
vs
which
we
do
deserue
.
And
against
these
crosses
of
the
second
kind
,
mee
thinketh
it
were
good
for
vs
to
apply
vnto
our selues
the
saying
of
the
Poet
Menander
,
That
which
hath
befallen
you
,
is
not
indeed
grieuous
,
but
onely
it
seemeth
to
you
so
,
and
that
it
is
so
,
it
may
appeare
in
that
ye
haue
your
minde
and
body
as
much
at
commandement
as
yee
had
before
the
crosse
did
befall
you
.
And
against
the
crosses
of
the
first
kind
yee
ought
to
consider
how
that
ye
endure
nothing
contrary
to
the
lawe
and
course
of
humane
things
,
in
regard
that
all
these
accidents
are
annexed
vnto
mans
being
,
and
that
from
his
birth
they
are
allotted
to
him
for
ordinary
:
and
the
truth
is
that
nature
hath
not
framed
vs
so
feeble
,
to
beare
out
aduersity
,
as
we
make
our selues
to
be
.
Let
vs
rather
alwaies
thinke
,
that
it
is
but
our
inferiour
part
which
is
subiect
vnto
fortune
,
&
that
we
haue
the
principall
in
our
owne
power
:
and
that
that
which
lyeth
in
vs
,
as
concerning
vertue
,
cannot
bee
ouercome
by
any
other
thing
else
,
without
our
consentment
:
also
we
know
that
we
haue
not
need
of
any
great
forces
for
the
doing
hereof
;
wee
hauing
none
to
fight
against
but
our
owne
selues
,
and
seeing
that
the
better
part
of
the
victory
consisteth
in
maistering
of
our
owne
will
:
whereunto
adde
this
,
that
God
will
alwaies
fauour
the
man
who
through
the
ayde
of
rectified
reason
disposeth
himselfe
to
be
the
stronger
.
Fortune
(
if
so
it
be
lawful
for
a
Christian
to
speak
)
may
wel
make
thee
poore
,
abase
thee
,
&
afflict
thee
,
but
she
is
not
able
to
make
thee
vitious
,
lasie
,
or
ill-conditioned
,
neither
can
she
bereaue
thee
of
the
courage
&
vigor
of
minde
,
wherein
doth
lye
greater
strength
to
gouerne
thy
soule
,
then
there
is
in
the
Art
of
Nauigation
to
direct
a
ship
.
For
the
Marriner
,
let
him
be
neuer
so
skilfull
and
wise
in
his
Art
,
cannot
with
all
his
skill
asswage
the
surging
tempest
of
the
Sea
,
nor
yet
take
away
fearefull
apprehensions
from
another
mans
fantasie
.
Whereas
vertue
and
wisedome
in
a
well
ordered
minde
doth
assure
and
settle
the
body
,
for
it
preserueth
it
from
diseases
through
temperance
,
&
pulleth
it
backe
from
wicked
and
vitious
dispositions
by
continuance
,
and
whereas
any
thing
,
wherin
there
is
danger
,
shal
present
it selfe
vnto
our
minde
(
as
if
it
were
in
a
dangerous
shoare
)
it
is
good
that
wee
leaue
it
and
passe
further
:
or
else
if
the
euill
be
vnauoydable
,
let
him
comfort
himselfe
,
and
thinke
with
himselfe
that
the
hauen
is
not
very
farre
off
:
and
that
his
soule
goeth
out
of
the
body
,
as
out
of
a
crasy
or
broken
barke
,
holding
death
for
a
sweete
and
assured
harbour
,
chiefly
considering
that
in
regard
of
the
nature
of
the
soule
,
her
out-going
from
this
life
,
is
her
in-going
to
a
better
.
The
which
consideration
ought
to
adde
much
vnto
the
courage
of
Christians
,
Yea
,
and
make
them
not
to
feare
that
which
bringeth
afrightment
vnto
others
,
And
truely
if
wee
had
skill
and
courage
enough
,
toward
the
blowes
of
froward
fortune
,
to
looke
her
in
the
face
,
and
to
meete
her
in
the
way
with
a
stoute
stomack
,
prepared
to
sustaine
all
her
assaults
,
nothing
in
the
world
could
dismay
vs
,
or
yet
put
vs
to
paine
.
And
this
thing
should
certainely
come
to
passe
,
if
we
could
once
bee
accustomed
neuer
to
promise
to
our selues
any
great
or
assured
hopes
,
or
yet
any
certaine
and
settled
estate
,
during
this
miserable
life
,
and
if
wee
would
take
heed
diligently
,
considering
whether
those
things
we
do
account
as
euill
,
be
so
euill
as
we
deeme
them
to
be
,
or
if
happely
they
be
not
so
euill
but
rather
lesse
then
wee
imagine
.
Finally
this
thing
should
come
to
passe
if
we
would
behold
a
farre
off
,
and
wisely
foresee
frowning
fortune
,
for
in
so
doing
we
might
assure
our selues
,
that
at
her
comming
she
should
not
afright
vs
,
but
the
neerer
shee
came
to
vs
,
the
bolder
wee
might
bee
to
looke
her
in
the
face
,
and
to
esteeme
her
not
to
be
so
lusty
and
strong
as
her
picture
would
import
,
and
if
no
man
bee
able
to
boast
during
this
life
,
so
farre
as
to
say
,
I
am
exempted
from
this
bitter
potion
,
at
least
may
he
say
thus
,
though
I
must
swallow
it
down
,
yet
shall
I
not
be
agast
,
weepe
and
waile
I
will
not
,
neither
dispaire
as
many
men
do
.
I
will
not
bring
my selfe
into
so
deplorable
a
plight
as
diuers
do
,
amidst
their
disasters
.
Though
pouerty
pinch
me
more
than
many
others
,
for
all
that
:
wil
I
not
beguile
my
neighbour
,
nor
yet
take
that
to
my selfe
,
which
to
another
doth
belong
:
I
will
not
lie
,
much
lesse
will
I
forsweare
my selfe
.
Breefly
there
shall
nothing
vnto
me
seeme
so
intollerable
,
as
that
for
to
shunne
it
,
I
would
choose
to
become
vitious
.
If
by
honest
meanes
I
cannot
auoide
indigence
and
need
,
at
least
necessity
shall
make
this
necessity
of
mine
easy
to
bee
borne
.
Besides
that
the
common
law
of
humane
things
,
doth
not
allow
vs
to
esteeme
that
thing
heauy
and
vnbeareable
,
which
so
many
daily
doe
carry
and
beare
on
their
backes
:
for
choose
what
manner
of
afflictions
yee
will
,
yee
shall
finde
more
men
burthened
therewith
,
then
exempted
there-from
.
Wee
must
likewise
comfort
our selues
with
this
consideration
,
that
where
there
is
no
sinne
,
there
can
be
no
true
euill
at
all
:
and
that
the
vertuous
man
is
more
calme
and
quiet
in
his
deepest
aduersity
,
then
is
the
vitious
man
in
his
highest
prosperity
,
&
such
were
the
crosses
of
the
righteous
men
of
old
,
which
by
the
help
of
the
diuine
grace
,
were
so
accompanied
with
fortitude
,
patience
,
and
humility
,
that
how-sharpe
and
rough
soeuer
they
were
,
yet
they
brought
them
not
so
much
vexation
and
anguish
as
their
conscience
did
them
consolation
and
ease
,
and
euen
as
those
that
are
sicke
of
a
feuer
,
feele
sooner
and
in
more
painefull
manner
,
the
heate
and
coldnesse
of
their
fit
,
then
doe
the
whole
and
sound
the
sharpest
cold
of
Winter
,
or
the
scorching
heate
of
Summer
:
so
likewise
doth
it
fare
,
with
those
that
are
troubled
with
the
feuer
of
their
vitious
affections
,
the
which
do
burne
and
blister
extremely
and
continually
their
conscience
:
for
they
are
much
more
vexed
with
the
corrupt
and
vitious
qualities
they
do
beget
and
beare
in
their
bosomes
,
then
are
vertuous
men
with
all
their
aduersities
.
For
these
hauing
the
inward
and
better
part
sound
and
without
wound
,
cannot
bee
hurt
by
outward
accidents
,
whereunto
they
oppose
a
liuely
and
lusty
courage
together
with
the
force
of
an
honest
and
inuiolable
mind
,
which
is
a
stronger
force
(
truely
)
then
any
whatsoeuer
else
.
Think
not
that
riches
,
howsoeuer
aboundant
they
be
,
cannot
affoord
so
great
contentment
to
the
owner
thereof
,
as
vertue
doth
vnto
the
vertuous
man
,
the
which
is
sufficient
to
make
him
content
:
For
vertue
in
whomsoeuer
it
be
,
is
alwaies
the
reward
and
recompense
of
her selfe
.
And
euen
as
the
most
precious
plants
,
&
sweet-smelling
trees
,
though
they
be
cut
in
peeces
and
dryed
,
keepe
alwaies
their
sweete
and
pleasing
sent
,
when
as
the
vnsauoury
and
barren
doe
not
please
the
sense
,
euen
then
when
they
are
whole
and
full
of
blossomes
and
floures
:
euen
so
the
vertuous
man
in
the
very
midst
of
his
aduersity
reapeth
more
pleasure
and
contentment
of
his
vertue
,
and
honesty
,
then
the
vitious
can
do
of
his
wealth
and
superfluity
,
being
beaten
and
scourged
with
a
cursed
conscience
.
In
one
word
,
in
what
time
,
place
,
or
condition
soeuer
ye
finde
the
vertuous
man
,
ye
shall
finde
him
alwaies
content
.
It
is
reported
that
Diogenes
the
Philosopher
,
seeing
,
on
a
time
,
a
certaine
man
dressing
and
decking
himselfe
for
a
Festiuall
day
,
said
vnto
him
thus
:
Why
doest
thou
take
such
paines
to
trimme
thy selfe
to
day
,
considering
that
euery
day
is
a
festiuall
day
to
the
vertuous
man
?
And
truly
euery
day
of
the
life
of
the
vertuous
man
is
a
solemne
day
,
and
fit
for
a
moderate
reioysing
and
mirth
.
For
if
wee
looke
well
vnto
the
matter
,
the
world
is
no
other
thing
else
but
a
faire
and
holy
Temple
,
into
the
which
a
man
is
broght
to
so
soone
as
he
is
borne
:
and
within
this
Temple
there
is
to
be
seene
two
bright
Lampes
,
or
Torches
set
vp
,
the
Sunne
&
the
Moone
,
with
many
other
starrie
lights
.
There
may
wee
see
and
behold
diuers
kinds
of
creatures
,
by
the
meanes
whereof
Man
attaineth
to
the
knowledge
of
other
essences
,
that
cannot
bee
seene
.
What
a
sweete
sight
is
it
to
see
so
many
faire
floods
,
and
cleare
running
riuers
,
which
send
out
alwayes
fresh
water
;
to
see
so
many
fruitfull
,
and
flourishing
Trees
,
plants
,
hearbes
,
and
roots
:
the
beautifull
variety
of
beasts
,
and
of
stones
,
together
with
the
grassie
hils
,
and
high
mountaines
on
the
one
hand
,
and
the
low
valleyes
,
and
pleasant
plaines
on
the
other
?
If
man
were
so
wise
as
hee
should
be
,
this
same
sight
and
shew
might
serue
him
for
a
passe-time
,
and
a
play
.
For
what
thing
is
there
in
this
life
more
worthy
to
bee
seene
then
the
passe-times
and
pleasures
which
God
doth
affoord
and
offer
vs
in
his
creatures
,
if
we
could
vse
the
same
as
we
ought
?
Why
doe
we
take
greater
delight
in
any
artificiall
sport
of
beasts
,
then
we
do
to
behold
them
acting
the
seuerall
parts
of
natures
play
,
each
kinde
of
them
their
owne
part
,
vpon
this
faire
&
wide
stage
of
the
world
?
Or
is
there
any
musicke
sweeter
then
the
chirping
and
singing
of
birds
?
In
summe
,
it
is
a
great
delectation
to
see
&
obserue
the
diuersity
of
creatures
which
God
hath
framed
&
formed
each
one
to
his
kind
:
we
consume
&
spend
away
our
life
about
so
many
purposes
&
practises
,
so
many
toils
&
broiles
,
that
hardly
wee
doe
enioy
any
part
thereof
,
and
yet
for
all
that
we
leaue
not
to
enioy
the
other
good
creatures
of
God
.
If
a
man
could
once
attain
to
this
point
of
perfection
,
as
to
rid
his
mind
out
of
these
manifold
entanglements
,
and
to
giue
it
some
space
&
place
to
entertaine
,
cherish
,
and
nourish
it selfe
with
the
knowledge
of
the
creatures
,
and
of
the
Almighty
Creator
,
nothing
should
,
or
could
,
cast
it
into
any
excessiue
sorrow
,
except
it
were
sinne
,
for
the
soule
being
once
vnited
with
him
that
made
it
by
contemplation
and
meditation
,
by
knowledge
and
loue
,
it
should
gather
it selfe
together
calmely
and
quietly
,
so
that
a
man
should
lead
and
liue
continually
a
gladsome
life
,
considering
that
at
one
time
or
other
some
euill
hath
befallen
him
;
yet
oftener
hath
he
tasted
of
good
.
So
that
requiting
,
as
it
were
,
the
one
with
the
other
,
hee
may
well
say
that
hee
hath
greater
occasion
to
reioyce
of
his
good
successe
,
then
to
complaine
of
the
euill
aduenture
of
another
time
,
as
wee
are
accustomed
to
turne
our
eyes
away
from
such
things
as
offend
vs
,
and
to
cast
them
vpon
greene
,
and
gay
colours
that
please
vs
:
so
should
wee
diuert
thee
yes
of
our
vnderstanding
,
together
with
our
thoughts
,
from
sad
and
sorrowfull
obiects
,
and
apply
them
to
such
as
are
more
pleasing
and
agreeable
thereunto
,
neither
must
we
be
like
vnto
the
malitious
man
,
who
beholdeth
another
mans
faultes
with
the
eies
of
an
Eagle
,
but
his
own
with
the
eyes
of
an
owle
.
But
our
peruersnes
is
such
,
that
very
often
we
doe
resemble
the
boxing-glasses
,
which
draw
and
drinke
vp
the
corrupt
bloud
,
and
leaue
the
pure
and
cleane
bloud
behind
.
There
was
in
former
times
,
a
certain
rich
wretch
,
who
had
in
his
house
great
store
of
wine
;
but
yet
was
so
nigardish
and
neare
,
that
hee
sold
the
best
,
and
kept
the
worst
for
his
owne
vse
:
a
certaine
seruant
of
his
,
obseruing
this
pinching
and
preposterous
nigardlines
of
his
maister
,
fled
away
from
him
:
and
being
asked
afterwards
,
why
he
had
left
his
Lord
answered
thus
:
Because
I
could
not
endure
to
stay
with
a
man
,
who
hauing
that
which
was
good
,
made
choise
of
that
which
was
euill
.
The
Philosopher
Aristippus
,
made
yet
a
farre
better
reply
,
who
hauing
lost
one
of
his
three
Farmes
,
said
thus
vnto
his
friends
,
That
it
was
babishnes
to
bee
sory
,
for
one
Farme
lost
,
and
not
to
bee
merry
for
the
other
two
that
did
rest
in
his
hands
,
seeing
that
all
of
them
had
lyen
open
to
the
same
aduenture
.
We
are
like
vnto
little
children
,
from
whom
,
if
ye
pull
but
one
of
their
playockes
and
knackes
,
they
wil
presently
,
without
more
ado
,
fling
away
all
the
rest
in
despite
.
For
if
,
of
many
good
things
that
we
enioy
,
it
chance
that
one
of
them
,
either
be
taken
from
vs
,
or
that
it
be
lost
,
by
and
by
we
beginne
to
bewaile
it
,
forgetting
all
that
resteth
behind
in
our
hands
.
But
some
man
bewailingly
will
aske
me
,
saying
:
alas
!
what
haue
we
?
to
whom
askingly
I
would
answere
:
But
what
rather
haue
we
not
?
One
hath
great
reputation
and
credite
,
another
hath
wealth
,
and
another
health
,
one
hath
a
wife
according
to
his
wish
and
will
,
another
hath
sweete
children
,
and
another
faithfull
and
trusty
friends
.
Antipater
of
Thrase
did
reckon
it
among
his
other
good
fortunes
,
that
he
had
sailed
prosperously
betweene
Sicile
and
Athens
,
and
wee
each
one
of
vs
would
haue
all
,
though
we
haue
not
in
the
meane
time
the
vnderstanding
to
thanke
God
,
for
the
smallest
thing
.
Neither
make
wee
any
account
or
reckoning
of
the
greatest
goods
because
they
seeme
to
vs
to
bee
too
common
,
as
to
liue
,
to
be
in
health
,
to
see
,
to
heare
,
to
speak
,
to
enioy
peace
,
to
eate
and
drink
,
to
haue
foode
for
our
belly
,
&
clothes
for
our
back
,
to
see
&
enioy
the
fruites
of
the
labourable
ground
,
together
with
the
commodities
of
the
saileable
sea
,
that
we
can
talk
,
or
hold
our
tongue
,
sit
,
or
stand
,
sleepe
or
wake
as
we
will
.
If
men
would
but
consider
in
their
mindes
,
what
displeasure
and
griefe
redoundeth
vnto
such
as
doe
lacke
any
of
these
abilities
,
they
would
,
no
doubt
,
liue
much
more
content
then
they
do
.
What
thinke
yee
would
the
sicke
giue
for
the
benefite
of
health
?
the
blind
for
the
vse
of
his
eyes
?
and
such
as
are
despised
for
a
small
measure
of
renowne
?
wee
wretches
are
so
blockish
and
blind
,
that
wee
can
neuer
prize
the
goods
that
we
haue
,
vntill
that
we
be
depriued
of
them
,
and
haue
them
no
more
.
That
which
resteth
,
I
wish
you
alwaies
to
bee
aduertised
that
ye
fall
neuer
so
farre
in
loue
with
the
things
of
this
life
,
that
the
feare
ye
haue
to
loose
them
vexe
you
with
vnrest
,
or
yet
hauing
lost
them
,
immoderate
sorrow
for
them
hurle
you
headlong
into
dispaire
.
DISC.
13.
Of
sadnesse
,
and
sorrow
.
ADuersity
doth
beget
in
vs
vexation
and
griefe
,
according
to
the
greatnesse
or
smalnesse
thereof
:
whereabout
likewise
there
happeneth
some
fault
:
for
now
a
daies
we
may
see
men
,
ordinarily
,
mourning
and
moaning
excessiuely
for
many
things
,
not
so
much
for
that
they
haue
cause
,
as
because
it
is
the
custome
.
One
lamenteth
the
mishaps
of
his
neighbour
,
or
friend
,
and
carrieth
a
pale
and
heauy
countenance
,
to
shew
that
hee
is
very
sorry
therefore
,
although
hee
bee
nothing
sorry
at
all
.
This
kinde
of
customable
compassion
is
altogether
vnprofitable
,
in
regard
that
euen
in
your
owne
aduersity
,
yee
ought
not
to
be
sad
,
but
onely
so
farre
forth
as
reason
doth
require
,
and
not
as
custome
doth
command
,
How
many
is
there
who
weepe
when
others
looke
on
them
,
and
do
thinke
it
should
be
a
very
ill
fauoured
thing
,
not
to
shed
teares
when
as
others
do
,
mourne
?
How
many
friuolous
sorrowes
hath
it
made
many
to
slide
into
,
to
leane
too
much
vpon
the
tottering
and
vnstayed
proppe
of
opinion
?
How
much
better
were
it
in
such
cases
,
to
deuise
some
new
fashion
,
and
to
feele
humane
accidents
after
that
moode
which
best
becommeth
wise
and
moderate
men
?
What
good
do
their
immoderate
sighs
and
sobs
,
either
to
the
liuing
or
to
the
dead
?
Doth
their
any
ther
thing
flow
therfro
,
saue
that
they
wast
themselues
wretchedly
&
wretchlesly
away
?
For
though
it
be
true
that
oftentimes
such
disasters
and
accidents
fall
out
,
that
it
is
impossible
for
men
to
passe
them
ouer
without
being
touched
with
sorrow
for
the
same
:
neuertheles
wee
must
alwaies
beware
to
bee
more
sorry
then
reason
doth
allow
,
and
seeing
that
time
ought
to
heale
you
in
the
end
,
it
were
a
babishnesse
not
to
preuent
it
wisely
,
and
to
doe
that
betimes
,
which
once
at
last
,
nill
we
will
we
,
it
behooueth
vs
to
doe
.
How
many
men
,
shortly
after
the
death
of
their
children
,
or
wiues
,
haue
recomforted
themselues
,
as
esteeming
the
time
lost
which
they
had
spent
in
sadnesse
and
in
sorrow
?
For
although
it
bee
true
,
that
such
persons
are
worthy
to
bee
renewed
in
our
remembrance
,
yet
wee
ought
to
bring
thereunto
that
moderation
and
remedy
,
which
at
last
wil
needs
offer
and
apply
it selfe
,
though
ye
would
neuer
so
faine
it
were
otherwise
.
DISC.
14.
Of
the
affliction
of
good
men
.
IT
is
not
a
small
occasion
of
sorrow
vnto
vigorous
minds
,
and
such
as
are
touched
with
humanity
to
see
vertuous
men
vilipended
or
wronged
:
and
truly
it
seemeth
to
be
nothing
lesse
then
a
heauy
heart-break
&
almost
an
vnsupportable
paine
to
behold
wise
&
peaceable
men
afflicted
,
troubled
,
and
vexed
,
yea
to
bee
ill-vsed
,
&
trampled
,
as
it
were
,
vnder
feete
by
the
vaine
world
,
and
to
say
the
truth
,
it
seemeth
that
this
doth
touch
vs
very
neere
:
for
when
as
wee
weigh
with
our selues
that
the
portion
and
lot
of
vertuous
men
is
no
other
but
affliction
,
and
labour
of
minde
,
we
do
therupon
presently
imagine
,
that
thereby
our
best
hopes
are
hemmed
in
.
If
then
such
a
case
disquiet
you
,
(
as
ordinarily
it
doth
)
thinke
with
your selfe
,
that
if
they
be
honest
and
patient
men
then
are
they
in
that
case
so
much
the
more
happy
,
because
that
in
this
life
,
which
is
so
short
,
they
purchase
to
themselues
a
life
eternall
in
the
heauens
,
for
ye
must
know
that
the
first
good
which
such
as
go
to
rest
in
Gods
house
do
obtaine
,
is
to
be
quit
and
discharged
from
the
tentations
and
torments
of
this
troublesome
life
.
Moreouer
,
set
before
your
eyes
the
roll
and
scroll
of
the
holy
men
of
old
,
the
blessed
Martyrs
of
Christ
,
of
whom
some
haue
beene
beheaded
,
others
haue
beene
hanged
;
some
haue
beene
burnt
,
and
others
haue
beene
broyled
;
some
haue
beene
cut
in
peeces
,
and
others
haue
had
their
skinne
pulled
off
.
Besides
that
,
during
their
life
they
haue
beene
afflicted
with
hunger
,
nakednes
,
and
neede
:
of
whom
certainly
the
world
was
not
worthy
,
and
therfore
it
had
them
in
horrour
,
as
those
in
whom
it
had
no
interest
at
all
.
But
God
loued
them
deerely
,
and
by
his
diuine
prouidence
,
which
cannot
bee
deceiued
,
appointed
them
to
passe
through
such
tribulations
,
as
through
a
needles
eie
,
into
the
place
of
perpetuall
repose
.
Yea
the
paines
and
perplexities
that
vertuous
men
do
endure
,
do
euen
pricke
them
forwards
to
haue
a
more
earnest
desire
to
loath
,
and
to
leaue
this
wretched
world
.
So
that
in
the
end
they
dislodge
out
of
a
bad
&
sad
prison
,
they
escape
&
slip
out
of
the
dark
caues
and
obscure
corners
,
and
hauing
no
deepe
apprehension
of
death
,
they
finde
the
faire
beaten
way
that
leadeth
them
to
a
better
life
.
DISC.
15.
Of
other
mens
faults
and
imperfections
.
AFter
that
yee
haue
thus
disposed
of
your selfe
,
and
haue
appeased
your
owne
passions
;
yet
shall
yee
haue
the
vices
of
others
,
and
the
faults
which
are
done
in
publicke
,
making
an
on-set
against
you
,
to
trouble
your
minde
.
Considering
the
disorder
that
is
amongst
men
;
which
is
so
great
,
that
scarcely
can
any
thing
bee
found
in
the
roome
where
it
ought
to
be
,
and
that
there
is
scarcely
any
one
that
doth
the
duty
whereunto
by
birth
and
calling
hee
was
ordeined
.
The
man
who
should
proue
the
wise
Iudge
,
is
a
simple
Cittizen
:
and
he
that
ought
to
be
but
a
meere
citizen
,
is
made
a
Iudge
,
and
that
man
doth
command
who
ought
to
obey
.
It
is
a
strange
thing
to
consider
,
how
that
almost
euery
thing
is
corrupt
and
sold
,
&
how
that
,
as
it
were
,
all
things
are
turned
vpside
downe
.
To
see
how
that
the
poore
man
is
punished
for
euery
petty
trespasse
,
&
the
puisant
and
wealthy
person
is
spared
:
to
see
,
I
say
,
how
the
whole
plotting
and
plodding
of
men
now
a
daies
,
is
altogether
for
money
.
Againe
,
it
cannot
but
bring
griefe
vnto
a
good
mans
minde
,
to
consider
how
small
occasion
and
example
of
liuing
vertuously
such
persons
do
minister
vnto
vs
,
as
hold
the
chiefe
offices
and
the
first
rankes
in
the
Common
wealth
.
The
vertuous
man
is
holden
euery
where
as
a
monster
,
abhorred
,
dispised
,
and
disdained
.
And
what
shall
a
man
say
,
when
as
hee
weigheth
with
himselfe
the
variable
&
mutable
disposition
of
the
multitude
,
one
while
louing
,
and
another
while
loathing
,
at
one
time
praising
,
at
another
time
dispraising
one
and
the
same
thing
,
one
and
the
same
party
?
How
many
bee
the
miseserable
changes
that
fall
out
amongst
men
?
And
what
a
hard
case
is
it
,
when
men
make
none
account
of
that
they
should
diligently
heare
:
and
on
the
other
side
hearken
to
that
whereunto
they
should
rather
stop
the
eare
?
The
dispite
and
dislike
that
many
haue
conceiued
,
by
reason
of
such
courses
,
hath
made
them
bid
the
world
farewell
,
and
moued
them
to
withdraw
themselues
into
the
deserts
and
solitarie
aboades
,
as
not
being
able
to
behold
with
their
eyes
,
that
which
did
breede
,
and
bring
so
much
displeasure
to
their
minds
.
And
therefore
such
haue
chosen
to
liue
rather
amongst
the
wilde
beasts
,
amidst
the
vaste
wildernesse
,
and
rocky
mountaines
,
then
amongst
so
many
wild
men
,
swarming
with
vile
and
wicked
manners
.
Neuerthelesse
,
in
these
,
and
such
other
occurrents
as
cannot
bee
amended
,
man
must
command
and
maister
his
minde
,
and
carry
himselfe
in
such
sort
,
that
these
vnamendable
euils
make
him
not
to
abhorre
the
company
and
society
of
men
:
but
rather
hee
must
take
occasion
thereof
to
bee
the
more
watchfull
&
warie
,
least
he
become
one
of
those
that
forget
to
carry
themselues
discreetly
amongst
men
,
hee
must
also
beware
least
he
minister
occasion
to
another
to
blame
in
himselfe
that
which
hee
doth
blame
in
his
neighbour
.
A
man
must
hold
more
on
Democritus
then
on
Heraclitus
side
.
Heraclitus
did
weepe
alwaies
at
the
faults
he
saw
men
fall
into
;
but
Democritus
did
laugh
at
them
alwaies
.
To
the
one
,
all
that
men
doe
,
did
seeme
to
be
but
miserie
:
to
the
other
,
fondnesse
and
folly
.
And
it
seemeth
to
bee
the
better
of
the
twaine
,
when
as
things
amisse
cannot
bee
amended
,
that
we
sweeten
them
a
little
,
if
it
were
but
in
couering
them
with
the
cloake
of
a
faire
shew
,
and
as
it
is
a
thing
by
all
likelihood
more
consonant
to
mans
nature
,
to
laugh
at
the
manifold
miseries
of
our
life
,
then
mourningly
to
bewaile
them
with
teares
.
But
yet
yee
shall
doe
better
,
if
that
about
the
vices
of
other
men
,
and
such
as
are
done
in
publicke
,
yee
do
keepe
a
mediocrity
and
meane
,
neither
alwaies
lamenting
,
nor
yet
alwaies
laughing
at
them
:
for
it
were
both
a
miserable
kinde
of
disposition
,
for
a
man
to
afflict
himselfe
excessiuely
,
by
reason
of
another
mans
miscarriage
,
and
a
pitilesse
kinde
of
passe-time
alwayes
to
be
laughing
thereat
.
But
there
bee
some
,
to
whom
this
aduice
will
seeme
to
bee
of
no
weight
:
for
not
onely
they
cannot
comport
with
the
imperfections
of
their
friends
,
but
also
those
of
their
enemies
doe
put
them
to
paine
.
The
honors
,
the
precedencies
,
the
wrongs
,
the
incompetencies
vex
them
:
the
importunities
of
their
friends
,
the
waywardnesse
,
and
pieuishnesse
of
their
seruants
,
and
acquaintance
trouble
and
torment
them
daily
.
But
how
much
better
were
it
to
haue
patience
in
such
accidents
,
chiefly
seeing
they
winne
so
little
by
willing
and
wishing
the
amendment
thereof
?
Yee
must
rather
imagine
and
thinke
with
your selfe
,
that
these
men
,
which
thus
take
pleasure
to
annoy
you
,
are
as
dogges
which
be
borne
to
bark
.
We
must
impute
all
this
euill
to
their
peruerse
nature
,
wherein
they
are
inough
punished
by
the
meanes
of
a
perpetuall
perplexity
and
anguish
,
which
pricketh
,
and
pierceth
their
minde
.
But
if
your
weakenesse
bee
such
,
as
to
stumble
at
all
that
yee
see
ill
done
,
by
such
as
are
about
you
,
yee
are
then
,
in
that
case
,
meerely
forlorne
.
For
if
the
vices
of
strangers
,
or
of
those
that
be
your
owne
,
come
once
to
win
ground
on
you
,
to
close
with
you
,
and
to
ouercome
you
,
yee
shall
be
abashed
,
and
amazed
to
see
how
that
all
such
importunities
and
troubles
,
like
water
,
shall
runne
into
you
,
as
the
raine
doth
from
the
gutter
into
the
base
court
,
or
from
a
steepe
hill
into
a
low
valley
.
And
out
of
all
question
,
it
is
to
be
vndiscreetly
tender-hearted
for
a
man
to
be
alwaies
sorry
and
sad
,
if
those
,
with
whom
we
do
hant
,
do
not
handle
,
vse
,
or
entertaine
vs
so
carefully
,
or
respectiuely
as
we
craue
.
The
immoderate
affection
we
beare
vnto
our selues
,
doth
deceiue
vs
,
and
the
delicacy
of
our
condition
maketh
that
wee
cannot
beare
with
the
defects
and
neglects
of
our
seruants
,
we
not
considering
how
that
very
often
they
know
not
how
to
doe
any
better
.
Wee
require
at
their
hands
perfect
things
,
when
as
yet
we
our selues
do
fall
into
so
many
faults
,
and
are
subiect
vnto
so
many
imperfections
.
And
most
often
wee
play
the
passionate
and
fretting
mans
part
in
our
seruants
behalfe
,
either
being
moued
by
the
distasts
that
our
owne
ill
conditions
doe
occasion
vnto
vs
,
or
by
the
quality
and
kinde
of
the
businesse
we
haue
in
hand
:
and
thus
foolishly
wee
cast
the
fault
ouer
vpon
them
which
are
innocent
,
and
do
the
best
they
can
.
There
is
also
another
thing
which
doth
bring
vnto
vs
much
disquiet
,
and
that
is
to
affect
too
much
one
and
the
same
thing
,
&
thereabout
to
fall
into
debate
with
our
friends
.
For
there
was
neuer
yet
any
perfect
friendship
amongst
them
which
are
led
and
miscarried
with
an
obstinate
emulation
and
contention
who
shal
ouercome
.
If
ye
belabor
,
&
accustome
yourselfe
,
through
ezercise
,
to
frame
your selfe
to
times
and
persons
,
ye
may
easily
gouerne
and
rule
men
at
your
will
,
&
withall
purge
them
from
such
euill
humours
as
yee
finde
them
subiect
vnto
.
And
whensoeuer
it
shall
fall
out
,
that
it
shall
seeme
vnto
you
a
thing
impossible
to
comport
with
them
;
thinke
that
it
is
your
fault
,
and
that
this
floweth
from
your
own
inability
:
considering
how
that
so
many
others
could
,
and
yet
can
,
very
well
comport
with
the
same
.
For
euen
as
the
sicke
are
wont
to
say
,
that
they
finde
all
meates
bitter
,
and
contrary
to
their
taste
,
thinking
that
the
fault
is
either
in
the
meates
,
or
in
the
man
that
prepared
them
:
but
as
soone
as
they
see
other
men
eate
them
,
without
going
anie
whit
against
their
stomacke
,
they
do
know
that
the
imperfection
lieth
in
themselues
.
In
like
manner
,
as
often
as
yee
call
to
minde
,
how
that
many
others
haue
suffered
,
and
yet
doe
suffer
,
with
a
gaye
and
couragious
heart
,
the
most
troublesome
,
and
toilesome
accidents
of
the
world
,
yee
must
confesse
that
the
fault
must
bee
imputed
to
your
owne
feeblenesse
,
and
to
no
other
thing
else
.
If
the
manners
and
conditions
of
your
wife
vexe
you
,
ye
must
bend
them
,
and
bow
them
gently
and
softly
,
if
it
bee
possible
,
and
that
by
vsing
all
kinde
of
milde
and
amiable
meanes
.
But
if
your
mis-fortune
be
such
that
yee
cannot
preuaile
with
her
,
by
way
of
pleasing
and
peaceable
perswasions
,
then
it
behooueth
that
wisedome
and
discretion
teach
you
to
endure
patiently
her
crosse-conditions
,
and
to
maister
and
dissemble
the
euill
which
yee
cannot
amend
:
otherwise
bee
yee
sure
yee
shall
turne
your
house
into
a
prison
,
your
quiet
rest
into
restlesse
coyle
,
and
your
good
name
into
an
intollerable
shame
.
In
your
children
require
not
that
sagenesse
and
settlednesse
,
which
ye
find
in
old
folkes
:
seeing
that
they
were
not
borne
old
:
This
age
carrieth
in
it
many
things
,
the
which
if
ye
should
endeauour
on
a
suddaine
to
draw
to
a
perfection
,
ye
should
vndertake
a
taske
of
no
small
trouble
,
and
if
in
yong
trees
ye
are
content
that
they
beare
leaues
and
buds
,
why
do
yee
require
ripe
fruite
in
your
children
before
the
time
?
Who
craueth
the
thing
that
cannot
be
had
,
laboureth
for
that
hee
shall
not
obtaine
?
The
meane
is
to
teach
,
&
instruct
them
diligently
,
to
bring
them
vp
vertuously
,
and
not
to
chide
them
continually
,
or
check
them
immoderatly
:
if
peraduenture
they
faile
to
do
a
thing
as
they
ought
.
DISC.
16.
Of
Iniuries
and
Indignities
.
THere
are
some
men
,
which
could
patiently
comport
with
all
other
kind
of
affliction
:
onely
they
cannot
away
with
an
indignity
and
wrong
.
The
which
thing
,
neuerthelesse
,
befalleth
them
more
for
being
perswaded
that
the
iniurie
offered
them
is
vnsupportable
,
then
for
that
it
is
so
of
the
owne
nature
.
In
which
case
,
one
thing
may
auaile
you
much
;
if
yee
can
resolue
with
your selfe
to
keepe
you
aloofe
from
the
common
opinion
,
and
if
yee
can
consider
without
passion
,
each
one
of
the
things
that
are
wont
thus
to
toile
,
and
turmoile
mens
mindes
.
For
in
so
doing
,
yee
shall
see
,
if
yee
haue
reason
to
think
vpon
the
wrong
offered
you
so
immoderately
as
yee
do
.
There
is
one
kinde
of
displeasure
,
which
we
call
an
iniurie
,
or
wrong
,
that
is
,
when
any
one
ouerthwarteth
vs
in
our
affaires
against
all
equity
and
right
.
And
there
is
another
kinde
,
which
we
call
an
indignity
,
or
affront
,
when
as
in
our
body
,
or
name
,
we
are
vsed
by
word
or
deede
otherwise
then
is
fitting
.
For
both
these
kindes
,
yee
ought
to
know
,
that
the
vertuous
man
is
not
subiect
to
receiue
any
wrong
:
not
that
I
do
meane
that
there
is
none
to
offer
,
and
inferre
wrong
,
(
for
there
is
nothing
so
sacred
,
but
there
will
be
found
sacrilegious
hands
to
touch
it
.
)
But
that
though
there
bee
not
wanting
multitudes
of
men
,
whose
tongues
and
hands
haue
no
other
imployment
,
but
to
defile
,
and
diminish
,
so
much
as
in
them
lyeth
,
the
honour
of
God
,
and
of
men
:
yet
,
for
all
that
,
the
vertuous
mans
minde
is
not
a
whit
the
lesse
assured
:
and
though
that
such
mischieuous
,
and
malicious
men
,
leuell
right
at
him
to
hit
,
and
to
hurt
him
with
their
harmefull
shaft
,
yet
doe
they
come
short
of
their
aime
;
for
either
they
hit
him
not
,
or
if
they
do
,
they
hurt
him
not
at
all
for
an
inuiolable
thing
is
not
simply
that
which
cannot
be
hit
,
but
rather
that
which
being
hit
,
receiueth
thereby
no
hurt
,
or
at
least
,
careth
not
at
all
for
it
.
And
thus
doth
it
fare
with
the
vertuous
man
,
who
of
himselfe
offereth
no
man
any
occasion
of
offering
him
any
wrong
.
And
if
it
fall
out
,
than
a
man
,
out
of
a
proud
&
haughty
stomacke
,
or
rather
out
of
a
malitious
disposition
set
vpon
him
,
and
assaile
him
;
he
is
then
in
that
case
like
a
brasen
wall
which
the
dartes
of
the
wicked
cannot
pierce
through
.
Moreouer
,
we
know
that
the
vertue
and
vigour
of
him
,
who
in
fighting
hath
vanquished
his
aduersarie
,
is
alwaies
greater
than
the
mans
who
neuer
did
try
the
combate
in
his
time
.
And
euen
the
very
same
must
we
think
and
say
of
the
vertuous
wight
,
and
wel
disposed
person
:
who
,
like
to
good
mettal
,
the
more
he
is
fired
the
more
is
hee
fined
,
the
more
he
is
opposed
,
the
more
is
he
approued
.
Wrongs
may
well
trie
him
,
touch
him
,
or
pricke
him
,
but
they
cannot
imprint
in
him
any
false
stampe
.
And
if
(
peraduenture
)
some
flout
,
or
affront
be
flung
vpon
him
,
as
it
were
,
by
the
way
;
yet
doth
he
in
the
mean
time
remaine
firme
and
vnremoued
,
hee
maketh
no
reckoning
,
nor
yet
taketh
any
notice
thereof
,
as
assuring
himselfe
that
it
doth
not
reach
so
farre
as
vnto
him
.
Adde
also
hereunto
,
that
there
is
almost
no
man
,
but
hee
will
hold
the
wrong-offerer
for
wicked
,
and
the
wrong-sufferer
for
honest
,
as
not
deseruing
any
such
outragious
vsage
.
The
force
and
strength
of
his
vertue
appeareth
so
much
the
more
in
this
kinde
of
aduersity
,
and
his
mildnesse
and
meeknesse
of
minde
,
shineth
so
much
the
more
clerely
,
by
how
much
the
more
atrocious
and
grieuous
the
wrong
offered
was
.
But
vnto
such
as
are
of
a
more
tender
and
dainty
courage
,
an
indignity
is
more
vneasie
to
be
borne
withall
.
But
would
you
see
how
men
do
measure
wrongs
by
opinion
?
Such
vanity
there
is
in
the
things
of
this
world
,
that
some
will
make
lesse
adoe
for
a
bloudy
blow
,
then
for
a
light
box
on
the
eare
.
Yea
some
will
make
a
greater
stirre
for
a
vanishing
harde
word
,
then
they
would
doe
for
a
deadly
dint
of
a
sharpe
sword
.
Wee
are
fallen
into
such
blindenesse
and
babishnesse
,
that
opinion
annoyeth
vs
more
then
the
soare
it selfe
,
being
like
vnto
little
children
,
which
are
amazed
at
a
mummers
maske
.
If
it
chance
that
a
man
bee
hindered
,
or
wronged
in
his
goods
,
it
is
a
wonder
to
consider
what
a
coyle
hee
doth
keepe
about
them
.
But
the
discreet
and
well-stayed
person
,
who
iudgeth
of
things
according
to
reason
,
not
measuring
them
by
opinion
,
as
he
holdeth
all
things
,
euen
as
if
it
were
by
borrowing
so
he
feeleth
the
losse
of
them
,
as
if
they
were
things
no
wise
his
owne
.
And
euen
as
he
should
not
cease
to
be
content
,
though
hee
had
neuer
had
them
at
all
,
so
he
taketh
the
losse
of
any
part
of
them
,
as
the
necessary
out-casting
or
forgoing
of
one
portion
to
saue
another
,
in
the
middest
of
a
tempestuous
storme
.
Yea
the
forgoing
of
his
whole
goods
will
not
make
him
to
forget
his
owne
worth
,
and
vigour
of
minde
:
he
knowing
well
that
not
onely
his
goods
,
but
also
his
life
,
honour
,
and
whole
happinesse
doe
hang
vpon
him
who
is
the
giuer
of
euery
good
thing
.
Such
an
one
possibly
hath
couzened
you
of
so
many
crownes
,
hath
deceiued
you
of
so
many
Ducates
.
Well
,
it
is
a
domage
he
hath
done
you
,
yet
is
it
a
losse
but
of
a
part
onely
of
your
goods
,
and
not
of
the
whole
.
And
the
man
that
hath
the
heart
to
giue
,
or
forgoe
the
whole
,
can
he
be
much
sorry
to
let
go
,
or
loose
a
part
?
But
if
it
bee
the
manner
of
your
losse
which
doth
most
vexe
you
:
then
in
that
case
yee
haue
to
thinke
,
that
as
your
vertue
would
haue
you
to
comport
with
Fortune
and
her
frownes
;
so
ought
yee
likewise
to
beare
with
insolent
and
audacious
men
,
which
are
no
other
thing
else
,
but
the
hookish
handes
of
the
same
hard
fortune
.
Trust
me
,
that
our
impatiency
doth
vs
much
more
harme
,
then
those
,
of
whose
violence
,
iniustice
,
and
wrong
wee
doe
so
bitterly
complaine
.
What
?
(
will
some
say
)
such
a
one
did
disdaine
to
cap
to
mee
;
such
another
in
speaking
to
mee
did
not
vse
that
respect
in
my
behalfe
as
he
ought
,
&
I
thought
he
should
haue
done
:
such
a
one
did
not
giue
me
place
,
but
sate
him
downe
before
me
,
and
such
another
would
not
giue
me
the
wall
.
What
tearms
,
I
pray
you
,
be
all
these
,
but
meere
plaints
flowing
from
the
soft
and
feeble
courage
of
an
effeminate
minde
?
Diuers
thinges
displease
vs
,
which
otherwise
would
not
do
so
,
if
we
had
the
skill
and
will
to
conster
them
aright
,
and
to
take
them
in
the
better
part
;
whereas
through
our
owne
indiscretion
,
and
distrust
of
our selues
,
wee
make
that
an
indignity
which
of
it
owne
nature
is
none
,
in
so
doing
wee
iudge
our selues
well
worthy
thereof
,
and
what
other
thing
is
it
but
lacke
of
courage
,
though
we
feele
the
wrong
wee
haue
receiued
neuer
so
sensible
,
not
to
be
able
to
tread
on
it
,
and
to
trample
it
vnder
feete
?
And
if
we
will
but
weigh
and
obserue
how
,
and
in
what
manner
the
mighty
visions
and
imaginations
of
dangers
,
which
do
present
themselues
in
our
dreames
do
suddenly
euanish
,
ye
sometimes
do
make
vs
laugh
when
as
wee
remember
the
same
,
wee
should
do
well
to
endeauour
to
do
the
like
in
our
wrongs
,
euen
to
thinke
when
as
any
wrong
is
done
vs
,
that
we
doe
but
awake
out
of
a
dreaming
sleepe
:
a
vertuous
and
wel-disposed
man
(
assure
your selfe
)
will
bee
loath
to
wrong
you
in
your
body
,
goods
,
or
good
name
;
and
as
for
any
ill-disposed
wretch
,
what
shall
it
auaile
you
to
complaine
,
seeing
that
he
is
no
more
his
owne
man
then
if
hee
were
madde
?
Yee
will
willingly
endure
any
thing
at
the
hands
of
a
man
that
is
out
of
his
wits
,
neither
will
ye
make
any
complaint
for
ought
hee
hath
said
or
done
to
you
,
but
will
rather
pitty
his
case
:
in
the
like
manner
must
ye
beare
with
the
mis-behauiour
of
a
foolish
vndiscreet
person
,
who
is
no
better
then
a
man
out
of
his
mind
:
yee
will
endure
well
enough
what
a
Iester
or
sporter
will
say
vnto
you
,
be
it
neuer
so
vnpleasant
,
and
would
thinke
it
but
a
base
part
for
you
to
enforme
against
,
or
to
complaine
vpon
such
a
person
,
and
if
hee
chance
to
vtter
any
pleasing
word
amidst
his
carping
discourse
,
ye
take
it
and
tast
it
as
a
sauory
disport
.
Consider
therfore
how
vnfitting
and
vnseemely
a
thing
it
were
that
the
same
word
vttered
by
one
should
make
you
to
laugh
,
and
by
another
to
lowre
:
the
case
so
standing
,
that
the
man
that
is
in
cholor
hath
no
more
iudgement
than
a
simple
Iester
hath
;
if
hee
haue
so
much
.
But
what
shall
wee
say
of
those
that
are
offended
with
little
boyes
,
and
silly
women
?
persones
that
doe
offend
rather
of
weakenesse
then
of
a
wilfull
or
wicked
designe
?
for
conclusion
yee
shall
neuer
attaine
to
tranquility
of
minde
,
if
yee
take
in
ill
part
euery
crosse-chance
that
doth
offer
it selfe
.
Some
will
say
,
this
offence
may
bee
well
borne
with
,
but
that
other
must
not
bee
borne
with
at
all
.
But
these
men
doe
shut
vp
vertue
into
a
too
straite
roome
,
and
confine
her
abilities
within
too
narrow
bounds
,
as
if
they
should
say
vertue
may
well
vanquish
this
wrong
,
but
not
that
other
,
truely
if
fortune
be
not
wholly
beaten
downe
and
defeated
,
she
will
remaine
mistresse
.
But
what
if
it
be
so
,
will
ye
say
,
that
I
haue
giuen
some
occasion
to
affront
me
in
this
fashion
?
how
then
shall
I
,
or
can
I
,
beare
it
patiently
and
go
with
an
open
face
?
If
the
iniury
hath
his
birth
from
your
misbehauiour
,
ye
must
thinke
then
,
that
it
is
not
so
much
a
wrong
as
a
correction
:
and
this
yee
ought
to
receiue
as
a
discreete
man
ought
to
do
,
and
withall
make
vse
of
it
as
a
chastisement
of
your
owne
miscarriage
.
If
it
chance
that
a
man
floute
you
for
some
imperfection
of
your
person
,
as
for
that
your
nose
,
eyes
,
or
legges
are
not
to
their
mind
,
take
not
this
to
heart
as
a
reuengeable
wrong
:
for
it
is
but
a
meere
folly
,
for
a
man
to
care
much
for
that
which
falleth
not
out
through
his
owne
faults
.
Fidus
Cornelius
did
weepe
for
very
anger
in
the
Senate
,
because
Corduba
Struthio
said
to
him
scoffingly
that
he
did
resemble
much
a
pilde
Camell
:
see
what
simplenesse
,
if
one
counterfeit
our
gesture
,
loe
wee
are
by
and
by
offended
.
But
what
miserable
blindnesse
is
it
for
a
man
to
vex
himselfe
because
another
doth
imitate
his
mode
or
manner
of
going
.
The
meane
were
rather
to
do
thus
,
if
nature
hath
laid
vpon
you
any
defect
or
blemish
which
doth
deforme
your
body
,
which
yee
cannot
couer
,
that
your selfe
were
the
first
man
should
speake
of
it
,
as
knowing
it
better
then
any
other
:
for
by
this
meanes
ye
shall
take
away
from
others
all
occasion
of
scorning
or
flouting
you
for
the
same
:
Thus
Vatinius
was
wont
to
mocke
himselfe
,
in
regard
of
his
necke
,
and
feete
which
were
somewhat
deformed
:
so
that
his
enemies
and
ilwillers
could
not
take
any
aduantage
thereof
to
breake
vpon
him
any
bitter
iest
.
Moreouer
it
is
not
a
small
policy
to
depriue
the
party
that
doth
you
wrong
of
all
the
pleasure
hee
entendeth
to
reape
,
by
holding
your
peace
,
as
not
thinking
him
worthy
of
so
much
as
one
word
of
your
mouth
,
or
by
leauing
him
there
where
ye
found
him
,
as
disdaining
to
brable
or
quarell
with
him
,
or
yet
to
take
any
notice
of
the
man
,
or
of
his
manners
:
if
ye
will
be
aduised
by
me
,
make
neuer
answere
to
an
insolent
malapert
person
,
for
in
holding
your
tongue
ye
leaue
with
him
lying
in
his
mouth
,
yea
in
his
minde
,
his
vice
,
folly
,
and
rashnesse
,
whereas
in
answering
him
,
ye
shal
conforme
your selfe
to
his
naughty
nature
.
There
is
nothing
that
equalizeth
so
much
men
among
themselues
,
as
the
participation
of
one
and
the
same
vice
:
neither
can
there
any
such
chastisement
befall
vnto
an
ill-humored
man
as
to
make
no
reckoning
,
but
to
let
vanish
with
the
winde
his
vaine
and
vnsauory
words
,
for
both
by
your
silence
are
his
speeches
condemned
of
impertinency
,
&
he
depriued
of
the
pleasure
he
promised
to
himselfe
by
prouoking
you
to
anger
.
It
behoueth
likewise
a
man
to
be
very
circumspect
and
warie
in
his
iesting
at
others
.
For
we
find
by
experience
that
men
do
commonly
flie
the
company
of
such
as
make
profession
of
scoffing
and
mocking
others
.
We
find
likewise
that
no
man
can
entertaine
certaine
amitie
and
vnfaileable
friendship
with
such
an
one
as
is
auerse
from
pardoning
such
as
haue
offended
him
.
The
Emperour
Caius
Caesar
,
a
man
of
an
iniurious
inclination
,
had
in
his
armie
a
certaine
Tribune
,
Cherea
by
name
;
a
man
of
a
shrill
,
small
and
womanish
voyce
in
speaking
,
and
therefore
one
of
whom
they
had
no
great
opinion
.
This
womanish-voiced
man
hauing
on
a
time
asked
the
Emperour
what
should
bee
the
watch-word
:
he
of
purpose
to
scorn
him
gaue
him
such
a
word
as
was
dishonest
.
By
reason
of
which
indignity
the
Tribune
was
so
deeply
offended
,
that
therafter
associating
himselfe
among
the
murtherers
which
did
wickedly
sease
vpon
the
Emperour
,
he
was
the
man
who
with
one
blow
did
beate
downe
the
one
halfe
of
his
braines
.
So
that
he
who
seemed
vnto
Caesar
to
come
somewhat
short
of
a
man
,
proued
most
the
man
(
though
indeede
he
had
more
malice
then
man-hood
in
his
heart
)
in
cutting
off
impiously
Caesar
from
being
any
more
a
man
&
a
Monarch
among
men
.
To
vse
such
bitter
taunts
bewrayeth
want
of
discretion
,
and
not
to
be
able
to
digest
them
,
doth
argue
lacke
of
courage
.
Socrates
hearing
himselfe
flouted
to
his
face
,
did
no
other
thing
but
laugh
thereat
,
without
making
any
shew
of
a
displeased
mind
.
It
is
reported
of
him
and
of
Laelius
the
Romane
,
that
they
two
did
so
happily
entertaine
this
Tranquility
of
mind
,
that
they
were
neuer
seene
to
change
their
countenance
.
Moreouer
ye
ought
diligently
to
auoide
all
noyse
,
brables
and
strife
:
for
this
brawling
and
quarrelling
humour
altereth
not
a
little
the
whole
man
,
and
maketh
him
ill-conditioned
.
Be
not
lauish
of
your
language
,
but
rather
sparing
of
speech
.
Let
your
words
bee
such
as
carry
with
them
their
due
authority
and
weight
.
And
withall
accustome
your selfe
to
passe
diuerse
things
vnder
the
great
seale
of
sure
silence
.
Suffer
not
your selfe
to
be
beguiled
by
the
vnreasonable
opinion
of
the
misordered
multitude
,
which
doe
hold
such
folkes
onely
to
bee
free
as
may
do
what
ere
they
list
,
be
it
neuer
so
euill
,
and
such
onely
to
bee
couragious
and
generous
spirits
as
can
put
vp
no
wrong
.
It
is
true
liberty
for
a
man
to
liue
not
according
as
his
lawlesse
lust
doth
lead
him
,
but
as
reason
doth
rule
him
:
and
to
do
not
what
euer
sensually
hee
would
,
but
what
reasonable
he
should
,
And
it
is
true
courage
and
magnanimity
for
a
man
to
put
vp
wrongs
,
to
misteeme
them
,
not
to
bee
moued
by
them
,
but
to
command
his
affections
,
and
to
ouercome
his
passions
.
That
which
the
man
shall
neuer
be
able
to
do
,
who
hath
not
his
spirit
composed
,
and
his
minde
ordered
to
despise
these
vanities
and
delicacies
,
which
doe
shake
the
feebler
sort
:
finally
endeauour
to
haue
the
vpper
hand
in
setting
light
by
all
humane
crosses
,
and
popular
conceits
:
for
it
is
no
signe
of
good
health
when
a
man
is
alwaies
crying
&
complaining
that
they
touch
him
,
&
in
the
same
manner
it
fareth
with
the
minde
.
DISC.
17.
Of
Pouerty
.
THE
man
that
can
make
but
that
reckoning
of
life
and
death
that
he
ought
,
I
feare
not
that
pouerty
can
afflict
him
,
or
yet
bereaue
him
of
his
rest
,
For
it
were
a
thing
very
vnfitting
that
hee
who
can
despise
death
,
should
suffer
his
courage
to
bee
cast
downe
,
let
alone
,
to
bee
quite
quelled
by
pouerty
and
neede
,
which
neuerthelesse
is
the
thing
the
common
people
doth
most
apprehend
,
and
most
plaine
vpon
,
when
as
they
cannot
attain
vnto
a
sufficiencie
of
goods
whereupon
to
maintaine
themselues
in
a
gay
and
gallant
manner
.
They
not
being
able
to
content
themselues
with
such
things
as
may
serue
for
their
necessity
;
but
esteeming
aboundance
and
wealth
mans
soueraigne
good
;
and
pouerty
,
and
want
his
soueraine
euill
.
And
yet
were
it
not
better
for
a
man
not
to
haue
a
thing
,
then
to
loose
it
when
he
hath
it
?
And
how
is
it
possible
in
this
life
that
some
should
not
loose
,
seeing
that
one
cannot
be
rich
,
except
many
other
bee
poore
,
and
many
cannot
inherit
,
except
others
do
dye
?
And
yet
there
is
in
pouerty
this
consolation
,
that
as
it
is
not
subiect
to
the
receiuing
,
and
incurring
of
great
damages
,
so
is
it
not
accompanied
with
so
many
monstrous
turmoiles
as
plenty
and
aboundance
is
.
And
to
thinke
that
rich
men
haue
more
courage
to
comport
with
losses
then
other
men
haue
,
it
is
an
errour
.
For
the
paine
of
a
soare
is
as
sensible
and
dolorous
in
a
bigge
body
,
as
in
a
small
;
yea
we
fee
ordinarily
,
that
the
greatest
men
are
the
most
tender
and
delicate
.
The
Philosopher
Bion
was
wont
to
say
,
that
the
paine
is
alike
which
is
felt
by
plucking
,
or
pulling
the
haires
from
an
head
that
hath
many
,
and
from
that
which
hath
few
.
All
the
difference
that
can
be
,
is
this
;
that
the
balde
head
hath
lesse
haire
to
loose
,
and
consequently
cannot
feele
so
much
smart
as
the
other
doth
that
is
ful
of
haires
.
Hence
it
is
,
that
we
see
,
for
the
most
part
,
the
poorer
sort
of
people
to
be
more
iocund
and
ioyfull
then
commonly
the
richer
sort
are
,
because
they
haue
not
so
great
care
as
they
haue
,
neither
do
they
feare
so
deeply
the
storme
of
aduersity
,
as
the
richer
sort
doe
.
For
they
are
eaten
vp
with
this
double
worm
,
the
care
of
conseruing
and
increasing
the
goods
they
haue
got
,
and
the
feare
of
loosing
that
which
they
enioy
.
But
pouerty
is
a
Castle
and
fort
,
assured
and
fenced
against
fortune
,
yea
the
whole
world
.
She
feareth
nothing
and
is
able
with
all
to
defend
herselfe
against
all
her
enemies
.
Thou
man
whosoeuer
thou
art
that
goest
drooping
&
dying
for
riches
,
for
worldly
pelfe
,
and
wealth
,
tell
mee
I
pray
thee
,
if
since
thou
hast
got
them
,
they
haue
brought
vnto
thee
any
more
knowledge
vnto
thy
minde
,
or
more
tranquility
and
peace
vnto
thy
spirit
,
or
more
rest
and
happinesse
vnto
thine
heart
,
then
thou
hadst
before
,
they
came
into
thine
hands
?
The
wise
men
among
the
heathen
haue
taught
vs
,
how
much
pouerty
is
to
be
prised
and
praised
,
when
as
they
did
portrait
and
paint
their
Gods
naked
,
attributing
vnto
them
all
things
according
as
they
conceited
to
bee
most
befitting
their
natures
:
and
as
for
my selfe
,
I
shall
neuer
repute
that
man
poore
who
is
placed
without
the
reach
&
power
of
fortune
.
There
is
one
thing
sufficient
to
expresse
vnto
vs
the
nature
of
pouerty
,
to
wit
,
that
no
vertuous
man
speaketh
thereof
,
but
he
praiseth
it
,
and
auoucheth
that
the
wisest
haue
beene
those
who
haue
suffered
the
same
with
most
contentment
,
and
truly
it
is
a
great
weaknesse
and
tendernesse
in
vs
not
to
bee
able
to
endure
that
which
so
many
others
haue
well
endured
,
and
it
can
be
no
other
thing
but
a
vaine
apprehension
and
a
friuoulous
feare
of
enduring
and
suffering
which
maketh
vs
so
feeble
hearted
,
for
if
we
were
indeed
of
a
generous
&
magnanimous
disposition
we
would
loue
and
like
that
for
our selues
which
we
approue
in
others
,
and
therefore
howsoeuer
that
this
peeuishnesse
and
softnesse
of
ours
is
not
altogether
to
be
comported
with
;
wee
ought
at
least
to
limite
our
affections
and
dresse
our selues
in
such
sort
that
fortune
may
finde
the
lesse
aduantage
to
offend
vs
,
for
a
little
body
that
can
couer
,
&
gather
it selfe
together
vnder
a
buckler
marcheth
on
towards
the
enemy
,
much
more
surely
then
a
bigger
body
doth
,
that
lyeth
at
large
and
open
vnto
blowes
,
If
it
were
not
mine
intention
to
husband
the
time
,
&
to
spare
paper
,
I
could
enlarge
my
discourse
by
reciting
of
almost
innumerable
examples
aswell
of
heathens
as
of
Christians
,
which
haue
placed
a
great
part
of
their
perfection
in
pouerty
.
But
yee
ought
to
consider
one
thing
for
all
,
that
Iesus
Christ
was
poore
,
who
was
Lord
of
the
whole
world
:
his
Disciples
were
poore
,
which
did
possesse
all
things
,
and
the
Saints
were
poore
which
might
haue
beene
rich
.
If
yee
should
neuer
dye
,
I
would
aduise
you
to
set
your
affection
vpon
riches
,
but
I
see
that
those
to
whom
they
most
befall
,
doe
finde
sooner
the
end
of
their
liuing
then
of
their
longing
.
But
why
should
a
man
torment
himselfe
for
a
thing
that
hee
must
necessarily
leaue
?
and
why
is
he
not
rather
content
quietly
with
that
which
is
needfull
,
chiefly
considering
that
the
fairest
kinde
of
wealth
is
for
a
man
to
bee
neither
too
poore
,
nor
yet
too
farre
off
from
pouerty
?
DISC.
18.
Of
Death
.
IT
seemeth
that
all
incommodities
and
mis-fortunes
may
bee
borne
with
,
either
by
the
meanes
of
a
long
custome
,
or
by
the
helpe
of
a
strong
discourse
,
onely
death
and
the
apprehension
thereof
,
is
the
thing
that
putteth
vs
in
greatest
feare
.
Now
the
onely
remedy
and
true
easing
of
this
euill
,
is
that
ye
make
this
reckoning
of
the
world
,
and
all
that
is
therein
,
that
yee
haue
nothing
which
is
your
owne
,
neither
life
,
nor
liuing
,
no
not
so
much
as
your
owne
selfe
:
but
that
yee
liue
alwaies
at
borrowing
,
as
holding
your
very
life
,
not
in
property
but
on
condition
to
restore
it
vnto
him
againe
,
who
hath
lent
it
you
,
whensoeuer
hee
shall
require
it
at
your
hands
:
yet
for
all
this
yee
must
not
not
neglect
it
as
thing
not
yours
,
but
must
keepe
it
faithfully
,
and
carefully
in
regard
that
God
hath
trusted
you
with
the
custody
thereof
,
and
when
it
is
time
,
to
render
it
to
him
that
gaue
it
,
not
grudgingly
,
but
gladly
,
and
with
a
cheerefull
countenance
,
in
the
meane
time
thanking
God
,
the
giuer
of
all
good
things
,
for
the
time
ye
haue
had
the
vse
and
aid
thereof
,
and
saying
vnto
him
in
this
or
the
like
manner
;
Lord
,
I
render
vnto
thee
againe
this
soule
,
and
life
,
with
as
good
an
hart
as
it
pleased
thee
to
giue
me
the
same
,
yea
euen
euen
with
a
better
and
readier
will
then
I
did
receiue
it
,
for
when
thou
gauest
me
this
soule
,
thou
gauest
it
to
a
little
weake
creature
,
which
knew
not
the
good
thou
then
didst
bestow
,
but
now
thou
dost
receiue
it
againe
at
the
hands
of
a
creature
,
more
accomplished
,
who
knoweth
what
it
is
hee
commendeth
into
thine
hands
,
and
therefore
rendereth
it
vnto
thee
,
withall
franknesse
and
readinesse
of
will
:
and
truly
we
may
easily
imagine
that
it
is
not
a
thing
otherwise
difficult
for
a
substance
to
returne
to
the
the
p
ace
whence
it
first
came
,
the
body
therefore
must
returne
to
the
earth
,
and
the
soule
(
if
it
go
the
right
way
)
must
goe
to
him
that
gaue
it
.
To
bee
short
,
that
man
doubtlesly
neuer
learned
well
to
liue
,
who
knoweth
not
how
to
die
:
we
must
therefore
in
this
case
bee
so
affected
towards
our selues
,
as
wee
are
wont
to
be
in
the
behalfe
of
fencers
which
must
fight
in
a
barred
field
,
for
wee
commonly
hate
him
that
beareth
himselfe
faint-heartedly
,
and
fauour
the
other
who
out
of
a
braue
courage
had
rather
choose
to
dye
then
to
bee
ouercome
.
Besides
that
the
feare
of
death
is
sometimes
the
cause
,
or
occasion
of
death
,
to
him
that
flyeth
fastest
from
it
.
And
seeing
yee
know
well
,
that
life
was
giuen
you
vpon
condition
to
render
it
〈…〉
ought
not
to
be
so
vniust
,
as
to
desire
to
enioy
that
thing
for
aye
,
which
was
giuen
vnto
you
to
a
day
,
by
making
your selfe
Lord
,
and
owner
of
the
thing
whereof
yee
are
onely
a
depositarie
or
keeper
.
Moreouer
men
will
say
,
that
it
is
a
matter
much
importing
,
to
wit
,
the
feare
,
and
apprehension
of
death
,
and
that
it
is
the
extreame
of
all
terrible
things
.
But
ye
ought
to
vnderstand
that
Death
is
not
to
bee
found
fault
with
for
this
,
seeing
that
it
proceedeth
not
from
the
nature
of
death
,
but
from
our
owne
imbecility
:
who
are
commonly
ouertaken
and
intangled
with
delights
,
with
a
desire
of
this
transitory
life
,
and
with
an
immoderate
loue
of
this
miserable
flesh
?
And
if
yee
take
good
heede
,
it
is
〈…〉
selfe
that
is
dreadfull
,
as
the
opinion
which
wee
hold
concerning
the
same
.
For
euery
man
feareth
it
according
to
his
iudgment
,
apprehension
,
and
conscience
.
And
if
it
be
so
,
that
yee
haue
no
feare
thereof
,
but
onely
for
this
occasion
,
then
lay
the
blame
vpon
your selfe
,
and
not
vpon
it
.
For
in
this
case
it
fareth
with
men
of
euill
conscience
,
when
they
must
dye
,
as
it
doth
riotous
spend-thrifts
when
they
must
pay
their
debts
.
They
will
not
come
to
an
account
for
the
distrust
which
they
haue
of
their
ability
to
satisfie
for
what
they
haue
done
.
And
to
say
that
ye
feare
death
,
by
reason
that
it
is
the
last
point
and
periode
of
man
,
hath
but
little
reason
in
it
.
For
the
soule
is
alwaies
the
fore
,
it
liueth
alwaies
,
and
cannot
dye
.
The
Greekes
call
mans
decease
,
the
end
,
giuing
vs
thereby
to
vnderstand
,
that
it
is
the
period
and
end
of
wearisome
life
.
The
holy
Scripture
calleth
it
a
sleep
,
to
assure
vs
of
an
assured
resurrection
,
and
to
the
end
wee
weepe
not
,
as
the
Infidels
doe
,
which
are
without
hope
,
Let
vs
consider
with
our selues
how
many
holy
men
and
women
haue
prised
it
,
and
desired
it
as
the
onely
easement
of
all
their
anguish
.
The
writes
of
Salomon
,
Iob
,
and
the
Histories
of
Gods
Saints
are
ful
of
the
praises
of
this
Christian
desire
of
death
.
What
a
vanity
is
it
to
loue
so
much
this
miserable
life
,
this
Iaile
,
this
prison
,
this
vale
of
teares
,
seeing
that
the
longer
we
liue
,
the
longer
wee
liue
in
sinne
,
the
more
daies
we
spend
,
the
more
waies
wee
offend
,
and
so
goe
on
each
houre
purchasing
vnto
our selues
a
new
paine
and
punishment
?
Finally
,
to
shut
the
doore
vnto
all
fearefull
apprehensions
of
death
,
we
must
learne
to
do
two
things
which
the
world
can
neuer
teach
vs
;
the
one
is
to
liue
well
,
for
a
vertuous
and
Christian
life
maketh
euen
agreeabe
the
very
memory
of
death
:
the
other
is
that
we
beleeue
that
the
thing
which
it
hath
pleased
God
to
affoord
vs
for
a
remedy
,
and
easement
of
our
manifold
labours
,
and
toyles
is
not
so
harsh
,
nor
so
horrible
,
as
we
do
imagine
it
is
.
And
for
a
finall
conclusion
,
let
vs
remember
,
how
that
the
Saints
haue
had
life
in
affliction
,
and
death
in
affection
.
The
Authors
Conclusion
.
BEHOLD
here
the
floures
that
I
haue
gathered
here
&
there
out
of
the
garden
of
the
flourishing
wits
and
writs
of
the
wise
,
which
I
haue
passed
mine
eies
ouer
.
Them
I
lay
out
in
common
betweene
you
and
me
,
euen
as
the
busie
bees
do
in
their
hiues
with
all
they
haue
reaped
in
the
faire
and
well
furnished
gardens
,
or
flourie
fields
,
to
the
end
we
together
may
draw
out
thereof
the
sugred
hony
of
this
sweet
and
pleasant
Tranquility
of
mind
.
I
am
of
the
opinion
for
my
part
,
that
if
the
ancient
poets
had
throughly
knowne
thereof
,
they
would
not
haue
put
themselues
in
paine
to
compose
any
other
Nectar
or
brue
any
other
Ambrosia
besides
this
,
for
the
diet
of
their
gods
:
but
should
haue
thoght
them
well
feasted
in
seruing
them
with
this
dish
alone
,
for
all
messes
and
at
meales
.
Seeing
therefore
we
haue
the
oportunity
offered
vs
of
finding
out
,
and
vsing
so
diuine
a
thing
,
let
vs
make
vse
of
it
in
the
most
thrifty
manner
wee
possible
may
:
acknowledgeing
in
the
meane
time
that
this
Tranquility
we
talke
of
,
is
a
gift
from
heauen
,
which
the
bountifull
influence
of
the
worlds-maker
must
distill
into
our
minds
;
hee
being
the
true
and
liuing
well-spring
whence
floweth
all
our
felicity
and
blisse
.
Whose
name
therefore
(
according
as
wee
are
bound
)
wee
blesse
and
magnifie
for
euer
.
Amen
.
FINIS
.