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

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

2. Discourse. Of the Choice of affaires.

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

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

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

3. Discourse. Of Foresight.

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

4. Discourse. Of the vocation of euery man.

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

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

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

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

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

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

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

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

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

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

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

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

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

6. Discourse. Of the diuersitie of mens actions.

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

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

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

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

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

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

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

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

7. Discourse. Of the choice of frendes.

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

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

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

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

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

8. Discourse. Of Dissembling.

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

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

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

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

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

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

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

9. Discourse. Of vanitie.

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

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

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

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

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

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

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

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

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

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

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

10. Discourse. Of Prosperitie.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The 12. Discourse. Of Aduersitie.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The 13. Discourse. Of Sorrow.

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

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

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

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

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

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

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

14. Discourse. Of the affliction of good men.

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

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

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

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

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

The 15. Discourse. Of other mens faults.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The 17. Discourse. Of Pouertie.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

18. Discourse. Of death.

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

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

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

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

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

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

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

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

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

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

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

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