Of Comforte the fyrst Booke

AMonge suche and so manye auncient monuments as pe∣rished in y^e Barbarian warres: would God (that at least Mar∣cus Tullius bokes of comforte, written at the deathe of his daughter, had beene tyll this day preserued. For as in all o∣ther matters hee declared him selfe more then a man, so may it be thought that herein he had writ∣ten most excellently: the matter being neyther cō∣mon, fayned or touchinge others, but procedinge from his own naturall affection and extreme per∣turbation of mynde. And suche is the condicion and qualitie of comfortinge, as al be it no persua∣tion or eloquence were there in vsed, yet wan∣teth it not reason and sufficiente proofe to trye it selfe: wherein so excellente, wise, and eloquente a man as Marcus Tullius hauing trauailed: it muste be presumed he framed a worke not only worthy prayse, but also aboue all expectacion.

And albeit these auncient warres haue among many other noble workes depriued vs of so lear∣ned a boke, yet haue we thought mete to entreate thereof (not because it is so praiseable as amisse it cannot be praysed) but also so necessary (as in all thinges whiche of necessitie must be had) better it is to haue the worst, then none at all. For exam∣emple we see, that houses are nedefull, such as can Page  [unnumbered] not possesse y^t stately pallaces of stone, do persuade themselues to dwell in houses of timber and clay, and wanting theim, are contented to inhabite the simple cotage, yea rather then not to be housed at all refuse not the pore cabbon, and most beggerly caue. So necessarie is this gifte of consolacion, as there liueth no man, but that hathe cause to embrace it. For in these things better it is to haue any then none at al. And wel we see ther is none aliue that in euery respect may be accompted hap∣pie, yea though mortall men were free from all ca∣lamities, yet the torments & feare of death should stil offend them. But besides them, behold, what, and how manye euilles there bee, that vnlesse the cloude of error bee remoued, impossible it is to see the truth, or receiue allay of our earthly woes.

And aboue the greues that all other necessities do bring with them, this hath somwhat more gre¦veous, and intollerable: for they satisfied withe that they desire, forthwith they cease to offend: as honger is eased with meate, thirste is appeased to drinke, labour contented with reste. But the me∣mory, of euils is so setled and manifolde, as wan∣ting good persuasion doth neuer cease to torment the minde, but from one discontented imaginaciō to an other, from one calamitie or miserie to an o∣ther, cōtinually leadeth on our displeasīg thoughts And for y^t cause we haue framed this boke, which although it profiteth nothinge to driue awaye the cares and anxietie of minde in others, yet shall I therein not a litle content my self, for which respect thiefly I toke the matter in hand. And as menne Page  [unnumbered] saye, that Asclepiodorus without colours did right cunningly paint: so shall we voyd of all craft and skil, with true reason declare how much each man erreth in life, iudgement, opinion, and will. Yea, somethinges there are that so wel do proue them∣selues, as besides nature nede no profe at all.

Of which kinde in this our incertaine lyfe, vain glory, and in nature of thinges, great plenty was euermore to be found, and in al such the more cun∣ninge and eloquence is vsed, the lesse wee see ofte¦times they receiue credite and beliefe. Who is so much misaduised as wold paint the pillers of per∣fite marble or Porfery? or who dothe coloure the vessels of Allabaster? When the naturall glosse doth geue chiefest grace and reputation to y^e work we plaister and painte the ragged walles of mor∣ter and claye, to the ende that arte should supplye, that nature hathe lefte vnsemelye. Neither do I think our worke here in so great as at the begin∣ninge we thought to bee. For albeit we knowe y^e nomber of miseries and cares to be many, yet di∣uers of them be of suche kinde as being wel con∣sidered do nede no medicine at all. As those why∣che men willingly and vnconstrained do force thē selues to beare: for who would take in hande to comfort Marcus Regulus, amids his miseries? whō neyther the pitie of his children, nor the prayers of his kinsfolkes, could perswade to remain in Rome and not to retourne to the handes of the Carthagi∣niences. Of the same greatnes of minde were the holy martirs, Paule, George, Laurence, with almoste innumerable others. Some other sortes of payns Page  [unnumbered] and trauaile there are which the faintest harts do not refuse to abyde, either in respecte of y^• glory or gaine that groweth thereof. As some we see vn∣cōpelled do serue princes, others do labour to ple∣ase their louers, some cōsume their time in studies some follow trafficke, and some seeke aucthoritie and rule. So litle trouble they fynde in these tra∣uailes as being remoued from them, they are gre∣ately greued. Some led on with onely hope, doe voluntarily take vpon them a life with patience & trauaile to bee endured: as those that passe their daies in solitary places, as they that liue in citties continually, as they that obserue religion straight lye, praying & fasting, who being asked for what ende they so do: answere, for hope that after death they shall receiue eternall felicitie. Some there are that take greate paines and willinglye suffer in respect of swetenes and delight (as they think) that is ioyned there vnto. As haruest labourers, who after longe toyle and sweat in sommers son, do not withstandinge daunce when the pype doth sound. Others with colde feete doe leaue the fyer to cast the dyce: for though the cold do pinche, yet the pleasure of the play is more. But far greater incoueniences doe Cupides knightes with aduen∣ture of life abide and yet, withe all their hartes they hazarde all, that in the ende all their desyres may be obteined. Some there are that although they seme euell eyther in respect of natures neces∣sytie, as old age▪ or of comparison, as breaking of prison, yet are they more paciently borne: because before they came they were desyred, and beinge Page  [unnumbered] com may not therfore be vnwelcome. Wherfore if in perticuler I should entreat of euery of these, be∣sydes y^t no fruit should grow therof, I might also seme combersome & tedious. I do therfore thinke best to speake of those which men do condempne & flee as euyll. Among which nomber somewhat I wyl say of the euils abouesaide, for y^• one thinge is not to euery man alyke pleasant or disconting, but of them old age semeth y^• chiefe, whiche though no calamity, but a gift of nature (& yet in some respect may be so called) because we se it vnwillingly born of many, & therefore Cicero hath thereof curiouslye written, & though it cānot be iustly nombred amōg y^• euils of mans life, yet of vs shall not be omitted.

We say therefore that among thinges wee ac∣compte euyll, there be three sortes. That is to saye, Comon calamityes, priuat calamities simple, and priuat calamities manifold: comon calamities we cal those that happen to al men, or the greatest nō∣ber of our acquaintance: as honger, pestilence, sub¦uersion of coūtries, and such lyke. Priuat calami∣ties simple, be of two sortes, the one discōmenda∣ble, as if a thief lamenteth that hee loseth the opor∣tunitie for murder: or dishonest as the weping of Vrsus in Papinius. The other honest and in no wise worthy greate discommendacion: as the destruc∣tion of houses, the losse of children, & death of fren∣des. Priuat calamities manifold we accōpt those when a man by many mishaps at one instāt is mo¦lested: as y^e holy scripture telleth of Iob, who depry¦ued of his house, children, cattel, & substaunce, was also tormented with most pitiful diseases & sores.

Page  [unnumbered] Some men do hold for true opinion that albeit, a mā may sustaine one kind of calamity, yet y^e suf∣ferance of so sondrye myseries is not to be foūd in any. Wherfore of priuate & simple euils in general we wyl first take in hand to wryte, next we shall entreate of sorrow and death eyther of our selues or nere frendes: In the seconde booke, and in the last, we wyl not omit to speake of tormente, bon∣dage, imprisonment, exile, iniury of old age, pouer∣tye, & in general of many miseries assembled toge∣thers. But fyrst let vs begin at priuate euils, de∣claringe y^• the good or euill fortune, importeth no∣thing to blessed life, and y^• the fruit of al felicity (as Plato sayth) resteth in vertue, or as the Poet sayth.

VVhose conscience giltles is, doth not grovve pale for feare.

And yet (as at y^t beginning I said) who so would consider how many discontentatiōs do happen & diligently marke euery one of thē, should finde to what smal purpose in aduersitye a mā tormenteth himselfe, considering how short, frayle, incertain, & myserable the life of man is. So as if at any time for y^t misery it is to be lamented, then after the ma∣ner of Heraclites, is continually to be bewailed, & as Palladas sayth. Al vveeping vvas I borne, all vveeping must I dye: my vvhole life in vveeping haue bene consumed. O lamentable life of man remayninge on earth in sicknes, sorrovv, and continuall miserye. Therefore if at any time we must take leaue of la∣menting, thē ought y^• same either euer or neuer to be done, for life is eyther euer to bee lamented or neuer.

Among other myseries what I pray you cā be greater then whē a man riseth frō bed in the mor∣ning, to be incertaine of his returne to rest againe? Page  [unnumbered] or being in bed, whether his life shall continue tyll he ryse? besydes that, what labour, what hazard & care, are men constrained to abyde with these our brittle bodies, our feeble force, and incertayne lyfe: so as of no nacion I thinke a man better or more fytlye named then of the Spaniard, who in their lan∣guage do terme a man, shadow. And sure ther is nothing to be found of lesse assurance or soner pas∣sed then the lyfe of man, no, nor y^• may more right∣lye be resembled to a shadow. Somtime I consi∣der with my selfe, and thinke (yf the chrystian lawe were therunto consentyng) that the soules of som wicked deuils were entred into the bodies of men as torments for synnes, and so after death none o∣ther hell or punyshment to folow. So greate is y^e masse of worldly miseries, as this lyfe is eyther for wicked folke, or by some wicked god appoynted. But when I duly consyder al, I leaue this cōmon opynion as altogether vntrue: & perceiue that in this lyfe ther is nothing found y^• may iustly be cal∣led good or euyll, & do allow of those phylosophers as wyse, who thought that al thinges consysted in opynion. For what custome, what law, or what iudgement, is so certein, as is not encoūtred with contrary opinions? and surely beleue me, y^• the phi∣losophers wold not so long haue contended amōg themselues, if the matters of theyr contentiō had not rested only in opynyon: what man is so mad as wyl say the swan is blacke? or that the rauen is in colour whyte, when the matter is otherwise to be iudged by cōmon sence. But what is good or e∣uyl (O lord) how much speach, how great disputa∣tion, Page  [unnumbered] and howe longe contencion hath beene. The blynd man sekes a mote. How can it be other thē discention, when the thing dyffreth from it selfe, & the philosophers do disagre among themselues as of that, that no wher is to be found. And here vp∣on cōmeth to my memory a certayn fable written by an aūcient poet, whych doth lyuely in my iud∣gement set forth mans lyfe. It is told that when myghty Iupiter had made the heauens, the earthe the seas, the beastes, and men, he soberly consyde∣red that vnlesse he allotted both punishment & re∣ward for mens desertes, it should so come to passe as they would not only approue al kynd of dysor∣der but also dysdayne the gods theym selues, for whych consyderation the greate Ioue cōmaunded Vulcan to frame two brasen tunnes, the one to re∣ceyue all that was good, the other to conteyn the euyl, and made both good & euyl thinges wynged, to thende they myght more fytlye be sent amonge mortall men, accordinge to the quality of theyr de∣sertes. But Pandora being a busy goddes and gre∣die to loke into the vessels, dyd open them, & sodēly both the good & the euyl brake forth & flewe theyr wayes, the good houered vp to heauen, the euyll made speee to the hel, and in y^• barel of euyl remay∣ned only hope: & in the vessell of good was founde suspycion as that wherw^t they were maynteyned, which newes when Iupiter hard (as he is an angry god) toke the empty vessells, and in a rage threwe them down, whych mortal men seing, desyrous of newes drew nere & embraced the emptye barrels, some of the good and some of the euyll But they Page  [unnumbered] that layd hold of the empty tonnes dyd neuerthe∣lesse persuade thē selues to haue gotten both good and euyl, and yet in dede neyther good nor euyl fel to any mortal man, sauing that they y^• hapned vp∣on the better barrel found in themselues opiniō of good with suspicion, & the other opinion of euill w^t some hope. And so it came to passe, not vnlyke as when men in darke nyghts walkyng in Arabia do happelye treade vppon some piece of yron or other cold thing, are sodenly affrighted with feare leaste they haue hapned vpon a venemous serpent, & yet haue not: euen so the only suspicion of good and e∣vyll is that, that perplexeth al mortal creatures, be¦cause al that is good is ascended to heauen, and al that is euyl, gone down to the infernall sprytes.

And therfore euer synce the great Iupiter haue dis¦dained to take acompt of mortal mens deseruings Truly although this be a fayned fable, yet doth yt aswel declare the originall both of good and euyll as yf it had bene set forth in the learned scholes. But as these earthly ioyes are vayne and instable, so in the world to come al thyngs are certain, assu∣red, & euerlasting, whether throughe sufferance of these afflictiōs whych we call euyls, the godly loue doth cal vs: according to the sayinge of y^• prophet, because thou were accepted by god, it was expedi∣ent y^• temptacion should try the: for the almighty God not vnlyke a father that entierly loueth hys chyldren doth bring them vp in all contynencye & sober lyfe, restrayning their pleasures, not suffring them without chastisement to exercise any euyl or vngodly lyfe. And contrary wyse such as hee este∣meth Page  [unnumbered] not, and that lyue lyke chyldren destened to perdiciō, wythout regard he doth suffer to pursue their dronken and disolute maner of lyuing. Shal we therfore say the life of such seruauntes is more happy, or more to be wished for then those sonnes. For none are admitted to heauēly ioyes, but those that in all good lyfe and perfection do deserue the same: for as gold is fyned in the fornace so the life of a iust man, by aduersity in this world is tryed. And yet if al eyther good or euyl should be compa∣red to y^• heauenly hope, yt were no more then one grayn to a hole heape. S. Paule therfore sayd that al we suffer in this worlde was not meritorious enough to gayn the glory of y^• world to come, who so euer then that fyrmely embraceth thys faythe, should he not in aduersyty reioyse & in prosperitye lament? and amids his miseries persuade himselfe that god doth make tryal of hys fayth, after tryall to cal him among the number of his chosen? If in getting worldly glory thou doest so much reioyse, the reward therof being smal, the cōtinuance short and mortal: what should we do for this heauenly glory, which is euerlasting, great, & assured? So great is this comfort, y^• if ther were not manye y^• swerued in fayth, the holy office of cōforting were al ready finished, who wold not chaūge this short life, with that life euerlasting? this frayl with that fyrme? this vnhappy, w^t that most happy this trou¦blesome, withe that moste quiet? but in wante of beleefe is synne, and in synne is wante of beliefe: where by the condicion of man is berefte bothe of hope & faith, For what can be vnto man either more profytable after deathe, or more to be wished Page  [unnumbered] in this life, then the hope of the life to come? And though y^e same were not, yet ought a mā no whit to be discouraged, because there is almost no my∣sery so great but may be conuerted to better hap. Neyther is there among mortal men any opinion so assured, as that nothing is sure. For as aduersi∣tye and misfortune hath bene to some men a way to good chaunce: so hath prosperity bene to others the occasion of miserye. But it is not our determi∣nation to discourse hereof, though by often profe it is to be tryed. Our care onely is to entreate of ca∣lamityes: for if I should write of all such as mis∣fortune hath aduaunced, this booke could scantly containe them. Neither do I beleue y^e holy Scrip¦ture to meane other by the history of Iob, thē ther∣by in one example to shew the varietye of fortune which y^e Gentiles by dyuers examples were taught to beleue. For Iob being first happy, hauing health, children, abundance, land, possession, & cattel, was bereft of all hys worldly goodes, & such as in pros∣perity were his greatest frends, became in aduer∣sitye his most cruell foes, yet afterwardes in more aboundance then before, he receyued the goodnes and liberalitye of fortune. Such and so many be the occasions both of good and euil fortune, as no∣thing is more incertaine.

The seruitude of Ventidius was cause that after he became Consul and gayned great glorye, which he without decaye of the Romaine fortune could neuer haue loked for. But by his bondage hee had occasion to shew his vertue which was the waye to felicity. The profe thereof is dayly seene among Page  [unnumbered] the barbarouse nacions, as y^• Turkes, & those peo∣ple which were called Mamaluchi, Among mortal creatures what can be more intollerable then sick∣nesse? yet did the same greatly profyte the Empe∣roure Augustus being in armes against Brutus.

For hee, warned by his phisicion to remoue from his pauilion by sleape he recouered health, whyche yf for other respect he had done, the same had beene to his great dishonour, or if he had abydden he had bene slayne or forced to flee. Plotinus a philosopher of Platoes sect, had amonge others a scholer named Ornucius Marcellus who was greatly diseased w^t the gout & palsey, through diligent hearing his master (who disputed & red with great swetenes & facili∣tye) he forgot ofte times to eate: and so withe at∣tentiue hearing became a singuler philosopher, and with muche abstinence recouered his healthe. So throughe sickenes hee gayned bothe learninge and good recouery.

The euill disposition of the bodye doth ofte tymes profyte the vertue of mynde, for sicknes make the the surfyter to become of good dyet, y^e proud more couetous, the wicked religious, yea other whiles it profiteth the body also, for more men of sickly body then healthe doe attayne to old age. Suche is the chaunge of worldlye thinges. For as wyth in the tayle of a Stagge lyethe mooste presente poyson, and all the reste of his bodye is holsome Fleshe: So the Serpent Tyrus whose venom is vncura∣ble, hathe fleshe so holsome, as it is medicinable a∣gainst all other poysons.

Paulus tertius thoughe hee was learned and not Page  [unnumbered] vnlike to aspire to the papacye, yet the opinion of his olde age, and syckelye bodye did, greatlye en∣force to his aduauncemente. The great aduersi∣tie of Sparticus condemnned to dye in combat was the occasiō he became glorious and while he 〈◊〉 to the Romaines terrible. When the memory of many kinges is wor•e away. Among the reste of such commodities as aduersitie bringeth withall, this benefyte it hathe, that a mans misfortunate dayes once paste, hee lyuethe the reste of hys lyfe with greater delighte. Who esteemeth his health that hathe not tasted of sickenesse? Who knoweth the swetenes of his countrie that neuer hath bent banished? Or who can bee happie or take pleasure in riches, that neuer hathe liued in pouertie? Or whye doe childlesse olde men take 〈…〉 in children? But because they haue bene 〈◊〉. We reade that Agissolaus kinge of the 〈◊〉 was a wise and seuere man, yet in hys age hie so muche loued children, as hee seemed to 〈◊〉. As falte 〈…〉 ad∣uersitie by paste, maketh 〈…〉, and the more if it be not long. And 〈…〉 verye well 〈◊〉 the example of 〈◊〉 comfort∣inge his felowes sayinge.

Page  [unnumbered] Among the reste of Marcus 〈◊〉 Cicero his ora∣tious of life and proceding what was more to hys auayle, then the banishmente from his countrye: when his goods was solde, his house subuerted, & he him selfe confyned only, then hee learned howe welcome he was to the cittizens, how necessarye to his country, how deare to his frendes, and (had he modestly vsed his glory) nothing that euer hap¦pened to him in lyfe was more to his reputacion: for after his reuokement, he became more glorious then before. And in all misfortunes of mans lyfe, this reason is of no small importance, that necessi∣tie driueth vs to comfort oure selues: as whether we patiently or with impacience beare oure aduer∣sities, yet nedely in the end we must beare them.

Neither is sorowe or sadnes to other ende, then to encrea•e care, and make our mindes more vn∣meete to receiue good counsell: and therby bothe hope and helpe are clearly taken away, and what good or allay of griefe 〈◊〉 continuall teares or de∣speracion procure? Trulye syth in thy power it is to aggrauate or decrease thyne owne care, it is the parte of a wise and wel aduised man to disburden himselfe of sorow, and with pacient mind to beare all aduersitie, calling to memory.

Alas, what shall thy languishing life auayle the or what can thy pensyue thoughtes preuayle. It hath bene sene oftimes that patience or sufferance of aduersitie hath helped valiauntemen. For wee Page  [unnumbered] sonest take pitty of those that couragiously do suf∣fer miserye, and presume more of their innocencye and vertue, then of those that impacientlye inlike fortune abandon all courage of mynde. Agis the Lacedemonian kinge; beinge by certayne officers of aucthoritie condemned to dye was drawen with a corde towardes the place of execution: it hapned he espied a seruaunt of his standinge by wepinge to whome he sayde these wordes. I praye the my frende forbeare to lamente my deathe▪ for beinge vniustly condempned to dye, I am become more worthy lyfe, then they that enforce me to it. And hauinge spoken thus, wyllingly strangled himself:

We reade also that a noble minde do moue men to cōpassion▪ When Sceuola had determined to kyl the king Porsenna, for his valiant & voluntary con∣fession receiued pardon, which if he had not done, but with deniall craued mercy, besydes dishonour he should haue suffred most cruell deathe. 〈◊〉 taken for M. Brutus, Seruius Terentius, for D. Bru. & fallinge into Antonius handes gayned both perdō and the frendship of their enemies, more throughe nobility of mynd then submissiō. What nede more wordes? patience in captiuitie, & magnanimity in aduerse fortune haue euer bene praysed and helped most. And thus 〈…〉 I saye, that seinge the gilty conscience doth only 〈◊〉 a man vnhap∣pie, he is to euil aduised that 〈◊〉 his mynde to misfortune when wholly hee might remaine in ly∣bertie. A man is nothinge but his mynde: if the mynde he discontēted y^• man is al disquiet though al the 〈◊〉 well, and if the minde be contented Page  [unnumbered] thoughe all the rest misdoe it forseeth little. I re∣member a certayne rich man growing mad, snat∣ched at his strawe and complained that he should dye for Honger because there was no Corne within the emptye eares, did not (I pray you) his discontented mynde only make him vnhappy.

An other one there was that ymagined himself te be made of glasse, and euer feared to be broken: was not this goode foole without all miserie the moste miserable man aliue? But some there bee that through imperfection of mynde or errour are causers of their owne euill, who ought therefore withe more patience beare it. As chyldren who though they byte their own hands neuer so much do not complaine, yet if neuer so little they be hurt by others do crye out. But it were vnfyt for vs to follow the manner of children & vnseemelye to be more foolishe and of lesse courage then they. What can bee more fond then a man to hurte him selfe and then complayne, better it were to folow the counsell of the Poet.

What can be saide more deseruingly to chaunce vnto vs, then that, where 〈…〉 feare, haste or (which is 〈◊〉 of all) disorder, geue occasion of oure owne griefe. Why woulde they complaine? sythe there is none other cause of thy sorow? against whome seing 〈…〉? vpon whom would thou be reuenged? 〈◊〉 Page  [unnumbered] thine owne selfe. Who so doth marke it wel, shall fynde that for the most part we are causes of oure owne euill. And though it is playnlye declared in the boke De Arcanis eternitatis, yet being here requi∣site, we wil againe speake therof. And yet were y^e same nedelesse, if men were not so far in loue with themselues, For euerye one be hee neuer so simple perswadeth himselfe to knowe moste, imputinge the good successe of thinges to their owne wise∣dome, and the euill to the default of fortune. Nei∣ther doth it suffise them to accuse the follye of for∣tune, but also fynde fault with some euil spirite & lurking deuill. In whych error princes do more of¦ten fall then others, not only because they are per∣takers of all kynd of imperfections, but also for y^t their eares are alwayes open to all sortes of para∣sites and flatterers, who make them beleue they wante no vertue, wisedome or other perfection y^• man or god can be endued with al. And these faire spoken people do study nothing more then to prac∣tise that princes may knowe nothinge, for other∣wise they would not entertayne suche Gnatoes as they be. How muche more comely were it in mor∣tall men, to impute al good successe to God (or yf they thought not so good) to fortune: and al euyll successe to their lewdnesse, vilety, and lacke of iud∣gemēt. But wouldst thou know why thou art a foole? because thou doest accompt thy selfe wise.

Socrates who by sentence of Apolloes oracle was iudged the wisest, confessed himselfe to knowe but one thinge, and that was he knewe nothing But thou that in dede knowest nothing at all, wil wo¦manlyke Page  [unnumbered] take vpon the to speake of Mazageta India and rather then fayle, of thinges aboue the skyes.

Ptolomeus the noble astronomer was wonte to say that a man y^• pleased himself was hated of god And he pleaseth himselfe that imagineth himselfe wise or prouidente, and imputeth all to his owne glory and profyt. Such kinde of people be y^t moste part of mortal men, and therfore subiect to so ma∣ny euils and misfortune. But now we haue a lyt∣tle disgressed frō our determined purpose: because we should rather haue proued then disproued that men be causers of their own euyl. And if we res∣pect all sortes of euils, the matter wil so fall oute. What tyrant is so terrible, as persecuteth the sim∣ple and innocente soules? who is so vnskylful an artisane as can not earne his owne lyuing? what man so cruell as murdereth the humble and wyse people? for it is the part of a wyse mā to obserue y^• time the persōs & their aucthority among whō we lyue. Nero was a cruel Emperor yet in his time Ves¦pasianus did not only lyue vnoffended but also bare office. So was Tiberius to his own subiectes ac∣cōpted seuere, yet Thrasilus y^t mathimatrician cōty¦nued in fauour, & so did dyuers grāmarians. But who so hapneth to lyue in y^e gouernment of these vnmerciful mōsters, the sureste waye is to lurke & lyue vnknowē. A most assured rule it is y^t without a mans own folly, he cānot become miserable. And although al other vertues wer banished frō men, yet wisdome should euer retayne her place and re∣putacion. As for iustice, fidelity, liberality, and cur¦tesy, are hondred but as certain strange wandring Page  [unnumbered] byrdes: but fortitude moore often, because it en∣countreth wyth all kynd of perrilles, and yet som∣times occasyoneth rather hynderaunce then good fortune: yea learning it selfe, is nothing but moc∣kerye, and subiecte to all iniuries. But wisedome is an heauenlye gyfte, and dwelleth amonge men in greate reputacion and reuerence.

Wysedome I saye, is that whiche Kinges doe seeke for, whyche people haue in admyracion, and on euerye syde is necessarye. Therefore who so wante the wisedome, hathe none other cause to complayne.

As a mans health is dyuers wayes empeached euen so is wisedome: as wythe anger, pleasure, cowerdyce, dulnesse, ambition, couetise, and fy∣nallye euerye vyce of mynde offendeth wysedome in man. A Follye I do thinke it to comfort those that through debilitye of mynde doe caste themsel∣ues into miserye: as foule delyghte, and despe∣rate reuenges.

Some there be who not vnlyke to gudgines, knowinge the hooke lyeth hydden within y^• bayt, doth not withstandynge, drawen on with gredy∣nes of Venus ioyes, or suche lyke fonde delighte cast themselues into apparant misaduentures, Men say that the gudgine, craftelye (and yet foo∣lishely) doth firste withe her tayle beate the bayte from the hooke, but if that auayleth not, do forth∣with assay to byte it. To what purpose shoulde a man w^t such peryl playe the parasyte, when other∣wise hee mighte safelye lyue? But wee moore wyttelesse then these bruyte Beastes doe not Page  [unnumbered] abyde the beating of the hurtefull baite. And yet what bitternes doth this sorow bring withall, be∣ing bred with such delightinge pleasure, yet happe¦ly thou say, I would haue pleasure without paine If this difficultie doth offend thee, then good fole thou seekest a thing impossibly to be atteyned: be∣cause euery ioy is accompanied with his discomo∣dity. Glory is folowed with enuy, wisedome not gotten without labour, wealth is won with care children are kept with trouble, banketting is bac∣ked w^t sicknes, ease bredeth pouertye, ambition be∣getteth hate, auctority hath folowing feare, quiet∣nes engēdreth disdain. So I pray you wherunto tendeth the end of al mortal thinges? And this in allayinge of mens discontentations is most cōfor∣table, that euery mā is afflicted w^t one misfortune or other, or as men say, ech man feleth his own pri¦uate offence. Some are afflycted w^t pouerty, some with want of children, some with sycknes, some w^t feare, some with wrong, some with children, some with wiues, some with craft, som wyth foes: and that whych is greatest, & most to be meruayled at (such is the condicion of man) to be moste happy & subiect to no gryef, is also a calamity. It is there∣fore sayd that Polycrates beinge lothed wyth abun∣dance of fortunes grace, did greatly desyre to feele some offence, & therfore cast into the sea a ringe of merueylous prise, of purpose to haue some cause to complain But fortune (as it semed) hauing sworn his happynes in a fyshe restored it again. But lest I seeme altogether to perswade w^t fables I praye you what pleasure do princes take at their diners? Page  [unnumbered] when continual eating of delycate dishes haue ta∣ken away the taste of theyr mouthes. The physyti∣ons affirme that delicacye, is when a man from e∣uyl releste recouereth his perfyte nature. Then I pray you what iudgement haue they in delicacy y^t neuer tasted any grosse or dyspleasant meate? Or how can he be happy that neuer felt of gryef? doest thou not se how happy pore men accompt theym∣selues, when they are inuited to rich mens tables what is the cause? seing pore men haue no better fare then the rich? surely nothing but the noueltye of the dyet. Wherfore yt is most assured that with out aduersitye a man may not be happy▪ nor take delyght in myrth wythout 〈◊〉 sorowe. The• is it not a comforte in these calamityes to haue not only one man for a companiō, but also al mankind and as it is commonly saide. Consors est miseris 〈…〉.

But of how much more force shal thy comforthe knowyng that myseries do not happen at al aduē¦tures, but rather in respect of felicitie: and that y^• greatnes of euell is accompanied wyth the great∣nes of good. And to begyn in generall: there ys nothynge more noble then a common weale well gouerned: yet what can be more hard, thē to liue there? at the beginninge suche a one was the Ro∣maine gouerment, and by that meane conquered the whole worlde. But what can be more hardlie born, then a lyfe vnder such lawes, when subiects are exercysed only in laboure, constreined to mary∣age, education of children, and chyeflye to followe warres? And amonge these thinges that laboure Page  [unnumbered] whych husbandmen do vse, seemeth to our eares most intollerable. The bringing vp of chyldren (& specially manye) to a pore man, semeth to surpasse all sorowes, for as a few children are great deligh∣tes so many to a pore man is cause of the greatest care that can happen.

What can for trauaile and peryll bee compared to the warres? where men do labour, dygginge, & deluinge, sleaping in the wynters snow, and mar∣chinge in the sommers sonne, watching, and war∣ding, day and night, clyming the mountaines and sayling the seas: somtimes afflicted with hunger, somtymes with thyrst: yea and in the end, eyther to kyl or to be kylled. So as no meruayle it is, to see how willingly souldiers do behold the dysplai∣ed ensygnes, and receyue knowledge of battayle, when either by happy victory they shalbe dischar∣ged of trauaile, or by death receiue ende of painful lyfe. The Lacedemonians therfore led so harde a lyfe at home, as it neuer greued them to serue abroade in the wars. Then is it manifest that in a cōmon weale wel gouerned, men be moste vnhappy, and happyeste bee those Citizens, that lyue in mooste disorderly countries. And kinges (whom men be∣guiled with false ymaginacion do thinke equall to gods) are also folowed withe their afflictions. As fynely the tragicall poetes haue fayned the trage∣dies and furies to be only in kinges courtes, & the comodies & pleasant playes in priuat houses. The pallaces of princes are euer open to great euils, nei¦ther are these monsters at any time from thēce: as enuy, hate, grudge, poyson, & persecution. Yea the Page  [unnumbered] princes mynde is the seat of al these, wherby it is neither suffered to sleepe quietly by night, nor reste by day. Nowe assayleth him the memorye of wic∣kednes, now the suspition of familiers, now y^• my∣strust of people, now feare of other princes, withe care day and night to preuent their practises. But be it, the prince, be neuer so iust, neuer so holy? yet feare and suspicion doth neuer wante, and as the poet fayneth of Ixion and Lapithis.

Such is the estate and condicion of courtes, as Virgilius liuing in the happy house of Augustus was wel acquainted withal, But let vs a whyle omyt to speake of princes, and turne our talke to priuate persons. I can not with care or diligence fynd any, that in euery respect can accompt himselfe free from misfortune, suche a one I thinke as hardlye founde as are those beastes called Rinocerotes, of whyche kynde Plynius confessed hee coulde neuer fynde any, though long tyme he hunted throughe the whole worlde.

Therfore seynge all mortall men bee subiecte to some kynd of misfortune: who art thou y^• sekest to liue fre frō y^• law which al others are subiect vnto? why doest thou not complayne, that thou art not made mortall, winged, and king of the hole world free from al misfortunes?

Page  [unnumbered] But yf thou can beare that lacke whiche nature could not help, why shouldst thou not also be con∣tent with the other whych is no lesse vniuersal? & according to the fable, thinke thy calamities y^e lesse that thou seest the aduersities of other to be grea∣ter. Men saye that in olde tyme, the hares beinge caste into desperation, for that of all other beastes they were most persecuted, consulted together and determined to drowne themselues in the next ry∣uer: being assembled on they went to execute their determination, the frogs that hapned to be vppon the banke, hearinge the hares comminge for feare cast themselues into the water: whych noyse whē the hares hard, they studyed to know the cause, & fynding that for feare of them the frogs were fled chaunged their entent: because the frogs more vn¦happy than they, sought notwithstandinge to pre∣serue theyr lyues: and by y^• meanes the hares haue tyl thys day bene preserued. Surely the aduersity of others, did neuer make my miseries seme y^e lesse, but the necessyty of euyl whyche is knowen by o∣ther mens misaduentures, hath geeuen me greate allay of my pryuate greues. For when a man shal truly consyder hys myshaps to procede of natures necessytye, and not iniuriouslye, then wyl he yelde himselfe to suffer al, vnlesse that altogether he bee voyde of iudgement, symple and foolyshe. A wyse man therfore foreseinge the necessyty of many my seryes, and wel remembring, the frailtye and insta¦bilitye of euery condition of mankynde, doth paci∣ently loke for al sortes of mysaduentures, & when they come, it is therfore mete he shew himselfe ar∣med Page  [unnumbered] with fortitude, least changed by reasō of their comming he may seme to forsake his honest deter∣minacion, or els be vnprouided. It is also to be cō¦sydered that time is a medicine to all sorowes, yt taketh away mourning, it bredeth forgetfulnes of iniuries, yt remoueth y^e memory of misaduentures and fynally bringeth forgetfulnes and disdaine of al sortes of calamities. What man hath beene so impacient in fatherlye affection, as doth take care for the death of his son, thirty yeares synce depar∣ted? or his goodes lost so long agoe? Such is the condicion of tyme, as fyrst it deminisheth som part of extreame sorow or ioye, next it weareth awaye al feruency of affection, and lastly doth clerely rote it out of memorye. Therfore sith y^• couetise of time doth in the moste symple worke this effecte, whye shouldst not thou do the same to thy self? and loke what benefyte time in short space should geue the, the same may thou throughe fortitude, learninge, modesty, and good example geue vnto thy selfe. Perswade thy selfe, that thy displeasant dayes bee neare passed, and hope that better hap is at hande. Call to memory how many worthy men haue vn¦deseruingly & cruelly by fortune bene cast downe, and patiently suffered her most extreme disgrace.

There is nothing more requisite in a wyse man, then modesty to suffer both fortunes. For who so knoweth not how to do in prosperitye, forgetteth hee is mortall: there is no greater argumente of wisedome, then when a man doth that presentlye which others by benefyte of time haue learned.

Be not therfore burdenouse to thy selfe & though Page  [unnumbered] thou art chaunced into this shadow of calamitye yet cast not thy selfe downe into very misfortune.

Thinke assuredlye that some bee free frome e∣uerye euyl, and that tyme bringethe wyth all the moste certayne and sure consolacion.

Not that we haue all ready spoken of, but that which Auerroes & other philosophers haue written.

When soberlye thou consyder that the lyfe of manne compared to the eternall worlde, is not a moment, and in that short tyme al to be vayne, in∣certaine and by assured lawe of nature shorte, so as it makethe no matter at all, what a one thou haste beene or shalte bee. And when wythe my selfe I ymagine of this matter, I remember that whiche in bookes of common fables wee reade, where some are fayned riche men, some mightye kinges, and some so stronge, as for strengthe sur∣passed Hercules, what difference there should be be∣twixte these fayned men and Caesar or Pompey, tyll this daye I coulde neuer learne, vnlesse that ey∣ther for oure learninge an historye is made diffe∣rente from a fable. or that we haue consideration of soules that lyue for euer.

For otherwise when thou shalte no more bee, it skillethe not at all what thou haste beene. Onlye Follie of man hathe founde oute this inuention that we should perswade oure selues to be happy or vnhappye, not onelye in this worlde, but also after in the opinion of others.

Some I see mooste carefull that after deathe they maye leaue behynde theim riches or fame.

And entysed withe suche desire Herostratus bur∣ned Page  [unnumbered] the Temple of Diana▪, that thereby (thoughe for wicked doinge) hee might gaine eternal fame.

But who was this Herostratus? by what father begotten? or of what mother was hee borne? In what countrye dyd hee dwell? what was hys parson, or whiche waies did hee lyue? what doe we knowe hereby, other, then either to knowe nothinge or a fayned man? And admitte thou gayne this desired glorie? what shall it auaile thee after three hundrethe yeares whether thou were happie or vnhappie?

And if no glorie bee, within fiftie yeares after deathe what difference shalbee betwixte a kinge and a Carle. Betwixte Lucullus and Irus betwixte Xenophon and Cleon, betwixte flaues and fremen, betwixte happie and vnhappie. But least per∣happes thou lyue in doubte that time doth styll a∣byde, and the course of heauens be staide, or that the lyfe of man dothe not of necessitie and speede∣lye decaie, beholde that one stone where in was graued three Faces, a Childes, a Mans and an Olde mans. So sodeine are the chaunges and so nere as the Poet doth not vnfytlie call our age, Fleinge. Consider what nomber of yeares since the beginninge of the worlde, and thyne age haue passed, so shalte thou learne, that no shaddowe more swiftelye fadethe awaie.

Imagine assuredlye that all tyme were passed, and so shall perceiue that all wyll retourne to no∣thynge. Not vnlike to theym that wythe cer∣tayne Hope of deliuerye remayne in Prison, whoe thoughe in misfortune, yet doe but lyttle Page  [unnumbered] lament, chieflye if they be of valiant mynde. So men that in this troublesome lyfe, syth they looke for and abyde one equality in respect of death, I cā not conceiue why happy folke should not bee more sorowful then those that be vnhappye.

For if euen now it were proclaymed as it was in the time of Licurgus that al lands & goods should equalye amonge al sortes of men be deuided, whe∣ther doest thou thinke that beggers or riche men, would be moste sory? Surelye I thinke no man thinketh the rich men would reioyce; and the po∣rer sort be sorye. If therfore law of lyfe is so equa∣lye made as there is none that can auoyde, I see no cause but that euery man here lyuing in misery, ought willyngly to embrace the benefite of so iust a decree. What care I praye thee shalt thou haue two hundred yeares hence, whether thou dyed ha¦uinge children or childelesse? olde or younge, rich or pore, & bounde man or free, in thy bed or on the gal∣lowes, or whether in aucthority, or without honor thou lyued or dyed? But follye hath broughte in these opinions, by which we onely become happye or vnhappy. Because follye enduseth forgetfulnes of reason: it maketh Pigmeans to seeme Gyantes: somtimes oure euyls, somtimes oure good it clo∣keth, it multiplyeth it maketh them obscure, it clo∣keth it, encreaseth, darkneth, hideth, euen as it plea∣seth of vs determineth. But if in this lyfe ther be any thing good or euill: or any differēte of pleasure or sadnesse, the same resteth only in conscience and vertue of the mynde. For the memorye of wicked and sinful doinges excedeth al other tormentes.

Page  [unnumbered] The harte of the wicked (as sayth the prophet) fo∣meth lyke the swellynge seas: and their myndes are euer vexed with feareful visions: because ther is no greater affliction then when their gyltye thoughtes do continually accuse their consciences As the poet sayth.