The treasure of tranquillity. Or A manuall of morall discourses tending to the tranquillity of minde. Translated out of French by I.M. Master of Arts.

DISC. 12.

Of Aduersity.

ADuersity is of it owne na∣ture grieuous and heauy vnto our hearts, as sickenesse, the losse of children, or of friends, with such like other dismall ac∣cidents. But yet in part wee fol∣low the popular opinion in the apprehension thereof, and this we doe principally in our owne wants, and in the necessities of ours, as also in the matter of af∣fronts, circumuentions and scof∣fes, and when as we imagine that the honour is not deferred vs which we do deserue.

And against these crosses of the second kind, mee thinketh it were good for vs to apply vn∣to our selues the saying of the Poet Menander, That which

hath befallen you, is not indeed grieuous, but onely it seemeth to you so, and that it is so, it may appeare in that ye haue your minde and body as much at cō∣mandement as yee had before the crosse did befall you. And against the crosses of the first kind yee ought to consider how that ye endure nothing contrary to the lawe and course of hu∣mane things, in regard that all these accidents are annexed vn∣to mans being, and that from his birth they are allotted to him for ordinary: and the truth is that nature hath not framed vs so feeble, to beare out aduersity, as we make our selues to be. Let vs rather alwaies thinke, that it is but our inferiour part which is subiect vnto fortune, & that we haue the principall in our owne power: and that that which ly∣eth

in vs, as concerning vertue, cannot bee ouercome by any other thing else, without our cō∣sentment: also we know that we haue not need of any great for∣ces for the doing hereof; wee hauing none to fight against but our owne selues, and seeing that the better part of the victory consisteth in maistering of our owne will: whereunto adde this, that God will alwaies fauour the man who through the ayde of rectified reason disposeth him∣selfe to be the stronger. Fortune (if so it be lawful for a Christiā to speak) may wel make thee poore, abase thee, & afflict thee, but she is not able to make thee vitious, lasie, or ill-conditioned, neither can she bereaue thee of the cou∣rage & vigor of minde, wherein doth lye greater strength to go∣uerne thy soule, then there is in

the Art of Nauigation to direct a ship. For the Marriner, let him be neuer so skilfull and wise in his Art, cannot with all his skill asswage the surging tempest of the Sea, nor yet take away feare∣full apprehensions from another mans fantasie. Whereas vertue and wisedome in a well ordered minde doth assure and settle the body, for it preserueth it from diseases through temperance, & pulleth it backe from wicked and vitious dispositions by continu∣ance, and whereas any thing, wherin there is danger, shal pre∣sent it selfe vnto our minde (as if it were in a dangerous shoare) it is good that wee leaue it and passe further: or else if the euill be vnauoydable, let him com∣fort himselfe, and thinke with himselfe that the hauen is not very farre off: and that his soule

goeth out of the body, as out of a crasy or broken barke, holding death for a sweete and assured harbour, chiefly considering that in regard of the nature of the soule, her out-going from this life, is her in-going to a better. The which conside∣ration ought to adde much vn∣to the courage of Christians, Yea, and make them not to feare that which bringeth afrightmēt vnto others, And truely if wee had skill and courage enough, to¦ward the blowes of froward fortune, to looke her in the face, and to meete her in the way with a stoute stomack, prepared to sustaine all her assaults, nothing in the world could dismay vs, or yet put vs to paine. And this thing should certainely come to passe, if we could once bee ac∣customed neuer to promise

to our selues any great or assured hopes, or yet any certaine and settled estate, during this misera∣ble life, and if wee would take heed diligently, cōsidering whe∣ther those things we do account as euill, be so euill as we deeme them to be, or if happely they be not so euill but rather lesse then wee imagine. Finally this thing should come to passe if we would behold a farre off, and wisely foresee frowning fortune, for in so doing we might assure our selues, that at her comming she should not afright vs, but the neerer shee came to vs, the bolder wee might bee to looke her in the face, and to esteeme her not to be so lusty and strong as her picture would import, and if no man bee able to boast du∣ring this life, so farre as to say, I am exempted from this bitter

potion, at least may he say thus, though I must swallow it down, yet shall I not be agast, weepe and waile I will not, neither dis∣paire as many men do. I will not bring my selfe into so deplora∣ble a plight as diuers do, amidst their disasters. Though pouerty pinch me more thē many others, for all that: wil I not beguile my neighbour, nor yet take that to my selfe, which to another doth belong: I will not lie, much lesse will I forsweare my selfe. Breefly there shall nothing vnto me seeme so intollerable, as that for to shunne it, I would choose to become vitious. If by honest meanes I cannot auoide indi∣gence and need, at least necessity shall make this necessity of mine easy to bee borne. Besides that the common law of humane things, doth not allow vs to

esteeme that thing heauy and vnbeareable, which so many dai∣ly doe carry and beare on their backes: for choose what manner of afflictions yee will, yee shall finde more men burthened therewith, then exempted there-from.

Wee must likewise comfort our selues with this considerati∣on, that where there is no sinne, there can be no true euill at all: and that the vertuous man is more calme and quiet in his dee∣pest aduersity, then is the vitious man in his highest prosperity, & such were the crosses of the righ∣teous men of old, which by the help of the diuine grace, were so accompanied with fortitude, pa∣tience, and humility, that how-sharpe and rough soeuer they were, yet they brought them not so much vexation and anguish as

their conscience did them con∣solation and ease, and euen as those that are sicke of a feuer, feele sooner and in more paine∣full manner, the heate and cold∣nesse of their fit, then doe the whole and sound the sharpest cold of Winter, or the scorching heate of Summer: so likewise doth it fare, with those that are troubled with the feuer of their vitious affections, the which do burne and blister extremely and continually their conscience: for they are much more vexed with the corrupt and vitious qualities they do beget and beare in their bosomes, then are vertuous men with all their aduersities. For these hauing the inward and better part sound and without wound, cannot bee hurt by out∣ward accidents, whereunto they oppose a liuely and lusty courage

together with the force of an honest and inuiolable mind, which is a stronger force (truely) then any whatsoeuer else. Think not that riches, howsoeuer aboū∣dant they be, cannot affoord so great contentment to the owner thereof, as vertue doth vnto the vertuous man, the which is suf∣ficient to make him content: For vertue in whomsoeuer it be, is alwaies the reward and re∣compense of her selfe. And euen as the most precious plants, & sweet-smelling trees, though they be cut in peeces and dryed, keepe alwaies their sweete and pleasing sent, when as the vnsa∣uoury and barren doe not please the sense, euen then when they are whole and full of blossomes and floures: euen so the vertu∣ous man in the very midst of his aduersity reapeth more pleasure

and contentment of his vertue, and honesty, then the vitious can do of his wealth and super∣fluity, being beaten and scour∣ged with a cursed conscience. In one word, in what time, place, or condition soeuer ye finde the vertuous man, ye shall finde him alwaies content.

It is reported that Diogenes the Philosopher, seeing, on a time, a certaine man dressing and dec∣king himselfe for a Festiuall day, said vnto him thus: Why doest thou take such paines to trimme thy selfe to day, considering that euery day is a festiuall day to the vertuous man? And truly euery day of the life of the vertuous man is a so∣lemne day, and fit for a moderate reioysing and mirth. For if wee looke well vnto the matter, the world is no other thing else but a faire and holy Temple, into

the which a man is broght to so soone as he is borne: and within this Temple there is to be seene two bright Lampes, or Torches set vp, the Sunne & the Moone, with many other starrie lights. There may wee see and behold diuers kinds of creatures, by the meanes whereof Man attaineth to the knowledge of other essences, that cannot bee seene. What a sweete sight is it to see so many faire floods, and cleare running riuers, which send out alwayes fresh water; to see so many fruitfull, and flourishing Trees, plants, hearbes, and roots: the beautifull variety of beasts, and of stones, together with the grassie hils, and high mountaines on the one hand, and the low valleyes, and pleasant plaines on the other? If man were so wise as hee should be, this same sight

and shew might serue him for a passe-time, and a play. For what thing is there in this life more worthy to bee seene then the passe-times and pleasures which God doth affoord and offer vs in his creatures, if we could vse the same as we ought? Why doe we take greater delight in any artifi∣ciall sport of beasts, then we do to behold them acting the se∣uerall parts of natures play, each kinde of them their owne part, vpō this faire & wide stage of the world? Or is there any musicke sweeter then the chirping and singing of birds? In summe, it is a great delectation to see & ob∣serue the diuersity of creatures which God hath framed & for∣med each one to his kind: we cō∣sume & spēd away our life about so many purposes & practises, so many toils & broiles, that hardly

wee doe enioy any part there∣of, and yet for all that we leaue not to enioy the other good creatures of God. If a man could once attain to this point of perfection, as to rid his mind out of these manifold entanglemēts, and to giue it some space & place to entertaine, cherish, and nou∣rish it selfe with the knowledge of the creatures, and of the Al∣mighty Creator, nothing should, or could, cast it into any exces∣siue sorrow, except it were sinne, for the soule being once vnited with him that made it by con∣templation and meditation, by knowledge and loue, it should gather it selfe together calmely and quietly, so that a man should lead and liue continually a glad∣some life, considering that at one time or other some euill hath befallen him; yet oftener hath he

tasted of good. So that requi∣ting, as it were, the one with the other, hee may well say that hee hath greater occasion to reioyce of his good successe, then to complaine of the euill aduenture of another time, as wee are ac∣customed to turne our eyes away from such things as of∣fend vs, and to cast them vpon greene, and gay colours that please vs: so should wee diuert thee yes of our vnderstanding, together with our thoughts, frō sad and sorrowfull obiects, and apply them to such as are more pleasing and agreeable thereun∣to, neither must we be like vnto the malitious man, who behol∣deth another mans faultes with the eies of an Eagle, but his own with the eyes of an owle. But our peruersnes is such, that very often we doe resemble the box∣ing-glasses,

which draw and drinke vp the corrupt bloud, and leaue the pure and cleane bloud behind. There was in for∣mer times, a certain rich wretch, who had in his house great store of wine; but yet was so nigar∣dish and neare, that hee sold the best, and kept the worst for his owne vse: a certaine seruant of his, obseruing this pinching and preposterous nigardlines of his maister, fled away from him: and being asked afterwards, why he had left his Lord answered thus: Because I could not endure to stay with a man, who hauing that which was good, made choise of that which was euill. The Philosopher A∣ristippus, made yet a farre better reply, who hauing lost one of his three Farmes, said thus vnto his friends, That it was ba∣bishnes to bee sory, for one Farme

lost, and not to bee merry for the other two that did rest in his hands, seeing that all of them had lyen open to the same aduenture. We are like vnto little children, from whom, if ye pull but one of their playockes and knackes, they wil presently, without more ado, fling away all the rest in despite. For if, of many good things that we enioy, it chance that one of them, either be taken from vs, or that it be lost, by and by we be∣ginne to bewaile it, forgetting all that resteth behind in our hands.

But some man bewailingly will aske me, saying: alas! what haue we? to whom askingly I would answere: But what rather haue we not? One hath great re∣putation and credite, another hath wealth, and another health, one hath a wife according to his

wish and will, another hath sweete children, and another faithfull and trusty friends.

Antipater of Thrase did rec∣kon it among his other good for∣tunes, that he had sailed prospe∣rously betweene Sicile and A∣thens, and wee each one of vs would haue all, though we haue not in the meane time the vnder∣standing to thanke God, for the smallest thing. Neither make wee any account or reckoning of the greatest goods because they seeme to vs to bee too common, as to liue, to be in health, to see, to heare, to speak, to enioy peace, to eate and drink, to haue foode for our belly, & clothes for our back, to see & en∣ioy the fruites of the labourable ground, together with the com∣modities of the saileable sea, that we can talk, or hold our tongue,

sit, or stand, sleepe or wake as we will. If men would but con∣sider in their mindes, what dis∣pleasure and griefe redoundeth vnto such as doe lacke any of these abilities, they would, no doubt, liue much more content then they do. What thinke yee would the sicke giue for the be∣nefite of health? the blind for the vse of his eyes? and such as are despised for a small measure of renowne? wee wretches are so blockish and blind, that wee can neuer prize the goods that we haue, vntill that we be depri∣ued of them, and haue them no more.

That which resteth, I wish you alwaies to bee aduertised that ye fall neuer so farre in loue with the things of this life, that the feare ye haue to loose them vexe you with vnrest, or yet ha∣uing

lost them, immoderate sor∣row for them hurle you head∣long into dispaire.