without murmuring with a cheerefull countenance yeilding thankes to god for the time that hee hath lent it you saying O Lord I render my soule vnto thee with a free hart yea and with a better will then I receiued it For when you gaue mee life you bestowed it one a silly creature who was altogether ignorant of the good hee receiued and nowe you take it from one who knoweth what hee putteth into your handes which hee yeildeth vp with a free will And surely euerie one ought to thinke that it is no hard matter to returne from the place from whence we come And hee hath not learned to liue well whoe knoweth not how to die Wee ought to beare the like affection to our selues as wee do to those that fight a set combatt For wee hate him that playes the cowarde and do fauour him whoe with a stoute courage hadd rather dye then bee conquered Oftentimes the feare of death is cause of his end that flieth away Moreouer you know that you receiued your life vpō this cōditiō that ye must die Bee not then so vniust to seeke to enioye that for euer which was geuen you but for a certaine time Clayming title to that which only you were put in trust withall Besides wee say that the feare and apprehension of death is a wonderfull thing and the extremitie of all terror Assure you this fault doth not proceede of death but of our imbecillitie who are taken and stayed in the pleasures and desier of this life and do loue this miserable body of ours aboue measure And if you doe thoroughlie consider the matter it is not death that is terrible vnto vs but the conceite wee haue therof For euerie one feareth it according to the opinion hee hath thereof and according to his conscience Now if this onely bee the cause that you feare it charge your selfe with the fault and not death like vnto bad husbandes who are loath to come to a reckoning for the distrust of their owne doings To saie that you feare it imagyning that it is the last end of man you haue no reason For our soule remaineth alwaies which liueth and cannot dye The Grecians called death End geuing vs to vnderstand thereby that it is the last remainder of a miserable life The holy Scripture tearmeth it steepe to assure vs of our certain resurrection that we may not lament as the Gentiles who haue noe hope Consider howe manie holie persons haue desiered it as a remedie against miserie SALOMON IOB the holye scriptures the histories of Saincts are full of the praises and desire of death what vanitie is it for to long after this wretched life this gaile this prison seeing that the longer wee liue the more we sinne and purchase to our selues new paine That we may not feare death as the world doth wee ought to doo two thinges liue well because of a good and christian life maketh euen the remembraunce of death comfortable And to beleeue that that which it pleased God to giue vs as a remedie and ease of our labour is not so badd nor so much to bee feared as we imagyn and we ought to remember that holy men haue abhorred life and loued Death THus haue I effected what you entreated with soe much contentment to my selfe that I knowe not whether of the two weare sharper spurres to set me forwarde in this Course Reason mouing the dutie of friendship and desire the pleasure I tooke therin As I was not long in bringing them foorth soe do I with some haste send them to you so leaue them that I would not hereafter haue them acknowledg me for their father But wish that you might nurse them apparell them bring them vp for from me they haue scarce taken their essence and first being to saye the troth I want milke to nourish them And surely bearing that showe and Councenance they doe those signes of a good minde though they be but little in my opinion they cannot be better then with you who may in shorte tyme with your good indeuours and ercelent spirit bring them vp to more greatenes and perfection adde to their greater Nobillitie Dignitie Fortune Fauour FINIS
REMEDIES Against Discontentmēt drawen into seuerall Discourses from the writinges of auncient Philosophers By Anonymus Rebus aduersis constans LONDON Printed for Rafe Blower An. Do. 1596. To the right Worshipfull Edward Cooke Esquier her Maiesties Attorney generall SJR hauing receiued many kind fauours from you there resting in mee small abilitie though much will to deserue them I thought yet at the least to do as honest though vnhahle debtors are wont who wanting meanes to make full satisfaction do straine thē selues to pay interest vntill some better fortune do befall them And if you be pleased so to accept of these my labours I doe promise protest that I will seeke by all meanes possible to discharge the whole as my abilitie shall encrease Till when euer I will wish you as happy as J deeme you worthy remaine Yours deuoted in most dutifull affection Anonymus Anonymus to his Friend YOu earnestlie entreated mee to sende you those small discourses you tooke view of in my studie not longe since You haue so great authoritie ouer me that I can not without breaking the league of friendshippe make that iust excuse vnto you which I might vnto others They were onely framed for mine owne priuate vse and that is the reason I tooke no great paine to set them foorth anye better thinking they should neuer see the light Imagine not to find in them those subtill questions and profound discourses which so waightie a matter requireth It was not my purpose to enter so farre both in regarde of the weakenes of mine owne forces as that I did likewise knowe well that the auncient Philosophers haue lefte vnto vs many volumes of the same subiect whose perfection I am in no wise able to imitate But as they all with one accord doe acknowledge thus much that wee do naturallye desire to bee happie and that there is no meanes in this world to attaine thereunto but to bridell our affections and to bring them vnto a sounde temper which is the onelye waye to set our mynde at rest So did they iudge it requisite that wee should referre all our labour watching and meditation to this end And in deede it is the course which the best witts of those times haue taken yea not onely they who haue been guided by the obscure lighte of nature but euen those whoe thorowe faith haue been enlightened by the cleare shining of the Sonne beames From these faire flowers whiche their labours haue afforded mee I haue as I passed by gathered this small heape and as my time and leasure serued me distilled them and kept them as precious Deeming that the lesser quantitye they did containe so much greater shoulde their vertue and power be For I was long since thus perswaded that the receiptes which wee seeke to calme and appease our mind with all ought to bee gathered into the fewest words shortest precepts that may be that wee may alwayes haue them about vs. Forasmuch as disquietnes which stoppeth the passage offelicitie and with the which we are alwaies to combate doth for the most part take vs vnawares and keepe vs at that bay that if wee haue not still some short and easie weapons about vs which we may well handle we should not be able to defend our selues I doubt not but your age and experience hath long since prouided you those that are of better mettle better forged and tempered But sith that you haue a good opinion of mine and desire to vse hem as you make me beleeue I do answerable to your desire send the you If they please you it shal be according to my wish If they displease yet is it according to your commaundement Fare you well Yours Anonimus ¶ A briefe Table of all the Discourses conteyned in this Booke 1 Howe wee ought to prepare our selues against passions 2 Of the choice of affaires 3 Of foresight 4 Of the vocation of euery man 5 Howe wee ought to rule our life 6 Of the diuersitie of mens actions 7 Of the choice of friends 8 Of dissembling 9 Of vanitie 10 Of prosperitie 11 A comparisō of our own estate vvith the fortune of other men 12 Of aduersitie 13 Of sorrowe 14 Of the afflicton of good men 15 Of other mens faultes 16 Of iniuries wronges and disgraces 17 Of pouertie 18 Of Death Anonymus his Remedies against Discontentment 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 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 power we haue ouer them they are nothing at al so enraged against vs but farre more easely quieted Like vnto dogges which neuer cease barking at them whose voices they know not and are soone appeased when they heare them speake whom they see daylye We are woont to compare the comaundement of the soule ouer this brutish and earthlie parte from the which our passions doe arise vnto the office of a good Rider who mannageth his horse for keeping still in the Saddle he turneth and ruleth him at his pleasure But a Knight shall receiue smale honour to bring a horse vnbacked to the Turney which had neuer champed the bytt nor galloped the rounde wee ought firste to teach and tame a horse before we serue our turne with him at our neede So in like maner before we committ our selues to the weilding of important affaires and sett our selues to show vppon the Stage of the world we ought to tame this wilde parte of our soule and cause it to bite on the
bridle teaching it the lawes and measures wherewith it ought to gouern it selfe as occasions shall be offered and setting before it the pleasure and contentment which it is to receiue by the issue of worthie and constant actions Meditation is that which giueth the soule a right temper making it harde and not to be perced with any sharp passion in resisting that for which we haue made long preparation before hand we may well be wondred at albeit it be a matter most difficult contrarily a very small thing troubleth vs if it happeneth on the suddaine How often do you thinke that Canius thought of death and how often did he discourse what it was who being condemned by the Tirant and sent to suffer he was so smally moued therewith that he saide to the Captaine that came for him that he should call to minde that he had the aduantage of a game of him against whom he then went to play And taking leaue of his friendes he gaue them no other farewell but this O my deare friends I shall shortlie knowe that which I haue so long desired to wit whether the soule be imortall whether by death we feele the seperation that is made betwene the soule and the bodie We ought to belieue that this poore Pagan had been long excercised in commaunding his passions and was well prouided of worthie resolutions sith that with such constancie and grauitie he went to an vniust and violent death If then the desire to knowe what the soule should be after death caused this mans torment to be pleasing vnto him What ought the certaine knowledg which we haue of the immortalitie thereof and the hope of eternall life eternally happy worke in those that shal dayly meditate theron Ought it not to cause both death other afflictions which we indure to be delightefull vnto vs seeing they are as it were the Waues which cast vs 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 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 which causeth vs to faile herein is that we know not our selues and oftentimes without making any proofe of our sufficiency we vndertake such thinges as we must afterwards leaue of with shame or endure great paine and care if we continue them Now who so will weigh a matter before he take it in hand let him remember that alwaies hee that beareth any burthen ought to haue more force then the burthen it selfe For if it were too greate and heauy without doubt he that would take vpon him to carrie it should be constrained either to leaue it or to shrinke vnder it We ought likewise to consider that there are many sorts of callings which of themselues are not so great as in regard they are intermingled intangled with a rable of other affaires and such offices are to be auoyded in asmuch as they weary the mind But we ought to make choice of those which we are able to execute bring to an end or at the least of such as we haue good hope of the good effecting of them And we ought alwaies to leaue off those enterprises that fall not out according to our purpose pretence I say not this to feare you nor in such sort to abate your courage that hereuppon you do auoide some necessarie burthens and as one daring to vndertake nothing you remaine without any calling which should bee a very slouthfull and vnpleasing life For as we say It is the propertie of man still to be doing som-thing which should chiefly be in that which is necessarie and behouefull for the 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 worldly actions being before hand thorowly furnished with wisedome Which we shall easily do if in all the affaires we vndertake we premeditate th'inconueniences and crosses which may happen vnto vs according to the nature of them and looke vnto that which falleth out daily And suche Foresight doth wonderfullye lessen the force of euill which cannot if we take this course bring any alteration or chaunge Contrarily they bring great domage to those who suffer them selues to bee surprised not considering that nature hath set men in a dangerous place when shee brought them foorth into the worlde They weigh not how often they haue seene women lament the vntimely death of their Husbands and Husbands bewaile the like buriall of their Wiues and Children euen at their owne dores They consider not that those who had speach and conference with them but yesterday are now dead Wee are so deceaued and haue so small iudgement that we thinke it impossible that the like should happen vnto vs which we see fall out euery day If we did acquaint our selues with matters in such sort as reason requireth wee should rather haue cause to wonder how the dangers accidents which doe pace so neere after vs haue not in so long tyme ouertaken vs And when they haue met with vs how it is possible that they should handle vs so gently O how doe wee deceaue our selues when wee will not forecast what may fall out and mistrust the worst least we should be accompted timerous It behoueth him that setteth saile to know that he may meete with a storme It is necessary for vs to 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
a thinge inuiolable is not simplie that which one cannot touch but that which being hyt cannot be preiudiced nor hurte Such a one is the vertuous man who of himselfe doth neuer giue occasion that any should wronge him Howbeit if eyther in iest or maliciouslie he be set vpon he is as a brasen wall which the arrowes of the wicked cannot pearce Besides vertue is far greater in him who hauinge fought remayneth Conqueror then in him who neuer gaue any stroake at all And therefore an honest manne like vnto good mettle sheweth himselfe the more when he is proued Iniuries doe try him but they doe not enter And yfby chance in passing by any manne doeth mocke or scorne him it doth not moue him neyther doth he make any reckoning therof assuring himselfe it coulde not lighte or happen so farre Besides all men will hould the assaylant for a badde person and him as an honest man deseruinge no such outrage The force of his vertue will appeare the more by this abuse and his mildenes will shine soe much the more by how much the iniury is vndeserued To those who are of a weake courage it is harder for them to beare a disgrace Do you desire to vnderstand how iniuries are measured by opinion There is such vanitie in worldly matters that wee are lesse greeued to receiue a greate wounde then a smale blowe Others are more displeased with a word then with death it selfe We are growne vnto such childishnes and blindnes that opinion affriteth vs more then the paine it selfe as it falleth out with little children who are affeard of a masque But a wise and constant man whoe iudgeth of all thinges according to reason like as he esteameth all thinges as borowed So doth the losse of 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 substance not of all And hee that hath the hart to giue the whole if neede require shall he torment himselfe for the losse of some portion If the manner of the taking of them moue you to anger thinke this that as you endure fortune and her thwartenings so it is reason that you shoulde forbeare insolent and saucy persons who are but as it were the hands of fortune Beleeue this that our impatience doth vs more harme then they of whome we complaine O such a one did not rise to giue mee place hee had not that regard of me in talking with me as I thought he would hee gaue me not the wall he tooke place before me What speech is this but complaintes growing from a softe and tender spirit Manie thinges doe vexe vs which woulde not a whit trouble vs yf wee did interperet them aright thorow our follie and distruste of our selues wee make that a disgrace vnto vs which indeede is none esteaming our selues worthie to bee vsed so And it is want of courage although you feele it that you cannot make light accompt thereof and treade it vnder your feete But if wee woulde obserue how the visions and imaginations of the dangers which happen in our sleepe doe passe away which sometimes do moue laughter when wee remember them wee might doe the like with iniuries as awaking out of a sleepe wherin we were whilest they were offered vs. An honest man will neuer wronge you neyther in your substaunce nor in your person and as touching the wicked what remedye haue you to grieue at them seeing that they haue no more houlde of themselues then mad men And like as you doe beare with them alwaies and rather pittye them then fall into anger with them for any thing they can saye or doē vnto you so ought wee to endure and beare with a foole and a hairebraynd fellowe that is halfe out of his wittes Whatsoeuer a iester or a pleasant companion saieth vnto you you do take it in good parte and doe thinke you shoulde abuse your selfe too much yf you shoulde quarrell or contend with him Contrarilie if any merrye iest come from them you straightwaies take delight therein as a thinge to make sporte at Consider then how disproportionable it is that a word spoken by one bringeth pleasure and by an other debate in as much as a colorick manne hath noe more Iudgment then a Iester What should I say of those who are moued euen with little chilldren and silly women who notwithstanding doe rather offend thorough weakenes then of any sette purpose To conclude your minde will neuer be in quiet yf you doe take all thinges in euill parte But some will say this iniury may be borne withall but that is not to bee suffered These menne doe penne vp vertue too close and doe limit the power thereof with ouer-narow bounds as if they should saie vertue maye conquer this but not that Surely if fortune be not wholy discomforted and defeated it remaineth Conqueror Yea but if I haue geuen the occasion of this disgrace offered me how can I beare it patiently without shame If the wrong done you doe spring of your owne faulte it is no iniury offered you but a 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 man do counterfeit vs we straight waies take snuffe thereat Is it not a miserable blindnesse to greeue that another walketh as wee doe seing that wee goe as he doth The meanes to auoyde this were rather yf nature had deformed your bodie by any imperfection to speake first thereof your selfe as one well acquaynted therwith so by that meanes you shold take occasion from others to iest thereat VATINIVS did himselfe scoffe at his deformed feete and necke and by that meanes none of his enemies did iest at him It is no small matter in houlding your peace or leauing him alone to take away the delight from them who thinketh to doe you iniurie Neuer answer an insolent or rashe fellowe In keeping silence you leaue his vice his follie and his rashnesse in his mouth and in answering him you compare your discretion with him For there is nothing that doth so much equall men together as the participacō of
one the same vice and there is no such punishment for a foole as to let his words passe without making any reckoning of them which thorough your silence remayne condemned as impertinent and he loseth the pleasure thinking to anger you Likewise you ought to be aduised in your iesting For you see that men eschew the 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 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 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 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 part you see poore men Ioconde and merrie because they haue not such cares and doe lesse feare a storme then ritch men Pouertie is a kingdome and a great Lordshippe which is in suertie against all the worlde standeth in feare of nothing And of it selfe is able to defend it selfe against all her enemies Tell mee I praie thee thou that seekest so much after this worldly substance yf since the possession thereof thou hast enioyed more quiet rest or gotten greater wisedome or lyued more at hartes ease The verye heathens haue taught vs howe much pouertie is to be esteemed when they imagined the Gods were naked atributing all things vnto them they thought they stoode in neede of As for mee I will neuer counte him poore whoe is out of the power of fortune This is onely suffitient to teach vs what pouerite is that no man speaketh of it that doth not 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 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