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 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 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 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 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 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 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
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
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
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