man should rejoice in his affairs. 'Tis the same advice which every
physician in this case rings to his patient, as Capivaccius to his,
[3543] avoid overmuch study and perturbations of the mind, and as much
as in thee lies live at heart's-ease: Prosper Calenus to that
melancholy Cardinal Caesius, [3544]amidst thy serious studies and
business, use jests and conceits, plays and toys, and whatsoever else
may recreate thy mind. Nothing better than mirth and merry company in
this malady. [3545]It begins with sorrow (saith Montanus), it must be
expelled with hilarity.
But see the mischief; many men, knowing that merry company is the only
medicine against melancholy, will therefore neglect their business; and
in another extreme, spend all their days among good fellows in a tavern
or an alehouse, and know not otherwise how to bestow their time but in
drinking; malt-worms, men-fishes, or water-snakes, [3546]Qui bibunt
solum ranarum more, nihil comedentes, like so many frogs in a puddle.
'Tis their sole exercise to eat, and drink; to sacrifice to Volupia,
Rumina, Edulica, Potina, Mellona, is all their religion. They wish for
Philoxenus' neck, Jupiter's trinoctium, and that the sun would stand
still as in Joshua's time, to satisfy their lust, that they might dies
noctesque pergraecari et bibere. Flourishing wits, and men of good
parts, good fashion, and good worth, basely prostitute themselves to
every rogue's company, to take tobacco and drink, to roar and sing
scurrilous songs in base places.
[3547]Invenies aliquem cum percussore jacentem,
Permistum nautis, aut furibus, aut fugitivis.
Which Thomas Erastus objects to Paracelsus, that he would be drinking
all day long with carmen and tapsters in a brothel-house, is too
frequent among us, with men of better note: like Timocreon of Rhodes,
multa bibens, et multa vorans, &c. They drown their wits, seethe their
brains in ale, consume their fortunes, lose their time, weaken their
temperatures, contract filthy diseases, rheums, dropsies, calentures,
tremor, get swollen jugulars, pimpled red faces, sore eyes, &c.; heat
their livers, alter their complexions, spoil their stomachs, overthrow
their bodies; for drink drowns more than the sea and all the rivers
that fall into it (mere funges and casks), confound their souls,
suppress reason, go from Scylla to Charybdis, and use that which is a
help to their undoing. [3548]Quid refert morbo an ferro pereamve ruina?
[3549]When the Black Prince went to set the exiled king of Castile into
his kingdom, there was a terrible battle fought between the English and
the Spanish: at last the Spanish fled, the English followed them to the
river side, where some drowned themselves to avoid their enemies, the
rest were killed. Now tell me what difference is between drowning and
killing? As good be melancholy still, as drunken beasts and beggars.
Company a sole comfort, and an only remedy to all kind of discontent,
is their sole misery and cause of perdition. As Hermione lamented in
Euripides, malae mulieres me fecerunt malam. Evil company marred her,
may they justly complain, bad companions have been their bane. For,
[3550]malus malum vult ut sit sui similis; one drunkard in a company,
one thief, one whoremaster, will by his goodwill make all the rest as
bad as himself,
[3551]———Et si
Nocturnos jures te formidare vapores,
be of what complexion you will, inclination, love or hate, be it good
or bad, if you come amongst them, you must do as they do; yea,
[3552]though it be to the prejudice of your health, you must drink
venenum pro vino. And so like grasshoppers, whilst they sing over their
cups all summer, they starve in winter; and for a little vain merriment
shall find a sorrowful reckoning in the end.
SECT. III. MEMB. I.
_A Consolatory Digression, containing the Remedies of all manner of
Discontents_.
Because in the preceding section I have made mention of good counsel,
comfortable speeches, persuasion, how necessarily they are required to
the cure of a discontented or troubled mind, how present a remedy they
yield, and many times a sole sufficient cure of themselves; I have
thought fit in this following section, a little to digress (if at least
it be to digress in this subject), to collect and glean a few remedies,
and comfortable speeches out of our best orators, philosophers,
divines, and fathers of the church, tending to this purpose. I confess,
many have copiously written of this subject, Plato, Seneca, Plutarch,
Xenophon, Epictetus, Theophrastus, Xenocrates, Grantor, Lucian,
Boethius: and some of late, Sadoletus, Cardan, Budaeus, Stella,
Petrarch, Erasmus, besides Austin, Cyprian, Bernard, &c. And they so
well, that as Hierome in like case said, si nostrum areret ingenium, de
illorum posset fontibus irrigari, if our barren wits were dried up,
they might be copiously irrigated from those well-springs: and I shall
but actum agere; yet because these tracts are not so obvious and
common, I will epitomise, and briefly insert some of their divine
precepts, reducing their voluminous and vast treatises to my small
scale; for it were otherwise impossible to bring so great vessels into
so little a creek. And although (as Cardan said of his book de consol.)
[3553]I know beforehand, this tract of mine many will contemn and
reject; they that are fortunate, happy, and in flourishing estate, have
no need of such consolatory speeches; they that are miserable and
unhappy, think them insufficient to ease their grieved minds, and
comfort their misery: yet I will go on; for this must needs do some
good to such as are happy, to bring them to a moderation, and make them
reflect and know themselves, by seeing the inconstancy of human
felicity, others' misery; and to such as are distressed, if they will
but attend and consider of this, it cannot choose but give some content
and comfort. [3554]'Tis true, no medicine can cure all diseases, some
affections of the mind are altogether incurable; yet these helps of
art, physic, and philosophy must not be contemned. Arrianus and
Plotinus are stiff in the contrary opinion, that such precepts can do
little good. Boethius himself cannot comfort in some cases, they will
reject such speeches like bread of stones, Insana stultae mentis haec
solatia. [3555]
Words add no courage, which [3556]Catiline once said to his soldiers, a
captain's oration doth not make a coward a valiant man: and as Job
[3557] feelingly said to his friends, you are but miserable comforters
all. 'Tis to no purpose in that vulgar phrase to use a company of
obsolete sentences, and familiar sayings: as [3558]Plinius Secundus,
being now sorrowful and heavy for the departure of his dear friend
Cornelius Rufus, a Roman senator, wrote to his fellow Tiro in like
case, adhibe solatia, sed nova aliqua, sed fortia, quae audierim
nunquam, legerim nunquam: nam quae audivi, quae legi omnia, tanto
dolore superantur, either say something that I never read nor heard of
before, or else hold thy peace. Most men will here except trivial
consolations, ordinary speeches, and known persuasions in this behalf
will be of small force; what can any man say that hath not been said?
To what end are such paraenetical discourses? you may as soon remove
Mount Caucasus, as alter some men's affections. Yet sure I think they
cannot choose but do some good, and comfort and ease a little, though
it be the same again, I will say it, and upon that hope I will
adventure. [3559]Non meus hic sermo, 'tis not my speech this, but of
Seneca, Plutarch, Epictetus, Austin, Bernard, Christ and his Apostles.
If I make nothing, as [3560]Montaigne said in like case, I will mar
nothing; 'tis not my doctrine but my study, I hope I shall do nobody
wrong to speak what I think, and deserve not blame in imparting my
mind. If it be not for thy ease, it may for mine own; so Tully, Cardan,
and Boethius wrote de consol. as well to help themselves as others; be
it as it may I will essay.
Discontents and grievances are either general or particular; general
are wars, plagues, dearths, famine, fires, inundations, unseasonable
weather, epidemical diseases which afflict whole kingdoms, territories,
cities; or peculiar to private men, [3561]as cares, crosses, losses,
death of friends, poverty, want, sickness, orbities, injuries, abuses,
&c. Generally all discontent, [3562]homines quatimur fortunae, salo. No
condition free, quisque suos patimur manes. Even in the midst of our
mirth and jollity, there is some grudging, some complaint; as [3563]he
saith, our whole life is a glycypicron, a bitter sweet passion, honey
and gall mixed together, we are all miserable and discontent, who can
deny it? If all, and that it be a common calamity, an inevitable
necessity, all distressed, then as Cardan infers, [3564]who art thou
that hopest to go free? Why dost thou not grieve thou art a mortal man,
and not governor of the world? Ferre quam sortem patiuntur omnes, Nemo
recuset, [3565]If it be common to all, why should one man be more
disquieted than another? If thou alone wert distressed, it were indeed
more irksome, and less to be endured; but when the calamity is common,
comfort thyself with this, thou hast more fellows, Solamen miseris
socios habuisse doloris; 'tis not thy sole case, and why shouldst thou
be so impatient? [3566]Aye, but alas we are more miserable than others,
what shall we do? Besides private miseries, we live in perpetual fear
and danger of common enemies: we have Bellona's whips, and pitiful
outcries, for epithalamiums; for pleasant music, that fearful noise of
ordnance, drums, and warlike trumpets still sounding in our ears;
instead of nuptial torches, we have firing of towns and cities; for
triumphs, lamentations; for joy, tears. [3567]So it is, and so it was,
and so it ever will be. He that refuseth to see and hear, to suffer
this, is not fit to live in this world, and knows not the common
condition of all men, to whom so long as they live, with a reciprocal
course, joys and sorrows are annexed, and succeed one another. It is
inevitable, it may not be avoided, and why then shouldst thou be so
much troubled? Grave nihil est homini quod fert necessitas, as
[3568]Tully deems out of an old poet, that which is necessary cannot be
grievous. If it be so, then comfort thyself in this, [3569]that whether
thou wilt or no, it must be endured: make a virtue of necessity, and
conform thyself to undergo it. [3570]Si longa est, levis est; si gravis
est, brevis est. If it be long, 'tis light; if grievous, it cannot
last. It will away, dies dolorem minuit, and if nought else, time will
wear it out; custom will ease it; [3571] oblivion is a common medicine
for all losses, injuries, griefs, and detriments whatsoever, [3572]and
when they are once past, this commodity comes of infelicity, it makes
the rest of our life sweeter unto us: [3573] Atque haec olim meminisse
juvabit, recollection of the past is pleasant: the privation and want
of a thing many times makes it more pleasant and delightsome than
before it was. We must not think the happiest of us all to escape here
without some misfortunes,
[3574]———Usque adeo nulla est sincera voluptas,
Solicitumque aliquid laetis intervenit.———
Heaven and earth are much unlike: [3575]Those heavenly bodies indeed
are freely carried in their orbs without any impediment or
interruption, to continue their course for innumerable ages, and make
their conversions: but men are urged with many difficulties, and have
diverse hindrances, oppositions still crossing, interrupting their
endeavours and desires, and no mortal man is free from this law of
nature. We must not therefore hope to have all things answer our own
expectation, to have a continuance of good success and fortunes,
Fortuna nunquam perpetuo est bona. And as Minutius Felix, the Roman
consul, told that insulting Coriolanus, drunk with his good fortunes,
look not for that success thou hast hitherto had; [3576]It never yet
happened to any man since the beginning of the world, nor ever will, to
have all things according to his desire, or to whom fortune was never
opposite and adverse. Even so it fell out to him as he foretold. And so
to others, even to that happiness of Augustus; though he were Jupiter's
almoner, Pluto's treasurer, Neptune's admiral, it could not secure him.
Such was Alcibiades's fortune, Narsetes, that great Gonsalvus, and most
famous men's, that as [3577]Jovius concludes, it is almost fatal to
great princes, through their own default or otherwise circumvented with
envy and malice, to lose their honours, and die contumeliously. 'Tis
so, still hath been, and ever will be, Nihil est ab omni parte beatum,
There's no perfection is so absolute,
That some impurity doth not pollute.
Whatsoever is under the moon is subject to corruption, alteration; and
so long as thou livest upon earth look not for other. [3578]Thou shalt
not here find peaceable and cheerful days, quiet times, but rather
clouds, storms, calumnies, such is our fate. And as those errant
planets in their distinct orbs have their several motions, sometimes
direct, stationary, retrograde, in apogee, perigee, oriental,
occidental, combust, feral, free, and as our astrologers will, have
their fortitudes and debilities, by reason of those good and bad
irradiations, conferred to each other's site in the heavens, in their
terms, houses, case, detriments, &c. So we rise and fall in this world,
ebb and flow, in and out, reared and dejected, lead a troublesome life,
subject to many accidents and casualties of fortunes, variety of
passions, infirmities as well from ourselves as others.
Yea, but thou thinkest thou art more miserable than the rest, other men
are happy but in respect of thee, their miseries are but flea-bitings
to thine, thou alone art unhappy, none so bad as thyself. Yet if, as
Socrates said, [3579]All men in the world should come and bring their
grievances together, of body, mind, fortune, sores, ulcers, madness,
epilepsies, agues, and all those common calamities of beggary, want,
servitude, imprisonment, and lay them on a heap to be equally divided,
wouldst thou share alike, and take thy portion? or be as thou art?
Without question thou wouldst be as thou art. If some Jupiter should
say, to give us all content,
[3580]Jam faciam quod vultis; eris tu, qui modo miles,
Mercator; tu consultus modo, rusticus; hinc vos,
Vos hinc mutatis discedite partibus; eia
Quid slatis? nolint.
Well be't so then; you master soldier
Shall be a merchant; you sir lawyer
A country gentlemen; go you to this,
That side you; why stand ye? it's well as 'tis.
[3581]Every man knows his own, but not others' defects and miseries;
and 'tis the nature of all men still to reflect upon themselves, their
own misfortunes, not to examine or consider other men's, not to compare
themselves with others: To recount their miseries, but not their good
gifts, fortunes, benefits, which they have, or ruminate on their
adversity, but not once to think on their prosperity, not what they
have, but what they want: to look still on them that go before, but not
on those infinite numbers that come after. [3582]Whereas many a man
would think himself in heaven, a pretty prince, if he had but the least
part of that fortune which thou so much repinest at, abhorrest and
accountest a most vile and wretched estate. How many thousands want
that which thou hast? how many myriads of poor slaves, captives, of
such as work day and night in coal-pits, tin-mines, with sore toil to
maintain a poor living, of such as labour in body and mind, live in
extreme anguish, and pain, all which thou art free from? O fortunatos
nimium bona si sua norint: Thou art most happy if thou couldst be
content, and acknowledge thy happiness; [3583]Rem carendo, non fruendo
cognoscimus, when thou shalt hereafter come to want that which thou now
loathest, abhorrest, and art weary of, and tired with, when 'tis past
thou wilt say thou wert most happy: and after a little miss, wish with
all thine heart thou hadst the same content again, mightst lead but
such a life, a world for such a life: the remembrance of it is
pleasant. Be silent then, [3584]rest satisfied, desine, intuensque in
aliorum infortunia solare mentem, comfort thyself with other men's
misfortunes, and as the mouldwarp in Aesop told the fox, complaining
for want of a tail, and the rest of his companions, tacete, quando me
occulis captum videtis, you complain of toys, but I am blind, be quiet.
I say to thee be thou satisfied. It is [3585]recorded of the hares,
that with a general consent they went to drown themselves, out of a
feeling of their misery; but when they saw a company of frogs more
fearful than they were, they began to take courage, and comfort again.
Compare thine estate with others. Similes aliorum respice casus, mitius
ista feres. Be content and rest satisfied, for thou art well in respect
to others: be thankful for that thou hast, that God hath done for thee,
he hath not made thee a monster, a beast, a base creature, as he might,
but a man, a Christian, such a man; consider aright of it, thou art
full well as thou art. [3586]Quicquid vult habere nemo potest, no man
can have what he will, Illud potest nolle quod non habet, he may choose
whether he will desire that which he hath not. Thy lot is fallen, make
the best of it. [3587]If we should all sleep at all times, (as Endymion
is said to have done) who then were happier than his fellow? Our life
is but short, a very dream, and while we look about [3588]immortalitas
adest, eternity is at hand: [3589]Our life is a pilgrimage on earth,
which wise men pass with great alacrity. If thou be in woe, sorrow,
want, distress, in pain, or sickness, think of that of our apostle, God
chastiseth them whom he loveth: they that sow in tears, shall reap in
joy, Psal. cxxvi. 6. As the furnace proveth the potter's vessel, so
doth temptation try men's thoughts, Eccl. xxv. 5, 'tis for [3590]thy
good, Periisses nisi periisses: hadst thou not been so visited, thou
hadst been utterly undone: as gold in the fire, so men are tried in
adversity. Tribulatio ditut: and which Camerarius hath well shadowed in
an emblem of a thresher and corn,
Si tritura absit paleis sunt abdita grana,
Nos crux mundanis separat a paleis:
As threshing separates from straw the corn,
By crosses from the world's chaff are we born.
'Tis the very same which [3591]Chrysostom comments, hom. 2. in 3 Mat.
Corn is not separated but by threshing, nor men from worldly
impediments but by tribulation. 'Tis that which [3592]Cyprian
ingeminates, Ser. 4. de immort. 'Tis that which [3593]Hierom, which all
the fathers inculcate, so we are catechised for eternity. 'Tis that
which the proverb insinuates. Nocumentum documentum; 'tis that which
all the world rings in our ears. Deus unicum habet filium sine peccato,
nullum sine flagello: God, saith [3594]Austin, hath one son without
sin, none without correction. [3595]An expert seaman is tried in a
tempest, a runner in a race, a captain in a battle, a valiant man in
adversity, a Christian in tentation and misery. Basil, hom. 8. We are
sent as so many soldiers into this world, to strive with it, the flesh,
the devil; our life is a warfare, and who knows it not? [3596]Non est
ad astra mollis e terris via: [3597]and therefore peradventure this
world here is made troublesome unto us, that, as Gregory notes, we
should not be delighted by the way, and forget whither we are going.
[3598]Ite nunc fortes, ubi celsa magni
Ducit exempli via, cur inertis
Terga nudatis? superata tellus
Sidera donat.
Go on then merrily to heaven. If the way be troublesome, and you in
misery, in many grievances: on the other side you have many pleasant
sports, objects, sweet smells, delightsome tastes, music, meats, herbs,
flowers, &c. to recreate your senses. Or put case thou art now forsaken
of the world, dejected, contemned, yet comfort thyself, as it was said
to Agar in the wilderness, [3599]God sees thee, he takes notice of
thee: there is a God above that can vindicate thy cause, that can
relieve thee. And surely [3600]Seneca thinks he takes delight in seeing
thee. The gods are well pleased when they see great men contending with
adversity, as we are to see men fight, or a man with a beast. But these
are toys in respect, [3601] Behold, saith he, a spectacle worthy of
God; a good man contented with his estate. A tyrant is the best
sacrifice to Jupiter, as the ancients held, and his best object a
contented mind. For thy part then rest satisfied, cast all thy care on
him, thy burthen on him, [3602]rely on him, trust on him, and he shall
nourish thee, care for thee, give thee thine heart's desire; say with
David, God is our hope and strength, in troubles ready to be found,
Psal. xlvi. 1. for they that trust in the Lord shall be as Mount Zion,
which cannot be removed, Psal. cxxiv. 1. 2. as the mountains are about
Jerusalem, so is the Lord about his people, from henceforth and for
ever.
MEMB. II.
_Deformity of body, sickness, baseness of birth, peculiar discontents_.