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Doth the Moon care for the barking of a dog? They detract, scoffe and raile, saith one, ?and bark at me on every side, but I, like thit Albanian dog sometimes given to Alexander for a present, vindico me ab illis solo contemptu, I lie still and sleep, vindicate my self by contempt alone.
“ * Expers terroris Achilles armatus:" As a Tortoise in his shell, tvirtute mcá me involvo, or an Urchin round, nil moror ictus, Ia Lizard in Camomile, I de. cline their fury and am safe.
“ Integritas virtusq; suo munimine tuta,
Non patet adversæ morsibus invidiæ :"
Care not for envy or what comes from thence. Let them raile then, scoffe, and slander, sapiens contumelid non afficitur, a wise man, Seneca thinks, is not moved, because he knows, contra Sycophantæ morsum non est reme. dium, there is no remedy for it: Kings and Princes, wise, grave, prudent, holy, good men, divine, all are so served alike. $0 Jane a tergo quem nulla ciconia pinsit, Antevorta and Postvorta, Jupiter's gardians, may not help in this case, they cannot protect; Moses had a Datian, a Corath, David a Shiinei, God himself is blasphemed: nondum felix es si te nondum turba deridet. It is an ordinary thing so to be misused; Regium est cum benè faceris malè audire, the chiefest men and most understanding are so vilified; let hiin take his course. And as that lusty courser in Æsop, that contemned the poor Asse, came by and by after with his bowels burst, a pack on his back, and was derided of the same Asse: contemnentur ab iis quos ipsi priùs contempsere, & irridebuntur ab iis quos ipsi priùs irrisere, they shall be contemned and laughed to scorn of those whom they have formerly derided. Let thein conteinn, defanie, or undervalue, insult, oppress, scoffe, slander, abuse, wrong, curse and swear, fain and lye, do thou comfort thyself with a good conscience, in . sinu gaudeas, when they have all done, “ra good conscience is a continual feast," innocency will vindicate itself : And :
P. Lipsius clect. lib. 3. ult. Latrant me jaceo ac taceo, &c. * Catullus. . + Tullius epist. Dolabellæ ; tu forti sis animo, & tua moderatio, constantia eorum infamet injuriam. The symbole of 1. Kevenheder a Carinthian Baron, saith Sambucus. The symbole of Gonzaga, Duke of Mantua. Pres. sat. I. S Magni animi est injurias despicere, Seneca de ira, cap. 31.
Quid turpius quam sapicntis vitam ex insipientis sermone pendere? Tullius. 2. de finibus. "Tua te conscientia salvare, in cubiculum ingredere, ubi secure requiescas. Minuit se quodammodo proba bonitas conscientiæ secretum, Boethius l. 1. pros. 4.
ders; 7, wich while thaim mihi piset again
which the Poet gave out of Hercules, diùs fruitur iratis, enjoy thyself, though all the world be set against thee, contemn and say with him, Elogium mihi pre foribus, iny posie is, “ not to be moved, that my Palladium, my bresc-plate, my buckler, with which I ward all injuries, offences, lies, slanders; I lean upon that stake of modesty, so receive and break asunder all that foolish force of livor and spleen.” And whosoever he is that shall observe these short instructions, without all question he shall much ease and benefit hiinself.
In fine, if Princes would do justice, Judges be upright, Clergie. men truly devout, and so live as they teach, if great men would not be so insolent, if souldiers would quietly defend us, the poor would be patient, rich men would be liberal and humble, Citizens honest, Magistrates meek, Superiours would give good example, subjects peaceable, young men would stand in awe: if Parents would be kind to their children, and they again obedient to their Parents, brethren agree amongst theinselves, enemies be reconciled, servants trusty to their Masters, Virgins chaste, Wives modest, Husbands would be loving and less jealous : If we could imitate Christ and his Apostles, live after God's laws, these mischiefs would not so frequently happen amongst us; but being most part so irreconcileable as we are, perverse, proud, insolent, factious and malicious, prone to contention, anger and revenge, of such fiery spirits, so captious, impious, irreligious, so opposite to vertue, void of grace, how should it otherwise be ? Many men are very teasty by nature, apt to mistake, apt to quarrel, apt to provoke and misinterpret to the worst, every thing that is said or done, and thereupon heap unto their selves a great deal of trouble, and disquietness to others, sinatterers in other men's matters, tale-bearers, whisperers, lyers, they cannot speak in season, or hold their tongues when they should, * Et suam partein itidem tacere, cum aliena est orátio : they will speak more then comes to their shares, in all companies, and by those bad courses accumulate much evil to their own souls, (qui contendit, sibi convicium facit) their life is a perpetual braul, they snarl like so many dogs, with their wives, children, servants, neighbours, and all the rest of their friends, they can agree with no body. But to such as are judicious, meek, submiss, and quiet, these matters are easily remedied: they will forbear upon all such occisions, neglect, contemn, or take no notice of them, dissemble, or wisely turn it off. If it be a na
• Ringantur licet & maledicant; Palladium illud pectori oppono, Non Moveri: consisto modestiæ veluti sudi innitens, excipio & frango stultissimum imperum livoris. Putean. lib. 2. epist. 58. * Mil.glor. Act. 3. Plautus.
tural tural impediment, as a red nose, squint eyes, crooked legs, or any such imperfection, infirmity, disgrace, reproach, the best way is to speak of it first thy self, and so thou shalt surely take away all occasions from others to jest at, or contemn, that they may perceive thee to be careless of it. Vatinius was wont to scoffe at his own deformed feet, to prevent his enemies obloquies and sarcasms in that kind; or else by prevention, as Cotys King of Thrace, that brake a company of fine glasses presented to him, with his own hands, lest he should be overmuch moved when they were broken by chance. And sometimes again, so that it be discreetly and moderately done, it shall not be amiss to make resistance, to take down such a saucy companion, no better means to vindicate himself to purchase final peace : for he that suffers himself to be ridden, or through pusillanimity or sottishness will let every man baffle him, shall be a common laughing stock to flout at. As a cur that goes through a Vil. lage, if he clap his taile between his legs, and run away, every cur will insult over hiin: but if he brisle up himself, and stand to it, give but a counter-snarle, there's not a dog dares meddle with him: much is in a man's courage and discreet carriage of himself.
Many other grievances there are, which happen to mortals in this life, froin friends, wives, children, servants, masters, companions, neighbours, our own defaults, ignorance, errours, intemperance, indiscretion, infirmities, &c. and many good remedies to mitigate and oppose them, many divine precepts to counterpoise our hearts, special antidotes both in Scriptures and humane Authors, which whoso will observe, shall purchase much ease and quietness unto himself: I will point at a few. Those Prophetical, Apostolical admonitions are well known to all; what Salomon, Siracides, our Saviour Christ himself hath said tending to this purpose, as “ Fear God: obey the Prince : be sober and watch: pray continually : be angry but sin not: remember thy last : fashion not your selves to this world, &c. apply your selves to the times: strive not with a mighty inan: recompence good for evil, let nothing be done through contention or vain-glory,but with meekness of inind,eve. Ty man esteeming of others better then himself: love oneanother;" Or that Epitome of the law and the Prophets, which our Sa. viour inculcates, “ love God above all, thy neighbour as thy self:” And “ whatsoever you would that men should do unto you, so do unto them,” which Alexander Severus writ in letters of gold, and used as a motto, Hierom commends to Cea
· Bion said his father was a rogue, his mother a whore, to prevent obloquy, and to shew that nought belonged to him but goods of the mind. Lib. 2. ep. 25. VOL. II.
lantia as an excellent way, amongst so many inticements and worldly provocations, to rectify her life. Out of humane Authors take these few cautions,' “ Know thy self. y Be contented with thy lot. ? Trust not wealth, beauty, nor parasites, they will bring thee to destruction. · Have peace with all inen, war with vice. "Be not idle. Look before you leap. d Beware of Had I wist. Honour thy parents, speak well of friends. Be temperate in foure things, lingua, loculis, oculis, & poculis. Watch thine eye. Moderate thine expences. Hear much, speak little, * sustine & abstine. If thou seest ought amiss in another, mend it in thy self. Keep thine own counsel, reveal not thy secrets, be silent in thine intentions. & Give not ear to tale-tellers, bablers, be not scurrilous in conversation : + Jest without bitterness : give no man cause of offence : set thine house in order : htake heed of suretiship. I Fide x diffide, as a fox on the ice, take heed whom you trust. iLive not beyond thy means. * Give chearfully. Pay thy dues willingly. Be not a slave to thy mony; ? Omit not occasion, embrace opportunity, loose no time. Be humble to thy saperiors, respective to thine equals, affable to all, mbut not familiar. Flaiter no man. Lie not, disseinble not. Keep thy word and promise, be constant in a good resolution. Speak truth. Be not opinative, maintain no factions. Lay no wagers, make no comparisons. • Find no faults, meddle not with other men's matters. Admire not thy self. *p Be not proud or popular. Insult not. Fortunam reverenter habe. 9 Fear not that which cannot be avoided. Á Grieve not for that which cannot be recalled. || Undervalue not thy self. Accuse no man, commend no man rashly.. Go not to law without great cause. Strive not with a greater man. Cast not off an old friend, Take heed of a reconciled enemy. If thou come as a guest stay not
* Nosce teipsum. Contentus abi. : Ne fidas opibus, neq; para. sitis, trahunt in præcipitium. a Pace cum hominibus habe, belluin cuma vitiis. Otho. 2. imperat. symb. Dæmon te nunquam otiosum inveniat. Hieron. Diu deliberandum quod statuendum est semel. Insipientis est dicere non pulå ram. • Ames parentem, si æquum, aliter feras; præstes parentibus pietatem, amicis dilectionem. Comprime linguam. Quid de quoq; viro & cui dicas sæpe caveto. Libentius audias quàm loquaris; vive ut vivas. * Epictetus: optimc feceris si ca fugeris quæ in alio reprehendis. Nemini dixeris quæ nolis efferri. Fuge susurrones Percontatorem fugito, &c. + Sint sales sine vilitate. Sen. Sponde, presto noxa. Camerar. emb. 55. cent. 2. cave cui credas, yel nemini fidas. Epicarmus. iTecum habita. * Bis dat qui cito dai. ' Post est occasio calva. m Nimia familiaritas parit contemptum. = Mendatium servile vitium. • Arcanum neq; inscrutaberis ullius unquam, comunissumq; teges, Hor. lib. 1. ep. 19. Nec tua laudabis studia aut aliena reprendes. Hor. ep. lib. 18. Ne te quæsiveris extra. Stultum est timere, quod vitari non potest. De re amissa irreparabili ne doleas. Tant eris aliis quanti tibi fucris. "Neminem sto laudes vel accues. Nullius laospitis grata est mora longa.
too too long. Be not unthankful. Be meek, merciful, and patient. Do good to all. Be not fond of fair words. * Be not a newter in a faction; moderate thy passions. "Think no place without a witness. "Admonish thy friend in secret, commend him in publike. Keep good company. * Love others to be beloved thy self. Ama tanquam osurus. Amicus tardo fias. Provide for a tempest. Noli irritare crabrones. Do not prostitute thy soul for gain. Make not a fool of thy self to make others merry. Marry not an old Crony or a fool for mony. Be not over sollicitous or curious. Seek that which may he found. Seem not greater then thou art. Take thy pleasure soberly. Ocymum ne terito. y Live merrily as thou canst. z Take heed by other men's examples. Go as thou wouldst be met, sit as thou wouldst be found, y yield to the time, follow the stream. Wilt thou live free from fears and cares? 6 Live innocently, keep thy self upright, thou needest no other keeper, &c." Look for more in Isocrates, Seneca, Plutarch, Epictetus, &c. and for defect, consult with cheese-trenchers and painted cloths.
Against Melancholy it self.
“L VERY man,” saith - Seneca, “ thinks his own burthen
the heaviest,” and a melancholy man above all others complains most; weariness of life, abhorring all company and light, fear, sorrow, suspition, anguish of mind, bashfulness, and those other dread Symptomes of body and mind, must needs aggravate this misery; yet conferred to other maladies, they are not so lainous as they be taken. For first this disease is either in habit or disposition, curable or incurable. If new and in dis. position, 'tis commonly pleasant, and it may be helped. If inveterate, or an habit, yet they have lucida intervalla, sometimes well, and sometimes ill; or if more continuate, as the + Vejentes were to the Romans, 'tis hostis magis assiduus quàm gravis, a more durable enemy then dangerous;
* Solonis lex apud, Aristotelem Gellius lib. 2. cap. 12. Nullum locum putes sine teste, semper adesse Deum cogita. Secretò amicos admone, lauda palam. Ut ameris amabilis esto. Eros & anteros gemelli Veneris, amatio & redamatio. Plat. y Dum fata sinunt vivite læti, Seneca. Id apprime in vita utile, ex aliis observare sibi quod ex usu siet. Ter. Dum furor in cursu currenti cede furori. Cretizandum cum Crete. Temporibus servi, nec contra flamina flato. Nulla certior custodia innocentiâ : inexpugnabile munimentum munimento non egere. « Unicuiq; suum opus intolerabile videtur. + Livius. G 2