V.

1525.

æt. 65.

a Man would little thinke.
When they speake of one,
that cannot doe amiffe,9
they will throw in, into
his other Conditions, that
he hath, Poco di Matto.a
And certainly, there be not
two more Fortunate Pro-
perties; Then to haue a
Little of the Foole; And
not Too Much of the Hon-
est.
Therefore, Extreme
Louers of their Countrey,
or Masters, 10 were neuer
Fortunate, neither can they
be. For when a Man
placeth his Thoughts with-
out Himselfe, he goeth not
his owne Way. An hastie
Fortune maketh an Enter-
prifer, and Remouer,11
(The French hath it better:
Entreprenant,or Remuant)12
But the Exercised Fortune
maketh the Able13 Man.
Fortune is to be Honoured,
and Refpected,14 and it
bee but for her Daughters,
Confidence, and Reputation.
For those two Felicitie15
breedeth: The first within
a Mans Selfe; the Latter,

a Poco di Matto in Italian means, a little out of his senses, a little mad.

13 Able. Prudentes et Cordatos, 'wise and judicious.'

14 Honoured and Respected. Honorem meretur, 'deserves honour.'

16 Felicitie. Fortuna prospera, 'favourable fortune.'

IL 1607-12. æt. 47-52., IV.

others.

All wife Men to declyne the envy of theire owne vertues vse to ascribe them to providence,and Fortune, for fo they may the better affume them, and beides it is greatnes in a Man to be the Care of the higher powers.

1612. æt. 52.

in others towards him. All wife men to decline the Enuie of their owne vertues, vse to ascribe them to prouidence, and fortune. For fo they may the better affume them. And befides, it is greatnesse in a man to bee the care of the higher powers.

And it hath beene noted, that those that ascribe openly to much to their owne wisdome, and policy, end infortunate. It it written, that Timotheus the Athenian, after hee had in the account he gaue to the state of his gouernment, often interlaced this fpeach. And in this, fortune had no part; neuer profpered in any thing he vndertooke afterwards.

18 Towards Him. Eaque vicissim pariunt Animos et Auctoritatem, and these in turn produce courage and influence.'

Better. Decentius et liberius, more fittingly and freely.'

18 Greatnesse. Majestatem quandam addit, adds a sort of greatness.' 19 Be the Care. Si videretur Cura esse, if he seems to be the care." To the State. Omitted in the Latin.

Often. Ad marrim usque, 'to hoarseness.'

#Slide, and Easinesse. Majore cum facilitate fluunt, flow with more

ersiness

of the Higher Powers. So Cæfar said to the Pilot in the Tempeft, Cafarem portas, et Fortunam eius.a So Sylla chofe the Name of Felix, and not of Magnus.b And it hath beene noted,

that thofe, that afcribe openly too much to their owne Wisdome, and Policie, end Infortunate. is written, that Timotheus the Athenian, after he had, in the Account he gaue to the State, 20 of his Gouernment, often21 inter- laced this Speech; And in this Fortune had no Part, neuer profpered in any Thing he vndertooke after

wards. Certainly, there be, whofe Fortunes are like Homers Verfes, that haue a Slide, and Eafineffe,22 more then the Verfes of other Poets: As Plutarch faithd of Timoleons Fortune, in respect of that of Agefilaus, or Epaminondas. And that this should be, no doubt it is much, in a Mans Selfe.

Thou carriest Cæsar and his fortunes. Plutarch. Cæsar. xxxviii.

Plutarch. Sylla. xxxiv.

Plutarch. Sylla. vi. 5.

d Plutarch. Timoleon. xxxv. t.

III. 1607-12. æt. 47-52. IV. 1612. æt. 52.

Harleian MS. 5106.

33. Of Death.

Children is encreased with Children is encreased with

tales; fo is the other. Certainely

the feare

of death in contemplation of the cause of it, the iffue of it,

Tales, fo is the other. Certainely the feare of death in contemplacion of the cause of it, and the yffue of it and is religious, but the is religious : but the feare of it for it felf fear of it, for it felfe,

'is weake.

is weake.

Yet in religious medita- Yet in religious meditacions there is tions there is mixture of vanitye and of mixture of vanitie, and of Superftition. You fhall fuperftition. You fhall reade in fome of the reade in fome of the Ffryers Bookes of Mortifi- Friers Bookes of Mortificacion, that a Man should cation, that a man should thinke with himself what thinke with himselfe, what the payne is, if he have the paine is, if he haue but his fingers end preffed, but his fingers end pressed, or tortured, and thereby or tortured; and thereby imagine what the paynes imagine what the paines of death are, when the of Death are, when the whole body is corrupted, whole body is corrupted and diffolved; when manie and diffolued: when many tymes death paffeth with times, Death paffeth with leffe payne then the tor-leffe paine, then the tor

VE. Variations in posthumous Latin Edition of 1638.

1 Tales. Fabulosis quibusdam Terriculamentis, 'by fictitious terrors.'

V.

M

1625.

British Museum Copy.

2. Of Death.

En feare Death,
as Children feare
to goe in the

darke: And as

that Naturall Feare in
Children, is increased with
Tales, fo is the other.
Certainly, the Contempla-
tion of Death,
as the

wages of finne, and Paffage to another world, is Holy, and Religious; But the Feare of it, as a Tribute due vnto Nature, is weake.2 Yet in Religious Meditations, there is fometimes, Mixture of Vanitie, and of Superftition. You shal reade, in fome of the Friars Books of Mortification, that a man should thinke with himselfe, what the Paine is, if he haue but his Fingers end Preffed, or Tortured; And thereby imagine, what the Paines of Death are, when the whole Body, is corrupted and diffolued; when many times, Death paffeth with leffe paine, then the Tor

2 Weake. Infirma et inanis, 'weak and empty.

æt. 65.