Whereas many a man would think himself in heaven, a petty Prince, if he had but the lest 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 myriades of poor slaves, captives, of such as work day and night in cole-pits, tin mines, with sore toil to maintain a poor living, of such as labour in body and minde, 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;

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 misse, 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, rest satisfied, desine, intuensque in aliorum infortunia solare mentem, comfort thy self with other mens misfortunes, and as the moldiwarpe in Æsope told the fox, complaining for want of a tail, and the rest of his companions, tacete, quando me oculis captum videtis; you complain of toies, but I am blinde, be quiet. I say to thee be thou satisfied.

It is recorded of the hares, that with a generall consent they went to drown themselves, out of a feeling of their misery; but when they saw a company of frogs more fearfull then they were, they began to take courage, & comfort again. Confer thine estate with others. Similes aliorum respice casus, mitius ista feres. Be content and rest satisfied, for thou art well in respect of others;

be thankfull 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.

Quicquid vult habere nemo potest, no man can have what he will, Illud potest nolle quod non habet, he may chuse whether he will desire that which he hath not: Thy lot is falne, make the best of it. If we should all sleep at all times, (as Endymion is said to have done) who then were happier then his fellow? Our life is but short, a very dream, and while we look about Immortalitas adest, eternity is at hand:

Our life is a pilgrimage on earth, which wise men passe with great alacrity. If thou be in woe, sorrow, want, distresse, in pain, or sicknesse, think of that of our Apostle, God chastiseth them whom he loveth: They that sowe in tears, shall reap in joy, Psal. 126. 6. As the fornace proveth the potters vessell, so doth temptation trie mens thoughts, Eccl. 25. 5. ’tis for 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 ditat: And which Camerarius hath well shadowed in an Embleme of a thresher and corn,

Si tritura absit paleis sunt abdita grana, Nos crux mundanis separat à paleis:

As threshing separates from straw the corn, By crosses from the worlds chaffe are we born.

’Tis the very same which Chrysostome comments, hom. 2. in 3. Mat. Corn is not separated but by threshing, nor men from worldly impediments but by tribulation. ’Tis that which Cyprian ingeminates, Ser. 4. de immort. ’Tis that which 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 into our ears.

Deus unicum habet filium sine peccato, nullum sine flagello: God, saith Austin, hath one son without sin, none without correction. An expert sea-man is tried in a tempest, a runner in a race, a Captain in a battle, a valiant man in adversity, a Christian in tentation & misery. Basil. hom. 8. We are sent as so many souldiers into this world, to strive with it, the flesh, the devil; our life is a warfare, and who knows it not?

Non est ad astra mollis è terris via: 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.

Ite nunc fortes, ubi celsa magni Ducit exempli via, cur inertes Terga nudatis? superata tellus Sydera 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 smels, delightsome tastes, musick, meats, herbs, flowers, &c. to recreate your senses.

Or put case thou art now forsaken of the world, dejected, contemned, yet comfort thy self, as it was said to Agar in the wildernesse, God sees thee, he takes notice of thee: There is a God above that can vindicate thy cause, that can relieve thee.

And surely 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 toyes in respect; 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 minde.

For thy part then rest satisfied, cast all thy care on him, thy burden on him, rely on him, trust on him, and he shall nourish thee, care for thee, give thee thine hearts desire: say with David, God is our hope and strength, in troubles ready to be found, Psal. 46. 1. for they that trust in the Lord shall be as mount Sion, which cannot be removed, Psal. 124. 1, 2. as the mountains are about Jerusalem, so is the Lord about his people, from henceforth and for ever.