vitae quisque deliberat, de summa nemo), may make this part seem superfluous; yet I must conclude with that aphorism of Hippocrates, Qui gravi morbo correpti dolores non sentiunt, iis mens aegrotat.  They need medicine, not only to assuage the disease, but to awake the sense.  And if it be said that the cure of men’s minds belongeth to sacred divinity, it is most true; but yet moral philosophy may be preferred unto her as a wise servant and humble handmaid.  For as the Psalm saith, “That the eyes of the handmaid look perpetually towards the mistress,” and yet no doubt many things are left to the discretion of the handmaid to discern of the mistress’ will; so ought moral philosophy to give a constant attention to the doctrines of divinity, and yet so as it may yield of herself (within due limits) many sound and profitable directions.

(2) This part, therefore, because of the excellency thereof, I cannot but find exceeding strange that it is not reduced to written inquiry; the rather, because it consisteth of much matter, wherein both speech and action is often conversant; and such wherein the common talk of men (which is rare, but yet cometh sometimes to pass) is wiser than their books.  It is reasonable, therefore, that we propound it in the more particularity, both for the worthiness, and because we may acquit ourselves for reporting it deficient, which seemeth almost incredible, and is otherwise conceived and presupposed by those themselves that have written.  We will, therefore, enumerate some heads or points thereof, that it may appear the better what it is, and whether it be extant.

(3) First, therefore, in this, as in all things which are practical we ought to cast up our account, what is in our power, and what not; for the one may be dealt with by way of alteration, but the other by way of application only.  The husbandman cannot command neither the nature of the earth nor the seasons of the weather; no more can the physician the constitution of the patient nor the variety of accidents.  So in the culture and cure of the mind of man, two things are without our command:  points of Nature, and points of fortune.  For to the basis of the one, and the conditions of the other, our work is limited and tied.  In these things, therefore, it is left unto us to proceed by application

“Vincenda est omnis fertuna ferendo:” 

and so likewise,

“Vincenda est omnis Natura ferendo.”

But when that we speak of suffering, we do not speak of a dull and neglected suffering, but of a wise and industrious suffering, which draweth and contriveth use and advantage out of that which seemeth adverse and contrary; which is that properly which we call accommodating or applying.  Now the wisdom of application resteth principally in the exact and distinct knowledge of the precedent state or disposition, unto which we do apply; for we cannot fit a garment except we first take measure of the body.