so that on this side was but a slender support, and there was inevitable danger on the other. But he who considers the nature of the soul, and that death will transport it to a condition either far better or not much worse than what he now enjoys, hath contempt of death to sustain him as he travelleth on in this pilgrimage of his life, no small _viaticum_ towards tranquillity of mind. For as to one that can live pleasantly so long as virtue and the better part of mankind are predominant, and can depart fearlessly so soon as hostile and unnatural principles prevail, saying to himself,— Fate shall release me when I please myself;[91] what in the whole scope of the creation can be thought of that can raise a tumult in such a man, or give him the least molestation? Certainly, he that threw out that brave defiance to Fortune in these words, “I have prevented thee, O Fortune, and have shut up all thy avenues to me,” did not speak it confiding in the strength of walls or bars, or the security of keys; but it was an effect of his learning, and the challenge was a dictate of his reason. And these heights of resolution any men may attain to if they are willing; and we ought not to distrust, or despair of arriving to the courage of saying the same things. Therefore we should not only admire, but be kindled with emulation, and think ourselves touched with the impulse of a divine instinct, which piques us on to the trial of ourselves in matters of less importance; that thereby we may find how our tempers bear to be qualified for greater, and so may not incuriously decline that inspection we ought to have over ourselves, or take refuge in the saying, Perchance nothing will be more difficult than this. For the luxurious thinker, who withdraws himself from severe reflections and is conversant about no objects but what are easy and delectable, emasculates his understanding and contracts a softness of spirit; but he that makes grief, sickness, and banishment the subjects of his meditation, who composeth his mind sedately, and poiseth himself with reason to sustain the burthen, will find that those things are vain, empty, and false which appear so grievous and terrible to the vulgar, as his own reasonings will make out to him in every particular. 19. But many are shocked at this saying of Menander,— No man can tell what will himself befall,—