continually and most inwardly conversant with yet is the thing which ordinarily they are most in opposition with and how those things which daily happen among them cease not daily to be strange unto them and that we should not either speake or doe any thing as men in their sleepe by opinion and bare imagination for then wee thinke wee speake and doe and that we must not be as children who follow their fathers example for best reason alleaging their bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or As by successive tradition from our forefathers wee have received it XXXVIII Even as if any of the gods should tell thee thou shalt certainely die to morrow or next day thou wouldest not except thou wert extreamly base and pusillanimous take it for a great benefit rather to dy the next day after then to morrow for alas what is the difference Sce N. XLII so for the same reason thinke it no great matter to die rather many yeares after then the very next day XXXIX Let it bee thy perpetuall meditation how many physitians who once looked so grimme and so tetrically shrunk their browes upon their patients are dead and gone themselves How many Astrologers after that in great ostentation they had foretold the death of some others how many Philosophers after so many elaborate tracts and volumes concerning either mortalitie or immortalitie how many brave Captaines and Commanders after the death and slaughter of so many how many Kings and Tyrants after they had with such horror and insolencie abused their power upon mens lives as though themselves had beene immortall how many that I may so speake whole Cities both men and Townes Helice Pompeii Herculanum See Notes and others innumerable are dead and gone Runne them over also whom thou thy selfe one after another hast known in thy time to drop away Such and such a one tooke care of such and such a ones burial and soone after was buried himselfe So one so another and all things in a short time * See B. V. N. XXVII B. VII N. III. For herein layeth all indeed ever to looke upon all worldly things as things for their continuance that last but from day to day or that are but for a day and for their worth most vile and contemptible as for example What is man That which but the other day when hee was conceived was vile Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See B. VI. N. XI sniuell See Notes and within few dayes shall be eyther an embalmed carkasse or mere ashes Thus must thou according to truth and nature throughly consider how mans life is but for a very moment of time and so depart meeke and contented even as if a ripe Olive falling should praise the ground that bare her and give thankes to the tree that begat her XL. Thou must be like a promontorie of the sea against which though the waves beate continually yet it both it selfe stands and about it are those swelling waves stilled and quieted XLI Oh wretched I to whom this mischance is happened nay happy I to whom this thing being happened I can continue without griefe neither wounded by that which is present nor in feare of that which is to come For as for this it might have happened unto any man but any man having such a thing befallen him could not have continued without griefe Why then should that rather be an unhappinesse then this a happinesse But however canst thou O man terme that unhappinesse which is no mischance to the nature of man canst thou thinke that a mischance to the nature of man which is not contrary to the end and will of his nature What then hast thou learned is the will of mans nature Doth that then which hath happened unto thee hinder thee from being just or magnanimous or temperate or wise or circumspect or true or modest or free or from any thing else of all those things in the present enjoying and possession whereof the nature of man as then enjoying all that is proper unto her is fully satisfied Now to conclude upon all occasion of sorrow remember henceforth to make use of this Dogma that whatsoever it is that hath happened unto thee is in very deed no such thing of it selfe as a misfortune but that to beare it generously is certainely great happinesse XLII It is but an ordinary coorse one yet it is a good effectuall remedy against the feare of death for a man to consider in his minde the examples of such who greedily and covetously as it were did for a long time enjoy their lives What have they got more then they whose deaths have beene untimely Are not they themselves dead at the last as Cadicianus Fabius Julianus Lepidus or any other who in their life time having buried many were at the last buried themselves The whole space of any mans life is but little and as little as it is with what troubles with what manner of dispositions and in the society of how wretched a body must it be passed Let it be therefore unto thee altogether as a matter of indifferencie For if thou shalt looke backward behold what an infinite Chaos of time doth present it selfe unto thee and as infinite a Chaos if thou shalt looke forward In that which is so infinite what difference can there bee betweene that which liveth but three dayes and that which liveth three ages XLIII Let thy course ever be the most compendious way The most compendious is that which is according to nature that is in all both words and deeds ever to follow that which is most sound and perfect For such a resolution will free a man from all trouble strife dissembling and ostentation THE FIFTH BOOKE IN the morning when thou findest thy selfe unwilling to rise consider with thy selfe presently it is to goe about a mans worke that I am stirred up Am I then yet unwilling to goe about that for which I my selfe was borne and brought forth into this world Or was I made for this to lay me downe and make much of my selfe in a warme bed O but this is pleasing And was it then for this that thou wert borne that thou mightest enjoy pleasure Was it not in very truth for this that thou mightest alwayes be busie and in action Seest thou not how all things in the world be sides how every tree and plant how sparrowes and ants spiders and bees how all in their kinde are intent as it were orderly to performe whatsoever towards the preservation of this orderly Universe or of this Vniverse which doth consist of Order naturally doth become and belong unto them And wilt not thou doe that which belongs unto a man to doe Wilt not thou runne to doe that which thy nature doth require But thou must have some rest Yes thou must Nature hath of that also as well as of eating and drinking allowed thee a certaine stint But thou goest beyond thy stint and beyond that
man desire to continue here any longer Neverthelesse whensoever thou dyest thou must not be lesse kinde and loving unto them for it but as before see them continue to be their friend to wish them well and meekly and gently to cary thy selfe towards them but yet so that on the other side it make thee not the more unwilling to die But as it fareth with thē that die an easie quick death whose soule is soon separated frō their bodies so must thy separation frō them be To these had nature joyned and annexed mee now shee parts us I am ready to depart as from friends and kinsmen but yet without either reluctancie or compulsion For this also is according to Nature XXXVII Use thy selfe as often as thou seest any man doe any thing presently if it bee possible to say unto thy selfe what is this mans end in this his action But begin this course with thy selfe first of all and diligently examine thy selfe concerning whatsoever thou doest XXXVIII Remember that that which sets a man at worke and hath power over the affections to draw them either one way or the other way is not any externall thing properly but that which is hidden within every mans dogmata and opinions That that is Rhetorick that is life that to speake true is man himselfe As for thy body which as a vessel or a case compasseth thee about and the many and curious instruments that it hath annexed unto it let them not trouble thy thoughts For of themselves they are but as a carpenters axe but that they are borne with us and naturally sticking unto us But otherwise without the inward cause that hath power to moove them and to restraine them those parts are of themselves of no more use unto us then the shuttle is of it selfe to the weaver or the pen to the writer or the whip to the coach-man THE ELEVENTH BOOKE THE naturall properties and priviledges of a reasonable soule are That she seeth her selfe that she can order and compose her selfe that shee makes her selfe as she will her selfe that shee reapes her owne fruits whatsoever whereas plants trees unreasonable creatures what fruit soeuer be it either fruit properly or analogically only they beare they beare them unto others and not to themselves Againe Whensoever and wheresoever sooner or later her life doth end shee hath her owne end neverthelesse For it is not with her as with dancers and players who if they be interrupted in any part of their action the whole action must needes be imperfect but shee in what part of time or action soever shee be surprised can make that which she hath in her hand whatsoever it be compleat and full so that she may depart with that comfort I have lived neither want I any thing of that which properly did belong unto mee Againe she compasseth the whole world and penetrateth into the Vanity and meere outside wanting substance and solidity of it and stretcheth her selfe unto the infinitnesse of eternity and the revolution or restauration of all things after a certaine period of time to the same state and place as before shee fetcheth about and doth comprehend in her selfe and considers withall and sees clearely this that neither they that shall follow us shall see any new thing that wee have not seene nor they that went before any thing more then wee but that hee that is once come to forty if he have any wit at all can in a manner for that they are all of one kind see all things both passed and future As proper is it and naturall to the soule of man to love her neighbour to be true and modest and to regard nothing so much as her selfe which is also the property of the Law whereby by the way it appeares that sound reason and justice comes all to one and therefore that justice is the chiefe thing that reasonable creatures ought to propose unto themselves as their end II. A pleasant song or dance the Pancratiastes exercise See B. xii N. VI. sports that thou art wont to be much taken with thou shalt easily contemne if the harmonious voyce thou shalt divide into so many particular sounds whereof it doth consist and of every one in particular shall aske thy selfe whether this or that sound is it that doth so conquer thee For thou wilt be ashamed of it And so for shame if accordingly thou shalt consider it every particular motion and posture by it selfe and so for the wrestlers exercise too Generally then whatsoever it be besides vertue and those things that proceed from vertue that thou art subject to be much affected with remember presently thus to divide it by this kind of division in each particular to attain unto the contēpt of the Whole This thou must transfer and apply to thy whole life also III. That soule which is ever ready even now presently if neede be from the body whether by way of Extinction or Dispersion or Continuation in another place estate to be separated Gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Notes how blessed and happy is it But this readinesse of it it must proceed not from an obstinate and peremptory resolution of the mind violently and passionatly set upon opposition as Christians are wont but frō a peculiar iudgement with discretion and gravity so that others may be perswaded also drawne to the like example but without any noyse and passionate exclamations IV. Have I done any thing charitably then am I benefitted by it See that this upon all occasions may present it selfe unto thy mind and never cease to thinke of it What is thy profession to be good And how should this bee well brought to passe but by certaine Theorems and doctrines Some concerning the Nature of the Universe and some concerning the proper and particular constitution of man or by the true and Theoremeticall knowledge both of the nature of the Vniverse c. V. Tragedies were at first brought in and instituted to put men in minde of worldly chances and casualties That these things in the ordinary course of nature did so happen That men that were much pleased and delighted by such accidents upon this stage would not by the same things in a greater stage bee grieved and afflicted For here you see what is the end of all such things and that even they that cry out so mournfully to Cithairon must beare them for all their cries and exclamations as well as others And in very truth many good things are spoken by these Poets as that for example is an excellent passage But if so be that I and my two children be neglected by the Gods they have some reason even for that c. And againe It will but little availe thee to storme rage against the things themselves c. Againe To reape ones life as a ripe eare of corne and whatsoever else is to bee found in them that is of the same kinde After the Tragedie the
other hath still his hand free which he may easily turne and manage at his will VII All worldly things thou must behold and consider dividing them into matter forme and reference or their proper end VIII How happy is man in this his power that hath beene granted unto him that he needs not doe any thing but what God shall approve and that hee may imbrace contentedly whatsoever God doth send unto him IX Whatsoever doth happen in the ordinarie course and consequence of naturall events neither the gods for it is not possible that they either wittingly or unwittingly should doe any thing amisse nor men for it is through ignorance and therefore against their wills that they doe any thing amisse must be accused None then must bee accused X. How ridiculous and strange is hee that wonders at any thing that happens in this life in the ordinarie course of nature XI Either Fate and that either an absolute necessity and unavoidable decree or a placable and flexible Providence or All is a meere casuall Confusion voide of all order and government If an absolute and unavoidable Necessitie why doest thou resist If a placable and exorable Providence make thy selfe worthy of the divine helpe and assistance If all be a meere confusion without any Moderator or Governour then hast thou reason to congratulate thy selfe that in such a generall flood of Confusion thou thy selfe hast obtained a reasonable Facultie whereby thou mayest governe thine owne life and actions But if thou beest caried away with the flood it must be thy body perchance or thy life or some other thing that belongs unto them that is caried away thy minde and understanding cannot Or should it be so that the light of a candle indeed is still bright and lightsome untill it be put out should Truth and Righteousnesse and Temperance cease to shine in thee whilest thou thy selfe hast any being XII At the conceit and apprehension that such and such a one hath sinned thus reason with thy selfe What doe I know whether this be a sinne indeed as it seemes to bee But if it be what doe I know but that he himselfe hath already condemned himselfe for it And that is all one as if a man should scratch and teare his owne face an object of compassion rather then of anger Againe that hee that would not have a vicious man to sinne is like unto him that would not have moisture in the figge nor children to weepe nor a horse to neigh nor any thing else that in the course of nature is necessary For what shall hee doe that hath such an habit If thou therefore beest powerfull and eloquent remedie it if thou canst XIII If it be not fitting doe it not If it bee not true speake it not Ever maintaine thine owne purpose and resolution free from all compulsion and necessitie XIV Of every thing that presents it selfe unto thee to consider what the true nature of it is and to unfold it as it were by dividing it into that which is formall that which is materiall the true use or end of it and the just time that it is appointed to last XV. It is high time for thee to understand that there is somewhat in thee better and more divine then either thy passions or thy sensual appetites and affections What is now the object of my minde is it feare or suspition or lust or any such thing To doe nothing rashly without some certaine end let that be thy first care The next to have no other end then the common good For alas yet a little while and thou art no more no more will any either of those things that now thou seest or of those men that now are living be any more For all things are by nature appointed soone to be changed turned and corrupted that other things might succeed in their roome XVI Remember that all is but opinion and all opinion depends of the minde Take thine opinion away and then as a ship that hath stricken in within the armes and mouth of the harbour a present calme all things safe and steady a Bay not capable of any stormes and tempests as the Poet hath it XVII No operation whatsoever it be ceasing for a while can be truly said to suffer any evill because it is at an end Neither can he that is the Author of that operation for this very respect because his operation is at an end be said to suffer any evill Likewise then neither can the whole body of all our actions which is our life if in time it cease be said to suffer any evill for this very reason because it is at an end nor He truly be said to have beene ill affected that did put a period to this series of actions Now this time or certaine period depends of the determination of Nature sometimes of particular nature as when a man dyeth old but of nature in generall however the parts whereof thus changing one after another the whole world still continues fresh and new Now that is ever best and most seasonable which is for the good of the Whole Thus it appeares that death of it selfe can neither bee hurtfull to any in particular because it is not a shamfull thing for neither is it a thing that depends of our owne will nor of it selfe contrary to the common good and generally as it is both expedient and seasonable to the Whole that in that respect it must needs be good It is that also which is brought unto us by the order and appointment of the divine providence so that hee whose will and minde in these things runnes along with the divine ordinance and by this concurrence of his will and minde with the Divine providence is led driven along as it were by God himselfe may truly be termed and esteemed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divinely led and inspired XVIII These three things thou must have alwayes in a readinesse first concerning thine owne actions whether thou doest nothing either idly or otherwise then justice and equity doe require and concerning those things that happen unto thee externally that either they happen unto thee by chance or by providence of which two to accuse either is equally against reason Secondly what like unto our bodies are or what are the beginnings of our bodies whilest yet rude and imperfect untill they be animated and from their animation untill their expiration of what things they are compounded and into what things they shall be dissolved Thirdly how vaine all things will appeare unto thee when from on high as it were looking down See B. VII n. 26 thou shalt contemplate all things upon Earth and the wonderfull murability that they are subject unto considering withall both the immensnesse of that Ayre and of that Heaven or the infinite both greatnesse and variety of things aeriall and things coelestiall that are round about it And that as often as thou shalt behold them thou shalt still
therefore and death honour and dishonour These words I would have the Reader that is not otherwise much versed in the Stoicks to take especiall notice of as the true ground of all their strange and unnaturall Tenets and Paradoxes That all temporall worldly blessings are common both to good and bad they saw That this if there were no more in it then soe could not stand with Gods justice and goodnesse which to deny is to deny that there is a God they saw likewise Upon this ground a ground that he stands much upon and presseth as farr as ever any Christian did Plato's illation was That after this life there must needs bee a Judgement when both good and bad should according to their deeds be rewarded The Stoicks as fully perswaded as Plato was that a God there is and he a just and good God and yet concerning the future estate of the dead not so fully satisfied as he was to maintaine their beleefe against that common exception could finde no better way then to maintaine that all those things that men usually did either seeke after or fly from as either good or bad were in themselves and in very truth neither good nor bad but altogether indifferent So that whether a man was rich or poore in health or in paine long lived or soone cut off in honour or dishonour that all this was nothing at all to either his happinesse or unhappines no not whilest he lived and by consequent that it was no argument against the goodnesse and justice of God that these things were knowen and grunted to happen unto all promiscuously whether good or bad Antoninus doth elsewhere touch upon it againe as towards the end of the fourth and about the beginning of the ninth booke To him though I intend brevity yet for further illustration of a point of that weight and moment as hath been the occasion of so many large volumes I can doe no lesse then add Epictetus his words at the least out of his Enchirid chapter as I finde him by some divided 38. as by others 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Know that in this specially true piety towards the Gods doth consist that thou have right opinions concerning them as That they are that with justice and equity they governe the whole world That thou to this end wert appointed and ordained to obey them to submitt unto them and willingly to follow them in all things as proceeding all from Him and by Him brought to passe who is Reason and Vnderstanding it selfe in the highest degree of excellency So shalt thou never complaine of the Gods or accuse them as neglected and little cared for by them But this cannot possibly bee except thou first give over all pursuit after those things which are not in our owne power and that on them only which are in our power and wholy depend on our owne wills thou bee fully perswaded that all that is truly good or evill doth depend For as for any other things if thou shalt deeme any of them good or evill it must needs follow See Ant. B. VI. n. XV. B. IX n. I. that as thou dost either misse of those thou dost desire or fall into those thou wouldest not thou shalt not only complaine of them that are the cause but hate them also For this is naturall unto every creature as to shunn and abhorr all things hurtfull both the things themselves and their causes So those that are profitable both the things themselves their causes to prosecute and highly to respect c. 6. From whose bare conceits and voyces honour and credit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. quorum opiniones voces gloriam Quidnam est mors c. So Xylander translates it and markes it for an imperfect place That a verbe to make the sense full must bee supplyed I graunt but because without it the sense of the words may bee apparant inough it may very well bee that whatsoever it is that is to bee supplyed was by Antoninus himselfe omitted as not necessary Now for the sense I must appeale to other like places as lib. III. n. IV. towards the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Moreover that honour praise ought not generally c. and againe in the same booke n. X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the greatest fame that can remaine c. In the fourth booke n. III. towards the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the whole Earth is but as one point c. But I will not heape all the passages he hath against the vanity of praise applause This in the sixt n. XV. comes very neere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is it then that should bee deare unto us c. See also the last words of the same booke 7. And how that part of man is affected when it is sayd to bee diffused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xyland Praterea quomodo afficitur eo tactu pars illa I translate it as written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 8. booke towards the end where hee treats concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the minde and understanding But it may bee it would fitt the place better if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether Antoninus himselfe did soe by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 further expound himselfe or whether it bee but a meere glossema proceeding from any other I leave to others to judge 8. To the tendance of that spirit which is within him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I could not easily find a word either Latin or English whereby to expresse this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and elsewhere so often mentioned by Antoninus That by that word Antoninus doth intend a Deity he himselfe doth sufficiently cleare not only where hee calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by other passages where hee plainely sayes of him that hee is a God But even for these passages sake besides other reasons could not I well translate it God for so must I have made him say not only that God was a divine effluence and a particle of God but also that God was God which would have been too grosse and manifest a tautologie The word Genius used by Xylander however it might fit in some respects and as it is used and interpreted by some ancients comes neerest of any Latin word to Antoninus his meaning yet certaine it is as out of Apuleius may appeare that it is against its proper signification that it is so used and in regard of its more popular and ordinary use there could not bee any other more improper and contrary For whereas there is nothing more ordinary among the Latins then these phrases Genio indulgere genium curare genium defraudare and the like in which manner of speeches the word Genius is used as the best and greatest motive to Epicuraean mirth and jovialtie Antoninus doth
their motions and desires V. For not observing the state of another mans soule scarce was ever any man knowne to be unhappy But whosoever they be that intend not and guide not by reason and discretion the motions of their owne soules they must of necessity be unhappy VI. These things thou must alwayes have in minde What is the nature of the Universe and what is mine in particular This unto that what relation it hath what kinde of part of what kinde of Universe it is And that there is no body that can hinder thee but that thou mayest alwayes both doe and speake those things which are agreeable to that Nature whereof thou art a part VII Theophrastus where he compares sinne with sinne as after a vulgar sense such things I grant may be compared sayes well and like a philosopher that those sinnes are greater which are committed through lust then those which are committed through anger For he that is angry seemes with a kinde of griefe and close contraction of himselfe to turne away from reason but he that sinnes through lust being overcome by pleasure doth in his very sin bewray a more impotent and unmanlike disposition Well then and like a philosopher doth he say that he of the two is the more to be condemned that sins with pleasure then he that sinnes with griefe For indeed this latter may seeme first to have beene wronged and so in some manner through griefe thereof to have been forced to be angry whereas he who through lust doth commit any thing did of himselfe meerly resolve upon that action VIII Whatsoever thou doest affect whatsoever thou doest project so doe and so project all as one who for ought thou knowest may at this very present depart out of this life And as for death if there be any gods it is no grievous thing to leave the society of men The gods will doe thee no hurt thou maist be sure But if it be so that there be no gods or that they take no care of the world why should I desire to live in a world void of gods and of all divine providence But gods there be certainely and they take care for the world and as for those things which be truly evill as vice and wickednesse such things they have put in a mans owne power that he might avoid them if he would and had there beene any thing besides that had been truly bad and evill they would have had a care of that also that a man might have avoided it But why should that be thought to hurt and prejudice a mans life in this world which cannot any wayes make man himselfe the better or the worse in his owne person Neither must wee thinke that the Nature of the Universe did either through ignorance passe these things or if not as ignorant of them yet as unable either to prevent or better to order and dispose them It cannot be that shee through want either of power or skill should have committed such a thing as to suffer all things both good and bad equally and promiscuously to happen unto all both good and bad As for life therefore and death honour and dishonour labour and pleasure riches and poverty all these things happen unto men indeed both good and bad equally but as things which of themselves are neither good nor bad because of themselves neither shamefull nor praise-worthy IX Consider how quickly all things are dissolved and resolved the bodyes and substances themselves into the matter and substance of the world and their memories into the generall Age and Time of the world Consider the nature of all worldly sensible things of those especially which either insnare by pleasure or son their irkesomenesse are dreadfull or for their outward luster and shew are in great esteeme and request how vile and contemptible how base and corruptible how destitute of all true life and being they are X. It is the part of a man endowed with a good understanding facultie to consider what they themselves are in very deed from whose bare conceits and voices honour and credit doe proceed as also what it is to die and how if a man shall consider this by it selfe alone to die and separate from it in his minde all those things which with it usually represent themselves unto us he can conceive of it no otherwise then as of a worke of nature and he that feares any worke of nature is a very child Now death it is not only a worke of Nature but also conducing to Nature XI Consider with thy selfe how man and by what part of his is joyned unto God and how that part of man is affected when it is said to be diffused There is nothing more wretched then that soule which in a kinde of circuit compasseth all things searching as he saith even the very depths of the Earth and by all signes and conjectures prying into the very thoughts of other mens soules and yet of this is not sensible that it is sufficient for a man to apply himselfe wholly and to confine all his thoughts and cares to the tendance of that Spirit which is within him and truly and really to serve him His service doth consist in this that a man keepe himselfe pure from all violent passion and evill affection from all rashnesse and vanity and from all manner of discontent either in regard of the gods or men For indeed whatsoever proceeds from the gods deserves respect for their worth and excellencie and whatsoever proceeds from men as they are our kinsmen should by us be entertained with love alwayes sometimes as proceeding from their ignorance of that which is truly good and bad a blindnesse no lesse then that by which wee are not able to discerne betweene white and black with a kinde of pitty and compassion also XII If thou shouldst live 3000 or as many 10000 of yeares yet remember this that man can part with no life properly save with that little part of life which hee now lives and that which he lives is no other then that which at every instant he parts with That then which is longest of duration and that which is shortest come both to one effect For although in regard of that which is already past there may be some inequalitie yet that time which is now present and in being is equall unto all men And that being it which wee part with whensoever we die it doth manifestly appeare that it can bee but a moment of time that wee then part with For as for that which is either past or to come a man cannot be said properly to part with it For how should a man part with that which he hath not These two things therefore thou must remember First that all things in the world from all eternitie by a perpetuall revolution of the same times and things ever continued and renued are of one kinde and nature so that whether for a 100 or 200 hundred yeares onely
or for an infinite space of time a man see those things which are still the same it can be no matter of great moment And secondly that that life which any the longest liver or the shortest liver parts with is for length and duration the very same for that only which is present is that which either of them can lose as being that only which they have for that which he hath not no man can truly be said to lose XIII Remember that all is but opinion and conceit for those things are plaine and apparant which were spoken unto Monimus the Cynick and as plaine and apparant is the use that may be made of those things if that which is true and serious in them be received as well as that which is sweet and pleasing XIV A mans soule doth wrong and disrespect it selfe first and especially when as much as in it selfe lyes it becomes an Aposteme and as it were an excrescencie of the world for to be grieved and displeased with any thing that happens in the world is direct apostasie from the Nature of the Universe part of which all particular Natures of the world are Secondly when shee either is averse from any man or lead by contrary desires and affections tending to his hurt and prejudice such as are the soules of them that are angry Thirdly when shee is overcome by any pleasure or paine Fourthly when shee doth dissemble and covertly and falsely either doth or saith any thing Fiftly when shee doth either affect or endeavour any thing to no certain end but rashly and without due ratiocination and consideration how consequent or inconsequent it is to the common end For even the least things ought not to be done without relation unto the end and the end of the reasonable creatures is to follow and obey him who is the reason as it were and the law of this great City and ancient Common-wealth XV. The time of a mans life is as a point the substance of it ever flowing the sense obscure and the whole composition of the body tending to corruption His soule is restlesse fortune uncertaine and same doubtfull to be briefe as a streame so are all things belonging to the body as a dreame or as a smoake so are all that belong unto the soule Our life is a warfare and a meere pilgrimage Fame after life is no better then oblivion What is it then that will adhere and follow One only thing Philosophy And philosophie doth consist in this for a man to preserve that Spirit which is within him from all manner of contumelies and injuries and above all paines or pleasures never to doe anything either rashly or fainedly or hypocritically Wholly to depend from himselfe and his owne proper actions all things that happen unto him to embrace contentedly as comming from Him from whom He Himselfe also came and above all things with all meeknesse and a calme chearefulnesse to expect death as being nothing else but the resolution of those Elements of which every creature is composed And if the Elements themselves suffer nothing by this their perpetuall conversion of one into another that dissolution and alteration which is so common unto all why should it be feared by any Is not this according to Nature But nothing that is according to nature can be evill Whilest I was at Carnuntus THE THIRD BOOKE A Man must not only consider how daily his life wasteth and decreaseth but this also that if he live long hee cannot be certaine whether his understanding shall continue so able and sufficient for either discreet consideration in matter of businesses or for contemplation it being the thing whereon true knowledge of things both divine and humane doth depend For if once he shall beginne to dote his respiration nutrition his imaginative and appetitive and other naturall faculties may still continue the same he shall finde no want of them But how to make that right use of himselfe that he should how to observe exactly in all things that which is right and just how to redresse and rectifie all wrong or suddaine apprehensions and imaginations and even of this particular whether he should live any longer or no to consider duly for all such things wherein the best strength and vigour of the minde is most requisite his power and abilitie will be passed and gone Thou must hasten therefore not only because thou art every day neerer unto death then other but also because that intellective facultie in thee whereby thou art inabled to know the true nature of things and to order all thy actions by that knowledge doth daily wast and decay or may faile thee before thou die II. This also thou must observe that whatsoever it is that naturally doth happen to things naturall hath somewhat in it selfe that is pleasing and delightfull as a great loafe when it is baked some parts of it cleave as it were and part asunder and make the crust of it rugged and unequall and yet those parts of it though in some sort it be against the art and intention of baking it selfe that they are thus cleft and parted which should have beene and were first made all even and uniforme they become it well neverthelesse and have a certaine peculiar property to stirre the appetite So figs are accounted fairest and ripest then when they beginne to shrinke and wither as it were So ripe olives when they are next to putrefaction then are they in their proper beautie The hanging downe of grapes the brow of a Lyon the froath of a foaming wilde boare and many other like things though by themselves considered they are farre from any beautie yet because they happen naturally they both are comely and delightfull so that if a man shall with a profound minde and apprehension consider all things in the world even among all those things which are but meere accessories and naturall appendices as it were there will scarce appeare any thing unto him wherin he will not finde matter of pleasure and delight So will he behold with as much pleasure the true rictus of wilde beasts as those which by skilfull painters and other artificers are imitated So will he bee able to perceive the proper ripenesse and beauty of old age whether in man or woman and whatsoever else it is that is beautifull and alluring in whatsoever is with chast and continent eyes he will soone finde out and discerne Those and many other things will he discerne not credible unto every one but unto them only who are truly and familiarly acquainted both with nature it selfe and all naturall things or and all the workes of nature III. Hippocrates having cured many sicknesses fell sick himselfe and dyed The Chaldeans and Astrologiās having foretold the deaths of divers were afterwards themselves surprised by the fates Alexander and Pompeius and Caius Caesar having destroyed so many townes and cut off in the field so many thousands both of horse and foot yet they themselves
and lose their proper power and efficacie to make thee live happy as long as those proper and correlative phancies and representations of things on which they mutually depend which continually to stirre up and revive is in thy power are still kept fresh and alive It is in my power concerning this thing that is happened whatsoever it be to conceit that which is right and true If it be why then am I troubled Those things that are without my understanding are nothing to it at all and that is it only which doth properly concerne me Be alwayes in this minde and thou wilt be right III. That which most men would thinke themselves most happy for and would preferre before all things if the gods would grant it unto them after their deaths thou mayest whilest thou livest grant unto thy selfe to live againe See the things of the world againe as thou hast already seene them See B IV. N. 39. B V.N. 27. For what is it else to live againe Publick shewes and solemnities with much pompe and vanitie stage playes flocks and heards conflicts and contentions a bone throwne to a companie of hungry curres a bait for greedy fishes the painefulnesse and continuall burden-bearing of wretched ants the running to and fro of terrified myce little puppets drawne up and downe with wyres and nerves these bee the objects of the World Among all these thou must stand stedfast meekly affected and free from all manner of indignation with this right ratiocination and apprehension that as the worth is of those things which a man doth affect so is in very deed every mans worth more or lesse IV. Word after word every one by it selfe must the things that are spoken be conceived and understood and so the things that are done purpose after purpose every one by it selfe likewise And as in matter of purposes and actions wee must presently see what is the proper use and relation of every one so of words must we be as ready See B. III. N. XVI B. IV. N. XXIV to consider of every one what is the true meaning and signification of it according to truth and Nature however it be taken in common use V. Is my reason and understanding sufficient for this or noe If it be sufficient without any private applause or publick ostentation as of an Instrument which by nature I am provided of I will make use of it for the effecting of such a worke If it be not and that otherwise it belong not unto me particularly as a private duty I will either give it over and leave it to some other that can better effect it or I will endeavour it but with the helpe of some other who with the joynt helpe of my reason is able to bring somewhat to passe that will now be seasonable and usefull for the common good For whatsoever I doe either by my selfe or with some other the only thing that I must intend is that it be good and expedient for the publick For as for praise consider how many who once were much commended are now already quite forgotten yea they that commended them how even they themselves are long since dead and gone Bee not therefore ashamed whensoever thou must use the helpe of others For whatsoever it be that lyeth upon thee to effect thou must propose it unto thy selfe as the scaling of wals is unto a soldier And what if thou through either lamenesse or some other impediment art not able to reach unto the top of the battlements alone which with the helpe of another thou maiest wilt thou therefore give it over or goe about it with lesse courage and alacritie because thou canst not effect it all alone VI. Let not things future trouble thee For if necessity so require that they come to passe thou shalt whensoever that is be provided for them with the same reason by which whatsoever is now present is made both tolerable and acceptable unto thee All things are linked and knitted together and the knot is sacred neither is there any thing in the world that is not kinde and naturall in regard of any other thing or that hath not some kinde of reference and naturall correspondence with whatsoever is in the world besides For all things are ranked together and by that decencie of its due place and order that each particular doth observe they all concurre together to the making of one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or World as if you said a comely peece or an orderly composition For all things throughout there is but one and the same order and through all things one and the same god the same substance and the same Law There is one common Reason and one common Truth that belongs unto all reasonable creatures for neither is there save one perfection of all creatures that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of the same kinde and partakers of the same reason VII Whatsoever is materiall doth soone vanish away into the common substance of the whole and whatsoever is formall or whatsoever doth animate that which is materiall is soone resumed into the common Reason of the Whole and the fame and memorie of any thing is soone swallowed up by the generall Age and duration of the whole VIII To a reasonable creature the same action is both according to nature and according to reason IX Straight of it selfe not made straight X. As severall members in one body united so are reasonable creatures in a body divided and dispersed all made and prepared for one common operation And this thou shalt apprehend the better if thou shalt use thy selfe often to say to thy selfe I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a member of the masse and body of reasonable substances But if thou shalt say I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a part thou doest not yet love men from thy heart The joy that thou takest in the exercise of bountie is not yet grounded upon a due ratiocination and right apprehension of the nature of things Thou doest exercise it as yet upon this ground barely as a thing convenient and sitting not as doing good to thy selfe when thou doest good unto others XI Of things that are externall happen what will to that which can suffer by externall accidents Those things that suffer let them complaine themselves if they will as for me as long as I conceive no such thing that that which is happened is evill I have no hurt and it is in my power not to conceive any such thing XII Whatsoever any man either doth or saith thou must be good not for any mans sake but for thine owne natures sake as if either gold or the Emrald or purple should ever be saying to themselves Whatsoever any man either doth or saith I must still be an Emrald and I must keepe my colour XIII This may ever be my comfort and securitie my understanding that ruleth over all will not of it selfe bring trouble and
and a vexation unto thee Winde up thy selfe into thy selfe Such is the Nature of thy reasonable commanding part as that if it exercise justice and have by that meanes tranquillitie within it selfe it doth rest fully satisfied with it selfe without any other thing XXI Wipe off all opinion stay the force and violence of unreasonable lusts and affections Circumscribe the present time Examine whatsoever it be that is happened either to thy selfe or to another Divide all present objects either in that which is formall or materiall thinke of the last hower That which thy neighbour hath committed where the guilt of it lyeth there let it rest Extend thy minde to or Examine in order whatsoever is spoken Let thy minde penetrate both into the effects and into the causes Rejoyce thy selfe with true simplicitie and modestie and that all middle things betweene vertue and vice are indifferent unto thee Finally Love mankinde obey God XXII All things saith he are by certaine order and appointment And what if the Elements onely †††It will suffice to remember that all things in generall are by certaine order and appointment or if it be but few ††And as concerning death that either Dispersion or the Atomes or Annihilation or Extinction or Translation will insue And as concerning paine that that which is intolerable is soone ended by death and that which holds long must needs be tolerable and that the minde in the meane time which is all in all may * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See B. V. N. 20. B. IX N. 41 by way of interclusion or interception by stopping all manner of commerce and sympathie with the bodie still retaine its owne tranquillitie Thy understanding is not made worse by it As for those parts that suffer let them See Note 6. upon B. II. and B. VII 34. if they can declare their griefe themselves As for praise and commendation view their minde and understanding what estate they are in what kinde of things they flie and what things they seeke after and that as in the sea-side whatsoever was before to be seene is by the continuall succession of new heapes of sand cast up one upon another soone hid and covered so in this life all former things by those which immediately succeed XXIII Out of Plato Hee then whose minde is endowed with true magnanimitie who hath accustomed himselfe to the contemplation both of all times and of all things in generall can this mortall life thinkest thou seeme any great matter unto him It is not possible answered hee Then neither will such a one account death a grievous thing By no meanes XXIV Out of Antisthenes It is a princely thing to doe well and to be ill spoken of It is a shamefull thing that the face should be subject unto the minde to bee put into what shape it will and to be dressed by it as it will and that the minde should not bestow so much care upon her selfe as to fashion her selfe and to dresse her selfe as best becommeth her XXV Out of severall poets and Comicks It will but little availe thee to turne thine anger and indignation upon the things themselves that have fallen crosse unto thee For as for them they are not sensible of it c. Thou shalt but make thy selfe a laughing slock both unto the gods and men c. To reape ones life as a ripe eare c. And that this is and that this is not c. But if so be that I and my children be neglected by the gods there is some reason even for that c. As long as right and equitie is of my side c. Not to lament with them Not to tremble c. XXVI Out of Plato My answer full of justice and equitie should be this Thy speech is not right O man if thou supposest that he that is of any worth at all should apprehend either life or death as a matter of great hazard and danger and should not make this rather his only care to examine his owne actions whether just or unjust whether actions of a good or of a wicked man c. For thus in very truth stands the case O yee men of Athens What place or station soever a man either hath chosen to himselfe judging it best for himselfe or is by lawfull authoritie put setled in therein doe I thinke all appearance of danger notwithstanding that hee should continue as one who feareth neither death nor any thing else so much as he feareth to commmit any thing that is vicious and shamefull c. But O noble Sir consider I pray whether true generositie and true happinesse doe not consist in somewhat else rather then in the preservation either of ours or other mens lives For it is not the part of a man that is a man indeed to desire to live long or to make much of his life whilest he liveth But rather he that is such will in these things wholly referre himselfe unto the gods and beleeving that which every woman can tell him that no man can escape death the only thing that he takes thought and care for is this that what time he liveth he may live as well and as vertuously as he can possibly c. To looke about and with the eyes to follow the course of the starres and planets as though thou wouldest runne with them and to minde perpetually the severall changes of the Elements one into another For such phancies and imaginations help much to purge away the drosse and filth of this our earthly life c. That also is a fine passage of Plato's where he speaketh of worldly things in these words Thou must also as from some higher place looke downe See B. X 29. B. X. I 18. as it were upon the things of this world as flocks armies husband-mens labours mariages divorces generations deaths the tumults of Courts and places of judicatures desert places the severall nations of Barbares publick festivals mournings faires markets How all things upon Earth are pesse messe See B. IV N. 22. and how miraculously things contrary one to another concurre to the beautie and perfection of this Universe XXVII To looke backe upon things of former ages as upon the manifold changes and conversions of severall Monarchies and common-wealths We may also foresee things future for they shall all be of the same kinde neither is it possible that they should leave the tune or breake the consort that is now begunne as it were by these things that are now done and brought to passe in the World It comes all to one therefore whether a man be a spectatour of the things of this life but fortie yeares or whether he see them ten thousand yeares together for what shall he see more And as for those parts that came from the Earth they shall returne unto the Earth againe and those that came from Heaven they also shall returne unto those heavenly places Whether it be
from paines as that which is truely evill is impious For such a one must of necessity oftentimes accuse that common Nature as distributing many things both unto the evill unto the good not according to the deserts of either as unto the bad oftentimes pleasures and the causes of pleasures So unto the good paines and the occasions of paines Againe he that feareth paines and crosses in the world feareth some of those things which sometime or other must needes happen in the world And that wee have already shewed to be impious And hee that pursueth after pleasures will not spare to compasse his desires to doe that which is unjust and that is manifestly impious Now those things which unto Nature are equally indifferent for she had not created both both paine and pleasure if both had not beene unto her equally indifferent they that will live according to Nature must in those things as being of the same minde and disposition that shee is be as equally indifferent Whosoever therefore in either matter of pleasure and paine death and life honour and dishonour which things Nature in the administration of the world indifferently doth make use of is not as indifferent it is apparent that hee is impious When I say that common Nature doth indifferently make use of them my meaning is that in the ordinary course of things which by a necessary consequence according to that first and ancient deliberation of Providence by which shee from some certaine beginning did resolve upon the creation of such a World conceiving then in her wombe as it were some certaine rational generative seedes faculties of things future whether subjects changes successions both such and such and just so many whether as principall or accessorie come to passe in the world they happen indifferently II. It were indeed more happy and comfortable for a man to depart out of this World having lived all his life long cleare from all falshood dissimulation voluptuousnesse and pride But if this cannot be yet is it some comfort for a man joyfully to depart as weary and out of love with those rather then to desire to live and to continue long in these wicked courses Hath not yet experience taught thee to flye from the plague For a farre greater plague is the corruption of the minde then any certaine change and distemper of the common aire can be This is a plague of creatures as they are living creatures but that of men as they are men or reasonable III. Thou must not in matter of death carry thy selfe scornfully but as one that is well pleased with it as being one of those things that Nature hath appointed For what thou dost conceive of these of a boy to become a young man to waxe old to grow to ripen to get teeth or a beard or gray haires to beget to beare or to be delivered or what other action soever it be that is naturall unto man according to the severall seasons of his life such a thing is it also to be dissolved It is therefore the part of a wise man in matter of death See note upon B. XI N. 3. not in any wise to carry himselfe either violently or proudly but patiently to wayte for it as one of Natures operations that with the same minde as now thou doest expect when that which yet is but an Embryo in thy Wifes belly shall come forth thou mayst expect also when thy soule shall fall off from that outward coat or skinne wherein as a childe in the belly it lieth involved and shut up But if thou desirest a more popular and though not so direct and philosophicall yet a very powerfull and penetratiue receipt against the feare of death Nothing can make thee more willing to part with thy life then if thou shalt consider both what the subjects thēselves are that thou shalt part with and what manner of dispositions thou shalt no more haue to doe with True it is that offended with them thou must not be by no meanes but take care of them and meekely beare with them However this thou mayest remember that whensoever it happens that thou depart it shall not be from men that held the same opinions that thou doest For that indeede if it were so is the onely thing that might make thee averse from death and willing to continue here if it were thy hap to live with men that had obtained the same beliefe that thou hast But now what a toyle it is for thee to live with men of different opinions thou seest so that thou hast rather occasion to say Hasten I thee pray O Death least I also in time forget my selfe IV. He that sinneth sinneth unto himselfe Hee that is unjust hurts himselfe in that he makes himselfe worse then he was before Not he onely that committeth but he also that omitteth some thing is oftentimes unjust V. If my present apprehension of the object be right and my present action charitable and this towards whatsoever doth proceed from God be my present disposition to be well pleased with it it sufficeth VI. To wipe away phancie to use deliberation to quench concupiscence to keepe the minde free to her selfe VII Of all unreasonable creatures there is but one unreasonable soule and of all that are reasonable but one reasonable Soule divided betwixt them all As of all earthly things there is but one Earth and but one light that we see by and but one ayre that we breath in as many as either breath or see Now whatsoever partakes of some common thing naturally affects enclines unto that whereof it is part being of one kinde and nature with it Whatsoever is Earthly presseth downwards to the common Earth Whatsoever is liquid would flow together And whatsoever is ayrie would be together likewise So that without some obstacle and some kinde of violence they cannot well be kept asunder Whatsoever is fiery doth not onely by reason of the Elementarie fire tend upwards but here also is so ready to joyne and to burne together that whatsoever doth want sufficient moisture to make resistance is easily set on fire Whatsoever therefore is partaker of that reasonable common Nature naturally doth as much and more long after his owne kinde For by how much in its owne nature it excells all other things by so much more is it desirous to be joyned and united unto that which is of its owne nature As for unreasonable creatures then they had not long beene but presently begun among them swarmes and flocks and broods of young ones and a kinde of mutuall love and affection For though but unreasonable yet a kinde of soule these had and therefore was that naturall desire of union more strong and intense in them as in creatures of a more excellent nature then either in plants or stones or trees But among reasonable creatures begunne common-wealths friendships families publick meetings and even in their warres conventions and truces Now among them
all things into his owne nature and as a great fire that turneth in flame and light whatsoever thou doest cast into it thou have made these things also familiar and as it were naturall unto thee XXXIII Let it not be in any mans power to say truly of thee that thou art not truly simple or syncere and open or not good Let him be deceived whosoever he be that shall have any such opinion of thee For all this doth depend of thee For who is it that should hinder thee from being either truly simple or good Doe thou only resolve rather not to live then not to bee such For indeed neither doth it stand with reason that he should live that is not such What then is it that may upon this present occasion according to best reason and discretion either he said or done For whatsoever it bee it is in thy power either to doe it or to say it and therefore seeke not any pretences as though thou wert hindered Thou wilt never cease groaning and complaining untill such time as that what pleasure is unto the voluptuous be unto thee to doe in every thing that presents it selfe whatsoever may bee done conformably and agreeably to the proper constitution of man or to man as he is a man For thou must account that pleasure whatsoever it bee that thou mayest doe according to thine owne Nature And to doe this every place will fit thee Unto the Cylindrus or roller it is not granted to move every where according to its owne proper motion as neither unto the water nor unto the fire nor unto any other thing that either is meerly naturall or naturall and sensitive but not rationall For many things there be that can hinder their operations But of the minde and understanding this is the proper priviledge that according to its owne nature and as it will it selfe it can passe through every obstacle that it findes and keepe straight on forwards Setting therefore before thine eyes this happinesse and felicity of thy minde whereby it is able to passe through all things and is capable of all motions whether as the fire upwards or as the stone downewards or as the Cylindrus through that which is sloping or through a declivitie content thy selfe with it and seeke not after any other thing For all other kinde of hinderances that are not hinderances of thy minde either they are proper to the body or meerly proceed from the opinion Reason not making that resistance that it should but basely and cowardly suffering it selfe to be foiled and of themselves can neither wound nor doe any hurt at all Else must hee of necessitie whosoever hee bee that meets with any of them become worse then he was before For so is it in all other subjects that that is thought hurtfull unto them wherby they are made worse But here contrariwise man if he make that good use of them that he should is rather the better and the more praise worthy for any of those kinde of hinderances then otherwise But generally remember that nothing can hurt a naturall Citizen that is not hurtfull unto the Citie it selfe nor any thing hurt the City that is not hurtfull unto the Law it selfe But none of these casualties or externall hinderances doe hurt the Law it selfe or are contrarie to that course of Iustice and equitie by which publick societies are maintained neither therefore doe they hurt either Citie or Citizen XXXIV As he that is bitten by a mad dog is affraid of every thing almost that he seeth so unto him whom the Dogmata have once bitten or in whom true knowledge hath made an impression every thing almost that he sees or reades be it never so short or ordinarie doth afford a good memento to put him out of all griefe and feare as that of the Poet The windes blow upon the trees and their leaves fall upon the ground Then doe the trees beginne to budde againe and by the spring time they put forth new branches So is the generation of men some come into the world and others goe out of it Of these leaves then thy Children are And they also that applaud thee so gravely or that applaud thy speeches with that their usuall acclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or O wisely spoken and speake well of thee as on the other side they that stick not to curse thee they that privately and secretly dispraise and deride thee they also are but leaves And they also that shall follow in whose memories the names of men famous after death is preserved they are but leaves neither For even so is it of all these worldly things Their Spring comes and they are put forth Then blowes the winde and they goe downe And then in lieu of them grow others out of the wood or common matter of all things like unto them But to endure but for a while is common unto all Why then shouldest thou so earnestly either seeke after these things or fly from them as though they should endure for ever Yet a little while and thine eyes will be closed up and for him that caries thee to thy grave shall another mourne within a while after XXXV A good eye must be good to see whatsoever is to be seene and not greene things only For that is proper to sore eyes So must a good eare and a good smell be ready for whatsoever is either to be heard or smelt and a good stomach as indifferent to all kindes of food as a milstone to whatsoever shee was made for to grinde As ready therefore must a sound understanding be for whatsoever shall happen But he that saith O that my Children might live and O that all men might commend mee for whatsoever I doe is an eye that seekes after greene things or as teeth after that which is tender XXXVI There is not any man that is so happy in his death but that some of those that are by him when he dies will be ready to rejoyce at his supposed calamitie Is it one that was vertuous and wise indeed Will there not some one or other be found who thus will say to himselfe Well now at last shall I bee at rest from this Pedagogue Hee did not indeed otherwise trouble us much but I know well enough that in his heart hee did much condemne us Thus will they speake of the vertuous But as for us alas how many things be there for which there bee many that glad would be to be rid of us This therefore if thou shalt thinke of whensoever thou dyest thou shalt die the more willingly when thou shalt thinke with thy selfe I am now to depart from that world wherein those that have beene my neerest friends and acquaintances they whom I have so much suffered for so often prayed for and for whom I have taken such care even they would have me die hoping that after my death they shall live happier then they did before What then should any
carefully observe and whensoever thou doest discover them thou must rectifie them saying to thy selfe concerning every one of them This imagination is not necessary This is uncharitable This thou shalt speake as another mans slave or instrument then which nothing can be more senselesse and absurd For the Fourth thou shalt sharply check and upbraid thy selfe for that thou doest suffer that more divine part in thee to become subject and obnoxious to that more ignoble part of thy body and the grosse lusts and concupiscences thereof XVIII What portion soever either of aire or fire there be in thee although by nature it tend upwards submitting neverthelesse to the ordinance of the Universe it abides here below in this mixt body So whatsoever is in thee either earthy or humid although by nature it tend downwards yet is it against its nature both raised upwards and standing or consistent So obedient are even the elements themselves to the Universe abiding patiently wheresoever though against their Nature they are placed untill the sound as it were of their retreate and separation Is it not a grievous thing then that thy reasonable part only should be disobedient and should not endure to keepe its place yea though it be nothing enjoyned that is contrary unto it but that only which is according to its nature For wee cannot say of it when it is disobedient as wee say of the fire or aire that it tends upwards towards its proper Element for then goes it the quite contrary way or For wee cannot say of it as of the Elements that it suffers against its owne nature to be obedient but rather when disobedient then goes it a quite contrary course to that which is naturall unto it For the motion of the minde to any injustice or incontinencie or to sorrow or to feare is nothing else but a separation from nature Also when the minde is grieved for any thing that is happened by the divine Providence then doth it likewise forsake its owne place See B. XII I. For it was ordained unto holinesse and godlines which specially consist in anhumble submission to God and his Providence in all things as well as unto Justice these also being part of those duties which as naturally sociable wee are bound unto and without which wee cannot happily converse one with another or without which common societies cannot prosper yea and the very ground and fountaine indeed of all just actions XIX He that hath not one and the selfe same generall end alwayes as long as he liveth cannot possibly be one and the selfe same man alwayes But this will not suffice except thou adde also what ought to be this generall end For as the generall conceit and apprehension of all those things which upon no certaine ground are by the greater part of men deemed good cannot be uniforme and agreeable but that only which is limited and restrained by some certaine proprieties and conditions as of communitie that nothing be conceived good which is not commonly and publickly good so must the end also that wee propose unto our selves bee common and sociable For he that doth direct all his owne private motions and purposes to that end all his actions will be agreeable and uniforme and by that meanes will be still the same man XX. Remember the fable of the countrey mouse and the citie mouse and the great fright and terror that this was put into XXI Socrates was wont to call the common conceits and opinions of men the common Lamiae or bugbeares of the world the proper terrour of silly children XXII The Lacedemonians at their publick spectacula were wont to appoint seates and formes for their strangers in the shadow they themselves were content to set any where XXIII What Socrates answered unto Perdicas why he did not come unto him Least of all deathes I should die the worst kinde of death said he that is not able to requite the good that hath beene done unto mee XXIV In the ancient mysticall letters of the Ephesians commonly called Ephesiae litterae there was an Item that a man should alwayes have in his minde some one or other of the Ancient Worthies XXV The Pythagoraeans were wont betimes in the morning the first thing they did to looke up unto the heavens to put themselves in minde of them who constantly and unvariably did performe their taske as also to put themselves in minde of orderlinesse or good order and of puritie and of naked simplicity For no starre or planet hath any cover before it XXVI How Socrates looked when hee was faine to gird himselfe with a skinne Xantippe his wife having taken away his clothes and caried them abroad with her and what he said to his fellowes and friends who were ashamed and out of respect to him did retire themselves when they saw him thus decked XXVII In matter of writing or reading thou must needs be taught before thou can doe either much more in matter of life For thou art borne a meere slave to thy senses and brutish affections destitute without teaching of all true knowledge and sound reason XXVIII My heart smiled within me They will accuse even vertue her selfe with most hainous and opprobrious words XXIX As they that long after figges in winter when they cannot be had so are they that long after children before they be granted them XXX As often as a Father kisseth his Child Hee should say secretly with himselfe said Epictetus To morrow perchance shall be die But these words bee ominous No words ominous said he that signifie any thing that is naturall In very truth and deed not more ominous then this To cut downe grapes when they are ripe Greene grapes ripe grapes dried grapes or raisons so many changes and mutations of one thing not into that which was not absolutely or into so many severall substances but rather so many successions of time in one and the selfe same subject and substance or so many severall changes and mutations not into that which hath no being at all but into that which is not yet in being XXXI Of the free will there is no thiefe or robber out of Epictetus Whose is this also That wee should finde a certaine art and method of assenting and that we should alwayes observe with great care and heed the inclinations of our mindes that they may alwayes be with their due restraint and reservation alwayes charitable and according to the true worth of every present object And as for earnest longing that wee should altogether avoide it and to use aversenesse in those things onely that wholly depend of our owne wills It is not about ordinarie petty matters beleeve it that all our strife and contention is but whether with the vulgar wee should be mad or by the helpe of Philosophie wise and sober said he XXXII Socrates said What will you have the soules of reasonable or unreasonable creatures Of reasonable But what Of those whose reason is sound
not comtemptibly or scornfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not angrily or passionately saith he elsewhere to the same purpose and inculcats the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calmly meekly so often that were it not so good a word as it is hardly would any man have the patieÌ„ce to reade it so often as he repeates it But much more shall wee be induced to beare with Antoninus his many repetitions in this kind if wee further consider that all that hee did aime at by all these words was meerly to take downe the pride and haughtie spirit of the common Stoicks of his dayes and before Many of whom both by their owne practise and by their doctrine and exhortations did teach a man generally upon all occasions but in matter of death especially rather to bee desperatly stout and resolute then rationally and really wise which made Antoninus in almost all his exhortations and instructions so carefully to inculcat humilitie and a meeke spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give what thou wilt and take away what thou wilt c. B. X. n. 16. They that are any thing acquainted with Senecas stile and genius of writing will easily make a Comment upon this But not to go from this very subject of death that we are now upon how does he set out his Cato his great and almost only patterne of wisedome Tam saith he non tantum Caesari sed sibi iratus nudas in vulnus manus egit genero sum illum contemptoremque omnis potentiae spiritum non emisit sed ejecit c. Epist 24. Is this to dye like a Philosopher or a wise man or rather like a desperat wretch If any man shall answer for S. that hee wrote this as an Orator rather then a Philosopher I grant indeede that it was wit that he affected more then sound wisedome in this and many such passages I meane but yet it is in the person of a Philosopher that he speakes it whether it were a good Orators part to adscribe such a passionat that I say not desperat discontented end to such a perfect wise man as he would have Cato reputed I leave to others to judge The other maine condition that Antoninus doth generally stand upoÌ„ as hath been said is rationally or not inconsideratly A man may undervalue life as well as overprize it It was Aristotles opinion that a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more vertuous he is and the better furnished with all manner of rare perfections the more unwilling he must needs be to dye And certainly according to trueth and sound Philosophie for a man to contemne life and either in a meer bravado as many duellists and contentions persons often do to cast it away or otherwise easily and slightly upon no ground of sound reason and good ratiocination to part with it must needs be the highest degree of madnes meere brutishnes that can bee conceived As on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epictetus upon this occasion speaketh when apparant reason doth induce us for some greater good as either for a better life or for the performance of some duty which in reason ought to be dearer unto us then life not to regard it for a man then through either feare of death or love of this world to linger and to draw back is great basenesse and greater folly As for that Antoninus doth here alleage the Christians as an exemple of that phrenzie that bee doth taxe and reproove the ground of it is the servent zeale of the primitive Christians whole love to Christ was such that they not onely were content to suffer for him when they were called to it but even so longed to dye for him that they could hardly by the Church Canons and discipline provided in that behalf be restrained from offering themselves to death being their owne accusers promooters In so much that in Africa at a certaine time when they flocked by multitudes to the Inquisitors or Judges the Governour of that Province amazed cryed out O wretched creatures if you must needs dye have you no halters or praecipices at home as is recorded by Tertull. ad Scap. last chapter And though this course was by the better learned and more sober praelats inhibited and restrained yet such was commonly their constancie and their readines to death whensoever they were apprehended and condemned by their persecuters Yea their joy and exultation such Deo gratias or God be praised was their common and solemne word when their sentence was read that that alone was sufficient to aâ—â—â—e their enemies and to make them thiâ—â—â— very strangely of them Neither indeed were the Christians better knowne unto the Heathens by any other propertie then this that they were a kind of people that did not regard their lives Before Antoninus Arrianus had already mentioned them upon the same occasion For lib. 4. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treating of an undaunted disposition not capable of any feare or terror 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To him saith he that stands so affected what Tyrant what officers what swords can be dreadfull Or shal it be so that some through meere madnes others by use and custome as the Galilaeans can bee brought to that passe that they shall feare nothing and shall not reason and sound ratiocination c. I know these words are somewhat otherwise interpreted by others who referre both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Christians but if the whole passage be well considered it will appeare otherwise especially if it be compared with Senecas last words of his Ep. 36. which are these Denique finem faciam si hoc unum adjecerâ— nec infantes nec pueros nec mente lapsos timere mortem esse turpissimum si cam securitatem nobis ratio non praestat ad quam stultitia perducit Which words of Seneca I produce here the more willingly because they may also serve to give light to another place of Antoninus lib. v. n. 1â— if any shall take the paines to compare them As for that Arrianus calls the Christians Galilaeans he doth but as many others did as Lucian by name if he be the authour of that Dialogue concerning S. Paul which goeth under his Name and Julian the Apostat as all men know This readines then and alacritie of these godly Christians to seale their profession with their blood so knowne and prooved everie where was nevertheles so much mistaken and misinterpreted as that upon a supposition that it had no ground in reason as Anton you see doth here alleage it was commonly termed by the Heathens pervicacie and obstinatnes Obstinatio indeed was the very word Illa ipsa Obstinatio quam exprobratis saith Tertull. towards the end of his Apologeticus and ad Nationes lib. 1. c. 18. Reliquum Obstinationis in illo capitulo collocatis quod neque gladios neque cruces neque bestias vestras non igâ—em non tormenta ob duritatem ac contemptum mortis animo recusemus c. And before him Plinie in his Epistle de Christianis written to Traianus the Emperour Neque enim dubitabam qualecunque esset quod faterentur pervicaciam certe inflexibilem obstinationem debere puniri Seneca also though not of the Christians particularly he yet in the same sense doth use the word obstinatio in his 76. Epist by which passages it doth appeare how happily Xylander professing what he doth in his Notes did hitt upon this word in his Translation then which hee could never have found a more fitt proper had he sought never so long But some Interpretors of Tertull. it seemes did not well understand it in his de Spectac first chapter where he saith Sunt qui existiment Christianum expeditum morti genus ad hanc Obstinationem abdicatione voluptatum erudiri c. who note that Tertull. doth there use Obstinatio in a good sense for constantia whereas he useth it in no other sense then the Heathens did that objected it unto them and it is as from them that he speakes it as if hee said ad hanc quam nobis objicitis or exprobratis as elsewhere obstinationem c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by Anton. will I thinck hardly be found in any other Greec author in this sense a word neverthelesse as all his are as elegant and proper as may be importing as much in things civill as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in things naturall That which S. Basill doth elegantly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is much to the same purpose Antoninus doth use the word againe but in the Verbe there as others use it also in the same sense B. VIII n 46. speaking of the libertie of the will of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Remember that thy mind c. FINIS