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
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
respect then this of Marcus Antoninus sonne by name of Annius Verus a man of great qualitie in Rome and adopted sonne of Antoninus Pius a Romane Emperour whom also hee succeeded in the Empire about the yeare of our Lord 162 or 163. The chiefest subject of the Booke is the vanity of the world and all worldly things as wealth honour life c. and the end and scope of it to teach a man how to submit himselfe wholly to Gods providence and to live content and thankfull in what estate or calling soever But the Booke I doubt not will sufficiently commend it selfe to them who shall bee able to read it with any judgement and to compare it with all others of the same subject written either by Christians or Heathens so that it bee remembred that it was written by a Heathen that is one that had no other knowledge of any God then such as was grounded upon naturall reasons meerely no certaine assurance of the Immortality of the soule no other light whereby he might know what was good or bad right or wrong but the light of nature and humane reason Which though it were such as it was from God the Author of nature as what is not yet inregard it was not by any revelation or any other extraordinary meanes is therefore called humane and naturall As for the Booke it selfe then to let it speake for it selfe In the Author of it two maine things I conceive very considerable which because by the knowledge of them the use and benefit of the Booke may bee much the greater then otherwise it would bee I would not have any ignorant of The things are these first that he was a very great man one that had good experience of what he spake and secondly that he was a very good man one that lived as he did write and exactly as farre as was possible to a naturall man performed what hee exhorted others unto For the first I have alwayes thought that it was not without Gods especiall Providence that of all them that once were the peculiar people of God hee was chosen to write against the vaine pleasures and delights of this world who of all the rest had had most knowledge and experience of those things that hee did write against A poore man may from his heart perchance declaime against the vanity of wealth and pleasures and a private man against the vanity of honour and greatnesse it may be from their hearts but it is ever suspicious and therefore of lesse power and efficacie Suspicious I meane that they are angry with that they would faine and cannot get themselves yea and perchance inveigh of purpose that by inveighing an ordinary thing in the world they may get that which they inveigh against But at the best that they make a vertue of necessitie that they speake against they know not what and though they meane sincerely as now yet if they were in place themselves God knowes what minde they would be of And the event indeed doth justifiie these suspicions but too often But when a man shall heare such a one as Salomon was speaking in this manner I said in my heart Goe to now I will proove thee with mirth c. I made me great workes c. I made mee gardens and orchards c. I made me pooles of water c. I got mee servants and maidens c. I gathered mee silver and gold c. So I was great c. And whatsoever mine eyes desired I kept not from them I withheld not my heart from any joy c. Then I looked on all the workes that my hands had wrought and on the labour that I had laboured to doe and behold all was vanitie and vexation of spirit and there was no profit under the Sunne Is there any man so bewitched and besotted with worldly wealth and pleasure whom such a confession from such a one will not move for a while at the least And if this of Salomon who at first had received such measure of Grace and illumination from God that it may be more justly wondred that he ever did any thing contrary to this profession then that he should professe so much how much more should that confession of Antoninus move us dilated here by him and inlarged into XII bookes and briefly expressed and summed up in these words of his eight Booke B. VIII N. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast already had sufficient experience that of all the things that hitherto thou hast wandred and erred about thou couldst not finde happinesse in any of them not in syllogismes and Logicall subtilties not in wealth not in honour and reputation not in pleasure in none of all these Of Antoninus I say a meere Heathen lead by humane reason only Antoninus a man for worldly wealth and greatnesse so farre greater then Salomon as Lord and Master I dare say of more great Kingdomes then Salomon was of great townes in all his Kingdome Antoninus a man for his goodnesse and wisedome by all men during his life had in that honour and reputation as never man either before him was or that wee know of ever after him But his goodnesse was the second consideration It hath ever beene the complaint of all ages There hath ever beene store enough of men that could speake well and give good instructions But great want of them that either could or so much as endeavoured to doe as they spake and taught others to doe And what is the good that such can doe The only good I can conceive is that they perswade men as much as in them lies and they goe very effectually about it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That all this that we call vertue and godlinesse so much spoken of amongst men are but words and emptie sounds that there is no such thing really existent indeed as piety and justice but that it is a meere figment of some cunning juglers and impostors or at the best a pretty device of Law-makers and founders of common-wealths to keepe silly people in awe and feare Can any man thinke otherwise if otherwise he be not better grounded that shall heare them speake and then looke upon their actions Such therefore in my judgement might deserve farre more thankes if they did forbeare and would rather lose the commendations of either a smooth tongue or a ready pen then to incurre both the just suspicion of being Atheists themselves and the certaine guilt and crime of having made many others so Bee it therefore spoken to the immortall praise and commendation of this famous Antoninus that as 〈◊〉 did write so he did live Never did writers so conspire to give all possible testimonie of goodnesse uprightnesse innocency and whatsoever could among Heathens be most commendable as they have done to commend this One. They commend him not as the best Prince only but absolutely as the best man and best Philosopher that ever was And it is his proper
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
the times of Vespasian Thou shalt see but the same things some marying some bringing up children some sick some dying some fighting some feasting some merchandizing some tilling some flattering some boasting some suspecting some undermining some wishing to die some fretting and murmuring at their present estate some wooing some hoarding some seeking after Magistracies and some after Kingdomes And is not that their age quite over and ended Againe consider now the times of Trajan There likewise thou seest the very selfe-same things and that age also is now over and ended In the like manner consider other periods both of times and of whole nations and see how many men after they had with all their might and main intended and prosecuted some one worldly thing or other did soone after drop away and were resolved into the Elements But especially thou must call to minde them whom thou thy selfe in thy life time hast knowne much distracted about vaine things and in the meane time neglecting to doe that and closely and unseparably as fully satisfied with it to adhere unto it which their owne proper constitution did require And here thou must remember that thy carriage in every businesse must be according to the worth and due proportion of it for so shalt thou not easily be tyred out and vexed if thou shalt not dwel upon small matters longer then is fitting XXVIII Those words which once were common and ordinarie are now become obscure and obsolet and so the names of men once commonly knowne and famous are now become in a manner obscure and obsolet names Camillus Caeso Volesius Leonnatus not long after Scipio Cato then Augustus then Adrianus then Antoninus Pius All these in a short time will be out of date and as things of another world as it were become fabulous And this I say of them who once shined as the wonders of their ages for as for the rest no sooner are they expired then with them all their fame and memorie And what is it then that shall alwayes be remembred all is vanity What is it that wee must bestow our care and diligence upon even upon this only That our minds wils be just that our actions be charitable that our speech be never deceitfull or that our understanding bee not subject to error that our inclination be alwayes set to embrace whatsoever shall happen unto us as necessary as usuall as ordinary as flowing from such a beginning and such a fountaine from which both thou thy selfe and all things are Willingly therefore See the Pref. towards the end and wholly surrender up thy selfe unto that fatall concatenation yeelding up thy selfe unto the fates to be disposed of at their pleasure XXIX Whatsoever is now present and from day to day hath its existence all objects of memories and the mindes and memories themselves incessantly consider all things that are have their being by change and alteration Use thy selfe therefore often to meditate upon this that the Nature of the Universe delights in nothing more then in altering those things that are and in making others like unto them So that wee may say that whatsoever is is but as it were the seed of that which shall be For if thou thinke that that only is seed which either the Earth or the wombe receiveth thou art very simple XXX Thou art now ready to dye and yet hast thou not attained to that perfect simplicitie thou art yet subject to many troubles and perturbations not yet free from all feare and suspition of externall accidents nor yet either so meekly disposed towards all men as thou shouldest or so affected as one whose only study and only wisedome is to be just in all his actions XXXI Behold and observe what is the state of their rationall part and those that the world doth account wise see what things they flie and are afraid of and what things they hunt after XXXII In another mans minde and understanding thy evill cannot subsist nor in any proper temper or distemper of the naturall constitution of thy body which is but as it were the coate or cottage of thy soule Wherein then but in that part of thee wherein the conceit and apprehension of any misery can subsist Let not that part therefore admit any such conceit and then all is well Though thy body which is so neere it should either be cut or burnt or suffer any corruption or putrefaction yet let that part to which it belongs to judge of these be still at rest that is Let her judge this that whatsoever it is that equally may happen to a wicked man and to a good man is neither good nor evill For that which happens equally to him that lives according to Nature and to him that doth not is neither according to nature nor against it and by consequent neither good nor bad XXXIII Ever consider and thinke upon the world as being but one living substance See B. VI N. XXIII and having but one soule and how all things in the world are terminated into one sensitive power or terminate into one generall sense and are done by one generall motion as it were deliberation of that one soule and how all things that are concurre in the cause of one anothers being and by what manner of connexion and concatenation all things happen XXXIV What art thou that better and divine part excepted but as Epictetus said well a wretched soule appointed to carry a carcasse up and downe XXXV To suffer change can be no hurt as no benefit it is by change to attaine to being The age and time of the world is as it were a flood and swift current consisting of the things that are brought to passe in the world For as soone as any thing hath appeared and is passed away another succeeds and that also will presently out of sight XXXVI Whatsoever doth happen in the world is in the course of nature as usuall and ordinarie as a rose in the spring and fruit in summer Of the same nature is sicknesse and death slaunder and lying in waite and whatsoever else ordinarily doth unto sooles use to be occasion either of joy or sorrow That whatsoever it is that comes after doth very naturally and as it were familiarly follow upon that which was before For thou must consider the things of the world not as a loose independent number consisting meerely of necessary events but as a discreet connexion of things orderly and harmoniously disposed There is then to be seen in the things of the world not a bare succession but an admirable correspondence and affinitie XXXVII Let that of Heraclitus never be out of thy minde that the death of earth is water and the death of water is aire and the death of aire is fire and so on the contrary Remember him also who was ignorant whither the way did lead and how that Reason being the thing by which all things in the world are administred and which men are
but that which is spoken in commendation of wealth pleasure or honour wee entertaine it only as merrily and pleasantly spoken Proceed therefore and inquire further whether it may not bee that those things also which being mentioned upon the stage were merrily and with great applause of the multitude scoffed at with this jest that they that possessed them had not in all the world of their owne such was their affluence and plenty so much as a place where to avoide their excrements Whether I say these ought not also in very deed to be much respected and esteemed of as the only things that are truly good XIII All that I consist of is either forme or marter No corruption can reduce either of these unto nothing for neither did I of nothing become a subsistent creature Every part of mine then will by mutation be disposed into a certaine part of the whole world and that in time into another part and so in insinitum by which kinde of mutation I also became what I am and so did they that begot me and they before them so upwards in infinitum For so we may be allowed to speake though the age and government of the world be to some certaine periods of time limited and confined XIV Reason and rationall power are faculties which content themselves with themselves See B. IV N. I. B. V. N. X VII B. VI. N. XLV and their owne proper operations And as for their first inclination and motion that they take from themselves But their progresse is right to the end object which is in their way as it were and lyeth just before them that is which is feasible and possible whether it be that which at the first they proposed to thēselves or no. For which reason also such actions are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intimate the directnesse of they way by which they are atcheived Nothing must be thought to belong to a man which doth not belong unto him as he is a man These the event of purposes are not things required in a man The nature of man doth not professe any such things The finall ends and consummations of actions are nothing at all to a mans nature The end therefore of a man or that summum bonum whereby that end is fulfilled cannot consist in the consummation of actions purposed and intended Againe concerning these outward worldly things were it so that any of them did properly belong unto man then would it not belong unto man to contemne them and to stand in opposition with them Neither would hee be praise worthy that can live without them or he good if these were good indeed who of his owne accord doth deprive himselfe of any of them But we see contrary wise that the more a man doth withdraw himselfe from these wherein externall pompe and greatnesse doth consist or any other like these or the better he doth beare with the losse of these the better he is accounted XV. Such as thy thoughts and ordinary cogitations are such will thy minde be in time For the soule doth as it were receive its tincture from the phancies and imaginations Dye it therefore and throughly soke it with the assiduitie of these cogitations As for example Wheresoever thou mayest live there it is in thy power to live well and happy But thou mayest live at the Court there then also mayest thou live well and happy Againe that which every thing is made for he is also made unto that and cannot but naturally incline unto it That which any thing doth naturally incline unto therein is his end Wherein the end of every thing doth consist therein also doth his good and benefit consist Society therefore is the proper good of a rationall creature For that we are made for society it hath long since beene demonstrated Or can any man make any question of this that whatsoever is naturally worse and inferiour is ordinarily subordinated to that which is better and that those things that are best are made one for another And those things that have soules are better then those that have none and of those that have those best that have rationall soules XVI To desire things impossible is the part of a mad man But it is a thing impossible that wicked men should not commit some such things Neither doth any thing happen to any man which in the ordinary course of nature as naturall unto him doth not happen See Note upon B XI N. III. Againe the same things happen unto others also And truly if either he that is ignorant that such a thing hath happened unto him or he that is ambitious to be commended for his magnanimitie can be patient and is not grieved is it not a grievous thing that either ignorance or a vain desire to please and to be commanded should bee more powerfull and effectuall then true prudence As for the things themselves they touch not the soule neither can they have any accesse unto it neither can they of thēselves any wayes either affect it or move it For she her self alone can affect move her selfe and according as the Dogmata and opinions are which shee doth vouchsafe her selfe so are those things which as accessories have any coexistence with her XVII After one consideration man is neerest unto us as we are bound to doe them good and to beare with them but as he may oppose any of our true proper actions so man is unto me but as a thing indifferent even as the sunne or the winde or some wilde beast By some of these it may be that some operation or other of mine may be hindered however of my minde and resolution it selfe See B. IV. N. I. there can be no let or impediment by reason of that ordinary constant both Exception or Reservation wherewith it inclineth and ready Conversion of objects from that which may not be to that which may be which in the prosecution of its inclinations as occasion serves it doth observe For by these the minde doth turne and convert any impediment whatsoever to be her aime and purpose So that what before was the impediment is now the principall object of her working and that which before was in her way is now her readiest way XVIII Honour that which is chiefest and most powerfull in the world and that is it which makes use of all things and gouernes all things So also in thy selfe honour that which is chiefest and most powerfull and is of one kinde and nature with that which wee now spake of For it is the very same which being in thee turneth all other things to its owne use and by whom also thy life is governed XIX That which doth not hurt the Citie it selfe cannot hurt any Citizen This rule thou must remember to apply and make use of upon every conceit and apprehension of wrong If the whole Citie be not hurt by this neither am I certainly And if the whole be
Gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See B III N. VII when to a mans thinking thou most seemest to be imployed about matters of moment XII See what Crates pronounceth concerning Xenocrates himselfe XIII Those things which the common sort of people doe admire are most of them such things as are very generall and may be comprehended under things meerely naturall or naturally affected and qualified as stones wood figs vines olives Those that be admired by them that are more moderate and restrained are comprehended under things animated as flocks and heards Those that are yet more gentile and curious their admiration is commonly confined to reasonable creatures only not in generall as they are reasonable but as they are capable of art or of some craft and subtile invention or perchance barely to reasonable creatures as they that delight in the possession of many slaves But he that honours a reasonable soule ingenerall as it is reasonable and naturally sociable doth little regard any thing else and above all things is carefull to preserve his owne in the continuall habit and exercise both of reason and sociablenesse and thereby doth cooperate with him of whose nature hee doth also participate God XIV Some things hasten to be and others to be no more And even whatsoever now is some part thereof hath already perished Perpetuall fluxes and alterations renew the world as the perpetuall course of time doth make the age of the world of it selfe infinite to appeare alwaies fresh and new In such a fluxe and course of all things what of these things that hasten so fast away should any man regard since among all there is not any that a man may fasten and fixe upon as if a man would settle his affection upon some ordinary sparrow flying by him who is no sooner seene then out of sight For wee must not thinke otherwise of our lives then as a meere exhalation of blood or of an ordinary respiration of aire For what in our common apprehension is to breath in the aire and to breath it out againe which wee doe daily so much is it and no more at once to breath out all thy respirative facultie into that common aire from whence but lately as being but from yesterday and today thou didst first breath it in and with it life XV. Not vegetative spiration it is not surely which plants have that in this life should bee so deare unto us nor sensitive respiration the proper life of beasts both tame and wild nor this our imaginative facultie nor that wee are subject to be led and carried up and downe by the strength and violence of our sensuall appetites or that wee can gather and live together or that wee can feed for that in effect is no better then that wee can void the excrements of our food What is it then that should be deare unto us to heare a clattering noise if not that then neither to be applauded by the tongues of men For the praises of many tongues is in effect no better then the clattering of so many tongues If then neither applause what is there remaining that should be deare unto thee This I thinke that in all thy motions and actions thou be moved and restrained according to thine owne true naturall constitution and construction only And to this even ordinary arts and professions doe lead us For it is that which every art doth ayme at that whatsoever it is that is by art effected and prepared may bee fit for that worke that it is prepared for This is the end that he that dresseth the vine and hee that takes upon him either to tame colts or to traine up dogs doth ayme at What else doth the education of Children and all learned professions tend unto Certainly then it is that which should be deare unto us also If in this particular it goe well with thee care not for the obteining of other things But is it so that thou canst not but respect other things also Then canst not thou truely be free then canst thou not have selfe content then wilt thou ever be subject to passions For it is not possible but that thou must be envious and jealous and suspitious of them who thou knowest can bereaue thee of such things and againe a secret underminer of them whom thou seest in present possession of that which is deare unto thee To be short See Note 5. upon the II. B. out of Epictetus and N. XXXVI of this VI. B he must of necessity be full of confusion within himselfe and often accuse the Gods whosoever stands in neede of these things But if thou shalt honour and respect thy mind only that will make thee acceptable towards thy selfe towards thy friends very tractable and conformable and concordant with the Gods that is accepting with praises whatsoever they shall thinke good to appoint and allot unto thee XVI Vnder above and about See Iob 28.1.2 to 12.13 c. are the motions of the Elements but the motion of vertue is none of those motions but is somewhat more excellent and divine Whose way to speed and prosper in it must be through a way that is not easily comprehended XVII Who can choose but wonder at them They will not speake well of them that are at the same time with them and live with them yet they themselves are very ambitious that they that shall follow whom they have never seene nor shall ever see should speake well of them As if a man should grieve that he hath not beene commended by them that lived before him XVIII Doe not ever conceive any thing impossible to man which by thee cannot or not without much difficultie be effected but whatsoever in generall thou canst conceive possible and proper unto any man thinke that very possible unto thee also XIX Suppose that at the Palaestra some body hath all to torne thee with his nailes and hath broken thy head Well thou art wounded Yet thou dost not exclame thou art not offended with him Thou dost not suspect him for it afterwards as one that watcheth to doe thee a mischiefe Yea even then though thou dost thy best to save thy selfe from him yet not from him as an enemy It is not by way of any suspitious indignation but by way of gentle and friendly declination Keepe the same mind and disposition in other parts of thy life also For many things there be which wee must conceit and apprehend as though wee had had to doe with an antagonist at the Palaestra For as I said it is very possible for us to avoid and decline though we neyther suspect nor hate XX. If any body shall reprove me and shall make it apparant unto me that in any either opinion or action of mine I doe erre I will most gladly retract For it is the truth that I seeke after by which I am sure that never any man was hurt and as sure that he is hurt that continueth in any error or
he doth Remember that as it is a shame for any man to wonder that a figge tree should beare figs so also to wonder that the World should beare any thing whatsoever it is which in the ordinary course of nature it may beare To a physitian also to a pilot it is a shame either for the one to wonder that such and such a one should have an ague or for the other that the winds should prove contrarie XIV Remember that to change thy minde upon occasion and to follow him that is able to rectifâ—… thee is equally ingenuous as to finde out at the first what is right and just without helpe For of thee nothing is required that is beyond the extent of thine owne deliberation and judgement and of thine owne understanding XV. If it were thine act and in thine owne power why wouldest thou doe it If it were not whom doest thou accuse the atomes or the gods For to doe either is the part of a mad man Thou must therefore blame no body but if it be in thy power redresse what is amisse if it be not to what end is it to complaine For nothing should be done but to some certaine end XVI Whatsoever dyeth and falleth however and wheresoever it die and fall it cannot fall out of the world If here it have its abode and change here also shall it have its dissolution into its proper elements The same are the worlds Elements and the elements of which thou doest consist And they when they are changed they murmur not why shouldest thou XVII Whatsoever is was made for something as a horse a vine Why wondrest thou The Sun it selfe will say of it selfe I was made for something and so hath every god its proper function What then wert thou made for to disport and delight thy selfe See how even common sense and reason cannot brooke it XVIII Nature hath its end as well in the end and finall consummation of any thing that is as in the beginning and continuation of it XIX As one that tosseth up a ball And what is a hall the better if the motion of it be upwards or the worse if it be downewards or if it chance to fall upon the ground So for the bubble if it continue what is it the better and if it dissolve what is it the worse And so is it of a candle too And so must thou reason with thy selfe both in matter of fame and in matter of death For as for the body it selfe the subject of death wouldest thou know the vilenesse of it Turne it about that thou maiest behold it the worst sides upwards as well as in its more ordinarie pleasant shape how doth it looke when it is old and withered when sick and pained when in the act of lust and fornication And as for fame This life is short Both he that praiseth and he that is praised he that remembers and he that is remembred will soone be dust and ashes Besides it is but in one corner of this part of the world that thou art praised and yet in this corner thou hast not the joynt praises of all men no nor scarce of any one constantly And yet the whole earth it selfe what is it but as one point in regard of the whole world XX. That which must be the subject of thy consideratioÌ„ is either the matter it selfe or the Dogma or the operation or the true sense and signification XXI Most justly have these things happened unto thee why dost not thou amend O but thou hadst rather become good to morrow then to be so to day XXII Shall I doe it I will so the end of my action be to doe good unto men Doth any thing by way of crosse or adversity happen unto me I accept it with reference unto the Gods and their providence the fountaine of all things from which whatsoever comes to passe doth hang and depend XXIII By one action judge of the rest This bathing which usually takes up so much of our time what is it Oyle sweat filth or the sordes of the body and excrementitious viscositie the excrements of oyle other oyntments used about the body and mixed with the sordes of the body all base and loathsome And such almost is euery part of our life and every worldly object XXIV Lucilla buried Verus then was Lucilla herselfe buried by others So Secunda Maximus then Secunda her selfe So Epitunchanus Diotimus then Epitunchanus himselfe So Antoninus Pius Faustina his wife then Antoninus himselfe This is the course of the world First Celer Adrianus then Adrianus himselfe And those austere ones those that foretold other mens deathes those that were so proud and stately where are they now Those austere ones I meane such as were Charux and Demetrius the Platonick and Eudaemon and others like unto those They were all but for one day all dead and gone long since Some of them no sooner dead then forgotten Others soone turned into fables Of others even that which was fabulous is now long since forgotten This therefore thou must remember that whatsoever thou art compounded of shall soone be dispersed and that thy life and breath or thy soule shall either bee no more or shall be translated and appointed to some certaine place and station XXV The true joy of a man is to doe that which properly belongs unto a man That which is most proper unto a man is First to bee kindly affected towards them that are of the same kinde and nature as he is himselfe to contemne all sensuall motions and appetites to discerne rightly all plausible phancies and imaginations to contemplate the nature of the Universe both it and all things that are done in it In which kinde of contemplation three severall relations are to be observed The first to the appearant secundarie cause The second to the first originall cause God from whom originally proceeds whatsoever doth happen in the world The third and last to them that we live and converse with what use may bee made of it to their use and benefit XXVI If paine be an evill either it is in regard of the body and that cannot be * Gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See B. VII N. 13. because the body of it selfe is altogether insensible or in regard of the soule But it is in the power of the soule to preserve her owne peace and tranquillitie and not to suppose that paine is evill For all judgement and deliberation all prosecutioÌ„ or aversation is from within whither the sense of evill except it bee let in by opinion cannot penetrate XXVII Wipe off all idle phancies and say unto thy selfe incessantly Now if I will it is in my power to keep out of this my soule all wickednesse all lust and concupiscences all trouble and confusion But on the contrarie to behold and consider all things according to their true nature and to carry my selfe towards every thing according to its true worth Remember then
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
Comoedia vetus or ancient Comoedie was brought in which had the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberty to enveigh against personall vices being therefore through this her freedome and libertie of speech of very good use and effect to restraine men from pride and arrogancie To which end it was that Diogenes tooke also the same liberty After these what were either the Media or Nova Comoedia admitted for but meerely or for the most part at least for the delight and pleasure of curious and excellent imitation It will steale away looke to it c. Why no man denies but that these also have some good things whereof that may be one But the whole drift and foundation of that kinde of Dramaticall Poetry what is it else but as wee have said VI. How clearely doth it appeare unto thee that no other course of thy life could fit a true Philosophers practise better then this very course that thou art now already in VII A branch cut off from the continuitie of that which was next unto it must needs be cut off from the whole tree so a man that is divided from another man is divided from the whole Society A branch is cut off by another but hee that hates and is averse cuts himselfe off from his neighbour and knowes not that at the same time hee divides himselfe from the whole bodie or corporation But herein is the gift and mercie of God the Author of this society in that once cut off wee may grow together and become part of the Whole againe But if this happen often the miserie is that the further a man is runne in this division the harder he is to be reunited and restored againe and however the branch which once cut off afterwards was graffed in gardners can tell you is not like that which sprouted together at first and still continued in the unity of the body VIII To grow together like fellow branches in matter of good correspondence and affection but not in matter of opinions They that shall oppose thee in thy right courses as it is not in their power to divert thee from thy good action so neither let it bee to divert thee from thy good affection towards them But be it thy care to keepe thy selfe constant in both both in a right judgement and action and in true meekenesse towards them that either shall doe their endeavour to hinder thee or at least will be displeased with thee for what thou hast done For to faile in either either in the one to give over for feare or in the other to forsake thy naturall affection towards him who by nature is both thy friend and thy kinsman is equally base and much savouring of the disposition of a cowardly fugitive souldier IX It is not possible that any nature should bee inferiour unto art since that all arts imitate nature If this be so that the most perfect and generall nature of all natures should in her operation come short of the skill of arts is most improbable Now common is it to all arts to make that which is worse for the betters sake Much more then doth the common Nature doe the same Hence is the first ground of Justice From Justice all other vertues have their existence For Justice cannot be preserved if either wee settle our mindes and affections upon worldly things or be apt to be deceived or rash and inconstant X. The things themselves which either to get or to avoid thou art put to so much trouble come not unto thee themselves but thou in a manner goest unto them Let then thine owne judgement and opinion concerning those thing be at rest and as for the things themselves they stand still and quiet without any noyse or stirre at all and so shall all pursuing and flying cease XI Then is the Soule as Empedocles doth liken it like unto a Sphere or Globe when shee is all of one forme and figure When shee neither greedily stretcheth out her selfe unto any thing nor basely contracts her selfe or lies flat and dejected but shineth all with light whereby shee does see and behold the true nature both that of the Universe and her owne in particular XII Will any contemne me let him looke to that upon what grounds he does it my care shall be that I may never be found either doing or speaking any thing that doth truly deserve contempt Will any hate me let him looke to that I for my part will be kinde and loving unto all and even unto him that hates me whōsoever he be will I be ready to shew his error not by way of exprobration or ostentation of my patience but ingenuously and meekly such as was that famous Phocion if so bee that he did not dissemble For it is inwardly that these things must be that the gods who look inwardly and not upon the outward appearance may behold a man truly free from all indignation and griefe For what hurt can it be unto thee whatsoever any man else doth as long as thou mayest doe that which is proper and sutable to thine owne nature Wilt not thou a man wholly appointed to be both what and as the common good shall require accept of that which is now seasonable to the nature of the Universe XIII They contemne one another and yet they seeke to please one another and whilest they seeke to surpasse one another in worldly pompe and greatnesse they most debase and prostitute themselves in their better part one to another XIV How rotten and unsincere is he that saith I am resolved to cary my selfe hereafter towards you with all ingenuitie and simplicitie O man what doest thou meane what needs this profession of thine the thing it selfe will shew it It ought to be written upon thy forehead No sooner thy voyce is heard then thy countenance must bee able to shew what is in thy mind even as he that is loved knowes presently by the lookes of his sweet-heart what is in her minde Such must he be for all the world that is truly simple and good as hee whose arme holes are offensive that whosoever stands by as soone as ever he comes neere him may as it were smell him whether he will or no. But the affectation of simplicitie is nowise laudable There is nothing more shamefull then perfidious friendship Above all things that must be avoided However true goodnesse simplicitie and kindnesse cannot so be hidden but that as wee have already said in the very eyes and countenance they will shew themselves XV. To live happily is an inward power of the soule when shee is affected with indifferencie or indifferently affected towards those things that are by their nature indifferent To be thus affected she must consider all worldly objects both divided and whole remembring withall that no object can of it selfe beget any opinion in us neither can come to us but stands without still and quiet but that we our selves beget and as it were
print in our selves opinions concerning them Now it is in our power not to print them and if they creepe in and lurk in some corner it is in our power to wipe them off Remembring moreover that this care and circumspection of thine is to continue but for a while and then thy life will be at an end And what should hinder but that thou mayest doe well with all these things For if they be according to nature rejoyce in them and let them bee pleasing and acceptable unto thee But if they be against Nature seek thou that which is according to thine owne Nature and whether it be for thy credit or no use all possible speed for the attainment of it for no man ought to be blamed for seeking his owne good and happinesse XVI Of every thing thou must consider from whence it came of what things it doth consist into what it wil be changed what wil be the nature of it or what it will be like unto when it is changed and that it can suffer no hurt by this change And as for other mens either foolishnesse or wickednesse that it may not trouble and grieve thee First generally thus What reference have I unto these and that we are all borne for one anothers good Then more particularly after another consideration as a Ram is first in a flock of Sheepe and a Bull in a Heard of cattell so am I borne to rule over them Begin yet higher even from this if Atomes be not the beginning of all things then which to beleeve nothing can be more absurd then must wee needes grant that there is a Nature that doth governe the Universe If such a Nature then are all worse things made for the betters sake all better for one anothers sake Secondly what maÌ„ner of men they be at board and upon their beds and so forth But above all things how they are forced by their opinions that they hold to doe what they doe and even those things that they doe with what pride and selfe-conceit they doe them Thirdly that if they doe these things rightly thou hast no reason to be grieved But if not rightly it must needes be that they doe them against their wills and through meere ignorance For as according to Platoes opinion no soule doth willingly erre so by consequent neither doth it any thing otherwise then it ought but against her will Therefore are they grieved whensoever they heare themselves charged either of unjustice or unconscionablenesse or covetousnesse or in generall of any injurious kinde of dealing towards their neighbours Fourthly that thou thy selfe doest transgresse in many things and art even such another as they are And though perchance thou doest forbeare the very act of some sinnes yet hast thou in thy selfe an habituall disposition to them but that either through feare or vaine glory or some such other ambitious foolish respect thou art restrained Fiftly that whether they have sinned or no thou doest not understand perfectly For many things are done by way of discreet policie and generally a man must know many things first before he be able truly and judiciously to judge of another mans action Sixtly that whensoever thou doest take on grievously or makest great woe little â—â—est thou remember then that a mans life is but for a moment of time and that within a while wee shall all bee in our graves Seaventhly That it is not the sinnes and transgressions themselves that trouble us properly for they have their existence in their mindes and understandings onely that commit them but our owne opinions concerning those sinnes Remove then and bee content to part with that conceit of thine that it is a grievous thing and thou hast removed thine anger But how should I remove it How reasoning with thy selfe that it is not shamefull For if that which is shamefull be not the onely true evill that is thou also wilt be driven whilest thou doest follow the common instinct of Nature See B. â—II to avoyde that which is evill to commit many unjust things and to become a thiefe and any thing that will make to the attainement of thy intended worldly ends Eightly How many things may and doe oftentimes follow upon such fits of anger and griefe farre more grievous in themselves then those very things which we are so grieved or angry for Ninthly That meekenesse is a thing unconquerable if it be true and naturall and not affected or hypocriticall For how shall even the most fierce and malicious that thou shalt conceive be able to hold on against thee if thou shalt still continue meeke and loving unto him and that even at that time when hee is about to doe thee wrong thou shalt be well disposed and in good temper with all meekenesse to teach him and to instruct him better As for example My sonne wee were not borne for this to hurt and annoy one another It will be thy hurt not mine my sonne and so to shew him forcibly and fully that it is so in very deede and that neither Bees doe it one to another nor any other creatures that are naturally sociable But this thou must doe not scoffingly nor by way of exprobration but tenderly without any harshnesse of words Neither must thou doe it by way of exercise or ostentation that they that are by and heare thee may admire thee but so alwayes that no body be privie to it but himselfe alone yea though there be more present at the same time These nine particular heads as so many gifts from the Muses see that thou remember well and begin one day whilest thou art yet alive to bee a man indeede But on the other side thou must take heede as much to flatter them as to be angry with them for both are equally uncharitable and equally hurtfull And in thy passions take it presently to thy consideration that to be angry is not the part of a man but that to bee meeke and gentle as it savours of more humanity so of more manhood That in this there is strength and nerves or vigour and fortitude whereof anger and indignation is altogether voyde For the neerer every thing is unto unpassionatnesse the neerer it is unto power And as griefe doth proceede from weakenesse so doth anger For both both hee that is angry that grieveth have received a wound and cowardly have as it were yeelded themselves unto their affections If thou wilt have a Tenth also receive this Tenth gift from Hercules the Guide and Leader of the Muses That it is a mad mans part to looke that there should be no wicked men in the World because it is impossible Now for a man to brooke well enough that there should be wicked men in the World but not to endure that any should transgresse against himselfe is against all equity and indeede tyrannicall XVII Foure severall dispositions or inclinations there be of the minde and understanding which to be aware of thou must
see the same as the same things so the same shortnesse of continuance of all those things And behold These be the things that we are so proud and puffed up for XIX Cast away from thee opinion and thou art safe And what is it that hinders thee from casting of it away When thou art grieved at any thing hast thou forgotten that all things happen according to the Nature of the Universe and that him onely it concernes who is in fault and moreover that what is now done is that which from ever hath beene done in the world and will ever be done and is now done every where how neerely all men are allied one to another by a kindred not of blood nor of seed but of the same minde Thou hast also forgotten that every mans minde partakes of the Deitie and issueth from thence and that no man can properly call any thing his owne no not his sonne nor his body not his life for that they all proceed from that One who is the giver of all things That all things are but opinion that no man lives properly but that very instant of time which is now present or that all life properly doth consist in this present instant of time See B. II. n. XII separated from the which is either past or future And therefore that no man whensoever hee dieth can properly be said to lose any more then an instant of time XX. Let thy thoughts ever runne upon them who once for some one thing or other were moved with extraordinary indignation who were once in the highest pitch of either honour or calamity or mutuall hatred and enmity or of any other fortune or condition whatsoever Then consider what 's now become of all those things All is turned to smoake all to ashes and a meere fable and perchance not so much as a fable As also whatsoever is of this Nature as Fabius Catulinus in the field Lucius Lupus and Stertinius at Baiae Tiberius at Capreae and Velius Rufus and all such examples of vehement prosecution in worldly matters let these also runne in thy minde at the same time and how vile every object of such earnest and vehement prosecution is and how much more agreeable to true Philosophie it is for a man to carry himselfe in every matter that offers it selfe justly and moderatly as one that followeth the Gods with all simplicity For for a man to be proud and high conceited that he is not proud and high conceited is of all kinde of pride and presumption the most intolerable XXI To them that aske thee Where hast thou seene the Gods or how knowest thou certainly that there be Gods that thou art so devout in their worship I answer first of all that even to the very eye they are in some manner visible and apparent Secondly neither have I ever seene mine owne soule and yet I respect and honour it So then for the Gods by the dayly experience that I have of their power and providence towards my selfe and others I know certainly that they are and therefore worship them XXII Herein doth consist happinesse of life for a man to know theroughly the true nature of every thing What is the matter and what is the forme of it with all his heart and soule ever to doe that which is just and to speake the truth What then remaineth but to enjoy thy life in a course and cohaerence of good actions one upon another immediatly succeeding and never interrupted though for never so little a while XXIII There is but one light of the sunne though it be intercepted by walls mountaines and other thousand objects There is but one common substance of the whole World though it be concluded and restrained into severall different bodies in number infinite There is but one common soule though divided into innumerable particular essences and natures So is there but one common intellectuall soule though it seeme to be divided And as for all other parts of those Generalls which we have mentioned as either sensitive soules or subjects these of themselves as naturally irrationall have no common mutual reference one unto another though many of them containe a Mind or Reasonable Faculty in them whereby they are ruled and governed or that hath power and authority over them But of every reasonable minde this is the particular nature that it hath reference to whatsoever is of her owne kinde and desireth to be united neither can this common affection or mutuall unity and correspondencie be here intercepted or divided or confined to particulars as those other common things are XXIV What doest thou desire To live long What To enjoy the operations of a sensitive soule or of the appetitive Facultie or wouldst thou grow and then decrease againe Wouldst thou long bee able to talke to thinck and reason with thyselfe Which of all these seemes unto thee a worthy object of thy desire Now if of all these thou doest finde that they be but little worth in themselves proceed on unto the last which is In all things to follow God and Reason But for a man to greeve that by death he shall be deprived of any of these things is both against God and Reason XXV What a small portion of vaste and infinite eternitie it is that is allowed unto euery one of us and how soone it vanisheth into the generall age of the world of the common substance and of the common soule also what a small portion is allotted unto us and in what a little clod of the whole Earth as it were it is that thou doest crawle After thou shalt rightly have considered these things with thy selfe phancie not any thing else in the world any more to bee of any weight and moment but this to do that only which thyne owne nature doth require and to conforme thyselfe to that which the common Nature doth affoord XXVI What is the present estate of my understanding For herein lyeth all indeede As for all other things they are without the compasse of myne owne will and if without the compasse of my will then are they as dead things unto me and as it were mere smoake XXVII To stirre up a man to the contempt of death this among other things is of good power and efficacie that even they who esteemed pleasure to bee happines and payne miserie did neverthelesse many of them contemne death as much as any And can death be terrible to him to whome that only seemes good which in the ordinarie course of nature is seasonable to him to whome whether his actions bee many or few so they be all good is all one and who whether hee behold the things of the world being allwayes the same either for many years or for few yeares only is altogether indifferent O man as a Citizen thou hast lived and conversed in this great Citty the World Whether just for so many yeares or no what is it unto thee Thou hast lived thou maiest bee