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
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
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
not for many yeares together in any Booke-sellers shop I was beholding to learned Mr. Holsworths well furnished library for the first sight and long use of the latter and better Edition as also for the use of many other Bookes and that the Latine Translation of Xylander hath beene commended and approved by the most learned doctissimus eruditissimus Interpres vir profundae eruditionis c. So they speake of him I doe thinke it very necessary both that I should give the Reader that satisfaction that I doe not actum agere and doe my selfe that right that whereas I take upon me to translate Marcus Antoninus Augustus I may not be suspected to have translated Guilielmus Xylander Augustanus Indeed what might bee expected from Xylanders Interpretation may be collected by his owne ingenuous intimation both in his Preface where he is faine to Apologize for it that he durst undertake it professing that in quibusdam hee was constrained to divinare audacter à codice Graeco aut usu communi recedere as also in his Notes where his words are Sunt autem passim permulta in quibus ariolo magis quam Interprete opus sit And that he doth so indeed it doth but too manifestly appeare by his Translation For I dare boldly say and doe him no wrong that sometimes in a whole page he hath not two lines of Antoninus his sense and meaning Besides the liberty that hee takes unto himselfe to supply of his owne head to leave out sometimes words sometimes lines to change and alter at his will without any reason given for it or so much as the Reader acquainted with it And whereas Xylander puts the fault of all this upon the corruption and imperfection of the copie I cannot any wayes approve it For first as I confesse the faults and corruptions of it if in the printed copies they have not beene made more then they were in the Manuscript which I doe not beleeve to be many so of those many I know none or very few that may be termed incurable And as for the Lacunae of it I hope that they neither in this Translation and what ancient booke is there almost but hath some will not bee found many As for any greater hiatus as perchance of many leafes together if any shall suspect the Copie to have beene defective in that kinde the method and composition of the booke being such that it doth for the most part consist of certaine Aphorismes and Canons they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. without any certaine order or series either in regard of the whole but that they all tend to one purpose or in regard of the parts themselves as it is not possible by the matter it selfe for any man to determine how much more in this kinde may have beene written by Antoninus so if there were never so much extant yet how this that we have here could thereby be made more perfect then it is I doe not see Their conceit who by reason of this undependance of matters would have the whole booke to be but excerpts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a greater and better compacted worke there being so many other bookes both sacred and prophane written in the same kinde and Epictetus the Patterne of all latter Stoicks his Enchiridion among the rest it can at the best passe but for a meere conceit and needs I hope no other refutation To tell you then what I have done and that you may be the better satisfied that I except not against Xylanders Interpretation without cause it remaines that for a Specimen I produce some few passages by which it will be easie for any to judge of the rest But first I must faithfully professe that my purpose in all this is not any wayes to detract either from Xylander himselfe or from the judgement of those learned men by whom he hath beene highly commended but rather to follow after my best abilitie Xylanders owne example whom for his great paines and labour in his life-time to further and promote learning I acknowledge to have deserved much honour respect from all that love learning I might adde that I shall deal with him more ingenuously too then some others have done who take upon them to correct some corrupt places of Antoninus which Xylander in his Translation whereof they take no notice had already plainly corrected But now to Antoninus Where Antoninus in his first Booke saith that hee learned by his Fathers example that it is not impossible for a man that lives at the Court B. I. N. XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To live almost a private mans life for matter of worldly pompe and magnificence and all outward shew and appearance expressed by him before more at large and yet for all that not to be a whit the more base and pusillanimous or lesse stout or resolute in any publike affaires that shall require the power and authoritie of a Prince and Commander he translates it Bas Edit pag. 174. sed licere ei proximum privato homini habitum sumere imò verò eum splendorem eos qui principes rempublicam gerere velint demissiores segnioresque efficere Which neither of it selfe affords any tolerable sense and is as wide from Antoninus his meaning as any thing that could have beene conceived In the eight booke Antonius saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pas Edit 247. That the common Nature which was one of the many Synomina's by which the Stoicks did expresse God doth distribute all things in equalitie as matter forme duration and the like and then adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This equalitie thou shalt observe not if absolutely thou shalt goe to compare all the particulars of any one thing by themselves with the particulars of another by themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is B. VIII N. VI. but if thou consider all the particulars of any one thing together with all the particulars of another together likewise His meaning is that every naturall thing in his owne kinde that is after a Geometricall though not Arithmeticall equalitie is equally perfect an Ant as perfect in her quantitie as an Elephant and Whale so great and vast in theirs As strong for her little proportion of body and other circumstances of her nature and as long lived as any other creature and so of all other things if all things be well considered And this doth not only extend to things of severall kinds and natures but even to those that are of the same It is a very pleasant and usefull speculation as it may be prosecuted and applied and it is very fully expressed by Antoninus After this as his manner is abruptly passing to another matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he to himselfe for so must the words be distinguished which in the Greeke are viciously joyned and confounded 〈◊〉 〈◊〉
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
which would suffice in matter of action there thou comest short of that which thou maist It must needs be therefore that thoudost not love thy selfe for if thou didst thou wouldst also love thy Nature that which thy nature doth propose unto her self as her end Others as many as take pleasure in their trade and profession can even pine themselves at their workes and neglect their bodies and their food for it and doest thou lesse honour thy nature then an ordinary mechanick his trade or a good dancer his art then a covetous man his silver and a vaine glorious man applause These to whatsoever they take an affection can be content to want their meat and sleepe to further that every one which he affects and shall actions tending to the common good of humane societie seeme more vile unto thee or worthy of lesse respect and intention II. How easie a thing is it for a man to put off from him all turbulent adventitious imaginations and presently to be in perfect rest and tranquillitie III. Thinke thy selfe fit and worthy to speake or to doe any thing that is according to Nature and let not the reproach or report of some that may ensue upon it ever deterre thee If it be right and honest to be spoken or done undervalue not thy selfe so much as to be discouraged from it As for them they have their owne rationall over-ruling part and their owne proper inclination which thou must not stand and looke about to take notice of but goe on straight whither both thine owne particular and the common nature doe lead thee and the way of both these is but one IV. I continue my course by actions according to nature untill I fall and cease breathing out my last breath into that aire by which continually breathed in I did live and falling upon that earth out of whose gifts and fruits my father gathered his seed my mother her blood and my nurse her milk out of which for so many yeares I have beene provided both of meate and drinke And lastly which beareth mee that tread upon it and beareth with me that so many wayes doe abuse it or and so freely make use of it so many wayes to so many ends V. No man can admire thee for thy sharpe acute language such is thy naturall disabilitie that way Be it so yet there be many other good things for the want of which thou canst not pleade the want of naturall abilitie Let them be seene in thee which depend wholly from thee sinceritie gravity laboriousnesse contempt of pleasures be not querulous be content with little be kinde be free avoid all superfluitie all vaine pratling be magnanimous Doest not thou perceive how many things there be which notwithstanding any pretence of naturall indisposition and unfitnesse thou mightest have performed and exhibited and yet still thou doest voluntarily continue drooping downewards Or wilt thou say that it is through defect of thy naturall constitution that thou art constrained to murmur to be base and wretched to flatter now to accuse and now toplease and pacifie thy body to bee vaine-glorious to bee so guidy headed and unsetled in thy thoughts nay witnesses bee the Gods of all these thou mightest have beene rid long agoe Only this thou must have beene contented with to have borne the blame of one that is somewhat slow and dull Wherein thou must so exercise thy selfe as one who neither doth much take to heart this his naturall defect nor yet pleaseth himselfe in it VI. Such there be who when they have done a good turne to any are ready to set them on the score for it and to require retaliatiō Others there be who though they stand not upon retaliation to require any yet they thinke with themselves neverthelesse that such a one is their debtor and they know as their word is what they have done Others againe there be who when they have done any such thing doe not so much as know what they have done but are like unto the vine which beareth her grapes and when once shee hath borne her owne proper fruit is contented and seekes for no further recompence As a horse after a race and a hunting dog when hee hath hunted and a Bee when she hath made her hony looke not for applause and commendation so neither doth that man that rightly doth understand his owne nature when he hath done a good turne See B. IV III. but from one doth proceed to doe another even as the vine after shee hath once borne fruit in her owne proper season is ready for another time Thou therefore must be one of them who what they do barely do it without any further thought are in a maner unsensible of what they doe Nay but will some reply perchance this very thing a rationall man is bound unto to understand what it is that hee doeth For it is the property say they of one that is naturally sociable to be sensible that hee doth operate sociably nay and to desire that the partie himselfe that is sociably dealt with should bee sensible of it too I answer That which thou sayest is true indeed but the true meaning of that which is said thou dost not understand And therefore art thou one of those first whom I mentioned For they also are led by a probable appearance of reason But if thou dost desire to understand truely what it is that is said feare not that thou shalt therefore give over any sociable action VII The forme of the Athenians prayer did runne thus O raine raine good Iupiter upon all the grounds and fields that belong to the Athenians Eyther wee should not pray at all or thus absolutely and freely and not every one for himselfe in particular alone VIII As wee say commonly The physitian hath praescribed unto this man riding unto another cold baths unto a third to goe bare foot so it is alike to say The Nature of the Vniverse hath praescribed unto this man sicknesse or blindnesse or some losse or dammage or some such thing For as there when wee say of a physitian that hee hath praescribed any thing our meaning is that hee hath appointed this for that as subordinate and conducing to health so here whatsoever doth happen unto any is ordained unto him as a thing subordinate unto the fates and therefore doe wee say of such things that they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is happen or fall together as of square stones when either in wals or pyramides in a certaine position they fit one another and agree as it were in an harmony the Masons say that they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if thou shouldest say fall together so that in the generall though the things be divers that make it yet the consent or harmony it selfe is but one And as the whole world is made up of all the particular bodies of the world one perfect and compleat body of the same nature that particular
bodies so is the Destiny of particular causes and events one generall one of the same nature that particular causes are What I now say even they that are mere Idiots are not ignorant of for they say commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is This his Destiny hath brought upon him This therefore is by the Fates properly and particularly brought upon this as that unto this in particular is by the physitian praescribed These therefore let us accept of in like manner as wee doe those that are praescribed unto us by our Physitians For them also in themselves shall wee finde to containe many harsh things but wee neverthelesse in hope of health and recovery accept of them Let the fulfilling and accomplishment of those things which the common nature hath determined be unto thee as thy health Accept then and be pleased with whatsoever doth happen though otherwise harsh and unpleasing as tending to that end to the health and welfare of the Vniverse and to Joves happinesse and prosperity For this whatsoever it be should not have beene a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 produced had it not b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conduced to the good of the Vniverse For neither doth any ordinary particular nature bring any thing to passe that is not to whatsoever is within the sphere of its owne proper administration and government agreeable and subordinate For these two considerations then thou must be well pleased with any thing that doth happen unto thee First because that for thee properly it was brought to passe and unto thee it was praescribed and that from the very beginning by the series and connexion of the first causes it hath ever had a reference unto thee And secondly because the good successe and perfect welfare indeed the very continuance of Him that is the Administrator of the whole doth in a manner depend on it For the whole because whole therefore entire and perfect is maimed and mutilated if thou shalt cut off any thing at all whereby the coherence and contiguity as of parts so of causes is maintained preserved Of which certaine it is that thou doest as much as lyeth in thee cut off and in some sort violently take somewhat away as often as thou art displeased with any thing that happeneth IX Bee not discontented bee not disheartned bee not out of hope if often it succeed not so well with thee punctually and precisely to doe all things according to the right dogmata but being once cast off returne unto them againe and as for those many and more frequent occurrences either of worldly distractions or humane infirmities which as a man thou canst not but in some measure be subject unto bee not thou discontented with them but however love and affect that only which thou dost returne unto a Philosophers life and proper occupation after the most exact manner And when thou dost returne to thy philosophie returne not unto it as the manner of some is after play liberty as it were to their School Masters Pedagogues but as they that have sore eyes to their sponge and egg or as another to his cataplasme or as others to their fomentations so shalt not thou make it a matter of ostentation at all to obey reason but of ease and comfort And remember that philosophie requireth nothing of thee but what thy nature requireth and wouldest thou thy selfe desire any thing that is not according to nature for which of these saiest thou that which is according to Nature or against it is of it selfe more kind pleasing Is it not for that respect especially that pleasure it selfe is to so many mens hurt and overthrow most prevalent because esteemed commonly most kind and naturall But consider well whether magnanimitie rather and true libertie and true simplicitie and equanimitie and holines whether these be not most kinde and naturall And prudencie it selfe what more kind and amiable then it when thou shalt truly consider with thy self what it is through al the proper objects of thy rational intellectuall faculty currētly to go on without any fall or stumble As for the things of the world their true nature is in a manner so involved with obscuritie that unto many philosophers and those no meane ones they seemed altogether incomprehensible and the Stoicks themselves though they judge them not altogether incomprehensible yet scarce not without much difficulty comprehensible so that all assent of ours is fallible for who is he that is infallible in his cōclusions From the nature of things passe now unto their subjects and matter how temporary how vile are they such as may be in the power and possession of some abominable loose liver of some common strumpet of some notorious oppressor and extortioner Passe from thence to the dispositions of them that thou doest ordinarily converse with how hardly doe wee beare even with the most loving and amiable that I may not say how hard it is for us to beare even with our owne selves In such obscuritie and impuritie of things in such and so continuall a fluxe both of the substances and time both of the motions themselves and things moved what it is that we can fasten upon either to honour and respect especially or seriously and studiously to seeke after I cannot so much as conceive For indeed they are things contrary X. Thou must comfort thy selfe in the expectation of thy naturall dissolution and in the meane time not grieve at the delay but rest contented in those two things First that nothing shall happen unto thee which is not according to the nature of the Universe Secondly that it is in thy power to doe nothing against thine owne proper god and inward Spirit For it is not in any mans power to constraine thee to transgresse against him XI What is the use that now at this present I make of my soule Thus from time to time and upon all occasions thou must put this question to thy selfe what is now that part of mine which they call the rationall mistris part imployed about Whose soule doe I now properly possesse a childes or a youths a womans or a tyrants some brute or some wilde beasts soule XII What those things are in themselves which by the greatest part are esteemed good thou maist gather even from this For if a man shall heare things mentioned as good which are really good indeed such as are prudence temperance justice fortitude after so much heard and conceived hee cannot endure to heare of any more for the word good is properly spoken of them But as for those which by the vulgar are esteemed good if he shall heare them mentioned as good he doth hearken for more He is well contented to heare that what is spoken by the Comaedian is but familiarly and popularly spoken so that even the vulgar apprehend the difference For why is it else that this offends not and needs not to be excused when vertues are stiled good
thy wretched body or life to remember that they are neither thine nor in thy power XXVIII Thou maiest alwayes speed if thou wilt but make choise of the right way if in the course both of thine opinions and actions thou wilt observe a true method These two things be common to the soules as of God so of men and of every reasonable creature first that in their owne proper worke they cannot be hindered by any thing and secondly that their happinesse doth consist in a disposition to and in the practise of righteousnesse and that in these their desire is terminated XXIX If this neither be my wicked act nor an act any wayes depending from any wickednesse of mine and that by it the publike is not hurt what doth it concerne me And wherein can the publike be hurt For thou must not altogether be carryed by conceit and common opinion but though thou must after thy best abilitie as occasion shall require though but in middle or worldly things they sustaine any dammage ever be ready to helpe them yet doe not thou conceive that they are truly hurt thereby for that is not right But as that old foster Father in the Comaedie being now to take his leave doth with a great deale of Ceremonie require his Foster Childs rhombus remēbring neverthelesse that it is but a rhombus so here also do thou likewise XXX What is all this pleading and publick bawling for at the Courts O man hast thou forgotten what those things are yea but they are things that others much care for and highly esteeme of Wilt thou therefore be a foole too Once I was let that suffice XXXI Let death surprise me when it will and where it will I may bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a happy man neverthelesse For he is a happy man who in his life time dealeth unto himselfe a happy lot and portion A happy lot and portion is good inclinations of the soule good desires good actions THE SIXTH BOOKE THe matter it selfe of which the Universe doth consist is of it selfe very tractable and pliable That rationall essence that doth governe it hath in it selfe no cause to doe evill It hath no evill in it selfe neither can it doe any thing that is evill neither can any thing be hurt by it And all things are done and determined according to its will and prescript II. Bee it all one unto thee whether halfe frozen or well warme whether only slumbering or after a full sleepe whether discommended or commended thou doe thy duty or whether dying or doing somewhat else for that also to die must among the rest be reckoned as one of the duties and actions of our lives III. Looke in let not either the proper qualitie or the true worth of any thing passe thee before thou hast fully apprehended it IV. All substances come soone to their change and either they shall be resolved by way of exhalation if so be that all things shall bee reunited into one substance or as others maintaine they shall be scattered and dispersed As for that Rationall Essence by which all things are governed as it best understandeth it selfe both its owne disposition and what it doth and what matter it hath to doe with and accordingly doth all things so we that do not no wonder if wee wonder at many things the reasons whereof wee cannot comprehend V. The best kinde of revenge is not to become like unto them VI. Let this be thy only joy and thy only comfort from one sociable kinde action without intermission to passe unto another God being ever in thy minde VII The rationall commanding part as it alone can stirre up and turne it selfe so it maketh both it selfe to be and every thing that happeneth to appeare unto it selfe as it will it selfe VIII According to the nature of the Universe all things particular are determined not according to any other nature either about compassing and containing or within dispersed and contained or without depending Either this Universe is a meere confused masse and an intricate context of things which shall in time be scattered and dispersed againe or it is an Union consisting of Order and administred by providence If the first why should I desire to continue any longer in this fortuit confusion and commixtion or why should I take care for any thing else but that as soon as may be I may be Earth againe And why should I trouble my selfe any more whilest I seeke to please the gods Whatsoever I doe Dispersion is my end and will come upon me whether I will or noe But if the latter be then am not I religious in vaine then will I be quiet and patient and put my trust in Him who is the Governor of all IX Whensoever by some present hard occurrences thou art constrained to be in some sort troubled and vexed returne unto thy selfe as soone as may be and be not out of tune longer then thou must needs For so shalt thou be the better able to keepe thy part another time and to maintaine the harmonie if thou doest use thy selfe to this continually once out presently to have recourse unto it and to beginne againe X. If it were that thou hadst at one time both a stepmother and a naturall mother living thou wouldest honour and respect her also neverthelesse to thine owne naturall mother would thy refuge and recourse bee continually So let the Court and thy Philosophie be unto thee Have recourse unto it often and comfort thy selfe in her by whom it is that those other things are made tolerable unto thee and thou also in those things not intolerable unto others XI How marvellous usefull it is for a man to represent unto himselfe meates and all such things that are for the mouth under a right apprehension and imagination as for example This is the carkase of a fish this of a bird and this of a hogge And againe more generally This Phalernum this excellent highly commended wine is but the bare juyce of an ordinary grape This purple robe but sheepes haires dyed with the blood of a shell-fish So for coitus it is but the attrition of an ordinarie base entrall and the excretion of a little * Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See B. IV 39. vile snivell with a certaine kinde of convulsion according to Hippocrates his opinion How excellent usefull are these lively phancies and representation of things thus penetrating and passing through the objects to make their true nature knowne and apparant This must thou use all thy life long and upon all occasions and then especially when matters are apprehended as of great worth and respect thy art and care must be to uncover them and to behold their vilenesse and to take away from them all those serious circumstances and expressions under which they made so grave a shew For outward pompe and appearance is a great jugler and then especially art thou most in danger to be beguiled by it
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
vexation upon it selfe This I say it will not put it selfe in any feare it will not lead it selfe into any concupiscence If it bee in the power of any other to compell it to feare or to grieve it is free for him to use his power But sure if it selfe doe not of it selfe through some false opinion or supposition incline it selfe to any such disposition there is no feare For as for the body why should I make the griefe of my body to be the grief of my minde If that it selfe can either feare or complaine let it But as for the soule which indeed can only be truly sensible of either feare or griefe to which only it belongs according to its different imaginations and opinions to admit of either of these or of their contraries thou mayest look to that thy selfe that it suffer nothing Induce her not to any such opinion or perswasion The understanding is of it selfe sufficient unto it selfe and needs not if it selfe doth not bring it selfe to need any other thing besides it selfe and by consequent as it needs nothing so neither can it be troubled or hindered by any thing if it selfe doth not trouble and hinder it selfe XIV What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or happinesse but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a good Daemon or Spirit What then doest thou doe here O opinion By the gods I adjure thee that thou get thee gone as thou camest for I need thee not Thou camest indeed unto me according to thy ancient wonted manner It is that that all men have ever beene subject unto That thou camest therefore I am not angry with thee only be gone now that I have found thee what thou art XV. Is any man so foolish as to feare change to which all things that once were not owe their being And what is it that is more pleasing and more familiar to the nature of the Universe How couldst thou thy selfe use thy ordinary hot bathes should not the wood that heateth them first bee changed How couldest thou receive any nourishment from those things that thou hast eaten if they should not be changed Can any thing else almost that is usefull and profitable bee brought to passe without change How then doest not thou perceive that for thee also by death to come to change is a thing of the very same nature and as necessary for the nature of the Universe XVI Through the Substance of the Universe as through a torrent passe all particular bodies being all of the same nature and all joynt workers with the Universe it selfe as in one of our bodies so many members among themselves How many such as Chrysippus how many such as Socrates how many such as Epictetus hath the Age of the world long since swallowed up and devoured Let this bee it either men or businesses that thou hast occasion to thinke of to the end that thy thoughts be not distracted and thy minde too earnestly set upon any thing upon every such occasion presently come to thy minde Of all my thoughts cares one only thing shall be the object that I my selfe doe nothing which to the proper constitution of man either in regard of the thing it selfe or in regard of the manner or of the time of doing is contrarie The time whē thou shalt have forgottē all things is at hand And that time also is at hand when thou thy selfe shalt be forgotten by all Whilest thou art apply thy selfe to that especially which unto man as he is a man is most proper and agreeable and that is for a man even to love them that transgresse against him This shall be if at the same time that any such thing doth happen thou call to minde that they are thy Kinsmen that it is through ignorance and against their wills that they sinne and that within a very short while after both thou and he shall be no more But above all things that he hath not done thee any hurt for that by him thy minde and understanding is not made worse or more vile then it was before XVII The nature of the Universe of the common substance of all things as it were of so much waxe hath now perchance formed a horse and then destroying that figure hath new tempered and fashioned the matter of it into the form and substance of a tree then that againe into the forme and substance of a man and then that againe into some other Now every one of these doth subsist but for a very little while As for dissolution if it be no grievous thing to the chest or trunck to be joyned together why should it be more grievous to be put asunder XVIII An angry countenance is much against nature and it is oftentimes the proper countenance of them that are at the point of death But were it so that all anger and passion were so throughly quenched in thee that it were altogether impossible to kindle it any more yet herein must not thou rest satisfied but further endeavour by good consequence of true ratiocination perfectly to conceive and understand that all anger and passion is against reason For if thou shalt not be sensible of thine innocencie if that also shall be gone from thee the comfort of a good conscience that thou doest all things according to reason what shouldest thou live any longer for All things that now thou seest are but for a moment That nature by which all things in the world are administred will soone bring change and alteration upon them and then of their substances make other things like unto them and then soone after others againe of the matter and substance of these that so by these meanes the world may still appeare fresh and new XIX Whensoever any man doth trespasse against thee presently consider with thy selfe what it was that he did suppose to be good what to be evill when he did trespasse For this when thou knowest thou wilt pitty him thou wilt have no occasion either to wonder or to be angry For either thou thy selfe doest yet live in that error and ignorance as that thou doest suppose either that very thing that he doth or some other like wordly thing to bee good and so thou art bound to pardon him if hee have done that which thou in the like case wouldest have done thy selfe Or if so be that thou doest not any more suppose the same things to be good or evill that he doth how canst thou but be gentle unto him that is in an error XX. Phancie not to thy selfe things future as though they were present but of those that are present take some aside that thou takest most benefit of and consider of them particularly how wonderfully thou wouldest want them if they were not present But take heed withall least that whilest thou doest settle thy contentment in things present thou grow in time so to overprize them as that the want of them whensoever it shall so fall out should be a trouble
when therefore any of these things make thee discontented check thy selfe with these words Now hath paine given thee the foile Thy courage hath failed thee XXXVI Take heed least at any time thou stand so affected though towards unnaturall evill men as ordinary men are commonly one towards another XXXVII How know we whether Socrates were so Eminent indeed and of so extraordinary a disposition For that he dyed more gloriously that hee disputed with the Sophists more subtilly that hee watched in the Pagus more affiduously that being commanded to fetch innocent Salaminius hee refused to doe it more generously all this will not serve Nor that he walked in the streets with much gravitie and majestie as was objected unto him by his adversaries which neverthelesse a man may we doubt of whether it were so or no or which aboue all the rest if so be that it were true a man would well consider of whether commendable or discommendable The thing therefore that we must inquire into is this what manner of soule Socrates had whether his disposition was such as that all that he stood upon and sought after in this world was barely this That he night ever carry himselfe justly towards men and holily towards the gods Whether without indignation when it would doe no good hee could beare with other mens wickednesse and yet never condescend to any mans evill fact or evill intentions through either feare or ingagement of friendship Whether of those things that happened unto him by Gods appointment he neither did wonder at any when it did happen or thought it intolerable in the triall of it And lastly whether he never did suffer his minde to sympathize with the senses and affections of the body For we must not think that Nature hath so mixed and rempered it with the body as that she hath not power to circumscribe her selfe and by her selfe to intend her owne ends and occasions XXXVIII For it is a thing very possible that a man should be a very divine man and yet bee altogether unknowne This thou must ever be mindfull of as of this also that a mans true happinesse doth consist in very few things And that although thou doest despaire that thou shalt ever be a good either Logician or Naturalist yet thou art never the further off by it from being either liberall or modest or charitable or obedient unto God XXXIX Free from all compulsion in all cheerefulnesse and alacritie thou maist runne out thy time though men should exclame against thee never so much and the wilde beasts should pull in sunder the poore members of thy pampered masse of flesh For what in either of these or the like cases should hinder the minde to retaine her owne rest and tranquillitle consisting both in the right judgement of chose things that happen unto her and in the ready use of all present matters and occasions So that her judgement may say Gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that which is befalne her by way of crosse This thou art in very deed and according to thy true nature notwithstanding that in the judgement of opinion thou doest appeare otherwise and her Discretion to the present object Thou art that which I sought for For whatsoever it be that is now present shall ever be embraced by me as a fit and seasonable object both for my reasonable facultie and for my sociable or charitable inclination to worke upon And that which is principall in this matter is that it may bee referred either unto the praise of God or to the good of men For either unto God or man whatsoever it is that â—oth happen in the world hath in the ordinary course of nature its proper reference neither is there any thing that in regard of nature is either new or reluctant and intractable but all things both usuall and easie XL. Then hath a man attained to the estate of perfection in his life and conversation when hee so spends every day as if it were his last day never hot and vehement in his affections nor yet so cold and stupid as one that had no sense and free from all manner of dissimulation XLI Can the gods who are immortall for the continuance of so many ages beare without indignation with such and so many sinners as have ever beene yea not only so but also take such care for them that they want nothing and doest thou so grievously take on as one that could beare with them no longer thou that art but for a moment of time yea thou that art one of those sinners thy selfe A very ridiculous thing it is that any man should dispense with vice and wickednes in himself which is in his power to restraine and should goe about to suppresse it in others which is altogether impossible XLII What object soever our reasonable and sociable facultie doth meet with that affords nothing either for the satisfaction of reason or for the practise of charitie shee worthily doth thinke unworthy of her selfe XLIII When thou hast done well and another is benefited by thy action must thou like a very foole looke for a third thing besides as that it may appeare unto others also that thou hast done well or that thou maiest in time receive one good turne for another No man useth to be wearie of that which is beneficiall unto him But every action according to Nature is beneficiall Bee not wearie then of doing that which is beneficiall unto thee whilest it is so unto others XLIV The nature of the Universe did once certainely before it was created See B. VI Num. XXXIII XX XIX B. IX XXVI whatsoever it hath done since deliberate and so resolve upon the creation of the World Now since that time whatsoever it is that is and happens in the world is either but a consequent of that one and first deliberation or if so be that this ruling rationall part of the world takes any thought and care of things particular they are surely his reasonable and principal creatures that are the proper object of his particular care and providence This often thought upon will much conduce to thy tranquillitie THE EIGHTH BOOKE THis also among other things may serve to keepe thee from vaine glory if thou shalt consider that thou art now altogether incapable of the commendation of one who all his life long or from his youth at least hath lived a Philosophers life For both unto others and to thy selfe especially it is well knowne that thou hast done many things contrary to that perfection of life Thou hast therefore beene confounded in thy course and henceforth it will be hard for thee to recover the Title and credit of a Philosopher And to it also is thy calling and profession repugnant If therefore thou doest truly understand what it is that is of moment indeed as for thy same and credit take no thought or care for that let it suffice thee if all the rest of thy life be it more
indeede but not concealed And when shalt thou attaine to the happinesse of true Simplicity and unaffected gravity When shalt thou rejoyce in the certaine knowledge of every particular object according to its true Nature as what the matter and substance of it is what use it is for in the world how long it can subsist what things it doth consist of who they be that are capable of it and who they that can give it and take it away X. As the Spider when it hath caught the Fly that it hunted after is not little proud nor meanely conceited of her selfe as hee likewise that hath caught an Hare or hath taken a Fish with his net as another for the taking of a Boare and another of a Beare so may they be proud and applaud themselves for their valiant acts against the Sarmatae or Northern Nations lately defeated For these also these famous souldiers and warlike men if thou dost looke into their mindes and opinions what doe they for the most part but hunt after prey XI To finde out and set to thy selfe some certain way and method of contemplation whereby thou mayest clearely discerne and represent unto thy selfe the mutuall change of all things the one into the other Beare it in thy minde evermore and see that thou be throughly well exercised in this particular For there is not any thing more effectuall to beget true magnanimity XII He hath got loose from or hee hath shaken off the bonds of his body and perceiving that within a very little while hee must of necessity hid the World farewell and leave all these things behinde him hee wholy applied himselfe as to righteousnesse in all his actions so to the common Nature in all things that should happen unto him And contenting himselfe with these two things to doe all things justly and whatsoever God doth send to like well of it what others shall either say or thinke of him or shall doe against him hee doth not so much as trouble his thoughts with it To goe on straight whither right and reason directed him and by so doing to follow God was the onely thing that hee did minde that his onely businesse and occupation XIII What use is there of suspition at all or why should thoughts of mistrust and suspition concerning that which is future trouble thy minde at all What now is to be done if thou mayest search and enquire into that what needes thou care for more And if thou art well able to perceive it alone let no man divert thee from it But if alone thou doest not so well perceive it suspend thine action and take advice from the best And if there bee any thing else that doth hinder thee goe on with prudence and discretion according to the present occasion and opportunity still proposing that unto thy selfe which thou doest conceive most right and just For to 〈◊〉 that aright and to speed in one prosecution of it must needes be happinesse since it is that onely which wee can truely and properly be said to misse of or miscarrie 〈◊〉 XIV What is that that is slow and yet quick merry and yet grave Hoe that in all things doth follow Reason for his guide XV. In the morning as soone as thou art awaked when thy judgement before either thy affections or externall objects have wrought upon it is yet most free and impartiall put this question to thy selfe whether if that which is right and just be done the doing of it by thy selfe or by others when thou art not able thy selfe be a thing materiall or no. For sure it is not not And as for these that keepe such a life and stand so much upon the praises or dispraises of other men hast thou forgotten what manner of men they be that such and such upon their beds and such at their hoard what their ordinary actions are what they pursue after and what they fly from what thefts and rapines they commit if not with their hands and feet yet with that more precious part of theirs their mindes which would it but admit of them might enjoy faith modesty truth justice a good spirit XVI Give what thou wilt and take away what thou wilt saith he that is well taught and truly modest to Him that gives and takes away And it is out of a stout and peremptory resolution that hee saith it but in meere love and humble submission XVII So live as indifferent to the world and all worldly objects as one who live◠by himselfe alone upon some desert hill For whether here or there if the whole world be was one Towne it matters not much for the place Let them behold and see a Man that is a Man indeede living according to the true nature of man If they cannot beare with me let them kill me For better were it to die then so to live as they would have thee XVIII Not to make it any longer a matter of dispute or discourse what are the signes and proprieties of a good man but really and actually to be such XIX Ever to represent unto thy selfe and to set before thee both the generall Age and Time of the World and the whole Substance of it And how all things particular in respect of these are for their substance as one of the least seedes that is or as the seede that is in a Figge and for their duration as the turning of the pestle in the Morter once about Then to six thy minde upon every particular object of the World and to conceive it as it is indeede as already being in the state of dissolution and of change tending to some kinde of either putrifaction or dispersion or whatsoever else it is that is the death as it were of every thing in his owne kinde XX. Consider them through all actions and occupations of their lives as when they eate and when they sleepe when they are in the act of necessary exoneration and when in the act of lust Againe when they either are in their greatest exultation and in the middle of all their pompe and glory or being angry and displeased in great state and majestie as from an higher place they chide and rebuke How base and slavish but a little while agoe they were faine to be that they might come to this and within a very little while what will bee their estate when death hath once seized upon them XXI That is best for every one that the common Nature of all doth send unto every one and then is it best when she doth send it XXII The Earth saith the Poet doth often long after the raine So is the glorious skie often as desirous to fall upon the Earth which argues a mutuall kinde of love betweene them And so say I doth the world beare a certaine affection of love to whatsoever shal come to passe With thine affections shall mine concurre O World The same and no other shall the object of my longing be which is of
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