and understanding, which to be aware of, thou must carefully observe:
and whensoever thou doest discover them, thou must rectify them, saying to
thyself concerning every one of them, This imagination is not necessary;
this is uncharitable: this thou shalt speak as another man's slave,
or instrument; than which nothing can be more senseless and absurd:
for the fourth, thou shalt sharply check and upbraid thyself;
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 gross
lusts and concupiscences thereof. XVIII. What portion soever,
either of air or fire there be in thee, although by nature it
tend upwards, submitting nevertheless to the ordinance of the universe,
it abides here below in this mixed 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,
until the sound as it were of their retreat, and separation.
Is it not a grievous thing then, that thy reasonable part only
should be disobedient, and should not endure to keep its place:
yea though it be nothing enjoined that is contrary unto it, but that
only which is according to its nature? For we cannot say of it when it
is disobedient, as we say of the fire, or air, that it tends upwards
towards its proper element, for then goes it the quite contrary way.
For the motion of the mind to any injustice, or incontinency,
or to sorrow, or to fear, is nothing else but a separation from nature.
Also when the mind is grieved for anything that is happened by
the divine providence, then doth it likewise forsake its own place.
For it was ordained unto holiness and godliness, which specially consist
in an humble 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, we are bound unto; and without which we
cannot happily converse one with another: yea and the very ground
and fountain indeed of all just actions.
XIX. He that hath not one and the self-same general end always as long as
he liveth, cannot possibly be one and the self-same man always. But this
will not suffice except thou add also what ought to be this general end.
For as the general conceit and apprehension of all those things which
upon no certain ground are by the greater part of men deemed good,
cannot be uniform and agreeable, but that only which is limited and
restrained by some certain proprieties and conditions, as of community:
that nothing be conceived good, which is not commonly and publicly good:
so must the end also that we propose unto ourselves, be common
and sociable. For he that doth direct all his own private motions
and purposes to that end, all his actions will be agreeable and uniform;
and by that means will be still the same man.