that every man loving himself best, should more regard
other men's opinions concerning himself than his own.
For if any God or grave master standing by, should command any
of us to think nothing by himself but what he should presently
speak out; no man were able to endure it, though but for one day.
Thus do we fear more what our neighbours will think of us,
than what we ourselves.
IV. how come it to pass that the Gods having ordered all other
things so well and so lovingly, should be overseen in this
one only thing, that whereas then. hath been some very good
men that have made many covenants as it were with God and
by many holy actions and outward services contracted a kind
of familiarity with Him; that these men when once they are dead,
should never be restored to life, but be extinct for ever.
But this thou mayest be sure of, that this (if it be
so indeed) would never have been so ordered by the Gods,
had it been fit otherwise. For certainly it was possible,
had it been more just so and had it been according to nature,
the nature of the universe would easily have borne it.
But now because it is not so, (if so be that it be not so indeed)
be therefore confident that it was not fit it should be so.
for thou seest thyself, that now seeking after this matter,
how freely thou doest argue and contest with God.
But were not the Gods both just and good in the highest degree,
thou durst not thus reason with them. Now if just and good,
it could not be that in the creation of the world, they should
either unjustly or unreasonably oversee anything. V. Use thyself
even unto those things that thou doest at first despair of.
For the left hand we see, which for the most part hieth idle
because not used; yet doth it hold the bridle with more strength
than the right, because it hath been used unto it.
VI. Let these be the objects of thy ordinary meditation:
to consider, what manner of men both for soul and body
we ought to be, whensoever death shall surprise us:
the shortness of this our mortal life: the immense vastness
of the time that hath been before, and will he after us:
the frailty of every worldly material object:
all these things to consider, and behold clearly in themselves,
all disguisement of external outside being removed and taken away.
Again, to consider the efficient causes of all things:
the proper ends and references of all actions: what pain
is in itself; what pleasure, what death: what fame or honour,
how every man is the true and proper ground of his own rest
and tranquillity, and that no man can truly be hindered by any other:
that all is but conceit and opinion. As for the use of
thy dogmata, thou must carry thyself in the practice of them,
rather like unto a pancratiastes, or one that at the same time
both fights and wrestles with hands and feet, than a gladiator.
For this, if he lose his sword that he fights with, he is gone:
whereas the other hath still his hand free, which he may easily
turn and manage at his will.