and especially, when as much as in itself lies it becomes
an aposteme, and as it were an excrescency of the world,
for to be grieved and displeased with anything that happens
in the world, is direct apostacy from the nature of the universe;
part of which, all particular natures of the world, are.
Secondly, when she either is averse from any man, or led
by contrary desires or affections, tending to his hurt
and prejudice; such as are the souls of them that are angry.
Thirdly, when she is overcome by any pleasure or pain.
Fourthly, when she doth dissemble, and covertly and falsely
either doth or saith anything. Fifthly, when she doth either
affect or endeavour anything 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 commonwealth. XV. The time of a man's 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 soul is restless, fortune uncertain, and fame doubtful;
to be brief, as a stream so are all things belonging to the body;
as a dream, or as a smoke, so are all that belong unto
the soul. Our life is a warfare, and a mere pilgrimage.
Fame after life is no better than oblivion. What is it then
that will adhere and follow? Only one thing, philosophy.
And philosophy 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 pains or pleasures; never to do
anything either rashly, or feignedly, or hypocritically:
wholly to depend from himself and his own proper actions:
all things that happen unto him to embrace contentedly,
as coming from Him from whom he himself also came; and above
all things, with all meekness and a calm cheerfulness,
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
perpetual 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 evil.
whilst I was at Carnuntzim.