natural temper, is towards all worldly chances and events ever
so disposed and affected, that it will easily turn and apply
itself to that which may be, and is within its own power
to compass, when that cannot be which at first it intended.
For it never doth absolutely addict and apply itself to any one object,
but whatsoever it is that it doth now intend and prosecute,
it doth prosecute it with exception and reservation; so that
whatsoever it is that falls out contrary to its first intentions,
even that afterwards it makes its proper object. Even as
the fire when it prevails upon those things that are in his way;
by which things indeed a little fire would have been quenched,
but a great fire doth soon turn to its own nature, and so consume
whatsoever comes in his way: yea by those very things it is made
greater and greater. II. Let nothing be done rashly, and at random,
but all things according to the most exact and perfect rules
of art. III. They seek for themselves private retiring places,
as country villages, the sea-shore, mountains; yea thou thyself
art wont to long much after such places. But all this thou
must know proceeds from simplicity in the highest degree.
At what time soever thou wilt, it is in thy power to retire
into thyself, and to be at rest, and free from all businesses.
A man cannot any whither retire better than to his own soul;
he especially who is beforehand provided of such things within,
which whensoever he doth withdraw himself to look in,
may presently afford unto him perfect ease and tranquillity.
By tranquillity I understand a decent orderly disposition
and carriage, free from all confusion and tumultuousness.
Afford then thyself this retiring continually, and thereby refresh
and renew thyself. Let these precepts be brief and fundamental,
which as soon as thou dost call them to mind, may suffice thee
to purge thy soul throughly, and to send thee away well pleased
with those things whatsoever they be, which now again after this
short withdrawing of thy soul into herself thou dost return unto.
For what is it that thou art offended at? Can it be at the
wickedness of men, when thou dost call to mind this conclusion,
that all reasonable creatures are made one for another?
and that it is part of justice to bear with them? and that it
is against their wills that they offend? and how many already,
who once likewise prosecuted their enmities, suspected, hated,
and fiercely contended, are now long ago stretched out,
and reduced unto ashes? It is time for thee to make an end.
As for those things which among the common chances of the world
happen unto thee as thy particular lot and portion, canst thou be
displeased with any of them, when thou dost call that our ordinary
dilemma to mind, either a providence, or Democritus his atoms;
and with it, whatsoever we brought to prove that the whole
world is as it were one city? And as for thy body, what canst
thou fear, if thou dost consider that thy mind and understanding,
when once it hath recollected itself, and knows its own power,
hath in this life and breath (whether it run smoothly and gently,
or whether harshly and rudely), no interest at all, but is
altogether indifferent: and whatsoever else thou hast heard
and assented unto concerning either pain or pleasure? But the care
of thine honour and reputation will perchance distract thee?
How can that be, if thou dost look back, and consider both how
quickly all things that are, are forgotten, and what an immense
chaos of eternity was before, and will follow after all things:
and the vanity of praise, and the inconstancy and variableness
of human judgments and opinions, and the narrowness of the place,
wherein it is limited and circumscribed? For the whole earth
is but as one point; and of it, this inhabited part of it,
is but a very little part; and of this part, how many in number,
and what manner of men are they, that will commend thee?
What remains then, but that thou often put in practice this
kind of retiring of thyself, to this little part of thyself;
and above all things, keep thyself from distraction, and intend
not anything vehemently, but be free and consider all things,
as a man whose proper object is Virtue, as a man whose true nature
is to be kind and sociable, as a citizen, as a mortal creature.
Among other things, which to consider, and look into thou must
use to withdraw thyself, let those two be among the most obvious
and at hand. One, that the things or objects themselves
reach not unto the soul, but stand without still and quiet,
and that it is from the opinion only which is within,
that all the tumult and all the trouble doth proceed.
The next, that all these things, which now thou seest,
shall within a very little while be changed, and be no more:
and ever call to mind, how many changes and alterations in the world
thou thyself hast already been an eyewitness of in thy time.
This world is mere change, and this life, opinion. IV. If to
understand and to be reasonable be common unto all men,
then is that reason, for which we are termed reasonable,
common unto all. If reason is general, then is that reason also,
which prescribeth what is to be done and what not, common unto all.
If that, then law. If law, then are we fellow-citizens.
If so, then are we partners in some one commonweal.
If so, then the world is as it were a city. For which other
commonweal is it, that all men can be said to be members of?
From this common city it is, that understanding, reason, and law
is derived unto us, for from whence else? For as that which in me
is earthly I have from some common earth; and that which is moist
from some other element is imparted; as my breath and life hath its
proper fountain; and that likewise which is dry and fiery in me:
(for there is nothing which doth not proceed from something;
as also there is nothing that can be reduced unto mere nothing:)
so also is there some common beginning from whence my
understanding bath proceeded.
V. As generation is, so also death, a secret of nature's wisdom:
a mixture of elements, resolved into the same elements again,
a thing surely which no man ought to be ashamed of:
in a series of other fatal events and consequences, which a
rational creature is subject unto, not improper or incongruous,
nor contrary to the natural and proper constitution of man himself.