But it is a thing impossible, that wicked man should not commit
some such things. Neither doth anything happen to any man,
which in the ordinary course of nature as natural unto him doth
not happen. Again, the same things happen unto others also.
And truly, if either he that is ignorant that such a thing hath
happened unto him, or he that is ambitious to be commended
for his magnanimity, can be patient, and is not grieved:
is it not a grievous thing, that either ignorance, or a vain
desire to please and to be commended, should be more powerful
and effectual than true prudence? As for the things themselves,
they touch not the soul, neither can they have any access unto it:
neither can they of themselves any ways either affect it,
or move it. For she herself alone can affect and move herself,
and according as the dogmata and opinions are, which she doth
vouchsafe herself; so are those things which, as accessories,
have any co-existence with her.
XVII. After one consideration, man is nearest unto us;
as we are bound to do them good, and to bear with them.
But as he may oppose any of our true proper actions, so man
is unto me but as a thing indifferent: even as the sun,
or the wind, or some wild beast. By some of these it may be,
that some operation or other of mine, may be hindered;
however, of my mind and resolution itself, there can be no let
or impediment, by reason of that ordinary constant both exception
(or reservation wherewith it inclineth) and ready conversion
of objects; from that which may not be, to that which may be,
which in the prosecution of its inclinations, as occasion serves,
it doth observe. For by these the mind doth turn and convert
any impediment whatsoever, to be her aim and purpose.
So that what before was the impediment, is now the principal
object of her working; and that whihch before was in her way,
is now her readiest way. XVIII. Honour that which is
chiefest and most powerful in the world, and that is it,
which makes use of all things, and governs all things.
So also in thyself; honour that which is chiefest, and most powerful;
and is of one kind and nature with that which we now spake of.
For it is the very same, which being in thee, turneth all other
things to its own use, and by whom also thy life is governed.
XIX. That which doth not hurt the city itself; cannot hurt
any citizen. This rule thou must remember to apply and make
use of upon every conceit and apprehension of wrong.
If the whole city be not hurt by this, neither am I certainly.
And if the whole be not, why should I make it my private grievance?
consider rather what it is wherein he is overseen that is thought
to have done the wrong. Again, often meditate how swiftly all
things that subsist, and all things that are done in the world,
are carried away, and as it were conveyed out of sight:
for both the substance themselves, we see as a flood,
are in a continual flux; and all actions in a perpetual change;
and the causes themselves, subject to a thousand alterations,
neither is there anything almost, that may ever be said to be now
settled and constant. Next unto this, and which follows upon it,
consider both the infiniteness of the time already past,
and the immense vastness of that which is to come, wherein all
things are to be resolved and annihilated. Art not thou then
a very fool, who for these things, art either puffed up with pride,
or distracted with cares, or canst find in thy heart to make such
moans as for a thing that would trouble thee for a very long time?
Consider the whole universe whereof thou art but a very little part,
and the whole age of the world together, whereof but a short
and very momentary portion is allotted unto thee, and all the fates
and destinies together, of which how much is it that comes to thy
part and share! Again: another doth trespass against me.
Let him look to that. He is master of his own disposition,
and of his own operation. I for my part am in the meantime in
possession of as much, as the common nature would have me to possess:
and that which mine own nature would have me do, I do.