And even whatsoever now is, some part thereof bath already perished.
Perpetual fluxes and alterations renew the world,
as the perpetual course of time doth make the age of the world
(of itself infinite) to appear always fresh and new.
In such a flux and course of all things, what of these things
that hasten so fast away should any man regard, since among
all there is not any that a man may fasten and fix upon? as if
a man would settle his affection upon some ordinary sparrow
living by him, who is no sooner seen, than out of sight.
For we must not think otherwise of our lives, than as a mere
exhalation of blood, or of an ordinary respiration of air.
For what in our common apprehension is, to breathe in
the air and to breathe it out again, which we do daily:
so much is it and no more, at once to breathe out all thy
respirative faculty into that common air from whence but lately
(as being but from yesterday, and to-day), thou didst first
breathe it in, and with it, life.
XV. Not vegetative spiration, it is not surely (which plants have)
that in this life should be so dear unto us; nor sensitive respiration,
the proper life of beasts, both tame and wild; nor this our
imaginative faculty; nor that we are subject to be led and carried
up and down by the strength of our sensual appetites; or that we
can gather, and live together; or that we can feed: for that in effect
is no better, than that we can void the excrements of our food.
What is it then that should be dear unto us? to hear a clattering noise?
if not that, then neither to be applauded by the tongues of men.
For the praises of many tongues, is in effect no better than
the clattering of so many tongues. If then neither applause,
what is there remaining that should be dear unto thee? This I think:
that in all thy motions and actions thou be moved, and restrained
according to thine own true natural constitution and Construction only.
And to this even ordinary arts and professions do lead us.
For it is that which every art doth aim at, that whatsoever it is,
that is by art effected and prepared, may be fit for that work that it
is prepared for. This is the end that he that dresseth the vine,
and he that takes upon him either to tame colts, or to train
up dogs, doth aim at. What else doth the education of children,
and all learned professions tend unto? Certainly then it is that,
which should be dear unto us also. If in this particular it go
well with thee, care not for the obtaining of other things.
But is it so, that thou canst not but respect other things also?
Then canst not thou truly be free? then canst thou not have
self-content: then wilt thou ever be subject to passions.
For it is not possible, but that thou must be envious, and jealous,
and suspicious of them whom thou knowest can bereave thee of
such things; and again, a secret underminer of them, whom thou
seest in present possession of that which is dear unto thee.
To be short, he must of necessity be full of confusion within himself,
and often accuse the Gods, whosoever stands in need of these things.
But if thou shalt honour and respect thy mind only, that will make
thee acceptable towards thyself, towards thy friends very tractable;
and conformable and concordant with the Gods; that is,
accepting with praises whatsoever they shall think good to appoint
and allot unto thee.
XVI. Under, above, and about, are the motions of the elements;
but the motion of virtue, is none of those motions, but is somewhat
more excellent and divine. Whose way (to speed and prosper in it)
must be through a way, that is not easily comprehended.
XVII. Who can choose but wonder at them? They will not speak well
of them that are at the same time with them, and live with them;
yet they themselves are very ambitious, that they that shall follow,
whom they have never seen, nor shall ever see, should speak well of them.
As if a man should grieve that he hath not been commended by them,
that lived before him.