Month: December 2018

Either with Epicurus, we must fondly imagine the atoms to be the cause of all things, or we must needs grant a nature.

Let this then be thy first ground, that thou art part of that universe, which is governed by nature.

Then secondly, that to those parts that are of the same kind and nature as thou art, thou hast relation of kindred.

For of these, if I shall always be mindful, first as I am a part, I shall never be displeased with anything, that falls to my particular share of the common chances of the world.

For nothing that is behoveful unto the whole, can be truly hurtful to that which is part of it.

For this being the common privilege of all natures, that they contain nothing in themselves that is hurtful unto them;

it cannot be that the nature of the universe (whose privilege beyond other particular natures, is, that she cannot against her will by any higher external cause be constrained,) should beget anything and cherish it in her bosom that should tend to her own hurt and prejudice.

As then I bear in mind that I am a part of such an universe, I shall not be displeased with anything that happens.

And as I have relation of kindred to those parts that are of the same kind and nature that I am, so I shall be careful to do nothing that is prejudicial to the community,

but in all my deliberations shall they that are of my kind ever be;

and the common good, that, which all my intentions and resolutions shall drive unto, as that which is contrary unto it, I shall by all means endeavour to prevent and avoid.

These things once so fixed and concluded, as thou wouldst think him a happy citizen, whose constant study and practice were for the good and benefit of his fellow citizens,

and the carriage of the city such towards him, that he were well pleased with it; so must it needs be with thee, that thou shalt live a happy life.

Whatsoever it be that happens unto thee,

it is that which from all time was appointed unto thee.

For by the same coherence of causes,

by which thy substance from all eternity was appointed to be,

was also whatsoever should happen unto it, destinated and appointed.

When at any time thou art offended with any one’s impudency, put presently this question to thyself:

‘What? Is it then possible, that there should not be any impudent men in the world! Certainly it is not possible.’ Desire not then that which is impossible.

For this one, (thou must think) whosoever he be, is one of those impudent ones, that the world cannot be without.

So of the subtile and crafty, so of the perfidious, so of every one that offendeth, must thou ever be ready to reason with thyself.

For whilst in general thou dost thus reason with thyself, that the kind of them must needs be in the world,

thou wilt be the better able to use meekness towards every particular.

This also thou shalt find of very good use, upon every such occasion, presently to consider with thyself, what proper virtue nature hath furnished man with, against such a vice, or to encounter with a disposition vicious in this kind.

As for example, against the unthankful, it hath given goodness and meekness, as an antidote, and so against another vicious in another kind some other peculiar faculty.

And generally, is it not in thy power to instruct him better, that is in an error?

For whosoever sinneth, doth in that decline from his purposed end, and is certainly deceived, And again, what art thou the worse for his sin?

For thou shalt not find that any one of these, against whom thou art incensed, hath in very deed done anything whereby thy mind (the only true subject of thy hurt and evil) can be made worse than it was.

And what a matter of either grief or wonder is this, if he that is unlearned, do the deeds of one that is unlearned?

Should not thou rather blame thyself, who, when upon very good grounds of reason, thou mightst have thought it very probable, that such a thing would by such a one be committed, didst not only not foresee it, but moreover dost wonder at it, that such a thing should be.

But then especially, when thou dost find fault with either an unthankful, or a false man, must thou reflect upon thyself.

For without all question, thou thyself art much in fault, if either of one that were of such a disposition, thou didst expect that he should be true unto thee:

or when unto any thou didst a good turn, thou didst not there bound thy thoughts, as one that had obtained his end;

nor didst not think that from the action itself thou hadst received a full reward of the good that thou hadst done.

For what wouldst thou have more? Unto him that is a man, thou hast done a good turn: doth not that suffice thee?

What thy nature required, that hast thou done. Must thou be rewarded for it?

As if either the eye for that it seeth, or the feet that they go, should require satisfaction.

For as these being by nature appointed for such an use, can challenge no more, than that they may work according to their natural constitution:

so man being born to do good unto others whensoever he doth a real good unto any by helping them out of error; or though but in middle things, as in matter of wealth, life, preferment, and the like, doth help to further their desires he doth that for which he was made, and therefore can require no more.

All things by the providence of reason happen unto every particular,

as a part of one general body;

and then it is against reason that a part should complain of anything that happens for the good of the whole;

To comprehend the whole world together in thy mind,

and the whole course of this present age to represent it unto thyself,

and to fix thy thoughts upon the sudden change of every particular object.

How short the time is from the generation of anything, unto the dissolution of the same;

but how immense and infinite both that which was before the generation, and that which after the generation of it shall be.

All things that thou seest, will soon be perished, and they that see their corruptions, will soon vanish away themselves.

He that dieth a hundred years old, and he that dieth young, shall come all to one.

Many of those things that trouble and straiten thee,

it is in thy power to cut off,

as wholly depending from mere conceit and opinion;

and then thou shalt have room enough.