Category: Philosophy

The things themselves that affect us, they stand without doors,

neither knowing anything themselves nor able to utter anything unto others concerning themselves.

What then is it, that passeth verdict on them? The understanding.

Either teach them better if it be in thy power; or if it be not,

remember that for this use, to bear with them patiently, was mildness and goodness granted unto thee.

The Gods themselves are good unto such; yea and in some things, (as in matter of health, of wealth, of honour,) are content often to further their endeavours: so good and gracious are they.

And mightest thou not be so too? or, tell me, what doth hinder thee?

Of all unreasonable creatures, there is but one unreasonable soul;

And of all that are reasonable, but one reasonable soul,

divided betwixt them all.

As of all earthly things there is but one earth, and but one light that we see by; and but one air that we breathe in, as many as either breathe or see.

Now whatsoever partakes of some common thing, naturally affects and inclines unto that whereof it is part, being of one kind and nature with it.

Whatsoever is earthly, presseth downwards to the common earth. Whatsoever is liquid, would flow together. And whatsoever is airy, would be together likewise.

So that without some obstacle, and some kind of violence, they cannot well be kept asunder.

Whatsoever is fiery, doth not only by reason of the elementary fire tend upwards; but here also is so ready to join, and to burn together, that whatsoever doth want sufficient moisture to make resistance, is easily set on fire.

Whatsoever therefore is partaker of that reasonable common nature, naturally doth as much and more long after his own kind.

For by how much in its own nature it excels all other things, by so much more is it desirous to be joined and united unto that, which is of its own nature.

As for unreasonable creatures then, they had not long been, but presently begun among them swarms, and flocks, and broods of young ones, and a kind of mutual love and affection. For though but unreasonable, yet a kind of soul these had, and therefore was that natural desire of union more strong and intense in them, as in creatures of a more excellent nature, than either in plants, or stones, or trees.

But among reasonable creatures, begun commonwealths, friendships, families, public meetings, and even in their wars, conventions, and truces.

Now among them that were yet of a more excellent nature, as the stars and planets, though by their nature far distant one from another, yet even among them began some mutual correspondency and unity.

So proper is it to excellency in a high degree to affect unity, as that even in things so far distant, it could operate unto a mutual sympathy. But now behold, what is now come to pass.

Those creatures that are reasonable, are now the only creatures that have forgotten their natural affection and inclination of one towards another.

Among them alone of all other things that are of one kind, there is not to be found a general disposition to flow together.

But though they fly from nature, yet are they stopt in their course, and apprehended. Do they what they can, nature doth prevail.

And so shalt thou confess, if thou dost observe it.

For sooner mayst thou find a thing earthly, where no earthly thing is, than find a man that naturally can live by himself alone.

If my present apprehension of the object be right, and my present action charitable, and this,

towards whatsoever doth proceed from God, be my present disposition, to be well pleased with it, it sufficeth.

Take me and throw me where thou wilt: I am indifferent.

For there also I shall have that spirit which is within me propitious;

That is well pleased and fully contented both in that constant disposition, and with those particular actions, which to its own proper constitution are suitable and agreeable.

If thou canst but withdraw conceit and opinion concerning that which may seem hurtful and offensive, thou thyself art as safe, as safe may be.

Thou thyself? And who is that?

Thy reason. ‘Yea, but I am not reason.’ Well, be it so.

However, let not thy reason or understanding admit of grief, and if there be anything in thee that is grieved, let that, (whatsoever it be,) conceive its own grief, if it can.

Let not the general representation unto thyself of the wretchedness of this our mortal life, trouble thee.

Let not thy mind wander up and down, and heap together in her thoughts the many troubles and grievous calamities which thou art as subject unto as any other.

But as everything in particular doth happen, put this question unto thyself, and say: What is it that in this present matter, seems unto thee so intolerable?

For thou wilt be ashamed to confess it.

Then upon this presently call to mind, that neither that which is future, nor that which is past can hurt thee; but that only which is present. (And that also is much lessened, if thou dost lightly circumscribe it:) and then check thy mind if for so little a while, (a mere instant), it cannot hold out with patience.

Wipe off all idle fancies, and say unto thyself incessantly;

Now if I will, it is in my power to keep out of this my soul all wickedness, all lust, and concupiscences, all trouble and confusion.

But on the contrary to behold and consider all things according to their true nature, and to carry myself towards everything according to its true worth.

Remember then this thy power that nature hath given thee.

What pain soever thou art in,

let this presently come to thy mind;

that it is not a thing whereof thou needest to be ashamed, neither is it a thing whereby thy understanding, that hath the government of all, can be made worse.

For neither in regard of the substance of it, nor in regard of the end of it (which is, to intend the common good) can it alter and corrupt it.

This also of Epicurus mayst thou in most pains find some help of, that it is ‘neither intolerable, nor eternal;’ so thou keep thyself to the true bounds and limits of reason and give not way to opinion.

This also thou must consider, that many things there be, which oftentimes unsensibly trouble and vex thee,

as not armed against them with patience, because they go not ordinarily under the name of pains,

which in very deed are of the same nature as pain; as to slumber unquietly, to suffer heat, to want appetite: when therefore any of these things make thee discontented, check thyself with these words:

Now hath pain given thee the foil; thy courage hath failed thee.

The art of true living in this world is more like a wrestler’s, than a dancer’s practice.

For in this they both agree, to teach a man whatsoever falls upon him, that he may be ready for it,

AND THAT NOTHING MAY CAST HIM DOWN.