Category: Self-Improvement

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.

Thou must use thyself also to keep thy body fixed and steady; free from all loose fluctuant either motion, or posture.

And as upon thy face and looks, thy mind hath easily power over them to keep them to that which is grave and decent; so let it challenge the same power over the whole body also.

But so observe all things in this kind, as that it be without any manner of affectation.

Look not about upon other men’s minds and understandings; but look right on forwards whither nature, both that of the universe, in those things that happen unto thee; and thine in particular, in those things that are done by thee: doth lead, and direct thee.

Now every one is bound to do that, which is consequent and agreeable to that end which by his true natural constitution he was ordained unto.

As for all other things, they are ordained for the use of reasonable creatures: as in all things we see that, that which is worse and inferior, is made for that which is better.

Reasonable creatures, they are ordained one for another.

That therefore which is chief in every man’s constitution, is, that he intend the common good.

The second is, that he yield not to any lusts and motions of the flesh.

For it is the part and privilege of the reasonable and intellective faculty, that she can so bound herself, as that neither the sensitive, nor the appetitive faculties, may not anyways prevail upon her.

For both these are brutish. And therefore over both she challengeth mastery, and cannot anyways endure, if in her right temper, to be subject unto either. And this indeed most justly. For by nature she was ordained to command all in the body.

The third thing proper to man by his constitution, is, to avoid all rashness and precipitancy; and not to be subject to error.

To these things then, let the mind apply herself and go straight on, without any distraction about other things, and she hath her end, and by consequent her happiness.