Meditations
should command any of us to think nothing by himself but what he should
presently speak out; no man were able to endure it, though but for one
day. Thus do we fear more what our neighbours will think of us, than
what we ourselves.
IV. how come it to pass that the Gods having ordered all other things
so well and so lovingly, should be overseen in this one only thing, that
whereas then hath been some very good men that have made many covenants
as it were with God and by many holy actions and outward services
contracted a kind of familiarity with Him; that these men when once they
are dead, should never be restored to life, but be extinct for ever. But
this thou mayest be sure of, that this (if it be so indeed) would
never have been so ordered by the Gods, had it been fit otherwise. For
certainly it was possible, had it been more just so and had it been
according to nature, the nature of the universe would easily have borne
it. But now because it is not so, (if so be that it be not so indeed) be
therefore confident that it was not fit it should be so for thou seest
thyself, that now seeking after this matter, how freely thou doest argue
and contest with God. But were not the Gods both just and good in the
highest degree, thou durst not thus reason with them. Now if just and
good, it could not be that in the creation of the world, they should
either unjustly or unreasonably oversee anything.
V. Use thyself even unto those things that thou doest at first despair
of. For the left hand we see, which for the most part lieth idle because
not used; yet doth it hold the bridle with more strength than the right,
because it hath been used unto it.
VI. Let these be the objects of thy ordinary meditation: to consider,
what manner of men both for soul and body we ought to be, whensoever
death shall surprise us: the shortness of this our mortal life: the
immense vastness of the time that hath been before, and will he after
us: the frailty of every worldly material object: all these things to
consider, and behold clearly in themselves, all disguisement of external
outside being removed and taken away. Again, to consider the efficient
causes of all things: the proper ends and references of all actions:
what pain is in itself; what pleasure, what death: what fame or
honour, how every man is the true and proper ground of his own rest and
tranquillity, and that no man can truly be hindered by any other: that
all is but conceit and opinion. As for the use of thy dogmata, thou must
carry thyself in the practice of them, rather like unto a pancratiastes,
or one that at the same time both fights and wrestles with hands and
feet, than a gladiator. For this, if he lose his sword that he fights
with, he is gone: whereas the other hath still his hand free, which he
may easily turn and manage at his will.
VII. All worldly things thou must behold and consider, dividing them
into matter, form, and reference, or their proper end.
VIII. How happy is man in this his power that hath been granted unto
him: that he needs not do anything but what God shall approve, and
that he may embrace contentedly, whatsoever God doth send unto him?
IX. Whatsoever doth happen in the ordinary course and consequence of
natural events, neither the Gods, (for it is not possible, that they
either wittingly or unwittingly should do anything amiss) nor men, (for
it is through ignorance, and therefore against their wills that they do
anything amiss) must be accused. None then must be accused.
X. How ridiculous and strange is he, that wonders at anything that
happens in this life in the ordinary course of nature!
XI. Either fate, (and that either an absolute necessity, and unavoidable
decree; or a placable and flexible Providence) or all is a mere
casual confusion, void of all order and government. If an absolute and
unavoidable necessity, why doest thou resist? If a placable and exorable
Providence, make thyself worthy of the divine help and assistance. If
all be a mere confusion without any moderator, or governor, then hast
thou reason to congratulate thyself; that in such a general flood of
confusion thou thyself hast obtained a reasonable faculty, whereby thou
mayest govern thine own life and actions. But if thou beest carried
away with the flood, it must be thy body perchance, or thy life, or some
other thing that belongs unto them that is carried away: thy mind and
understanding cannot. Or should it be so, that the light of a candle
indeed is still bright and lightsome until it be put out: and should
truth, and righteousness, and temperance cease to shine in thee whilest
thou thyself hast any being?
XII. At the conceit and apprehension that such and such a one hath
sinned, thus reason with thyself; What do I know whether this be a sin
indeed, as it seems to be? But if it be, what do I know but that he
himself hath already condemned himself for it? And that is all one as
if a man should scratch and tear his own face, an object of compassion
rather than of anger. Again, that he that would not have a vicious man
to sin, is like unto him that would not have moisture in the fig, nor
children to welp nor a horse to neigh, nor anything else that in the
course of nature is necessary. For what shall he do that hath such an
habit? If thou therefore beest powerful and eloquent, remedy it if thou
canst.
XIII. If it be not fitting, do it not. If it be not true, speak it not.
Ever maintain thine own purpose and resolution free from all compulsion
and necessity.
XIV. Of everything that presents itself unto thee, to consider what the
true nature of it is, and to unfold it, as it were, by dividing it into
that which is formal: that which is material: the true use or end of it,
and the just time that it is appointed to last.
XV. It is high time for thee, to understand that there is somewhat in
thee, better and more divine than either thy passions, or thy sensual
appetites and affections. What is now the object of my mind, is it fear,
or suspicion, or lust, or any such thing? To do nothing rashly without
some certain end; let that be thy first care. The next, to have no other
end than the common good. For, alas! yet a little while, and thou art no
more: no more will any, either of those things that now thou seest, or
of those men that now are living, be any more. For all things are by
nature appointed soon to be changed, turned, and corrupted, that other
things might succeed in their room.
XVI. Remember that all is but opinion, and all opinion depends of the
mind. Take thine opinion away, and then as a ship that hath stricken
in within the arms and mouth of the harbour, a present calm; all things
safe and steady: a bay, not capable of any storms and tempests: as the
poet hath it.
XVII. No operation whatsoever it he, ceasing for a while, can be truly
said to suffer any evil, because it is at an end. Neither can he that
is the author of that operation; for this very respect, because his
operation is at an end, be said to suffer any evil. Likewise then,
neither can the whole body of all our actions (which is our life) if in
time it cease, be said to suffer any evil for this very reason, because
it is at an end; nor he truly be said to have been ill affected, that
did put a period to this series of actions. Now this time or certain
period, depends of the determination of nature: sometimes of particular
nature, as when a man dieth old; but of nature in general, however; the
parts whereof thus changing one after another, the whole world still
continues fresh and new. Now that is ever best and most seasonable,
which is for the good of the whole. Thus it appears that death of
itself can neither be hurtful to any in particular, because it is not a
shameful thing (for neither is it a thing that depends of our own will,
nor of itself contrary to the common good) and generally, as it is both
expedient and seasonable to the whole, that in that respect it must
needs be good. It is that also, which is brought unto us by the order
and appointment of the Divine Providence; so that he whose will and
mind in these things runs along with the Divine ordinance, and by this
concurrence of his will and mind with the Divine Providence, is led
and driven along, as it were by God Himself; may truly be termed and
esteemed the θεοφόρητος, or divinely led and inspired.
XVIII. These three things thou must have always in a readiness: first
concerning thine own actions, whether thou doest nothing either idly,
or otherwise, than justice and equity do require: and concerning those
things that happen unto thee externally, that either they happen unto
thee by chance, or by providence; of which two to accuse either, is
equally against reason. Secondly, what like unto our bodies are
whilest yet rude and imperfect, until they be animated: and from their
animation, until their expiration: of what things they are compounded,
and into what things they shall be dissolved. Thirdly, how vain all
things will appear unto thee when, from on high as it were, looking
down thou shalt contemplate all things upon earth, and the wonderful
mutability, that they are subject unto: considering withal, the infinite
both greatness and variety of things aerial and things celestial that
are round about it. And that as often as thou shalt behold them, thou
shalt still see the same: as the same things, so the same shortness of
continuance of all those things. And, behold, these be the things that
we are so proud and puffed up for.
XIX. Cast away from thee opinion, and thou art safe. And what is it that
hinders thee from casting of it away? When thou art grieved at anything,
hast thou forgotten that all things happen according to the nature
of the universe; and that him only it concerns, who is in fault; and
moreover, that what is now done, is that which from ever hath been done
in the world, and will ever be done, and is now done everywhere: how
nearly all men are allied one to another by a kindred not of blood, nor
of seed, but of the same mind. Thou hast also forgotten that every man's
mind partakes of the Deity, and issueth from thence; and that no man can
properly call anything his own, no not his son, nor his body, nor his
life; for that they all proceed from that One who is the giver of all
things: that all things are but opinion; that no man lives properly, but
that very instant of time which is now present. And therefore that no
man whensoever he dieth can properly be said to lose any more, than an
instant of time.
XX. Let thy thoughts ever run upon them, who once for some one thing or
other, were moved with extraordinary indignation; who were once in
the highest pitch of either honour, or calamity; or mutual hatred and
enmity; or of any other fortune or condition whatsoever. Then consider
what's now become of all those things. All is turned to smoke; all to
ashes, and a mere fable; and perchance not so much as a fable. As also
whatsoever is of this nature, as Fabius Catulinus in the field; Lucius
Lupus, and Stertinius, at Baiæ Tiberius at Capreæ and Velius Rufus,
and all such examples of vehement prosecution in worldly matters; let
these also run in thy mind at the same time; and how vile every object
of such earnest and vehement prosecution is; and how much more agreeable
to true philosophy it is, for a man to carry himself in every matter
that offers itself; justly, and moderately, as one that followeth the
Gods with all simplicity. For, for a man to be proud and high conceited,
that he is not proud and high conceited, is of all kind of pride and
presumption, the most intolerable.
XXI. To them that ask thee, Where hast thou seen the Gods, or how
knowest thou certainly that there be Gods, that thou art so devout in
their worship? I answer first of all, that even to the very eye, they