IN the order of the worlds existence , there are some things naturally subiected vnto our command , and some that exceed it . Of the first sort , is Opinion , affect , desire , dislike , & in a word , all actions , whose performance is peculiarly resident in our selues : Of the latter sort , is the body , riches , glory , souerainty , and to conclude , althings whose perfections depend not on our selues , but ab externo .

The things that are swayed by our humaine wills , are in their owne nature free , and surmounters of all lettes and impediments what-soeuer . But the other from whose managing we are naturally secluded , are exposed vnto all infirmity , slauery , and hindrance , and indeed , direct aliens from our proper goods .

If thine affections therefore stand for these happy obiects , be sure that thou pursue them with a more then meane alacrity , resoluing to omitte some thinges for euer , and othersome but for the present . Mary if thy desires beare a like leuell both vnto these , and likewise vnto ritches , honours and soueraignties ; thou maist perhaps come short of the attainment euen of those later , because thou standest so affected vnto the former : but , how-soeuer , thou shalt bee sure to loose the first , which are the only steps and guides vnto all freedome and felicity .

Wherfore when thou seest any distastfull occurrence , let it be thy first care to perswade thy self thus : rush this is but a phantasie , and is not as it seemes . And afterwards when thou commest to examine it more exactly , follow the rules thou hast prescribed vnto thee ; and this especially : Whether this occurrence concerne the things that lye vnder mans managing or no ? if it do not , then the case is plaine , it is wholy impertinent to thee .

Remember well that the ayme of appetite , is to attaine what it affecteth , and the maine of dislike is to auoyde what it disliketh . So that to bee frustrated of what wee desire , and to incurre what wee would auoide , are both vnfortunate euents . If therefore thy desires stand at the staues end , onely with those things that are vndoubtedly opposit vnto those which are at thine owne dispose , thou shalt neuer meete with any motion of dislike , but if thou stand at defiance with death , sicknesse or pouerty , and seekest to eschue these , thou art in the direct course of calamitie .

Thou shalt therefore remoue thy dislike from these thinges that are not in the compasse of our commaund , and make those the obiectes thereof , which are the essentiall opposites of those that ar vnder our moderation and gouernment . But as for appetite , let it not by any meanes haue accesse into thy thoughts as yet . For if thou affect what thou canst not attaine , thy desires must perforce bee frustrate . But how , or in what measure to affect the true and fit obiects of affect ( such things I meane as are at our owne discretion ) thou hast not as yet learned . Vse onely that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that instinct , which attracteth the spirite vnto this , and with-draweth it from that : but this must bee with dilligent restraint , and moderation thereof in both respects .

In all thinges that are either delectable , profitable , or amiable , be sure that thou do first of all examine their existence ; beginning at matters of the least moment ; if thou takest delight in such a pot or glasse , consider that it is but a pot , or a glasse that thou delightest in : so shall not the breaking of that , breake the peace of thy minde . So , if thou loue thy wife , or children , consider that they are but mortals , on whom thy loue is laide , and so though they perish , thy quiet shall still suruiue .

When thou entrest vpon any action , take an exact suruey of the nature thereof ; as if thou goe to bathe , obserue both the necessary and the accidentall euents in bathing , that some are a washing , some are a thrusting out of the bathe , some rayling , and other some stealing . And to goe surely to worke , propose but this to thy selfe , I will dispatch my bathing , and obserue the direct prescription of nature in this my purpose . And this likewise in all other designes . For this ground being laide , there is no inconuenience can surprize the vnprouided . For this thou maiest say , I was not onely aware of this , but also resolued before , to follow my determination according to nature , how-so-euer . But if I doe grumble at any euent , then did I not obserue it before it befell .

Neuer be proud of excellence in others : if an horsse should boast of him-selfe , and say I am a goodly beast , it were some-what tollerable , but for thee to cast forth thy braues that thou hast such a goodly horse , is ridiculous , for thou art proud of thy horses person , and goodnesse , not thine owne . What is thine owne then ? The vse of obiects : well then , when thou hast the habite of swaying these obiects according to the methode that nature hath prescribed , then boast and spare not , for by that time , thou maiest haue goods of thine owne to delight in .

For as it is in nauigation , if the ship bee landed , and thou goest a shore for fresh water , perhaps , by the way , thou maiest gather a cockle , or a scallion , or so , and yet not-with-standing thy minde is principally on the ship , and thine eare still attentiue on the maisters call , at which thou leauest all , and runnest , least thou bee chained and stowed vnder hatches , as they are faine to doe in transportation of sheepe : so in the maine voyage of this life , if thou lightest on a wife , or a childe , insteed of a cockle , or a scallion , thou mayest take them with-out trouble . But if the maister call , then , thou trudgest away , then a boord , leauing thy trash , and neuer looking after it : well then , if thou beest aged , beware of wandring far from the ship , least the maister call , & thou shouldst faint ere thou couldst come to bee imbarked .

Thou oughtest not to wish that all euents should sort vnto thine affection : wisedome would rather aduise thee to wish the euents of all occurents to be such , as they are . Sicknesse is a clogge and a shackle vnto the body , but none to thy minde vnlesse thou list thy selfe . Lamenesse incombers the legges , but not the resolution . This if thou doe but note in all other accidents , thou shalt finde them all to be rather encombrances , vnto al other things , then vnto thy determinations .

At all occasions , be ready to turn to thine own thoughts , and therin search the proper instructions which thou hast concerning the vses of what soeuer befalleth thee : if thou see a beautifull personage , call Temperance to hir taske , and shee will come with alacrity . If thou meetest with paines , make thy buckler of pacience , which also is the surest shield for the repulse of reproache . Vse but thy selfe vnto this course , and thou shalt bee no more ouer-maystred by appearances .

Let it neuer come forth of thy mouth that thou hast lost any thing : but that thou hast restored it . Thy sonne is dead : why then hee is restored vnto him that lent him thee . Thy liuings are taken from thee . Why so then , are they not restored ? No , for hee was a wicked man that gotte them from mee . Why , what is that to thee , what instruments he that gaue thee them will vse , for the taking them againe ? as long as thou hast them , vse them , but as if they were an other mans , and this thou maiest learne by the trauellers vsage of his Inne , and lodging .

If euer thou wilt attaine to any progresse in goodnesse , thou must stand at vtter defiance with such cogitations as these : if I neglect mine owne estate , I shall want whereon to liue . If I correct not my sonne , he will neuer bee good . It is farre better to starue with hunger , and so bee quit at once from the feeling of feare and molestation , then to liue in aboundance of all externall goods , with a minde perturbed , and voide of all inward content . And it is better to see badnesse in ones sonne , then to feele misery in ones selfe .

If thy care to keep thy wife , children , friends , and family , in perpetuall fulnesse of health and externall happines , thou shewest thy self a foole , for thou indeauorest to sway those thinges that stand without the compasse of thy power , and to turn external goods into reall ones . Now if thy will be that thy sonne should not runne into enormities , thou art a foole in that . For thy desire is , that error should not bee error , but of some other nature . But if thy desire bee not to bee frustrate in thy wishes , this may be allowed thee .

That man is absolute Lord ouer euery thing , who at his owne pleasure can preserue or deliuer the things which his will is to preserue or deliuer : He therefore that will bee free , must neither desire nor dislike any thing that is in the power of others to dispose of . Otherwise , hee must take the yoake whether he will or no.

Remember that this life , is but as a banquet . If any one carue to thee take part of the peece with modesty , and returne the rest : is the dish set from thee ? stay it not : is it not yet come to thee ? gape not after it , but expect it with sober behauiour . Beare but this hand on thine affections to thy wife , thy children , dignities , and possessions , and thou shalt in time bee a fitte guest for the banquets of the Gods . But admitte that a profer of some of those bee made thee : if then thou doe truly despise and refuse it , thou shalt not onely bee worthy to share with the Gods in their banquets , but euen in their glories . By this meanes did Diogenes , Heraclitus , and others , purchase that epithite worthy their reuerend cariage , Diuine .

When thou seest any one lamenting either because his son is gon to trauel , or for some other temporall mishap , bee sure to carry a wary respect vnto thy self , that the sight hereof breed no alteration in thy thoughts , as to perswade thee that it is those externall goodes that haue brought downe this calamity vppon him : But rather make a distinction with thy selfe , and bee readye to tell thy thoughts this tale : It is not this casualty that afflicts this man ( for had it befalne some other it would not haue afflicted him ) but it is his owne mis-apprehension hereof , that maketh him mone thus . Thus resolued , doe not doubt to minister the best counsell that thou canst afforde to asswage his passion , to which end thou maist lawfully put on a forme of teares to associate his teares . But bee sure thy minde bee not any way molested , looke to that aboue all things .

Consider with thy selfe that thou hast that part to playe heere on this earthly stage , which thy maister hath voutch safed to appoint thee : bee it a long part or a short , in a long playe or a short . If hee haue decreed that thou shouldst act a begger , let it be thine endeuour to represent the imposed person , ingeniously , and industriouslye . So like-wise must thou doe in the parts of a cripple , a King , or a common Plebeian . It is thy duty to discharge thine appointed part with discretion , but what part thou shalt haue allotted thee , is left vnto the direction of another .

If thou obserue any inauspicious signe in the croaking of the Rauen , or such like auguries , keepe thy minde firme against all such Phantasies , and say with thy selfe , this presage becommeth not me , but eyther my body , my state , my credite , my children , my wife , or something that way : but vnto my selfe , all Potentates are fortunate , if so bee I list my selfe . For what-soeuer befalleth , is lest vnto mee , to make mine vse thereof .

The way to bee inuincible , is neuer to contend : for it is not in our power to bee victorious when wee please .

Remember that hee that shall iniure thee by word , or violence , is not the author of that iniury him-selfe , but the opinion which causeth thee to hold those actions as disgracefull and iniurious . Wherefore when any one derideth thee , know that is but thine owne opinion that suggesteth this to be a derision . And therefore haue an especiall care to curbe thy minde from too quick assenting to thine eye . Gette but a little time of the obiect , ere thou giue vp thine assent , and thou shalt haue thy iudgement at a farre easier command .

Let thy dayly meditation bee of death , exile , and all other accidents which the world reputeth for calamities . But amongst all , let death haue the first ranke in thy contemplation . So shall thy cogitations neuer bee deiected , and so shall thine affections neuer bee exorbitant .

Dost thou ayme at the attaynment of wisedome ? Then first of all , prepare thy selfe to bee the worldes laughing-stocke , to bee the common place of the multitude of mockers . There will one come with this guird : Oh here is a mushrump Phylosopher ! shotte vppe since yesterday : Another with this : Lord sir where light you on this graue statelinesse ? But let not statelinesse bee found in thee : such thinges as shall seeme to participate really of goodnesse , sticke to them as firme as if GOD himselfe hadde fixt thy station therein : and assure thy selfe that if thou continue this course , they that derided thee heretofore , will admire thee here-after . But if thy spirit yeeld vnto their scoffs , then doubtlesse shalt thou incurre a redoubled derision .

If euer thou seek to be eminent , and to satisfie the affections of others . know this vndoubtedly that thou hast lost thine hold of perfection . And therefore let thy rest be set vpon this , in all accidents , that thou art a Philosopher : which if thou desire to make apparant vnto any one , giue thy selfe the first notice of it , and let that bee sufficient .

Let it neuer greeue thee to be destitute of honours , and places of state : for if it bee an euill thing to lacke preferment , then haue externall things alike power to draw thee into inconuenience , & into vice . Is it thy part then to hunt after dignity ? or to wish to be inuited to such or such a great mans banquet ? O by no meanes . What reproache then can once touch thee ? or how is it possible that thou canst want an honorable place , when thou maiest bee Lord and Soueraigne ouer all those goods which are peculiar adhaerents to the nature of man ? O but I cannot benefit my friends : No ? who told you so ? It may be thou not canst aide them with money , nor procure them the freedome of the citty : what then ? Did euer man teach thee that these were not the gifts of others , nor excluded wholye from our disposings ? And who will helpe another to that which hee wanteth himselfe ? I but wee intreate you ( say they ) to vse but some meanes where-by wee may attaine this or that : Well , if I may doe so with-out iniury to mine honesty , my faith , and the high pitch of mine owne thoughts , and that you will shew me how , I wil vse all the meanes I can for you . But if you care not if I lose my true goods to purchase you things only seeming good , is that a part of honest friendship , or of head-long fondnesse ? What doe you make choise of ? an honest friend , or an heauy purse ? If you approoue the first , then assist mee in the preseruation of mine honesty , and be not the causes of employing mee in those businesses whereby I should bring all my goodnesse to nothing .

O but I haue yet no meanes to benefite my countrey ! As how man ? you cannot builde it a schoole , an Exchange , or a Bathe : what 's all that to the purpose ? the Armorer doth not store the common-wealth with shooes , nor the sho-omaker with armes . It sufficeth euery man to containe him-selfe in his owne vocation . Now if thou perchance should by thine instructions ingraff true goodnesse in some other of thy country-men , shouldst thou not benefit thy country ? assure thy selfe thou shouldst : thou art no vnprofitable member in the state then . Yea but what place shall I hold then ( saiest thou ) in the body politique ? Euen what place so euer thou canst with the saue-gard of thy modesty and integrity ▪ but if thou casheere them to pleasure thy country , what vse shall a good state haue of one giuen ouer to impudence and treachery ?

Doost thou see any one preferred before thee at banquets , in salutations , or in councels ? well , if these be good things , thou oughtest to congratulate with him to whom they are befallen . But if they be euills , greeue not that thou hast missed them , but remember , that seeing it is not thy study to pursue those things that are not in a mans owne power to dispose of , thou canst not possibly haue those graces alotted thee , that others haue , whose study is all vpon that obiect . For how shall hee that doth not attend continually at a great mans doore , haue equall place in his fauour with him that doth giue this due attendance ? or he that waites not at his heeles , with him that doth ? or he that flatters him not , with him that doth ? vniust and insatiable therefore should thine affections be , if thou pay not the due price for things that are thus saleable , and yet thinke to haue them giuen thee gratis : For admitte this comparison : what 's the price of a dish of lettice ? say an halfe-peny . Well , one comes , payes his halfe-peny and hath his lettice : if thou pay nothing , and so haue none , doost thou thinke thy selfe in worse place then hee that had of them ? no , thou hast no reason to do so , for as hee hath his lettice , so thou hast paid no price . Euen so it is here . Thou art not inuited vnto some great mans banquet ? why , nor hast thou defrayed the price that the banquet is sold for : namely praise , and flattory for which the maker there-of setteth it foorth to sayle . Pay then the price of it , if it like thee to pertake of it . But if thou wilt not performe the first , and yet desirest to enioy the latter , thy thoughts are basely couetous and deiectd . Well then insteed of this feast , thou hast nothing . No ? yes that thou hast : thou hast not pleased him whom thou couldst not finde in thine heart to praise ; nor hast thou been forced to endure his insolence , by eating of his viands .

As the markes in shooting are not sett to make the Archer leuell wide : so like-wise wee see in nature there is nothing essentiallye euill . If any man by chance should fall a strikeing thee , and another stand by and let him alone , thou wouldest thinke hardly of him : and art not thou ashamed then to lette thy thoughts bee iniured by euery man , and to be greeued and vexed at the scoffes of euery one ? bee aduised then , and aduenture vpon nothing with-out due consideration of the precedences and consequences therof , and then proceed , freely . Other-wise thou maist well go cheerfully about it in the beginning ( hauing not obserued the accidents depending there-vpon ) but in the processe of the worke , thou art sure to bee chased from proceeding by some disgracefull obstacle or other .

Wouldest thou be victor in the Olympick games ? In troth and so would I , it is a glory of great esteeme . But marke what doth ordinarylye fore-runne it , and what followeth it : and then enter the lists : thou must bee tyed to keepe order , to eate but when needs must , to forbeare all delicacies , to vse necessary excercises , at set times , to drinke no cold water , nor wine but at prescribed seasons : brieflye , you must bee as obsequious to your Wrastlers and your Fencers prescriptions as you would bee to your Physitians . And then you come to the tryall : where the hand perhaps is hurt , or the anckle wrested : downe you goe in the dust , and rise perhaps with your mouths full thereof : here maist thou get thy skin full of strokes , and be ouer-throwne when all is done . Consider all this wel , and then if you like , it , turne champion and spare not . If not thou must retire as little children doe , that now play the Wrastlers , now the Fencers , and by and by the Fidlers , now they sound the Trumpets , and presently they present the tragedies : Euen so shalt thou doe ; one while being a wrastler , another while a Fencer , then an Oratour , and lastly a Philosopher : but indeed , directly nothing : but as an Ape doth , imitating all thou seest , and posting in thine affections perpetually from one obiect to another . The reason is , thou takest no premeditation of the depences of what-so-euer thou goest about , but hurlest on vnto action with-out all discretion , being wholy swayed by the leuity of appetite . Such a company were they who hearing a Philosopher say : O how truly spake Socrates in this ? nay what man on earth can speake as hee did ? would needes here vpon in all hast , turne flatte Philosophers .

Man , consider first the nature of the thing that thou intendest , & secondly , thine owne nature , whether they two may hold good correspondence together or no. Hast thou desire to proceede maister in the fiue exercises ? or in Wrestling onely ? Why looke vpon thine armes , thighes , and legges , and examine them all well : for these are naturall assistants one to another . Doost thou thinke that in these courses , thou canst eate , drinke , and abstaine , all in one measure ? Thou must labour , thou must watch , thou must leaue thy friends , thou must become an obiect for the very scorne of children , thou must bee debased vnder all men besides thee in honors , offices , counsels , and in ●ll causes whatsoeuer : lay these things to thine heart , & resolue with thy selfe whether thou wouldst change thy peace , freedome , and constancie of minde , for these other endowments . If thou wouldst not , then follow the fashion of boyes no longer to bee now a Philosopher , now a Publican , now an orator , & tomorrow the deputy of Caesar. Here is no cohaerence in these things : to be a man fixt , either in goodnesse or badnesse , is a mans part . Thou must either practise thy reason and vnderstanding , or giue all thy seruice to the world , and the worlds dependances . Thy labor must be emploied either abroad or at home : that is thou must either bee a professed Philosopher , or a direct member of the vulgar .

All offices of man in this world are to bee proportionate by mutuall affections . Hast thou a father ? that name commands thy diligent care of him , and thy forbearance of him in all things : binding thy pacience to endure his worst callumnies and most iniurious violences . Imagine him a wicked man : hath nature then alotted thee a good father ? no , but a father shee hath : well , then doe thy duty to him with all diligence , stand not to examine his actions , but to foresee , that in all thine actions vnto him the ordinance of nature be kept inuiolate . So shall no man hurt thee , vnlesse thou list thy selfe : and when thou supposest thy selfe hurt , then shalt thou bee hurt indeed . This is thy way to discerne the duty of a neighbour , a citizen , or an Emperour , by a dayly speculation of their mutuall concords .

When thou goest vnto a diuinatour , remember that thou knowest not the end of that thou goest about , but goest to learne that of him . But if thou beest a Philosopher , thou knowest the quality of it ere thou goest . For if it concerne a thing that is not in the power of man , it is impossible that it should bee either good or euil . So that when thou commest to the Sooth-sayer , be sure thou leaue both dislike , and desire behinde thee : otherwise , thou shalt neuer approach his face without feare . But sette downe thy staffe at this , what euer the end bee , it no way concerneth thee : For thou hast power to make vse of it , come in what shape soeuer it will : And in this none in the World can bee thy hinderance . And therefore come to the Goddes , as to thy counsellors with a bold spirit : and when thou hast hard their wils , remember who are thy Councellors , and how great a contempt thou shalt committe in disobeying their direction . But if thou come to the Oracle ( as it pleased Socrates to do ) about a thing whose whole consideration relyeth vppon the euent ; & wherin neither Art nor Reason can aide thee with knowledge of the dependances , then must thou ruminate vpon the first head therof : therfore if thou beest to vndergo the defence of thy friend or countrey with danger of thine own person neuer go to aske the Augure whether thou shouldst defend them or no. For if he tel thee the intrailes presage misfortune , it is likely that he meaneth eyther of death , or the laming of some member , or of banishment . But then comes reason on the other side , and this withall : The daunger that I vndergo , my friend and countrey vndergoeth also with mee . And therefore herein take councell of that great Pythian Prieste , who expelled one out of the Temple for not helping his friend in a mortall extremity .

Silence generally is a thing of great approbation : so is the breuity of speach together with the necessity of the thing spoken . Wee should bee sparing of our tongues , neither admitting euery occasion of talke , nor euery subiect in our talke , as to discours of fencers , plaies , wrastlings , drinkings , the common bumbast of euery mans conference . And when wee speake of men , lette our especiall care be to keep our selues either from commending any man or censuring him , with others .

Adapt the discourses of thy friends vnto thine owne as neare as thou canst : but if thou beest in strange company be silent .

If thou canst possibly , let neuer oth proceed from thy lippes : at least do what may by all meanes be done to auoyd swearing .

Auoid the vulgar banquets , reuels and compotations : and when occasion serueth curbe thy selfe most stricktly , least thou slippe into the common gulfe of licentious custome . For know that hee that is foule , without all question will in time defile him that conuerseth with him , were he neuer so pure before .

Lette thine vse of bodily necessaries neuer extend further then the bodies seruice of the mind requireth : let thy meat , drink , apparrel , house and seruants bee all within the limits of parsimonious nature : far bee those things from thee , which tend to pomp and ostentation .

Vntil thou takest a wife abstain with all thine indeauor from veneriall delights : but being married , vse it lawfully , so it bee with modesty . But neuer vpbrayd those that vse it before , nor taunt them with their incontinency , nor boast of thine owne abstinence in that kinde .

If one come and tel thee , Such a man slaundered you thus or thus : neuer stand to apologize for thy selfe : but answer him againe only thus : hee knoweth not mine other faults , for if he did , he would neuer haue reckoned only those you tell me off .

There is no necessity of thine often going to the plaies , or to the prizes : but if thou hast any spare time , go , so that it may appeare that thou respectest only thy selfe in these cases , that is , that thou would haue him only to winne the prize , that winneth it , and that only to be acted which is acted : so shall thy thoughts remaine vndisturbed . But for the whootes and cries , & laughters , and other turbulent motions , auoid them vtterly . And when thou goest from the play-house , neuer talke much of that which befell , it no way concernes thy reformation . If thou doe not as I say , then all the people wil perceiue that thou wast taken with admiration of the goodly shewes .

Be not ouer-hasty of haunting the Lectures : But when thou dost go to them , carry thy selfe with all grauity and constancy : and giue no man cause of perturbation .