Meditations
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what the nature and manner of it is: so that as for the gods
and such suggestions, helps and inspirations, as might be expected
from them, nothing did hinder, but that I might have begun long
before to live according to nature; or that even now that I
was not yet partaker and in present possession of that life,
that I myself (in that I did not observe those inward motions,
and suggestions, yea and almost plain and apparent instructions
and admonitions of the gods,) was the only cause of it.
That my body in such a life, hath been able to hold out so long.
That I never had to do with Benedicta and Theodotus, yea and
afterwards when I fell into some fits of love, I was soon cured.
That having been often displeased with Rusticus, I never did
him anything for which afterwards I had occasion to repent.
That it being so that my mother was to die young, yet she lived
with me all her latter years. That as often as I had a purpose
to help and succour any that either were poor, or fallen into
some present necessity, I never was answered by my officers
that there was not ready money enough to do it; and that I myself
never had occasion to require the like succour from any other.
That I have such a wife, so obedient, so loving, so ingenuous.
That I had choice of fit and able men, to whom I might commit
the bringing up of my children. That by dreams I have received help,
as for other things, so in particular, how I might stay my casting
of blood, and cure my dizziness, as that also that happened to thee
in Cajeta, as unto Chryses when he prayed by the seashore.
And when I did first apply myself to philosophy, that I did not fall
into the hands of some sophists, or spent my time either in reading
the manifold volumes of ordinary philosophers, nor in practising
myself in the solution of arguments and fallacies, nor dwelt
upon the studies of the meteors, and other natural curiosities.
All these things without the assistance of the gods, and fortune,
could not have been.
XV. In the country of the Quadi at Granua, these. Betimes in
the morning say to thyself, This day I shalt have to do
with an idle curious man, with an unthankful man, a railer,
a crafty, false, or an envious man; an unsociable uncharitable man.
All these ill qualities have happened unto them, through ignorance
of that which is truly good and truly bad. But I that understand
the nature of that which is good, that it only is to be desired,
and of that which is bad, that it only is truly odious and shameful:
who know moreover, that this transgressor, whosoever he be,
is my kinsman, not by the same blood and seed, but by participation
of the same reason, and of the same divine particle; How can I
either be hurt by any of those, since it is not in their power
to make me incur anything that is truly reproachful? or angry,
and ill affected towards him, who by nature is so near unto me?
for we are all born to be fellow-workers, as the feet, the hands,
and the eyelids; as the rows of the upper and under teeth:
for such therefore to be in opposition, is against nature;
and what is it to chafe at, and to be averse from, but to be
in opposition? XVI. Whatsoever I am, is either flesh, or life,
or that which we commonly call the mistress and overruling part
of man; reason. Away with thy books, suffer not thy mind any more
to be distracted, and carried to and fro; for it will not be;
but as even now ready to die, think little of thy flesh:
blood, bones, and a skin; a pretty piece of knit and twisted work,
consisting of nerves, veins and arteries; think no more of it,
than so. And as for thy life, consider what it is; a wind;
not one constant wind neither, but every moment of an hour
let out, and sucked in again. The third, is thy ruling part;
and here consider; Thou art an old man; suffer not that excellent
part to be brought in subjection, and to become slavish:
suffer it not to be drawn up and down with unreasonable and
unsociable lusts and motions, as it were with wires and nerves;
suffer it not any more, either to repine at anything now present,
or to fear and fly anything to come, which the destiny
hath appointed thee.
XVII. Whatsoever proceeds from the gods immediately, that any
man will grant totally depends from their divine providence.
As for those things that are commonly said to happen by fortune,
even those must be conceived to have dependence from nature,
or from that first and general connection, and concatenation of all
those things, which more apparently by the divine providence are
administered and brought to pass. All things
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