short withdrawing of thy soul into herself thou dost return unto.
For what is it that thou art offended at? Can it be at the
wickedness of men, when thou dost call to mind this conclusion,
that all reasonable creatures are made one for another?
and that it is part of justice to bear with them? and that it
is against their wills that they offend? and how many already,
who once likewise prosecuted their enmities, suspected, hated,
and fiercely contended, are now long ago stretched out,
and reduced unto ashes? It is time for thee to make an end.
As for those things which among the common chances of the world
happen unto thee as thy particular lot and portion, canst thou be
displeased with any of them, when thou dost call that our ordinary
dilemma to mind, either a providence, or Democritus his atoms;
and with it, whatsoever we brought to prove that the whole
world is as it were one city? And as for thy body, what canst
thou fear, if thou dost consider that thy mind and understanding,
when once it hath recollected itself, and knows its own power,
hath in this life and breath (whether it run smoothly and gently,
or whether harshly and rudely), no interest at all, but is
altogether indifferent: and whatsoever else thou hast heard
and assented unto concerning either pain or pleasure? But the care
of thine honour and reputation will perchance distract thee?
How can that be, if thou dost look back, and consider both how
quickly all things that are, are forgotten, and what an immense
chaos of eternity was before, and will follow after all things:
and the vanity of praise, and the inconstancy and variableness
of human judgments and opinions, and the narrowness of the place,
wherein it is limited and circumscribed? For the whole earth
is but as one point; and of it, this inhabited part of it,
is but a very little part; and of this part, how many in number,
and what manner of men are they, that will commend thee?
What remains then, but that thou often put in practice this
kind of retiring of thyself, to this little part of thyself;
and above all things, keep thyself from distraction, and intend
not anything vehemently, but be free and consider all things,
as a man whose proper object is Virtue, as a man whose true nature
is to be kind and sociable, as a citizen, as a mortal creature.
Among other things, which to consider, and look into thou must
use to withdraw thyself, let those two be among the most obvious
and at hand. One, that the things or objects themselves
reach not unto the soul, but stand without still and quiet,
and that it is from the opinion only which is within,
that all the tumult and all the trouble doth proceed.
The next, that all these things, which now thou seest,
shall within a very little while be changed, and be no more:
and ever call to mind, how many changes and alterations in the world
thou thyself hast already been an eyewitness of in thy time.
This world is mere change, and this life, opinion. IV. If to
understand and to be reasonable be common unto all men,
then is that reason, for which we are termed reasonable,
common unto all. If reason is general, then is that reason also,
which prescribeth what is to be done and what not, common unto all.
If that, then law. If law, then are we fellow-citizens.
If so, then are we partners in some one commonweal.
If so, then the world is as it were a city. For which other
commonweal is it, that all men can be said to be members of?
From this common city it is, that understanding, reason, and law
is derived unto us, for from whence else? For as that which in me