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their first inclination and motion； that they take from themselves。 But their progress is right to the end and object； which is in their way； as it were； and lieth just before them： that is； which is feasible and possible； whether it be that which at the first they proposed to themselves； or no。 For which reason also such actions are termed katorqwseiz to intimate the directness of the way； by which they are achieved。 Nothing must be thought to belong to a man； which doth not belong unto him as he is a man。 These； the event of purposes； are not things required in a man。 The nature of man doth not profess any such things。 The final ends and consummations of actions are nothing at all to a man's nature。 The end therefore of a man； or the summum bonum whereby that end is fulfilled； cannot consist in the consummation of actions purposed and intended。 Again； concerning these outward worldly things； were it so that any of them did properly belong unto man； then would it not belong unto man； to condemn them and to stand in opposition with them。 Neither would he be praiseworthy that can live without them； or he good； （if these were good indeed） who of his own accord doth deprive himself of any of them。 But we see contrariwise； that the more a man doth withdraw himself from these wherein external pomp and greatness doth consist； or any other like these； or the better he doth bear with the loss of these； the better he is accounted。
XV。 Such as thy thoughts and ordinary cogitations are； such will thy mind be in time。 For the soul doth as it were receive its tincture from the fancies； and imaginations。 Dye it therefore and thoroughly soak it with the assiduity of these cogitations。 As for example。 Wheresoever thou mayest live； there it is in thy power to live well and happy。 But thou mayest live at the Court； there then also mayest thou live well and happy。 Again； that which everything is made for； he is also made unto that； and cannot but naturally incline unto it。 That which anything doth naturally incline unto； therein is his end。 Wherein the end of everything doth consist； therein also doth his good and benefit consist。 Society therefore is the proper good of a rational creature。 For that we are made for society； it hath long since been demonstrated。 Or can any man make any question of this； that whatsoever is naturally worse and inferior； is ordinarily subordinated to that which is better？ and that those things that are best； are made one for another？ And those things that have souls； are better than those that have none？ and of those that have； those best that have rational souls？
XVI。 To desire things impossible is the part of a mad man。 But it is a thing impossible； that wicked man should not commit some such things。 Neither doth anything happen to any man； which in the ordinary course of nature as natural unto him doth not happen。 Again； the same things happen unto others also。 And truly； if either he that is ignorant that such a thing hath happened unto him； or he that is ambitious to be commended for his magnanimity； can be patient； and is not grieved： is it not a grievous thing； that either ignorance； or a vain desire to please and to be commended； should be more powerful and effectual than true prudence？ As for the things themselves； they touch not the soul； neither can they have any access unto it： neither can they of themselves any ways either affect it； or move it。 For she herself alone can affect and move herself； and according as the dogmata and opinions are； which she doth vouchsafe herself； so are those things which； as accessories； have any co…existence with her。
XVII。 After one consideration； man is nearest unto us； as we are bound to do them good； and to bear with them。 But as he may oppose any of our true proper actions； so man is unto me but as a thing indifferent： even as the sun； or the wind； or some wild beast。 By some of these it may be； that some operation or other of mine； may be hindered； however； of my mind and resolution itself； there can be no let or impediment； by reason of that ordinary constant both exception （or reservation wherewith it inclineth） and ready conversion of objects； from that which may not be； to that which may be； which in the prosecution of its inclinations； as occasion serves； it doth observe。 For by these the mind doth turn and convert any impediment whatsoever； to be her aim and purpose。 So that what before was the impediment； is now the principal object of her working； and that whihch before was in her way； is now her readiest way。 XVIII。 Honour that which is chiefest and most powerful in the world； and that is it； which makes use of all things； and governs all things。 So also in thyself； honour that which is chiefest； and most powerful； and is of one kind and nature with that which we now spake of。 For it is the very same； which being in thee； turneth all other things to its own use； and by whom also thy life is governed。
XIX。 That which doth not hurt the city itself； cannot hurt any citizen。 This rule thou must remember to apply and make use of upon every conceit and apprehension of wrong。 If the whole city be not hurt by this； neither am I certainly。 And if the whole be not； why should I make it my private grievance？ consider rather what it is wherein he is overseen that is thought to have done the wrong。 Again； often meditate how swiftly all things that subsist； and all things that are done in the world； are carried away； and as it were conveyed out of sight： for both the substance themselves； we see as a flood； are in a continual flux； and all actions in a perpetual change； and the causes themselves； subject to a thousand alterations； neither is there anything almost； that may ever be said to be now settled and constant。 Next unto this； and which follows upon it； consider both the infiniteness of the time already past； and the immense vastness of that which is to come； wherein all things are to be resolved and annihilated。 Art not thou then a very fool； who for these things； art either puffed up with pride； or distracted with cares； or canst find in thy heart to make such moans as for a thing that would trouble thee for a very long time？ Consider the whole universe whereof thou art but a very little part； and the whole age of the world together； whereof but a short and very momentary portion is allotted unto thee； and all the fates and destinies together； of which how much is it that comes to thy part and share！ Again： another doth trespass against me。 Let him look to that。 He is master of his own disposition； and of his own operation。 I for my part am in the meantime in possession of as much； as the common nature would have me to possess： and that which mine own nature would have me do； I do。
XX。 Let not that chief commanding part of thy soul be ever subject to any variation through any corporal either pain or pleasure； neither suffer it to be mixed with these； but let it both circumscribe itself； and confine those affections to their own proper parts and members。 But if at any time they do reflect and rebound upon the mind and understanding （as in an united and compacted body it must needs；） then must thou not go about to resis