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XLVII。 It is in thy power absolutely to exclude all manner of conceit and opinion； as concerning this matter； and by the same means； to exclude all grief and sorrow from thy soul。 For as for the things and objects themselves； they of themselves have no such power； whereby to beget and force upon us any opinion at all。 XLVIII。 Use thyself when any man speaks unto thee； so to hearken unto him； as that in the interim thou give not way to any other thoughts； that so thou mayst （as far as is possible） seem fixed and fastened to his very soul； whosoever he be that speaks unto thee。
XLIX。 That which is not good for the bee…hive； cannot be good for the bee。
L。 Will either passengers； or patients； find fault and complain； either the one if they be well carried； or the others if well cured？ Do they take care for any more than this； the one； that their shipmaster may bring them safe to land； and the other； that their physician may effect their recovery？
LI。 How many of them who came into the world at the same time when I did； are already gone out of it？
LII。 To them that are sick of the jaundice； honey seems bitter； and to them that are bitten by a mad dog； the water terrible； and to children； a little ball seems a fine thing。 And why then should I be angry？ or do I think that error and false opinion is less powerful to make men transgress； than either choler； being immoderate and excessive； to cause the jaundice； or poison； to cause rage？
LIII。 No man can hinder thee to live as thy nature doth require。 Nothing can happen unto thee； but what the common good of nature doth require。
LIV。 What manner of men they be whom they seek to please； and what to get； and by what actions： how soon time will cover and bury all things； and how many it hath already buried！
THE SEVENTH BOOK
I。 What is wickedness ？ It is that which many time and often thou hast already seen and known in the world。 And so oft as anything doth happen that might otherwise trouble thee； let this memento presently come to thy mind； that it is that which thou hast already often Seen and known。 Generally； above and below； thou shalt find but the same things。 The very same things whereof ancient stories； middle age stories； and fresh stories are full whereof towns are full； and houses full。 There is nothing that is new。 All things that are； are both usual and of little continuance。
II。 What fear is there that thy dogmata； or philosophical resolutions and conclusions； should become dead in thee； and lose their proper power and efficacy to make thee live happy； as long as those proper and correlative fancies； and representations of things on which they mutually depend （which continually to stir up and revive is in thy power；） are still kept fresh and alive？ It is in my power concerning this thing that is happened； what soever it be； to conceit that which is right and true。 If it be； why then am I troubled？ Those things that are without my understanding； are nothing to it at all： and that is it only； which doth properly concern me。 Be always in this mind； and thou wilt be right。
Ill。 That which most men would think themselves most happy for； and would prefer before all things； if the Gods would grant it unto them after their deaths； thou mayst whilst thou livest grant unto thyself； to live again。 See the things of the world again； as thou hast already seen them。 For what is it else to live again？ Public shows and solemnities with much pomp and vanity； stage plays； flocks and herds； conflicts and con tentions： a bone thrown to a company of hungry curs； a bait for greedy fishes； the painfulness； and continual burden…bearing of wretched ants； the running to and fro of terrified mice： little puppets drawn up and down with wires and nerves： these be the objects of the world。 among all these thou must stand steadfast； meekly affected； and free from all manner of indignation； with this right ratiocination and apprehension； that as the worth is of those things which a man doth affect； so is in very deed every man's worth more or less。
IV。 Word after word； every one by itself； must the things that are spoken be conceived and understood； and so the things that are done； purpose after purpose； every one by itself likewise。 And as in matter of purposes and actions； we must presently see what is the proper use and relation of every one； so of words must we be as ready； to consider of every one what is the true meaning； and signification of it according to truth and nature； however it be taken in common use。
V。 Is my reason； and understanding sufficient for this； or no？ If it be sufficient； without any private applause； or public ostentation as of an instrument； which by nature I am provided of； I will make use of it for the work in hand； as of an instrument； which by nature I am provided of。 if it be not； and that otherwise it belong not unto me particularly as a private duty； I will either give it over； and leave it to some other that can better effect it： or I will endeavour it； but with the help of some other； who with the joint help of my reason； is able to bring somewhat to pass； that will now be seasonable and useful for the common good。 For whatsoever I do either by myself； or with some other； the only thing that I must intend； is； that it be good and expedient for the public。 For as for praise； consider how many who once were much commended； are now already quite forgotten； yea they that commended them； how even they themselves are long since dead and gone。 Be not therefore ashamed； whensoever thou must use the help of others。 For whatsoever it be that lieth upon thee to effect； thou must propose it unto thyself； as the scaling of walls is unto a soldier。 And what if thou through either lameness or some other impediment art not able to reach unto the top of the battlements alone； which with the help of another thou mayst； wilt thou therefore give it over； or go about it with less courage and alacrity。 because thou canst not effect it all alone？
VI。 Let not things future trouble thee。 For if necessity so require that they come to pass； thou shalt （whensoever that is） be provided for them with the same reason； by which whatsoever is now present； is made both tolerable and acceptable unto thee。 All things are linked and knitted together； and the knot is sacred； neither is there anything in the world； that is not kind and natural in regard of any other thing； or； that hath not some kind of reference and natural correspondence with whatsoever is in the world besides。 For all things are ranked together； and by that decency of its due place and order that each particular doth observe； they all concur together to the making of one and the same ＇〃Kosmos〃 ed＇ or world： as if you said； a comely piece； or an orderly composition。 For all things throughout； there is but one and the same order； and through all things； one and the same God； the same substance and the same law。 There is one common reason； and one common truth； that belongs unto all reasonable creatures； for neither is there save one perfection of all creatures that are of the same kind； and partakers of the same reason。
VII。 Whatsoever is material； doth soon vanish away into t