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VII。 Whatsoever is material； doth soon vanish away into the common substance of the whole； and whatsoever is formal； or； whatsoever doth animate that which is material； is soon resumed into the common reason of the whole； and the fame and memory of anything； is soon swallowed up by the general age and duration of the whole。
VIII。 To a reasonable creature； the same action is both according to nature； and according to reason。 IX。 Straight of itself； not made straight。
X。 As several members in one body united； so are reasonable creatures in a body divided and dispersed； all made and prepared for one common operation。 And this thou shalt apprehend the better； if thou shalt use thyself often to say to thyself； I am meloz； or a member of the mass and body of reasonable substances。 But if thou shalt say I am meroz； or a part； thou dost not yet love men from thy heart。 The joy that thou takest in the exercise of bounty； is not yet grounded upon a due ratiocination and right apprehension of the nature of things。 Thou dost exercise it as yet upon this ground barely； as a thing convenient and fitting； not； as doing good to thyself； when thou dost good unto others。 XI。 Of things that are external； happen what will to that which can suffer by external accidents。 Those things that suffer let them complain themselves； if they will； as for me； as long as I conceive no such thing； that that which is happened is evil； I have no hurt； and it is in my power not to conceive any such thing。 XII。 Whatsoever any man either doth or saith； thou must be good； not for any man's sake； but for thine own nature's sake； as if either gold； or the emerald； or purple； should ever be saying to themselves； Whatsoever any man either doth or saith； I must still be an emerald； and I must keep my colour。
XIII。 This may ever be my comfort and security： my understanding； that ruleth over all； will not of itself bring trouble and vexation upon itself。 This I say； it will not put itself in any fear； it will not lead itself into any concupiscence。 If it be in the power of any other to compel it to fear； or to grieve； it is free for him to use his power。 But sure if itself do not of itself； through some false opinion or supposition incline itself to any such disposition； there is no fear。 For as for the body； why should I make the grief of my body； to be the grief of my mind？ If that itself can either fear or complain； let it。 But as for the soul； which indeed； can only be truly sensible of either fear or grief； to which only it belongs according to its different imaginations and opinions； to admit of either of these； or of their contraries； thou mayst look to that thyself； that it suffer nothing。 Induce her not to any such opinion or persuasion。 The understanding is of itself sufficient unto itself； and needs not （if itself doth not bring itself to need） any other thing besides itself； and by consequent as it needs nothing； so neither can it be troubled or hindered by anything； if itself doth not trouble and hinder itself。
XIV。 What is rv&nfLovia； or happiness： but a7~o~ &d~wv； or； a good da~rnon； or spirit？ What then dost thou do here； O opinion？ By the Gods I adjure thee； that thou get thee gone； as thou earnest： for I need thee not。 Thou earnest indeed unto me according to thy ancient wonted manner。 It is that； that all men have ever been subject unto。 That thou camest therefore I am not angry with thee； only begone； now that I have found thee what thou art。
XV。 Is any man so foolish as to fear change； to which all things that once were not owe their being？ And what is it； that is more pleasing and more familiar to the nature of the universe？ How couldst thou thyself use thy ordinary hot baths； should not the wood that heateth them first be changed？ How couldst thou receive any nourishment from those things that thou hast eaten； if they should not be changed？ Can anything else almost （that is useful and profitable） be brought to pass without change？ How then dost not thou perceive； that for thee also； by death； to come to change； is a thing of the very same nature； and as necessary for the nature of the universe？
XVI。 Through the substance of the universe； as through a torrent pass all particular bodies； being all of the same nature； and all joint workers with the universe itself as in one of our bodies so many members among themselves。 How many such as Chrysippus； how many such as Socrates； how many such as Epictetus； hath the age of the world long since swallowed up and devoured？ Let this； be it either men or businesses； that thou hast occasion to think of； to the end that thy thoughts be not distracted and thy mind too earnestly set upon anything； upon every such occasion presently come to thy mind。 Of all my thoughts and cares； one only thing shall be the object； that I myself do nothing which to the proper constitution of man； （either in regard of the thing itself； or in regard of the manner； or of the time of doing；） is contrary。 The time when thou shalt have forgotten all things； is at hand。 And that time also is at hand； when thou thyself shalt be forgotten by all。 Whilst thou art； apply thyself to that especially which unto man as he is a mart； is most proper and agreeable； and that is； for a man even to love them that transgress against him。 This shall be； if at the same time that any such thing doth happen； thou call to mind； that they are thy kinsmen； that it is through ignorance and against their wills that they sin； and that within a very short while after； both thou and he shall be no more。 But above all things； that he hath not done thee any hurt； for that by him thy mind and understanding is not made worse or more vile than it was before。 XVII。 The nature of the universe； of the common substance of all things as it were of so much wax hath now perchance formed a horse； and then； destroying that figure； hath new tempered and fashioned the matter of it into the form and substance of a tree： then that again into the form and substance of a man： and then that again into some other。 Now every one of these doth subsist but for a very little while。 As for dissolution； if it be no grievous thing to the chest or trunk； to be joined together； why should it be more grievous to be put asunder？
XVIII。 An angry countenance is much against nature； and it is oftentimes the proper countenance of them that are at the point of death。 But were it so； that all anger and passion were so thoroughly quenched in thee； that it were altogether impossible to kindle it any more； yet herein must not thou rest satisfied； but further endeavour by good consequence of true ratiocination； perfectly to conceive and understand； that all anger and passion is against reason。 For if thou shalt not be sensible of thine innocence； if that also shall be gone from thee； the comfort of a good conscience； that thou doest all things according to reason： what shouldest thou live any longer for？ All things that now thou seest； are but for a moment。 That nature； by which all things in the world are administered； will soon bring change and alteration upon them； and then of their substances make other things like unto them ： and then soon after others