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can but suck it in。
LIII。 Wickedness in general doth not hurt the world。 Particular wickedness doth not hurt any other： only unto him it is hurtful； whosoever he be that offends； unto whom in great favour and mercy it is granted； that whensoever he himself shall but first desire it； he may be presently delivered of it。 Unto my free…will my neighbour's free…will； whoever he be； （as his life； or his bode）； is altogether indifferent。 For though we are all made one for another； yet have our minds and understandings each of them their own proper and limited jurisdiction。 For else another man's wickedness might be my evil which God would not have； that it might not be in another man's power to make me unhappy： which nothing now can do but mine own wickedness。
LIV。 The sun seemeth to be shed abroad。 And indeed it is diffused but not effused。 For that diffusion of it is a ＇…r~Jo…tc＇ or an extension。 For therefore are the beams of it called ＇~i…~m'~＇ from the word ＇~KTEIVEO…Oa；；＇ to be stretched out and extended。 Now what a sunbeam is； thou mayest know if thou observe the light of the sun； when through some narrow hole it pierceth into some room that is dark。 For it is always in a direct line。 And as by any solid body； that it meets with in the way that is not penetrable by air； it is divided and abrupted； and yet neither slides off； or falls down； but stayeth there nevertheless： such must the diffusion in the mind be； not an effusion； but an extension。 What obstacles and impediments soever she meeteth within her way； she must not violently； and by way of an impetuous onset light upon them； neither must she fall down； but she must stand； and give light unto that which doth admit of it。 For as for that which doth not； it is its own fault and loss； if it bereave itself of her light。
LV。 He that feareth death； either feareth that he shall have no sense at all； or that his senses will not be the same。 Whereas； he should rather comfort himself； that either no sense at all； and so no sense of evil； or if any sense； then another life； and so no death properly。 LVI。 All men are made one for another： either then teach them better； or bear with them。
LVII。 The motion of the mind is not as the motion of a dart。 For the mind when it is wary and cautelous； and by way of diligent circumspection turneth herself many ways； may then as well be said to go straight on to the object； as when it useth no such circumspection。 LVIII。 To pierce and penetrate into the estate of every one's understanding that thou hast to do with： as also to make the estate of thine own open； and penetrable to any other。
THE NINTH BOOK
I。 He that is unjust； is also impious。 For the nature of the universe； having made all reasonable creatures one for another； to the end that they should do one another good； more or less according to the several persons and occasions but in nowise hurt one another： it is manifest that he that doth transgress against this her will； is guilty of impiety towards the most ancient and venerable of all the deities。 For the nature of the universe； is the nature the common parent of all； and therefore piously to be observed of all things that are； and that which now is； to whatsoever first was； and gave it its being； hath relation of blood and kindred。 She is also called truth and is the first cause of all truths。 He therefore that willingly and wittingly doth lie； is impious in that he doth receive； and so commit injustice： but he that against his will； in that he disagreeth from the nature of the universe； and in that striving with the nature of the world he doth in his particular； violate the general order of the world。 For he doth no better than strive and war against it； who contrary to his own nature applieth himself to that which is contrary to truth。 For nature had before furnished him with instincts and opportunities sufficient for the attainment of it ； which he having hitherto neglected； is not now able to discern that which is false from that which is true。 He also that pursues after pleasures； as that which is truly good and flies from pains； as that which is truly evil： is impious。 For such a one must of necessity oftentimes accuse that common nature； as distributing many things both unto the evil； and unto the good； not according to the deserts of either： as unto the bad oftentimes pleasures； and the causes of pleasures； so unto the good； pains； and the occasions of pains。 Again； he that feareth pains and crosses in this world； feareth some of those things which some time or other must needs happen in the world。 And that we have already showed to be impious。 And he that pursueth after pleasures； will not spare； to compass his desires； to do that which is unjust； and that is manifestly impious。 Now those things which unto nature are equally indifferent （for she had not created both； both pain and pleasure； if both had not been unto her equally indifferent）： they that will live according to nature； must in those things （as being of the same mind and disposition that she is） be as equally indifferent。 Whosoever therefore in either matter of pleasure and pain； death and life； honour and dishonour； （which things nature in the administration of the world； indifferently doth make use of）； is not as indifferent； it is apparent that he is impious。 When I say that common nature doth indifferently make use of them； my meaning is； that they happen indifferently in the ordinary course of things； which by a necessary consequence； whether as principal or accessory； come to pass in the world； according to that first and ancient deliberation of Providence； by which she from some certain beginning； did resolve upon the creation of such a world； conceiving then in her womb as it were some certain rational generative seeds and faculties of things future； whether subjects； changes； successions； both such and such； and just so many。
II。 It were indeed more happy and comfortable； for a man to depart out of this world； having lived all his life long clear from all falsehood； dissimulation； voluptuousness； and pride。 But if this cannot be； yet it is some comfort for a man joyfully to depart as weary； and out of love with those； rather than to desire to live； and to continue long in those wicked courses。 Hath not yet experience taught thee to fly from the plague？ For a far greater plague is the corruption of the mind； than any certain change and distemper of the common air can be。 This is a plague of creatures； as they are living creatures； but that of men as they are men or reasonable。 III。 Thou must not in matter of death carry thyself scornfully； but as one that is well pleased with it； as being one of those things that nature hath appointed。 For what thou dost conceive of these； of a boy to become a young man； to wax old； to grow； to ripen； to get teeth； or a beard； or grey hairs to beget； to bear； or to be delivered； or what other action soever it be； that is natural unto man according to the several seasons of his life； such a thing is it also to he dissolved。 It is therefore the part of a wise man； in matter of death； not in any wise to carry himself either violently； or proudly but patiently to wait for it； as