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eath； not in any wise to carry himself either violently； or proudly but patiently to wait for it； as one of nature's operations： that with the same mind as now thou dost expect when that which yet is but an embryo in thy wife's belly shall come forth； thou mayst expect also when thy soul shall fall off from that outward coat or skin： wherein as a child in the belly it lieth involved and shut up。 But thou desirest a more popular； and though not so direct and philosophical； yet a very powerful and penetrative recipe against the fear of death； nothing can make they more willing to part with thy life； than if thou shalt consider； both what the subjects themselves are that thou shalt part with； and what manner of disposition thou shalt no more have to do with。 True it is； that。 offended with them thou must not be by no means； but take care of them； and meekly bear with them However； this thou mayst remember； that whensoever it happens that thou depart； it shall not be from men that held the same opinions that thou dost。 For that indeed； （if it were so） is the only thing that might make thee averse from death； and willing to continue here； if it were thy hap to live with men that had obtained the same belief that thou hast。 But now； what a toil it is for thee to live with men of different opinions； thou seest： so that thou hast rather occasion to say； Hasten； I thee pray； O Death； lest I also in time forget myself。 IV。 He that sinneth； sinneth unto himself。 He that is unjust； hurts himself； in that he makes himself worse than he was before。 Not he only that committeth； but he also that omitteth something； is oftentimes unjust。 V。 If my present apprehension of the object be right； and my present action charitable； and this； towards whatsoever doth proceed from God； be my present disposition； to be well pleased with it； it sufficeth。 VI。 To wipe away fancy； to use deliberation； to quench concupiscence； to keep the mind free to herself。 VII。 Of all unreasonable creatures； there is but one unreasonable soul； and of all that are reasonable； but one reasonable soul； divided betwixt them all。 As of all earthly things there is but one earth； and but one light that we see by； and but one air that we breathe in； as many as either breathe or see。 Now whatsoever partakes of some common thing； naturally affects and inclines unto that whereof it is part； being of one kind and nature with it。 Whatsoever is earthly； presseth downwards to the common earth。 Whatsoever is liquid； would flow together。 And whatsoever is airy； would be together likewise。 So that without some obstacle； and some kind of violence； they cannot well be kept asunder。 Whatsoever is fiery； doth not only by reason of the elementary fire tend upwards； but here also is so ready to join； and to burn together； that whatsoever doth want sufficient moisture to make resistance； is easily set on fire。 Whatsoever therefore is partaker of that reasonable common nature； naturally doth as much and more long after his own kind。 For by how much in its own nature it excels all other things； by so much more is it desirous to be joined and united unto that； which is of its own nature。 As for unreasonable creatures then； they had not long been； but presently begun among them swarms； and flocks； and broods of young ones； and a kind of mutual love and affection。 For though but unreasonable； yet a kind of soul these had； and therefore was that natural desire of union more strong and intense in them； as in creatures of a more excellent nature； than either in plants； or stones； or trees。 But among reasonable creatures； begun commonwealths； friendships； families； public meetings； and even in their wars； conventions； and truces。 Now among them that were yet of a more excellent nature； as the stars and planets； though by their nature far distant one from another； yet even among them began some mutual correspondency and unity。 So proper is it to excellency in a high degree to affect unity； as that even in things so far distant； it could operate unto a mutual sympathy。 But now behold； what is now come to pass。 Those creatures that are reasonable； are now the only creatures that have forgotten their natural affection and inclination of one towards another。 Among them alone of all other things that are of one kind； there is not to be found a general disposition to flow together。 But though they fly from nature； yet are they stopt in their course； and apprehended。 Do they what they can； nature doth prevail。 And so shalt thou confess； if thou dost observe it。 For sooner mayst thou find a thing earthly； where no earthly thing is； than find a man that naturally can live by himself alone。
VIII。 Man； God； the world； every one in their kind； bear some fruits。 All things have their proper time to bear。 Though by custom； the word itself is in a manner become proper unto the vine； and the like； yet is it so nevertheless； as we have said。 As for reason； that beareth both common fruit for the use of others； and peculiar； which itself doth enjoy。 Reason is of a dif…fusive nature； what itself is in itself； it begets in others； and so doth multiply。
IX。 Either teach them better if it be in thy power； or if it be not； remember that for this use； to bear with them patiently； was mildness and goodness granted unto thee。 The Gods themselves are good unto such； yea and in some things； （as in matter of health； of wealth； of honour；） are content often to further their endeavours： so good and gracious are they。 And mightest thou not be so too？ or； tell me； what doth hinder thee？
X。 Labour not as one to whom it is appointed to be wretched； nor as one that either would be pitied； or admired； but let this be thine only care and desire； so always and in all things to prosecute or to forbear； as the law of charity； or mutual society doth require。 XI。 This day I did come out of all my trouble。 Nay I have cast out all my trouble； it should rather be for that which troubled thee； whatsoever it was； was not without anywhere that thou shouldest come out of it； but within in thine own opinions； from whence it must be cast out； before thou canst truly and constantly be at ease。
XII。 All those things； for matter of experience are usual and ordinary； for their continuance but for a day； and for their matter； most base and filthy。 As they were in the days of those whom we have buried； so are they now also； and no otherwise。
XIII。 The things themselves that affect us； they stand without doors； neither knowing anything themselves nor able to utter anything unto others concerning themselves。 What then is it； that passeth verdict on them？ The understanding XIV。 As virtue and wickedness consist not in passion； but in action； so neither doth the true good or evil of a reasonable charitable man consist in passion； but in operation and action。
XV。 To the stone that is cast up； when it comes down it is no hurt unto it； as neither benefit； when it doth ascend。
XVI。 Sift their minds and understandings； and behold what men they be； whom thou dost stand in fear of what they shall judge of thee； what they themselves judge of themselves。
XVII。 All things that are in the world； are always in the estate of al