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lves judge of themselves。
XVII。 All things that are in the world； are always in the estate of alteration。 Thou also art in a perpetual change； yea and under corruption too； in some part： and so is the whole world。
XVIII。 it is not thine； but another man's sin。 Why should it trouble thee？ Let him look to it； whose sin it is。
XIX。 Of an operation and of a purpose there is an ending； or of an action and of a purpose we say commonly； that it is at an end： from opinion also there is an absolute cessation； which is as it were the death of it。 In all this there is no hurt。 Apply this now to a man's age； as first； a child； then a youth； then a young man； then an old man； every change from one age to another is a kind of death And all this while here no matter of grief yet。 Pass now unto that life first； that which thou livedst under thy grandfather； then under thy mother； then under thy father。 And thus when through the whole course of thy life hitherto thou hast found and observed many alterations； many changes； many kinds of endings and cessations； put this question to thyself What matter of grief or sorrow dost thou find in any of these？ Or what doest thou suffer through any of these？ If in none of these； then neither in the ending and consummation of thy whole life； which is also but a cessation and change。
XX。 As occasion shall require； either to thine own understanding； or to that of the universe； or to his； whom thou hast now to do with； let thy refuge be with all speed。 To thine own； that it resolve upon nothing against justice。 To that of the universe； that thou mayest remember； part of whom thou art。 Of his； that thou mayest consider。 whether in the estate of ignorance； or of knowledge。 And then also must thou call to mind； that he is thy kinsman。
XXI。 As thou thyself； whoever thou art； were made for the perfection and consummation； being a member of it； of a common society； so must every action of thine tend to the perfection and consummation of a life that is truly sociable。 What action soever of thine therefore that either immediately or afar off； hath not reference to the common good； that is an exorbitant and disorderly action； yea it is seditious； as one among the people who from such and such a consent and unity； should factiously divide and separate himself。
XXII。 Children's anger； mere babels； wretched souls bearing up dead bodies； that they may not have their fall so soon： even as it is in that common dirge song。 XXIII。 Go to the quality of the cause from which the effect doth proceed。 Behold it by itself bare and naked； separated from all that is material。 Then consider the utmost bounds of time that that cause； thus and thus qualified； can subsist and abide。
XXIV。 Infinite are the troubles and miseries； that thou hast already been put to； by reason of this only； because that for all happiness it did not suffice thee； or； that thou didst not account it sufficient happiness； that thy understanding did operate according to its natural constitution。
XXV。 When any shall either impeach thee with false accusations； or hatefully reproach thee； or shall use any such carriage towards thee； get thee presently to their minds and understandings； and look in them； and behold what manner of men they be。 Thou shalt see； that there is no such occasion why it should trouble thee； what such as they are think of thee。 Yet must thou love them still； for by nature they are thy friends。 And the Gods themselves； in those things that they seek from them as matters of great moment； are well content； all manner of ways； as by dreams and oracles； to help them as well as others。
XXVI。 Up and down； from one age to another； go the ordinary things of the world； being still the same。 And either of everything in particular before it come to pass； the mind of the universe doth consider with itself and deliberate： and if so； then submit for shame unto the determination of such an excellent understanding： or once for all it did resolve upon all things in general； and since that whatsoever happens； happens by a necessary consequence； and all things indivisibly in a manner and inseparably hold one of another。 In sum； either there is a God； and then all is well； or if all things go by chance and fortune； yet mayest thou use thine own providence in those things that concern thee properly； and then art thou well。
XXVII。 Within a while the earth shall cover us all； and then she herself shall have her change。 And then the course will be； from one period of eternity unto another； and so a perpetual eternity。 Now can any man that shall consider with himself in his mind the several rollings or successions of so many changes and alterations； and the swiftness of all these rulings； can he otherwise but contemn in his heart and despise all worldly things？ The cause of the universe is as it were a strong torrent； it carrieth all away。
XXVIII。 And these your professed politicians； the only true practical philosophers of the world； （as they think of themselves） so full of affected gravity； or such professed lovers of virtue and honesty； what wretches be they in very deed； how vile and contemptible in themselves？ O man！ what ado doest thou keep？ Do what thy nature doth now require。 Resolve upon it； if thou mayest： and take no thought； whether anybody shall know it or no。 Yea； but sayest thou； I must not expect a Plato's commonwealth。 If they profit though never so little； I must be content； and think much even of that little progress。 Doth then any of them forsake their former false opinions that I should think they profit？ For without a change of opinions； alas！ what is all that ostentation； but mere wretchedness of slavish。 minds； that groan privately； and yet would make a show of obedience to reason； and truth？ Go too now and tell me of Alexander and Philippus； and Demetrius Phalereus。 Whether they understood what the common nature requireth； and could rule themselves or no； they know best themselves。 But if they kept a life； and swaggered； I （God be thanked） am not bound to imitate them。 The effect of true philosophy is； unaffected simplicity and modesty。 Persuade me not to ostentation and vainglory。
XXIX。 From some high place as it were to look down； and to behold here flocks； and there sacrifices； without number； and all kind of navigation； some in a rough and stormy sea； and some in a calm： the general differences； or different estates of things； some； that are now first upon being； the several and mutual relations of those things that are together； and some other things that are at their last。 Their lives also； who were long ago； and theirs who shall be hereafter； and the present estate and life of those many nations of barbarians that are now in the world； thou must likewise consider in thy mind。 And how many there be； who never so much as heard of thy name； how many that will soon forget it； how many who but even now did commend thee； within a very little while perchance will speak ill of tbee。 So that neither fame； nor honour； nor anything else that this world doth afford； is worth the while。 The sum then of all； whatsoever doth happen unto thee； whereof God is the cause； to accept it conte