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The sum then of all； whatsoever doth happen unto thee； whereof God is the cause； to accept it contentedly： whatsoever thou doest； whereof thou thyself art the cause； to do it justly： which will be； if both in thy resolution and in thy action thou have no further end； than to do good unto others； as being that； which by thy natural constitution； as a man； thou art bound unto。
XXX。 Many of those things that trouble and straiten thee； it is in thy power to cut off； as wholly depending from mere conceit and opinion； and then thou shalt have room enough。
XXXI。 To comprehend the whole world together in thy mind； and the whole course of this present age to represent it unto thyself； and to fix thy thoughts upon the sudden change of every particular object。 How short the time is from the generation of anything； unto the dissolution of the same； but how immense and infinite both that which was before the generation； and that which after the generation of it shall be。 All things that thou seest； will soon be perished； and they that see their corruptions； will soon vanish away themselves。 He that dieth a hundred years old； and he that dieth young； shall come all to one。
XXXII。 What are their minds and understandings； and what the things that they apply themselves unto： what do they love； and what do they hate for？ Fancy to thyself the estate of their souls openly to be seen。 When they think they hurt them shrewdly； whom they speak ill of； and when they think they do them a very good turn； whom they commend and extol： O how full are they then of conceit； and opinion！
XXXIII。 Loss and corruption； is in very deed nothing else but change and alteration； and that is it； which the nature of the universe doth most delight in； by which； and according to which； whatsoever is done； is well done。 For that was the estate of worldly things from the beginning； and so shall it ever be。 Or wouldest。 thou rather say； that all things in the world have gone ill from the beginning for so many ages； and shall ever go ill？ And then among so many deities； could no divine power be found all this while； that could rectify the things of the world？ Or is the world； to incessant woes and miseries； for ever condemned？
XXXIV。 How base and putrid； every common matter is！ Water； dust； and from the mixture of these bones； and all that loathsome stuff that our bodies do consist of： so subject to be infected； and corrupted。 And again those other things that are so much prized and admired； as marble stones； what are they； but as it were the kernels of the earth ？ gold and silver； what are they； but as the more gross faeces of the earth？ Thy most royal apparel； for matter； it is but as it were the hair of a silly sheep； and for colour； the very blood of a shell…fish； of this nature are all other things。 Thy life itself； is some such thing too； a mere exhalation of blood： and it also； apt to be changed into some other common thing。 XXXV。 Will this querulousness； this murmuring； this complaining and dissembling never be at an end？ What then is it； that troubleth thee？ Doth any new thing happen unto thee？ What doest thou so wonder at？ At the cause； or the matter？ Behold either by itself； is either of that weight and moment indeed？ And besides these； there is not anything。 But thy duty towards the Gods also； it is time thou shouldst acquit thyself of it with more goodness and simplicity。
XXXVI。 It is all one to see these things for a hundred of years together or but for three years。
XXXVII。 If he have sinned； his is the harm； not mine。 But perchance he hath not。
XXXVIII。 Either all things by the providence of reason happen unto every particular； as a part of one general body ； and then it is against reason that a part should complain of anything that happens for the good of the whole； or if； according to Epicurus； atoms be the cause of all things and that life be nothing else but an accidentary confusion of things； and death nothing else； but a mere dispersion and so of all other things： what doest thou trouble thyself for？
XXXIX。 Sayest thou unto that rational part； Thou art dead； corruption hath taken hold on thee？ Doth it then also void excrements？ Doth it like either oxen； or sheep； graze or feed； that it also should be mortal； as well as the body？
XL。 Either the Gods can do nothing for us at all； or they can still and allay all the distractions and distempers of thy mind。 If they can do nothing； why doest thou pray？ If they can； why wouldst not thou rather pray； that they will grant unto thee； that thou mayst neither fear； nor lust after any of those worldly things which cause these distractions and distempers of it？ Why not rather； that thou mayst not at either their absence or presence； be grieved and discontented： than either that thou mayst obtain them； or that thou mayst avoid them？ For certainly it must needs be； that if the Gods can help us in anything； they may in this kind also。 But thou wilt say perchance； 'In those things the Gods have given me my liberty： and it is in mine own power to do what I will。' But if thou mayst use this liberty； rather to set thy mind at true liberty； than wilfully with baseness and servility of mind to affect those things； which either to compass or to avoid is not in thy power； wert not thou better？ And as for the Gods； who hath told thee； that they may not help us up even in those things that they have put in our own power？ whether it be so or no； thou shalt soon perceive； if thou wilt but try thyself and pray。 One prayeth that he may compass his desire； to lie with such or such a one； pray thou that thou mayst not lust to lie with her。 Another how he may be rid of such a one； pray thou that thou mayst so patiently bear with him； as that thou have no such need to be rid of him。 Another； that he may not lose his child。 Pray thou that thou mayst not fear to lose him。 To this end and purpose； let all thy prayer be； and see what will be the event。
XLI。 'In my sickness' （saith Epicurus of himself：） 'my discourses were not concerning the nature of my disease； neither was that； to them that came to visit me； the subject of my talk； but in the consideration and contemplation of that； which was of especial weight and moment； was all my time bestowed and spent； and among others in this very thing； how my mind； by a natural and unavoidable sympathy partaking in some sort with the present indisposition of my body； might nevertheless keep herself free from trouble； and in present possession of her own proper happiness。 Neither did I leave the ordering of my body to the physicians altogether to do with me what they would； as though I expected any great matter from them； or as though I thought it a matter of such great consequence； by their means to recover my health： for my present estate； methought； liked me very well； and gave me good content。' Whether therefore in sickness （if thou chance to sicken） or in what other kind of extremity soever； endeavour thou also to be in thy mind so affected； as he doth report of himself： not to depart from thy philosophy for anything that can befall thee； nor to give ear to the discourses of silly people； and mere naturalists。 XLII。 It is com