t　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　again　of　the　matter　and　substance　of　these：　that　so　by　these　means；　the　world　may　still　appear　fresh　and　new。　　XIX。　　Whensoever　any　man　doth　trespass　against　other；　presently　consider　with　thyself　what　it　was　that　he　did　suppose　to　be　good；　what　to　be　evil；　when　he　did　trespass。　For　this　when　thou　knowest；　thou　wilt　pity　him　thou　wilt　have　no　occasion　either　to　wonder；　or　to　be　angry。　For　either　thou　thyself　dust　yet　live　in　that　error　and　ignorance；　as　that　thou　dust　suppose　either　that　very　thing　that　he　doth；　or　some　other　like　worldly　thing；　to　be　good；　and　so　thou　art　bound　to　pardon　him　if　he　have　done　that　which　thou　in　the　like　case　wouldst　have　done　thyself。　Or　if　so　be　that　thou　dost　not　any　more　suppose　the　same　things　to　be　good　or　evil；　that　he　doth；　how　canst　thou　but　be　gentle　unto　him　that　is　in　an　error？
  XX。　　Fancy　not　to　thyself　things　future；　as　though　they　were　present　but　of　those　that　are　present；　take　some　aside；　that　thou　takest　most　benefit　of；　and　consider　of　them　particularly；　how　wonderfully　thou　wouldst　want　them；　if　they　were　not　present。　But　take　heed　withal；　lest　that　whilst　thou　dust　settle　thy　contentment　in　things　present；　thou　grow　in　time　so　to　overprize　them；　as　that　the　want　of　them　（whensoever　it　shall　so　fall　out）　should　be　a　trouble　and　a　vexation　unto　thee。　　Wind　up　thyself　into　thyself。　Such　is　the　nature　of　thy　reasonable　commanding　part；　as　that　if　it　exercise　justice；　and　have　by　that　means　tranquillity　within　itself；　it　doth　rest　fully　satisfied　with　itself　without　any　other　thing。
  XXI。　　Wipe　off　all　opinion　stay　the　force　and　violence　of　unreasonable　lusts　and　affections：　　circumscribe　the　present　time　examine　whatsoever　it　be　that　is　happened；　either　to　thyself　or　to　another：　　divide　all　present　objects；　either　in　that　which　is　formal　or　material　think　of　the　last　hour。　That　which　thy　neighbour　bath　committed；　where　the　guilt　of　it　lieth；　there　let　it　rest。　　Examine　in　order　whatsoever　is　spoken。　Let　thy　mind　penetrate　both　into　the　effects；　and　into　the　causes。　Rejoice　thyself　with　true　simplicity；　and　modesty；　and　that　all　middle　things　between　virtue　and　vice　are　indifferent　unto　thee。　　Finally；　love　mankind；　obey　God。　　XXII。　　All　things　（saith　he）　are　by　certain　order　and　appointment。　And　what　if　the　elements　only。
  It　will　suffice　to　remember；　that　all　things　in　general　are　by　certain　order　and　appointment：　　or　if　it　be　but　few。　And　as　concerning　death；　that　either　dispersion；　or　the　atoms；　or　annihilation；　or　extinction；　or　translation　will　ensue。　And　as　concerning　pain；　that　that　which　is　intolerable　is　soon　ended　by　death；　and　that　which　holds　long　must　needs　be　tolerable；　and　that　the　mind　in　the　meantime　（which　is　all　in　all）　may　by　way　of　jnterclusion；　or　interception；　by　stopping　all　manner　of　commerce　and　sympathy　with　the　body；　still　retain　its　own　tranquillity。　　Thy　understanding　is　not　made　worse　by　it。　As　for　those　parts　that　suffer；　let　them；　if　they　can；　declare　their　grief　themselves。　　As　for　praise　and　commendation；　view　their　mind　and　understanding；　what　estate　they　are　in；　what　kind　of　things　they　fly；　and　what　things　they　seek　after：　and　that　as　in　the　seaside；　whatsoever　was　before　to　be　seen；　is　by　the　continual　succession　of　new　heaps　of　sand　cast　up　one　upon　another；　soon　hid　and　covered；　so　in　this　life；　all　former　things　by　those　which　immediately　succeed。　　XXIII。　　Out　of　Plato。　'He　then　whose　mind　is　endowed　with　true　magnanimity；　who　hath　accustomed　himself　to　the　contemplation　both　of　all　times；　and　of　all　things　in　general；　can　this　mortal　life　（thinkest　thou）　seem　any　great　matter　unto　him？　　It　is　not　possible；　answered　he。　Then　neither　will　such　a　one　account　death　a　grievous　thing？　By　no　means。'
  XXIV。　　Out　of　Antisthenes。　　'It　is　a　princely　thing　to　do　well；　and　to　be　ill…spoken　of。　　It　is　a　shameful　thing　that　the　face　should　be　subject　unto　the　mind；　to　be　put　into　what　shape　it　will；　and　to　be　dressed　by　it　as　it　will；　and　that　the　mind　should　not　bestow　so　much　care　upon　herself；　as　to　fashion　herself；　and　to　dress　herself　as　best　becometh　her。'
  XXV。　　Out　of　several　poets　and　comics。　　'It　will　but　little　avail　thee；　to　turn　thine　anger　and　indignation　upon　the　things　themselves　that　have　fallen　across　unto　thee。　For　as　for　them；　they　are　not　sensible　of　it；　&c。　Thou　shalt　but　make　thyself　a　laughing…stock；　both　unto　the　Gods　and　men；　&c。　Our　life　is　reaped　like　a　ripe　ear　of　corn；　one　is　yet　standing　and　another　is　down；　&c。　But　if　so　be　that　I　and　my　children　be　neglected　by　the　gods；　there　is　some　reason　even　for　that；　&c。　As　long　as　right　and　equity　is　of　my　side；　&c。　Not　to　lament　with　them；　not　to　tremble；　&c'
  XXVI。　　Out　of　Plato。　　'My　answer；　full　of　justice　and　equity；　should　be　this：　　Thy　speech　is　not　right；　O　man！　if　thou　supposest　that　he　that　is　of　any　worth　at　all；　should　apprehend　either　life　or　death；　as　a　matter　of　great　hazard　and　danger；　and　should　not　make　this　rather　his　only　care；　to　examine　his　own　actions；　whether　just　or　unjust：　　whether　actions　of　a　good；　or　of　a　wicked　man；　&c。　For　thus　in　very　truth　stands　the　case；　O　ye　men　of　Athens。　　What　place　or　station　soever　a　man　either　hath　chosen　to　himself；　judging　it　best　for　himself；　or　is　by　lawful　authority　put　and　settled　in；　therein　do　I　think　（all　appearance　of　danger　notwithstanding）　that　he　should　continue；　as　one　who　feareth　neither　death；　nor　anything　else；　so　much　as　he　feareth　to　commit　anything　that　is　vicious　and　shameful；　&c。　But；　O　noble　sir；　consider　I　pray；　whether　true　generosity　and　true　happiness；　do　not　consist　in　somewhat　else　rather；　than　in　the　preservation　either　of　our；　or　other　men's　lives。　For　it　is　not　the　part　of　a　man　that　is　a　man　indeed；　to　desire　to　live　long　or　to　make　much　of　his　life　whilst　he　Iiveth：　but　rather　（he　that　is　such）　will　in　these　things　wholly　refer　himself　unto　the　Gods；　and　believing　that　which　every　woman　can　tell　him；　that　no　man　can　escape　death；　the　only　thing　that　he　takes　thought　and　care　for　is　this；　that　what　time　he　liveth；　he　may　live　as　well　and　as　virtuously　as　he　can　possibly；　&c。　To　look　about；　and　with　the　eyes　to　follow　the　course　of　the　stars　and　planets　as　though　thou　wouldst　run　with　them；　and　to　mind　perpetually　the　several　changes　of　the　elements　one　into　another。　For　such　fancies　and　imaginations；　help　much　to　purge　away　the　dross　and　filth　of　this　our　earthly　life；'　&c。　That　also　is　a　fine　passage　of　Plato's；　where　he　speaketh　of　worldly　things　in　these　words：　'Thou　must　also　as　from　some　higher　place　look　down；　as　it　were；　upon　the　things　of　this　world；　as　flocks；　armies；　husbandmen's　labours；　marriages；　divorces；　generations；　deaths：　　the　tumults　of　courts　and　places　of　judicatures；　desert　places；　the　several　nations　of　barbarians；　public　festivals；　mournmgs；　fairs；　markets。'　How　all　things　upon　earth　are　pell…mell；　and　how　miraculously　things　contrary　one　to　another；　concur　to　the　beauty　and　perfection　of　this　universe。
  XXVII。　　To　look　back　upon　things　of　former　ages；　as　upon　the　manifold　changes　and　conversions　of　several　monarchies　and　commonwealths。　We　may　also　foresee　things　future；　for　they　shall　all　be　of　the　same　kind；　nei