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； neither is it possible that they should leave the tune； or break the concert that is now begun； as it were； by these things that are now done and brought to pass in the world。 It comes all to one therefore； whether a man be a spectator of the things of this life but forty years； or whether he see them ten thousand years together： for what shall he see more？ 'And as for those parts that came from the earth； they shall return unto the earth again； and those that came from heaven； they also shall return unto those heavenly places。' Whether it be a mere dissolution and unbinding of the manifold intricacies and entanglements of the confused atoms； or some such dispersion of the simple and incorruptible elements 。 。 。 'With meats and drinks and divers charms； they seek to divert the channel； that they might not die。 Yet must we needs endure that blast of wind that cometh from above； though we toil and labour never so much。'
XXVIII。 He hath a stronger body； and is a better wrestler than I。 What then？ Is he more b