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 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 th