Nor that he walked in the streets, with much gravity and majesty,
as was objected unto him by his adversaries: which nevertheless
a man may well doubt of, whether it were so or no, or, which above
all the rest, if so be that it were true, a man would well consider of,
whether commendable, or dis-commendable. The thing therefore that we
must inquire into, is this; what manner of soul Socrates had:
whether his disposition was such; as that all that he stood upon,
and sought after in this world, was barely this, that he might ever
carry himself justly towards men, and holily towards the Gods.
Neither vexing himself to no purpose at the wickedness of others,
nor yet ever condescending to any man's evil fact, or evil
intentions, through either fear, or engagement of friendship.
Whether of those things that happened unto him by God's appointment,
he neither did wonder at any when it did happen, or thought it
intolerable in the trial of it. And lastly, whether he never did suffer
his mind to sympathise with the senses, and affections of the body.
For we must not think that Nature hath so mixed and tempered it
with the body, as that she hath not power to circumscribe herself,
and by herself to intend her own ends and occasions.

XXXVIII. For it is a thing very possible, that a man
should be a very divine man, and yet be altogether unknown.
This thou must ever be mindful of, as of this also,
that a man's true happiness doth consist in very few things.
And that although thou dost despair, that thou shalt ever
be a good either logician, or naturalist, yet thou art never
the further off by it from being either liberal, or modest,
or charitable, or obedient unto God. XXXIX. Free from all
compulsion in all cheerfulness and alacrity thou mayst run out
thy time, though men should exclaim against thee never so much,