IV Why should any of these things that happen externally,
so much distract thee? Give thyself leisure to learn some
good thing, and cease roving and wandering to and fro.
Thou must also take heed of another kind of wandering, for they
are idle in their actions, who toil and labour in this life,
and have no certain scope to which to direct all their motions,
and desires. V. For not observing the state of another
man's soul, scarce was ever any man known to be unhappy.
tell whosoever they be that intend not, and guide not by reason
and discretion the motions of their own souls, they must
of necessity be unhappy.

VI. These things thou must always have in mind: What is the nature
of the universe, and what is mine--in particular: This unto that what
relation it hath: what kind of part, of what kind of universe it is:
And that there is nobody that can hinder thee, but that thou mayest
always both do and speak those things which are agreeable to that nature,
whereof thou art a part. VII. Theophrastus, where he compares sin
with sin (as after a vulgar sense such things I grant may be compared:)
says well and like a philosopher, that those sins are greater which are
committed through lust, than those which are committed through anger.
For he that is angry seems with a kind of grief and close contraction
of himself, to turn away from reason; but he that sins through lust,
being overcome by pleasure, doth in his very sin bewray a more impotent,
and unmanlike disposition. Well then and like a philosopher doth he say,
that he of the two is the more to be condemned, that sins with pleasure,
than he that sins with grief. For indeed this latter may seem first
to have been wronged, and so in some manner through grief thereof to have
been forced to be angry, whereas he who through lust doth commit anything,
did of himself merely resolve upon that action.