how temporary, how vile are they I such as may be in the power
and possession of some abominable loose liver, of some
common strumpet, of some notorious oppressor and extortioner.
Pass from thence to the dispositions of them that thou doest ordinarily
converse with, how hardly do we bear, even with the most loving
and amiable! that I may not say, how hard it is for us to bear even
with our own selves, in such obscurity, and impurity of things:
in such and so continual a flux both of the substances and time;
both of the motions themselves, and things moved; what it is
that we can fasten upon; either to honour, and respect especially;
or seriously, and studiously to seek after; I cannot so much as conceive
For indeed they are things contrary. X. Thou must comfort thyself
in the expectation of thy natural dissolution, and in the meantime
not grieve at the delay; but rest contented in those two things.
First, that nothing shall happen unto thee, which is not according
to the nature of the universe. Secondly, that it is in thy power,
to do nothing against thine own proper God, and inward spirit.
For it is not in any man's power to constrain thee to transgress
against him. XI. What is the use that now at this present I make
of my soul? Thus from time to time and upon all occasions thou
must put this question to thyself; what is now that part of mine
which they call the rational mistress part, employed about?
Whose soul do I now properly possess? a child's? or a youth's?
a woman's? or a tyrant's? some brute, or some wild beast's soul?
XII. What those things are in themselves, which by the greatest
part are esteemed good, thou mayest gather even from this.
For if a man shall hear things mentioned as good, which are really
good indeed, such as are prudence, temperance, justice, fortitude,
after so much heard and conceived, he cannot endure to hear
of any more, for the word good is properly spoken of them.