nd thee, as it did him, ready for it in the
possession of a good conscience.

XXIX. Stir up thy mind, and recall thy wits again from thy natural
dreams, and visions, and when thou art perfectly awoken, and canst
perceive that they were but dreams that troubled thee, as one newly
awakened out of another kind of sleep look upon these worldly things
with the same mind as thou didst upon those, that thou sawest in thy
sleep.

XXX. I consist of body and soul. Unto my body all things are
indifferent, for of itself it cannot affect one thing more than another
with apprehension of any difference; as for my mind, all things which
are not within the verge of her own operation, are indifferent unto her,
and for her own operations, those altogether depend of her; neither
does she busy herself about any, but those that are present; for as
for future and past operations, those also are now at this present
indifferent unto her.

XXXI. As long as the foot doth that which belongeth unto it to do, and
the hand that which belongs unto it, their labour, whatsoever it be, is
not unnatural. So a man as long as he doth that which is proper unto
a man, his labour cannot be against nature; and if it be not against
nature, then neither is it hurtful unto him. But if it were so that
happiness did consist in pleasure: how came notorious robbers, impure
abominable livers, parricides, and tyrants, in so large a measure to
have their part of pleasures?

XXXII. Dost thou not see, how even those that profess mechanic arts,
though in some respect they be no better than mere idiots, yet they
stick close to the course of their trade, neither can they find in
their heart to decline from it: and is it not a grievous thing that
an architect, or a physician shall respect the course and mysteries of
their profession, more than a man the proper course and condition of his
own nature, reason, which is common to him and to the Gods?

XXXIII. Asia, Europe; what are they, but as corners of the whole world;
of which the whole sea, is but as one drop; and the great Mount Athos,
but as a clod, as all present time is but as one point of eternity. All,
petty things; all things that are soon altered, soon perished. And all
things come from one beginning; either all severally and particularly
deliberated and resolved upon, by the general ruler and governor of all;
or all by necessary consequence. So that the dreadful hiatus of a gaping
lion, and all poison, and all