hich is material, is soon resumed into the common reason
of the whole; and the fame and memory of anything, is soon swallowed up
by the general age and duration of the whole.

VIII. To a reasonable creature, the same action is both according
to nature, and according to reason.

IX. Straight of itself, not made straight.

X. As several members in one body united, so are reasonable creatures
in a body divided and dispersed, all made and prepared for one common
operation. And this thou shalt apprehend the better, if thou shalt use
thyself often to say to thyself, I am meloz, or a member of the mass and
body of reasonable substances. But if thou shalt say I am meroz, or
a part, thou dost not yet love men from thy heart. The joy that thou
takest in the exercise of bounty, is not yet grounded upon a due
ratiocination and right apprehension of the nature of things. Thou dost
exercise it as yet upon this ground barely, as a thing convenient and
fitting; not, as doing good to thyself, when thou dost good unto others.

XI. Of things that are external, happen what will to that which can
suffer by external accidents. Those things that suffer let them complain
themselves, if they will; as for me, as long as I conceive no such
thing, that that which is happened is evil, I have no hurt; and it is in
my power not to conceive any such thing.

XII. Whatsoever any man either doth or saith, thou must be good; not for
any man's sake, but for thine own nature's sake; as if either gold, or
the emerald, or purple, should ever be saying to themselves, Whatsoever
any man either doth or saith, I must still be an emerald, and I must
keep my colour.

XIII. This may ever be my comfort and security: my understanding, that
ruleth over all, will not of itself bring trouble and vexation upon
itself. This I say; it will not put itself in any fear, it will not lead
itself into any concupiscence. If it be in the power of any other to
compel it to fear, or to grieve, it is free for him to use his power.
But sure if itself do not of itself, through some false opinion or
supposition incline itself to any such disposition; there is no fear.
For as for the body, why should I make the grief of my body, to be the
grief of my mind? If that itself can either fear or complain, let it.
But as for the soul, which indeed, can only be truly sensible of either
fear or grief; to which only it belongs according to its different
imaginations and opinions, to admit of