rn unto those heavenly places.' Whether it be a mere
dissolution and unbinding of the manifold intricacies and entanglements
of the confused atoms; or some such dispersion of the simple and
incorruptible elements... 'With meats and drinks and divers charms, they
seek to divert the channel, that they might not die. Yet must we needs
endure that blast of wind that cometh from above, though we toil and
labour never so much.'

XXVIII. He hath a stronger body, and is a better wrestler than I. What
then? Is he more bountiful? is he more modest? Doth he bear all adverse
chances with more equanimity: or with his neighbour's offences with more
meekness and gentleness than I?

XXIX. Where the matter may be effected agreeably to that reason, which
both unto the Gods and men is common, there can be no just cause of
grief or sorrow. For where the fruit and benefit of an action well begun
and prosecuted according to the proper constitution of man may be reaped
and obtained, or is sure and certain, it is against reason that any
damage should there be suspected. In all places, and at all times, it is
in thy power religiously to embrace whatsoever by God's appointment is
happened unto thee, and justly to converse with those men, whom thou
hast to do with, and accurately to examine every fancy that presents
itself, that nothing may slip and steal in, before thou hast rightly
apprehended the true nature of it.

XXX. Look not about upon other men's minds and understandings; but look
right on forwards whither nature, both that of the universe, in those
things that happen unto thee; and thine in particular, in those things
that are done by thee: doth lead, and direct thee. Now every one is
bound to do that, which is consequent and agreeable to that end which
by his true natural constitution he was ordained unto. As for all other
things, they are ordained for the use of reasonable creatures: as in all
things we see that that which is worse and inferior, is made for
that which is better. Reasonable creatures, they are ordained one for
another. That therefore which is chief in every man's constitution, is,
that he intend the common good. The second is, that he yield not to any
lusts and motions of the flesh. For it is the part and privilege of the
reasonable and intellective faculty, that she can so bound herself,
as that neither the sensitive, nor the appetitive faculties, may not
anyways prevail upon her. For both these are brutish. And the