ch is both
reasonable and just. From whence also it is, that accord ing to the
worth of everything, she doth make such equal distribution of all
things, as of duration, substance form, operation, and of events and
accidents. But herein consider not whether thou shalt find this equality
in everything absolutely and by itself; but whether in all the
particulars of some one thing taken together, and compared with all the
particulars of some other thing, and them together likewise.

VII. Thou hast no time nor opportunity to read. What then? Hast thou
not time and opportunity to exercise thyself, not to wrong thyself; to
strive against all carnal pleasures and pains, and to aet the upper hand
of them; to contemn honour and vainglory; and not only, not to be angry
with them, whom towards thee thou doest find unsensible and unthankful;
but also to have a care of them still, and of their welfare?

VIII. Forbear henceforth to complain of the trouble of a courtly life,
either in public before others, or in private by thyself.

IX. Repentance is an inward and self-reprehension for the neglect or
omission of somewhat that was profitable. Now whatsoever is good, is
also profitable, and it is the part of an honest virtuous man to set by
it, and to make reckoning of it accordingly. But never did any honest
virtuous man repent of the neglect or omission of any carnal pleasure:
no carnal pleasure then is either good or profitable.

X. This, what is it in itself, and by itself, according to its proper
constitution? What is the substance of it? What is the matter, or proper
use? What is the form or efficient cause? What is it for in this world,
and how long will it abide? Thus must thou examine all things, that
present themselves unto thee.

XI. When thou art hard to be stirred up and awaked out of thy sleep,
admonish thyself and call to mind, that, to perform actions tending to
the common good is that which thine own proper constitution, and
that which the nature of man do require. But to sleep, is common to
unreasonable creatures also. And what more proper and natural, yea what
more kind and pleasing, than that which is according to nature?

XII. As every fancy and imagination presents itself unto thee, consider
(if it be possible) the true nature, and the proper qualities of it, and
reason with thyself about it.

XIII. At thy first encounter with any one, say presently to thyself:
This man, what are his opinions concerning that