II. it is not thine, but another man's sin. Why should it trouble
thee? Let him look to it, whose sin it is.

XIX. Of an operation and of a purpose there is an ending, or of an
action and of a purpose we say commonly, that it is at an end: from
opinion also there is an absolute cessation, which is as it were the
death of it. In all this there is no hurt. Apply this now to a man's
age, as first, a child; then a youth, then a young man, then an old man;
every change from one age to another is a kind of death And all this
while here no matter of grief yet. Pass now unto that life first, that
which thou livedst under thy grandfather, then under thy mother, then
under thy father. And thus when through the whole course of thy life
hitherto thou hast found and observed many alterations, many changes,
many kinds of endings and cessations, put this question to thyself What
matter of grief or sorrow dost thou find in any of these? Or what doest
thou suffer through any of these? If in none of these, then neither
in the ending and consummation of thy whole life, which is also but a
cessation and change.

XX. As occasion shall require, either to thine own understanding, or to
that of the universe, or to his, whom thou hast now to do with, let thy
refuge be with all speed. To thine own, that it resolve upon nothing
against justice. To that of the universe, that thou mayest remember,
part of whom thou art. Of his, that thou mayest consider whether in the
estate of ignorance, or of knowledge. And then also must thou call to
mind, that he is thy kinsman.

XXI. As thou thyself, whoever thou art, were made for the perfection and
consummation, being a member of it, of a common society; so must every
action of thine tend to the perfection and consummation of a life that
is truly sociable. What action soever of thine therefore that either
immediately or afar off, hath not reference to the common good, that is
an exorbitant and disorderly action; yea it is seditious; as one among
the people who from such and such a consent and unity, should factiously
divide and separate himself.

XXII. Children's anger, mere babels; wretched souls bearing up dead
bodies, that they may not have their fall so soon: even as it is in that
common dirge song.

XXIII. Go to the quality of the cause from which the effect doth
proceed. Behold it by itself bare and naked, separated from all that is
material. Then consider the utmost bounds of time that that cause