ave put in
our own power? whether it be so or no, thou shalt soon perceive, if
thou wilt but try thyself and pray. One prayeth that he may compass his
desire, to lie with such or such a one, pray thou that thou mayst not
lust to lie with her. Another how he may be rid of such a one; pray thou
that thou mayst so patiently bear with him, as that thou have no such
need to be rid of him. Another, that he may not lose his child. Pray
thou that thou mayst not fear to lose him. To this end and purpose, let
all thy prayer be, and see what will be the event.

XLI. 'In my sickness' (saith Epicurus of himself:) 'my discourses were
not concerning the nature of my disease, neither was that, to them that
came to visit me, the subject of my talk; but in the consideration and
contemplation of that, which was of especial weight and moment, was all
my time bestowed and spent, and among others in this very thing, how my
mind, by a natural and unavoidable sympathy partaking in some sort with
the present indisposition of my body, might nevertheless keep herself
free from trouble, and in present possession of her own proper
happiness. Neither did I leave the ordering of my body to the physicians
altogether to do with me what they would, as though I expected any
great matter from them, or as though I thought it a matter of such great
consequence, by their means to recover my health: for my present estate,
methought, liked me very well, and gave me good content.' Whether
therefore in sickness (if thou chance to sicken) or in what other kind
of extremity soever, endeavour thou also to be in thy mind so affected,
as he doth report of himself: not to depart from thy philosophy for
anything that can befall thee, nor to give ear to the discourses of
silly people, and mere naturalists.

XLII. It is common to all trades and professions to mind and intend that
only, which now they are about, and the instrument whereby they work.

XLIII. When at any time thou art offended with any one's impudency, put
presently this question to thyself: 'What? Is it then possible, that
there should not be any impudent men in the world! Certainly it is not
possible.' Desire not then that which is impossible. For this one, (thou
must think) whosoever he be, is one of those impudent ones, that
the world cannot be without. So of the subtile and crafty, so of the
perfidious, so of every one that offendeth, must thou ever be ready to
reason with thyself. For whilst in gene