e settle our minds and affections upon worldly
things; or be apt to be deceived, or rash, and inconstant.

X. The things themselves (which either to get or to avoid thou art put
to so much trouble) come not unto thee themselves; but thou in a manner
goest unto them. Let then thine own judgment and opinion concerning
those things be at rest; and as for the things themselves, they stand
still and quiet, without any noise or stir at all; and so shall all
pursuing and flying cease.

XI. Then is the soul as Empedocles doth liken it, like unto a sphere or
globe, when she is all of one form and figure: when she neither greedily
stretcheth out herself unto anything, nor basely contracts herself, or
lies flat and dejected; but shineth all with light, whereby she does see
and behold the true nature, both that of the universe, and her own in
particular.

XII. Will any contemn me? let him look to that, upon what grounds he
does it: my care shall be that I may never be found either doing or
speaking anything that doth truly deserve contempt. Will any hate me?
let him look to that. I for my part will be kind and loving unto all,
and even unto him that hates me, whom-soever he be, will I be ready to
show his error, not by way of exprobation or ostentation of my patience,
but ingenuously and meekly: such as was that famous Phocion, if so be
that he did not dissemble. For it is inwardly that these things must be:
that the Gods who look inwardly, and not upon the outward appearance,
may behold a man truly free from all indignation and grief. For what
hurt can it be unto thee whatsoever any man else doth, as long as thou
mayest do that which is proper and suitable to thine own nature? Wilt
not thou (a man wholly appointed to be both what, and as the common good
shall require) accept of that which is now seasonable to the nature
of the universe?

XIII. They contemn one another, and yet they seek to please one another:
and whilest they seek to surpass one another in worldly pomp and
greatness, they most debase and prostitute themselves in their better
part one to another.

XIV. How rotten and insincere is he, that saith, I am resolved to carry
myself hereafter towards you with all ingenuity and simplicity. O man,
what doest thou mean! what needs this profession of thine? the thing
itself will show it. It ought to be written upon thy forehead. No sooner
thy voice is heard, than thy countenance must be able to show what is in
thy mind: