s in a readiness to depart:) shall live by herself,
and to herself, doing that which is just, accepting whatsoever doth
happen, and speaking the truth always; if, I say, thou shalt separate
from thy mind, whatsoever by sympathy might adhere unto it, and all time
both past and future, and shalt make thyself in all points and respects,
like unto Empedocles his allegorical sphere, 'all round and circular,'
&c., and shalt think of no longer life than that which is now present:
then shalt thou be truly able to pass the remainder of thy days without
troubles and distractions; nobly and generously disposed, and in good
favour and correspondency, with that spirit which is within thee.

III. I have often wondered how it should come to pass, that every man
loving himself best, should more regard other men's opinions concerning
himself than his own. For if any God or grave master standing by,
should command any of us to think nothing by himself but what he should
presently speak out; no man were able to endure it, though but for one
day. Thus do we fear more what our neighbours will think of us, than
what we ourselves.

IV. how come it to pass that the Gods having ordered all other things
so well and so lovingly, should be overseen in this one only thing, that
whereas then hath been some very good men that have made many covenants
as it were with God and by many holy actions and outward services
contracted a kind of familiarity with Him; that these men when once they
are dead, should never be restored to life, but be extinct for ever. But
this thou mayest be sure of, that this (if it be so indeed) would
never have been so ordered by the Gods, had it been fit otherwise. For
certainly it was possible, had it been more just so and had it been
according to nature, the nature of the universe would easily have borne
it. But now because it is not so, (if so be that it be not so indeed) be
therefore confident that it was not fit it should be so for thou seest
thyself, that now seeking after this matter, how freely thou doest argue
and contest with God. But were not the Gods both just and good in the
highest degree, thou durst not thus reason with them. Now if just and
good, it could not be that in the creation of the world, they should
either unjustly or unreasonably oversee anything.

V. Use thyself even unto those things that thou doest at first despair
of. For the left hand we see, which for the most part lieth idle because
not used;