yet doth it hold the bridle with more strength than the right,
because it hath been used unto it.

VI. Let these be the objects of thy ordinary meditation: to consider,
what manner of men both for soul and body we ought to be, whensoever
death shall surprise us: the shortness of this our mortal life: the
immense vastness of the time that hath been before, and will he after
us: the frailty of every worldly material object: all these things to
consider, and behold clearly in themselves, all disguisement of external
outside being removed and taken away. Again, to consider the efficient
causes of all things: the proper ends and references of all actions:
what pain is in itself; what pleasure, what death: what fame or
honour, how every man is the true and proper ground of his own rest and
tranquillity, and that no man can truly be hindered by any other: that
all is but conceit and opinion. As for the use of thy dogmata, thou must
carry thyself in the practice of them, rather like unto a pancratiastes,
or one that at the same time both fights and wrestles with hands and
feet, than a gladiator. For this, if he lose his sword that he fights
with, he is gone: whereas the other hath still his hand free, which he
may easily turn and manage at his will.

VII. All worldly things thou must behold and consider, dividing them
into matter, form, and reference, or their proper end.

VIII. How happy is man in this his power that hath been granted unto
him: that he needs not do anything but what God shall approve, and
that he may embrace contentedly, whatsoever God doth send unto him?

IX. Whatsoever doth happen in the ordinary course and consequence of
natural events, neither the Gods, (for it is not possible, that they
either wittingly or unwittingly should do anything amiss) nor men, (for
it is through ignorance, and therefore against their wills that they do
anything amiss) must be accused. None then must be accused.

X. How ridiculous and strange is he, that wonders at anything that
happens in this life in the ordinary course of nature!

XI. Either fate, (and that either an absolute necessity, and unavoidable
decree; or a placable and flexible Providence) or all is a mere
casual confusion, void of all order and government. If an absolute and
unavoidable necessity, why doest thou resist? If a placable and exorable
Providence, make thyself worthy of the divine help and assistance. If
all be a mere confusion without any moderator,