ith
whensoever we die, it doth manifestly appear, that it can be but a
moment of time, that we then part with. For as for that which is either
past or to come, a man cannot be said properly to part with it. For
how should a man part with that which he hath not? These two things
therefore thou must remember. First, that all things in the world from
all eternity, by a perpetual revolution of the same times and things
ever continued and renewed, are of one kind and nature; so that whether
for a hundred or two hundred years only, or for an infinite space of
time, a man see those things which are still the same, it can be no
matter of great moment. And secondly, that that life which any the
longest liver, or the shortest liver parts with, is for length and
duration the very same, for that only which is present, is that, which
either of them can lose, as being that only which they have; for that
which he hath not, no man can truly be said to lose.

XIII. Remember that all is but opinion and conceit, for those things
are plain and apparent, which were spoken unto Monimus the Cynic; and as
plain and apparent is the use that may be made of those things, if that
which is true and serious in them, be received as well as that which is
sweet and pleasing.

XIV. A man's soul doth wrong and disrespect itself first and especially,
when as much as in itself lies it becomes an aposteme, and as it were an
excrescency of the world, for to be grieved and displeased with anything
that happens in the world, is direct apostacy from the nature of the
universe; part of which, all particular natures of the world, are.
Secondly, when she either is averse from any man, or led by contrary
desires or affections, tending to his hurt and prejudice; such as are
the souls of them that are angry. Thirdly, when she is overcome by any
pleasure or pain. Fourthly, when she doth dissemble, and covertly and
falsely either doth or saith anything. Fifthly, when she doth either
affect or endeavour anything to no certain end, but rashly and without
due ratiocination and consideration, how consequent or inconsequent it
is to the common end. For even the least things ought not to be done,
without relation unto the end; and the end of the reasonable creatures
is, to follow and obey him, who is the reason as it were, and the law of
this great city, and ancient commonwealth.

XV. The time of a man's life is as a point; the substance of it ever
flowing, the sense obsc