every object that presents itself to thy mind, that thou mayest wholly
and throughly contemplate it, in its own proper nature, bare and naked;
wholly, and severally; divided into its several parts and quarters: and
then by thyself in thy mind, to call both it, and those things of which
it doth consist, and in which it shall be resolved, by their own proper
true names, and appellations. For there is nothing so effectual to beget
true magnanimity, as to be able truly and methodically to examine and
consider all things that happen in this life, and so to penetrate
into their natures, that at the same time, this also may concur in our
apprehensions: what is the true use of it? and what is the true nature
of this universe, to which it is useful? how much in regard of the
universe may it be esteemed? how much in regard of man, a citizen of the
supreme city, of which all other cities in the world are as it were but
houses and families?

XII. What is this, that now my fancy is set upon? of what things doth
it consist? how long can it last? which of all the virtues is the proper
virtue for this present use? as whether meekness, fortitude, truth,
faith, sincerity, contentation, or any of the rest? Of everything
therefore thou must use thyself to say, This immediately comes from God,
this by that fatal connection, and concatenation of things, or (which
almost comes to one) by some coincidental casualty. And as for this, it
proceeds from my neighbour, my kinsman, my fellow: through his ignorance
indeed, because he knows not what is truly natural unto him: but I know
it, and therefore carry myself towards him according to the natural law
of fellowship; that is kindly, and justly. As for those things that of
themselves are altogether indifferent, as in my best judgment I conceive
everything to deserve more or less, so I carry myself towards it.

XIII. If thou shalt intend that which is present, following the rule of
right and reason carefully, solidly, meekly, and shalt not intermix
any other businesses, but shall study this only to preserve thy spirit
unpolluted, and pure, and shall cleave unto him without either hope
or fear of anything, in all things that thou shalt either do or speak,
contenting thyself with heroical truth, thou shalt live happily; and
from this, there is no man that can hinder thee.

XIV. As physicians and chirurgeons have always their instruments ready
at hand for all sudden cures; so have thou always thy dogm