be more powerful and effectual than true
prudence? As for the things themselves, they touch not the soul, neither
can they have any access unto it: neither can they of themselves any
ways either affect it, or move it. For she herself alone can affect and
move herself, and according as the dogmata and opinions are, which she
doth vouchsafe herself; so are those things which, as accessories, have
any co-existence with her.

XVII. After one consideration, man is nearest unto us; as we are bound
to do them good, and to bear with them. But as he may oppose any of our
true proper actions, so man is unto me but as a thing indifferent: even
as the sun, or the wind, or some wild beast. By some of these it may be,
that some operation or other of mine, may be hindered; however, of my
mind and resolution itself, there can be no let or impediment, by reason
of that ordinary constant both exception (or reservation wherewith it
inclineth) and ready conversion of objects; from that which may not be,
to that which may be, which in the prosecution of its inclinations, as
occasion serves, it doth observe. For by these the mind doth turn and
convert any impediment whatsoever, to be her aim and purpose. So that
what before was the impediment, is now the principal object of her
working; and that which before was in her way, is now her readiest way.

XVIII. Honour that which is chiefest and most powerful in the world, and
that is it, which makes use of all things, and governs all things. So
also in thyself; honour that which is chiefest, and most powerful; and
is of one kind and nature with that which we now spake of. For it is the
very same, which being in thee, turneth all other things to its own use,
and by whom also thy life is governed.

XIX. That which doth not hurt the city itself; cannot hurt any citizen.
This rule thou must remember to apply and make use of upon every conceit
and apprehension of wrong. If the whole city be not hurt by this,
neither am I certainly. And if the whole be not, why should I make it
my private grievance? consider rather what it is wherein he is overseen
that is thought to have done the wrong. Again, often meditate how
swiftly all things that subsist, and all things that are done in the
world, are carried away, and as it were conveyed out of sight: for both
the substance themselves, we see as a flood, are in a continual flux;
and all actions in a perpetual change; and the causes themselves,
subject to a t