tion of one that
is reasonable; whose end is, the common good; who in all things is ruled
and governed by the same law of right and reason, by which God Himself
is.

III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus,
and Socrates? These penetrated into the true nature of things; into all
causes, and all subjects: and upon these did they exercise their power
and authority. But as for those, as the extent of their error was, so
far did their slavery extend.

IV. What they have done, they will still do, although thou shouldst hang
thyself. First; let it not trouble thee. For all things both good and
evil: come to pass according to the nature and general condition of the
universe, and within a very little while, all things will be at an
end; no man will be remembered: as now of Africanus (for example) and
Augustus it is already come to pass. Then secondly; fix thy mind upon
the thing itself; look into it, and remembering thyself, that thou art
bound nevertheless to be a good man, and what it is that thy nature
requireth of thee as thou art a man, be not diverted from what thou art
about, and speak that which seemeth unto thee most just: only speak it
kindly, modestly, and without hypocrisy.

V. That which the nature of the universe doth busy herself about, is;
that which is here, to transfer it thither, to change it, and thence
again to take it away, and to carry it to another place. So that thou
needest not fear any new thing. For all things are usual and ordinary;
and all things are disposed by equality.

VI. Every particular nature hath content, when in its own proper course
it speeds. A reasonable nature doth then speed, when first in matter of
fancies and imaginations, it gives no consent to that which is either
false uncertain. Secondly, when in all its motions and resolutions it
takes its level at the common good only, and that it desireth nothing,
and flieth from nothing, bet what is in its own power to compass or
avoid. And lastly, when it willingly and gladly embraceth, whatsoever is
dealt and appointed unto it by the common nature. For it is part of it;
even as the nature of any one leaf, is part of the common nature of all
plants and trees. But that the nature of a leaf, is part of a nature
both unreasonable and unsensible, and which in its proper end may be
hindered; or, which is servile and slavish: whereas the nature of man is
part of a common nature which cannot be hindered, and whi