of contemplation, whereby thou mayest clearly discern and represent
unto thyself, the mutual change of all things, the one into the other.
Bear it in thy mind evermore, and see that thou be throughly well
exercised in this particular. For there is not anything more effectual
to beget true magnanimity. XII. He hath got loose from the bonds
of his body, and perceiving that within a very little while he must of
necessity bid the world farewell, and leave all these things behind him,
he wholly applied himself, as to righteousness in all his actions,
so to the common nature in all things that should happen unto him.
And contenting himself with these two things, to do all things justly,
and whatsoever God doth send to like well of it: what others shall
either say or think of him, or shall do against him, he doth not so much
as trouble his thoughts with it. To go on straight, whither right
and reason directed him, and by so doing to follow God, was the only
thing that he did mind, that, his only business and occupation.
XIII. What use is there of suspicion at all? or, why should thoughts
of mistrust, and suspicion concerning that which is future,
trouble thy mind at all? What now is to be done, if thou mayest
search and inquiry into that, what needs thou care for more?
And if thou art well able to perceive it alone, let no man divert
thee from it. But if alone thou doest not so well perceive it,
suspend thine action, and take advice from the best. And if there be
anything else that doth hinder thee, go on with prudence and discretion,
according to the present occasion and opportunity, still proposing
that unto thyself, which thou doest conceive most right and just.
For to hit that aright, and to speed in the prosecution of it,
must needs be happiness, since it is that only which we can truly
and properly be said to miss of, or miscarry in.
XIV. What is that that is slow, and yet quick? merry, and yet grave?
He that in all things doth follow reason for his guide.