ever to make a particular description and delineation as it were
of 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.