XXVIII. Those words which once were common and ordinary, are now become XXIX. Whatsoever is now present, and from day to day hath its existence; XXX. Thou art now ready to die, and yet hast thou not attained to XXXI. Behold and observe, what is the state of their rational part; and XXXII. In another man's mind and understanding thy evil Cannot subsist, XXXIII. Ever consider and think upon the world as being but one living XXXIV. What art thou, that better and divine part excepted, but as XXXV. To suffer change can be no hurt; as no benefit it is, by change to XXXVI. Whatsoever doth happen in the world, is, in the course of nature, XXXVII. Let that of Heraclitus never be out of thy mind, that the death XXXVIII. Even as if any of the gods should tell thee, Thou shalt XXXIX. Let it be thy perpetual meditation, how many physicians who XL. Thou must be like a promontory of the sea, against which though XLI. Oh, wretched I, to whom this mischance is happened! nay, happy I, XLII. It is but an ordinary coarse one, yet it is a good effectual XLIII. Let thy course ever be the most compendious way. The most THE FIFTH BOOK I. In the morning when thou findest thyself unwilling to rise, consider II. How easy a thing is it for a man to put off from him all turbulent III. Think thyself fit and worthy to speak, or to do anything that is IV. I continue my course by actions according to nature, until I V. No man can admire thee for thy sharp acute language, such is thy VI. Such there be, who when they have done a good turn to any, are ready VII. The form of the Athenians' prayer did run thus: 'O rain, rain, good VIII. As we say commonly, The physician hath prescribed unto this man, IX. Be not discontented, be not disheartened, be not out of hope, if X. Thou must comfort thyself in the expectation of thy natural XI. What is the use that now at this present I make of my soul? Thus XII. What those things are in themselves, which by the greatest part are XIII. All that I consist of, is either form or matter. No corruption can XIV. Reason, and rational power, are faculties which content themselves XV. Such as thy thoughts and ordinary cogitations are, such will thy XVI. To desire things impossible is the part of a mad man. But it is a XVII. After one consideration, man is nearest unto us; as we are bound XVIII. Honour that which is chiefest and most powerful in the world, and XIX. That which doth not hurt the city itself; cannot hurt any citizen. XX. Let not that chief commanding part of thy soul be ever subject to XXI. To live with the Gods. He liveth with the Gods, who at all times XXII. Be not angry neither with him whose breath, neither with him whose XXIII. 'Where there shall neither roarer be, nor harlot.' Why so? As XXIV. That rational essence by which the universe is governed, is for XXV. How hast thou carried thyself hitherto towards the Gods? towards XXVI. Why should imprudent unlearned souls trouble that which is XXVII.