(in that I did not observe those inward motions and suggestions; yea, and almost plain and apparent instructions and admonitions of God) was the only cause of it.--I that understand the nature of that which is good, that it is to be desired; and of that which is bad, that it is odious and shameful: who know moreover, that this transgressor, whoever he be, is my kinsman, not by the same blood and seed, but by participation of the same reason, and of the same divine participle, or principle: how can I either be hurt by any of these, since it is not in their power to make me incur anything that is reproachful, or be angry or ill affected towards him, who by nature is so near unto me? For we are all born to be fellow-workers, as the feet, the hands, and the eyelids; as the rows of upper and under teeth: for such therefore to be in opposition, is against nature."--He saith, "It is high time for thee to understand true nature, both of the world, whereof thou art a part, and of that Lord and Governor of the world, from whom, as a channel from the spring, thou thyself didst flow. And that there is but a certain limit of time appointed unto thee, which if thou shalt not make use of, to calm and allay the many distempers of thy soul, it will pass away, and thou with it, and never after return.--Do, soul, do abuse and contemn thyself yet awhile, and the time for thee to repent thyself will be at an end. Every man's happiness depends upon himself; but, behold! thy life is almost at an end, whilst not regarding thyself as thou oughtest, thou dost make thy happiness to consist in the souls and conceits of other men. Thou must also take heed of another kind of wandering; for they are idle in their actions who toil and labour in their life, and have no certain scope to which to direct all their motions and desires. As for life and death, honour and dishonour, labour and pleasure, riches and poverty, all these things happen unto men indeed, both good and bad equally; but as things, which of themselves are neither good nor bad, because of themselves neither shameful nor praiseworthy. Consider the nature of all worldly visible things; of those especially, which either ensnare by pleasure, or for their irksomeness are dreadful; or for their outward lustre and show, are in great esteem and request; how vile and contemptible, how base and corruptible, how destitute of all true life and being they are. There is nothing more wretched than that soul, which in a kind of circuit compasseth all things; searching even the very depths of all the earth, and, by all signs and conjectures, prying into the very thoughts of other men's souls; and yet of this is not sensible, that it is sufficient for a man to apply himself wholly, and confine all his thoughts and cares to the guidance of that Spirit which is within him, and truly and really serve him. For even the least things ought not to be done without relation unto the end; and the end of the reasonable