16. When you have the impression that a man has sinned, say to yourself: “How do I know that this is sin?” And, if he has sinned, consider that he stands self-condemned: and thus, as it were, has torn his own face.
He that would wish the wicked not to sin is like one who would have the fig tree not have juice in its figs, would have infants not cry, horses not neigh, and other inevitable things not happen. What shall the wicked man do, having a wicked disposition? If you are so keen, cure it.
17. If a thing be not becoming, do it not; if not true, say it not.
18. Endeavour always to see in everything what it is that causes your impression; and unfold it by distinguishing the cause, the matter, the relation to other things, and the period within which it must cease to exist.
19. Perceive at last that there is within you something better and more divine than the immediate cause of your sensations of pleasure and pain; something, in short, beyond the strings which move the puppet. What is now my thought? Is it fear? Suspicion? Lust? Or any such passion?
20. In the first place, let nothing be done at random or without an object. In the second let your object never be other than the common good.
21. Yet a little, and you shall be no more; nor shall any of these things remain which you now behold, nor any of those who are now living. It is the nature of all things to change, to turn, and to corrupt; in order that other things may, in their course, spring out of them.
22. Reflect that everything is matter of opinion; and opinion rests with yourself, suppress then your opinion, what time you will, and like one who has doubled the cape and reached the bay, you will have calm and stillness everywhere, never a wave.
23. Any one natural operation, ending at its proper time, suffers no ill by ceasing, nor does the agent therein suffer any ill by its thus ceasing. In like manner, as to the whole series of actions which is life, if it ends in its season it suffers no ill by ceasing, nor is he who thus completes his series, in any evil case. The season and the term are assigned by Nature; sometimes even by your own nature, as in old age; but always by the nature of the whole, by the interchange of whose parts the Universe still remains fresh and in its bloom. Now, that is always good and seasonable which is advantageous to the nature of the whole. Wherefore the ceasing of life cannot be evil to the individual. There is no turpitude in it, since it is beyond our power, and contains nothing contrary to the common advantage. Nay, it is good, since it is seasonable and advantageous to the whole, and, congruent with the order of the Universe. Thus, too, he is led by God who goes the same way with God, and that by like inclination.
24. Have these three thoughts always at hand: First, as to your action, do nothing inconsiderately, or otherwise than justice herself would have acted. As for external events, they either happen by chance or by providence; now, no man should quarrel with chance or censure providence. Second, examine what each thing is, from its seed to its quickening; and from its quickening to its death; of what materials it is composed, and into what it will be resolved. Third, reflect that could you be raised on high, and from thence behold all human affairs, you would discern their great variety, conscious at the same time of the crowds of serial and etherial inhabitants around us; but were you so raised ever so often, you would always see the same things, all uniform and of brief duration. Can we set our pride on such matters?