d skill, that she having once circumscribed
herself within some certain bounds and limits, whatsoever is within her
that seems either corrupted, or old, or unprofitable, she can change it
into herself, and of these very things can make new things; so that she
needeth not to seek elsewhere out of herself either for a new supply of
matter and substance, or for a place where to throw out whatsoever is
irrecoverably putrid and corrupt. Thus she, as for place, so for matter
and art, is herself sufficient unto herself.

XLIX. Not to be slack and negligent; or loose, and wanton in thy
actions; nor contentious, and troublesome in thy conversation; nor to
rove and wander in thy fancies and imaginations. Not basely to contract
thy soul; nor boisterously to sally out with it, or furiously to launch
out as it were, nor ever to want employment.

L. 'They kill me, they cut my flesh; they persecute my person with
curses.' What then? May not thy mind for all this continue pure,
prudent, temperate, just? As a fountain of sweet and clear water, though
she be cursed by some stander by, yet do her springs nevertheless still
run as sweet and clear as before; yea though either dirt or dung be
thrown in, yet is it no sooner thrown, than dispersed, and she cleared.
She cannot be dyed or infected by it. What then must I do, that I
may have within myself an overflowing fountain, and not a well? Beget
thyself by continual pains and endeavours to true liberty with charity,
and true simplicity and modesty.

LI. He that knoweth not what the world is, knoweth not where he himself
is. And he that knoweth not what the world was made for, cannot possibly
know either what are the qualities, or what is the nature of the world.
Now he that in either of these is to seek, for what he himself was made
is ignorant also. What then dost thou think of that man, who proposeth
unto himself, as a matter of great moment, the noise and applause
of men, who both where they are, and what they are themselves, are
altogether ignorant? Dost thou desire to be commended of that man, who
thrice in one hour perchance, doth himself curse himself? Dost thou
desire to please him, who pleaseth not himself? or dost thou think that
he pleaseth himself, who doth use to repent himself almost of everything
that he doth?

LII. Not only now henceforth to have a common breath, or to hold
correspondency of breath, with that air, that compasseth us about; but
to have a common mind, or t