ling of himself without any compulsion to fit and accommodate himself
to his proper lot and portion.

THE FOURTH BOOK

I. That inward mistress part of man if it be in its own true natural
temper, is towards all worldly chances and events ever so disposed and
affected, that it will easily turn and apply itself to that which may
be, and is within its own power to compass, when that cannot be which at
first it intended. For it never doth absolutely addict and apply itself
to any one object, but whatsoever it is that it doth now intend and
prosecute, it doth prosecute it with exception and reservation; so that
whatsoever it is that falls out contrary to its first intentions, even
that afterwards it makes its proper object. Even as the fire when it
prevails upon those things that are in his way; by which things indeed a
little fire would have been quenched, but a great fire doth soon turn to
its own nature, and so consume whatsoever comes in his way: yea by those
very things it is made greater and greater.

II. Let nothing be done rashly, and at random, but all things according
to the most exact and perfect rules of art.

III. They seek for themselves private retiring
places, as country villages, the sea-shore, mountains; yea thou thyself
art wont to long much after such places. But all this thou must know
proceeds from simplicity in the highest degree. At what time soever thou
wilt, it is in thy power to retire into thyself, and to be at rest, and
free from all businesses. A man cannot any whither retire better than
to his own soul; he especially who is beforehand provided of such
things within, which whensoever he doth withdraw himself to look in, may
presently afford unto him perfect ease and tranquillity. By tranquillity
I understand a decent orderly disposition and carriage, free from
all confusion and tumultuousness. Afford then thyself this retiring
continually, and thereby refresh and renew thyself. Let these precepts
be brief and fundamental, which as soon as thou dost call them to mind,
may suffice thee to purge thy soul throughly, and to send thee away well
pleased with those things whatsoever they be, which now again after this
short withdrawing of thy soul into herself thou dost return unto. For
what is it that thou art offended at? Can it be at the wickedness of
men, when thou dost call to mind this conclusion, that all reasonable
creatures are made one for another? and that it is part of justice to
b