not be subject to so many diseases if they treated their bodies with less tenderness than they do XCIV DEath is an excellent Picture which faithfully represents virtue Let him who would learn to live well consult the dead True Philosophy is nothing but a serious reflection upon death let us make use of its precepts that we may discover the deformity of Vice and the vanity of all things in the world let us also follow the Rules it gives us to make a great progress in a short time in the study and exercises of virtue XCV YOu will never better remember your self than when you shall think that some day you must dye The consideration of death is admirably fruitful for it teaches us what we are now it shews us what we shall be one day and it instructs us what we ought to do during the course of this life In fine death is the most exact rule of mens lives and it does them more good than they imagine to themselves XCVI IMagine not that at your death you simply cease to live I say that it is then you cease to dye True it is you began to live the first day you came into the world but from that day also you began to dye you made but one entrance into both life and death the light which enlightens your life is like that of a Candle what keeps it in consumes it XCVII PRay tell me what was man before he was born You will grant he was not Now I hold that to be the greatest and most insupportable of all necessities And what is he who a little before was not and who after he hath received being is n a manner nothing and who within in a short time will be but a little heap of dust and ashes It must be acknowledged That all these things considered in themselves are extremely despicable only virtue comprehends so much greatness and excellence that it is able to exalt and ennoble whatever approaches it Let us therefore esteem that above all things which only can render us so considerable XCVIII THere is no difference between living long and suffering long Afflictions troubles tears and griefs are born with us The life of man is but a long and tedious series of dangers evils and torments but man has some reason to comfort himself since that when he begins to live he immediately begins to approach his end and to make some advancement towards death XCIX VIrtue receives no less lustre from the misfortunes which befal the followers of Vice and the punishment which the wicked commonly suffer than from the solid enjoyments and satisfactions which good men many times feel in the exercise of the most difficult virtues He must needs be the most miserable person in the world who has a Soul that serves only to keep his body alive and does not regulate its motions It may well be said this being acknowledged That the Soul is to the body but as salt to meat which it exempts from corruption only for a time C. VIrtue is but an accident to man to speak as the Philosophers do yet does that accident preserve his substance All things were created by God for the service of man and he created man that he might receive honour and service from him as well as from all the rest of the Creatures 'T is virtue that renders us capable of serving and honouring him who hath vouchsafed to bring us out of nothing and without it we cannot please our Creator STOICAL MAXIMES I. IT is not what 's possessed that gives satisfaction but what one loves In like manner the discontent of most men proceeds not from what is wanting to them but from what they desire He who desires nothing may be as happy as he who has all the accommodations in the world To be free from all desires is a treasure to be preferred before an Empire How many things are there which may be wanting to the greatest Kings upon earth whereas a man who desires not any thing can never be said to be indigent II. JOy is not within the jurisdiction of Fortune she cannot when she pleases make us a present of it 't is a moveable belonging to the heart not only because it cannot be met withal elsewhere but also because there only it has its birth They are not the things which please us that create our pleasure and satisfaction nor are those which disturb us the cause of our disquiet we must only call our own will to an account that being the right source from which joy pleasure vexation and sadness proceed Thence it comes that what is pleasing to one is extremely unpleasant to another 'T is not to be attributed to the variety of things but to the diversity of our wills that our hearts entertain so many affections opposite one to the other III. T Is an errour common to all men that they would attain felicity by following wayes which cannot lead them thereto How can they arrive at the point of not desiring any thing while they take the way of desires Would you spare your self abundance of trouble and pains-taking Regulate your concupiscence have no violent inclination for any thing whatsoever When a man desires nothing beforehand he is in no fear of being unhappy and he comes to the end of his Journey without being at any pains by the way The true felicity of a man upon earth consists rather in the not-possession of any thing than in being numbred among the living Let us once in good earnest renounce all our desires since it is a thing within our power IV. THe way for a man to free himself from many troubles cares and vexations is not to fear or desire any thing All your unhappiness if you reflect on it proceeds only from your not having what you wish or haply from the hapning of something to you which is not consonant to your inclination You will have no disgraces to overcome while your heart preserves its freedom and all things are indifferent to it V. THe more the affection is smother'd in us the more the discontent abates A man is never further from falling into affliction than when he feels his will at liberty and not bent by any strong inclination To make an exchange of inclination is the most easie and most certain way to get out of misery Adjust your desires to all sorts of emergencies and you will surmount the greatest difficulties without any trouble Vexation is rather taken than given VI. T Is a great art to know how to desire unless a man be very well vers'd in it he cannot live contentedly He who can moderate his desires is above all and the whole world has not any thing worthy of him It is an easie matter for one to find perfect repose here below and to keep at a distance from him the unfortunate accidents which render life burthensom and insupportable all that's to be done is to have an absolute independency to all
who buyes nothing keeps what he had Complain not that you are deny'd what is not ordinarily granted but to Crimes Content your self with what you were possess'd of before and think it enough that you are not become wicked 'T is no small advantage to you that you have preserv'd your self in so great a corruption and that you had been able to slight what had only the appearance of good LXVI HE must be a Fool who sells himself to buy a garment how then dare you deliver up your mind to satisfie your body Whoever is disquieted for the accommodations and enjoyments of the body is already a slave to what he wishes You have but your desert when for having over-pamper'd your Body your Soul is reduc'd to a shameful slavery LXVII THere 's nothing more admirable or more worthy the esteem of all sorts of persons than a generous Soul that resolutely rejects applause and is not so injurious to that virtue as to serve it upon the score of interest or design You cannot find any thing greater among men than a noble generous and transcendent mind which wisely despises what most others are dazled and charm'd withal Now thus does he demean himself who slights Honour and cannot endure the incense of Flatterers LXVIII THe goods of this life are like Nettles which in their verdure make a delightful prospect at a distance but sting their hands who touch them What we desire or hope seems perfectly good to us while it is at a distance but when we have it in our hands it wounds us to the very heart LXIX A Fool is always desiring and does not so much as confider what is within his power though ordinarily it be something better than what he pretends to Thus such persons enjoy not any thing while they are desirous of all Desires oppose one another and are in a cruel War in order to their mutual destruction LXX IT is a hard matter to obtain that which many persons wish but I conceive it also as difficult to preserve it after it has been obtain'd The great number of Competitors does many times obstruct mens compassing their designs but that of the Envious troubles and disturbs a man in his possession In fine the more one desires a thing the further he is from it LXXI TAke here in few words the character of a wise man and the exact idea which may be given of him He should be willing to have a thing without desiring it Fear nothing and be in a continual state of precaution be contented and avoid pleasure not love any thing but what is conformable to reason provide for whatever is necessary and yet never be disquieted not take any divertisement but what 's consistent with decency not be afflicted but when he has committed some fault though he ought not to be chargeable with that since he makes it his profession to follow reason in all things LXXII A Good man has this advantage that he thinks himself happy amidst the greatest torments and certainly he is not deceiv'd Whatever cannot blemish his virtue he does not account any evil Sin is the only thing he fears he constantly suffers punishment he shuns pleasure he with a generous contempt surveys the extent of Fortune's Territories and he opposes all her power without any other relief than what he derives from his own patience and courage LXXIII BE alwayes vigilant against the most unwelcome and unexpected accidents and order your self so as that all the misfortunes that can happen may rather prevent your will than your judgment The wisest of all Mortals do what he can cannot plead an exemption from the disgraces and misfortunes of this life but he has this more than others that he is never surpriz'd Do not determine any thing without this additional Clause If some traverse of Fortune do not hinder me It is good not to fear Fortune but it is good also to prevent her that so a man be not the Butt of her humorous counter-changes LXXIV IF it happen that things prove not so ill as you thought they would have done though the success be not fully according to your desire yet that little disgrace will give you some affliction When a man does not promise himself any success a man is the less discontented to find himself deceiv'd by his own desires LXXV THink rather on what may than on what ordinarily does happen that 's the true way to live in much tranquillity For as men do more chearfully support an evil they have been accustom'd to so are they less surpriz'd at an accident how dismal soever it may be when by foresight they have prepar'd themselves for the reception of it They who take a Voyage though the weather be fair and no likelihood of danger at that time will nevertheless provide the ship with all things necessary to save themselves from a wrack in case a Tempest should rise Thus ought a prudent man to do while good Fortune favours him he prepares himself for the entertainment of the bad LXXVI SInce 't is thought a kind of liberty to obey a wise man it must also be said that it is a kind of servitude to have the government of immodest and impudent persons A Fool is tormented with two strange evils the one that he is a Fool the other that he supplies the want of judgment with ill nature For as a discreet man does by his good conduct supply whatever else is wanting to him so he who wants conduct and discretion pieces out that want with the malignancy of his mind LXXVII ARistotle wisely observ'd That it was the property of Fools to be alwayes judging of all sorts of things to determine hastily without consulting reason not to make use of present goods and never to study the knowledge of what may make a man happy in this world I shall add to the reflection of that great person that there is no folly like that of a man who being not ignorant in what the good and felicity of this life consists yet leads a very irregular life LXXVIII PErfect wisdom does not so much consist in diving into the highest Sciences as in framing a correspondency in a man's designs words and all his enterprizes 'T is a great mark of wisdom for a man to embrace only that which is good in it self instead of trifling away his time in discovering the mysteries and secrets of Natures to moderate the impetuous sallies of the passions instead of making fruitless speculations and undesign'd discourses to study the art of Self-content and to defie all dependance on Fortune LXXIX I Account that man happy who wants fewer things to live quietly and with pleasure than he does simply to live To live he stands in need of sustenance rayment and several other things to live contentedly it suffices that he have a transcendent Soul which indifferently contemplates good and bad Fortune which esteems only that which is to last eternally which does her utmost to
A merciful man gains more by doing good than those very persons on whom his bounties are bestow'd XXIX IF it happen that one asks any thing of you be not tedious in answering him A man is but half-deceiv'd when he has a sudden and peremptory denyal XXX A Denyal is a kinde of heart-breaking to such as are despicably poor and have no way to help themselves but there is no evil more hardly supportable than ingratitude XXXI THere is a great resemblance between a liberal person and him who sows in the field The Labourer casts his grain at random the winde carries some away and shuffles it as it lists the Birds devour some part of it which is consequently turn'd into ordure but the other part which chanc'd to fall deep enough into the ground after it has continu'd there a while as it were interr'd will by its appearance glad the Labourer's fight and return into his Barn with interest XXXII DO all the good you can while you are in favour with Fortune and you will find the effects of it in the time of adversity He to whom you have done any good when he expected it not thinks himself doubly oblig'd All the world is beholding to him who is kinde to the good XXXIII HE who gives no body any thing is Treasurer to his Heir who after the death of that Miser will conceal the real joy of his Soul under feigned tears and a personated grief The avarice of old men is a very ordinary monster in the world but to speak exactly of the earnestness of rich persons to augment their revenue methinks it may be said that that very desire and passion is nothing else but a kinde of poverty very richly furnish'd XXXIV DEny not that to others which happly you will be oblig'd in your turn to ask of them and if you are wise ask not that which you have deny'd Do justice to him who desires it of you and do those a kindeness whom you shall think worthy of it XXXV NOthing is more easily blotted out than a good turn it is a loss of it if a man do but remember it or repent himself that he had done it It argues an extream imprudence for one to regret the good he has done for by that means he twice loses the thing he has given It is no longer his when another hath receiv'd it and the gift is lost again when a man thinks too much upon it XXXVI IT is ever more advantageous to give than to receive When you do good to others you engage them into your interests and you seem to assume to your self a supremacy over them whereas if you receive any thing of them you become in a manner their Slave Brag not of having oblig'd your Friend 't is an injury to him if you do but speak of it Leave it to him to celebrate your generosity you cannot desire a more remarkable testimony of his gratitude XXXVII THere is no great difference between an ungrateful person and him who complains too openly that he was deny'd the favour he hoped for He is much to blame to call that injustice which at most amounts but to a defect of liberality a man who demeans himself so not distinguishing what is due upon the score of justice from that which is granted out of liberality never thinks himself oblig'd to gratitude XXXVIII A Man is not oblig'd to give always when he has given often nay it seems he should have the priviledge to deny sometimes especially when he has lost his benefits by obliging ungrateful persons but it is out of all doubt that he who is a perpetual receiver has not upon that score ever the more right to ask XXXIX INgratitude is a very common thing amongst men It seldom happens that the remembrance of a good turn lasts longer than a day The greatness of a benefit is easily blotted out by the greatness of an injury and there is so much corruption amongst men that they think not themselves oblig'd to celebrate any commemoration of the favours they have receiv'd when they are once offended XL. SUffer not your self to be dazzled with the favour of great persons and if you will take my advice never rely too much on their friendship A man cannot fly very high with borrow'd wings Nothing more unconstant than Fortune she many times casts those down the precipice whom she had had the pleasure to exalt but though that should not happen yet let this be your perswasion that men have not alwayes the same inclinations XLI WHen you are admitted into the shade of some powerful person's prosperity and advancement work not out your own ruine by procuring that of others but remember that every day the Sun sets and disappears It argues simplicity in a man to think to be the Friend of one single person only that he may injure and prejudice all others XLII IF you are in favour with your Prince employ your credit and interest to oblige as many people as you can and make not your advantage of his countenance to injure any one Endeavour so prudently to husband your good fortune as that all your Friends may be oblig'd to look on it as their own In fine give all persons occasion to congratulate your being so highly in favour with him who can do all things XLIII MAke not an open profession of your being a Favourite if it be not already known to all people dissemble it for a time and content your self with a secret satisfaction of your own happiness till such time as it becomes publick and be known generally to both Grandees and those of the meaner sort and then you may freely own it and make the less difficulty to sollicit on their behalf who shall desire it of you even though they are not likely to obtain what they engage you to desire for them The very inclination you shall assure them of that you have to oblige them will no doubt abundantly satisfie them and if it happen that the affair which you have recommended does not succeed according to their expectation they cannot complain of any but him on whom it absolutely depend XLIV YOu never raise a Structure well when you do it too hastily What is done with precipitation easily falls as being not well supported Be not so fond as to imagine that you can raise your self all of a sudden though you think your self to be highly in favour for fear of a sudden precipitation into disgrace XLV LEvel your pretensions to a mean Fortune since of all the different conditions of men this is the most happy and most desirable a man lives in it with more tranquillity and is less expos'd to danger than in any of the rest A high pitch of Fortune is attended with a thousand vexations and every thing is to be fear'd in that station Excess of wealth o'rwhelms a man and brings him into danger every minute The thunderbolt more commonly reduces the loftiest houses
into ashes than the poor Cottages of Shepherds and the first fit of sickness ordinarily brings down the strongest and most robust bodies XLIV OF all the passions Hope is that which is likely to do us most prejudice I mean that which relyes only on the favour of men This ordinarily deceives us and after it has inspir'd those who are cajol'd by it with some great designs it precipitates them into a dreadful abysse of misfortunes XLVII BE ever distrustful of a fearful and cowardly person as being the more to be fear'd than others in regard that wanting audacity and courage he will be apt to make use of Artifices and treachery You will finde it less trouble to make your party good against two open Enemies than against one only when he disguises and conceals himself XLVIII PErfidious and fearful men are ordinarily of weak Intellectuals extreamly distrustful credulous in the highest degree cruel and sanguinary Fear which makes them see danger where there is not any does withal perswade them that it should be prevented and thence it comes that they are in perpetual distrust and though the ambushes they are afraid of are purely imaginary yet since it is their absolute perswasion that they are really so they look upon most people as their enemies though most commonly others do not so much as think of them From this kinde of fear proceeds hatred and this latter begets that desire of revenge which nothing can check Nay sometimes they are hurried on to excesses that are barbarous and full of cruelty wherein the most innocent are involv'd no artifice which they will not make use of to destroy those whom they think to be their enemies and they are never secure and undisturb'd till they have remov'd out of their way whatever is the occasion of their fear So that it may be said of cowardly and perfidious persons that they are Prodigal since they so dearly purchase not valour but repose and tranquillity XLIX TO the former reflection this may be added that there is some ground to dread a person who is himself afraid of falling into extraordinary necessity inasmuch as avarice ever inspires a man with criminal and barbarous sentiments Treachery and perfidousness clubbing with cowardize supplies the defect of valour so that a man who has no generosity is more to be fear'd than he that has much But from him who knows not what to do and dreads misery and poverty a man ought to expect nothing but horrid cruelties and a procedure absolutely barbarous L. WHen a man hopes for nothing he fears nothing It is a difficult matter to devest that man of fear who indifferently fears all things who grows pale and trembles upon the least occasion But when he neglects to fortifie himself against those false alarms and suffers himself to be o'repress'd with the weight which seems to be fasten'd to that sort of fear it may be concluded that the evil is past all remedy LI. IF you consider that you are a man your misfortunes will not seem new to you and if you reflect on the disgraces which happen to others I am confident your own will seem light to you LII TAke things always by the best handle many who think themselves unfortunate are such only so far as they compare themselves with those that are more fortunate The misfortune which is common becomes a subject of consolation or at least alleviates much of the affliction And experience makes it sufficiently manifest that an ordinary disgrace ceases to be so nay does not retain so much as the name when it is counter-balanc'd with a greater LIII T Is not well done for a man to hunt on another's Lands but in my judgment it is a much greater fault for any one to seek his divertisement and satisfaction only in those places where he is not himself concern'd It is requisite the heart should entertain it self with its proper good nothing is more likely to finde it matter of gladness than a good disposition of body and minde A man who is in perfect health and hungry is content with the most ordinary refreshments and finds them very good LIV. SObriety excites the appetite and gives meats a better gusto A criminal pleasure leaves only vexation and bitterness behind it whereas a satisfaction which is not contrary to vertue fills the Soul with a certain sweetness which continues in it a long time The most intolerable afflictions are alleviated by the testimony of a good conscience LV. AN enemy is always to be fear'd how despicable soever he seems to be There 's none more ready to do an ill turn than they who have not either honour or courage A man never wants reasons when he would deny any thing or is resolv'd to do mischief to others A danger slighted will not be long ere it returns LVI THere is much to be gotten in the company of persons of good repute but on the contrary there 's nothing more dangerous than to converse with the debauch'd The best-grounded vertue is always apt to rotter in their company at least it suffers an abatement of its esteem and has much ado to keep its lustre Good advice contributes exceedingly and good example is of great force to perswade and we see there needs only that to inspire the most meanly-spirited with fervour and generous resolutions Among good people a man meets with these two advantages Their example animates us and the advices we receive from them put all our actions into order The contrary is to be said of the vicious Their counsels involve such as follow them in great misfortunes and their example induces the most reserv'd to renounce all modesty It happens ordinarily that among wicked men a vertuous man is in a manner vex'd to be such LVII Dissimulation buries many injuries and checks the current of many affronts which men would hardly avoid without it 'T is not to be imagin'd that he who does us an affront out of the malice he hath conceiv'd against us is the only cause of it but that we also contribute thereto when we do not patiently endure it LVIII THe most innocent and most imperceptible of all revenges is not to make any show of having been offended in regard the vexation and displeasure which our enemy pretended to give us when he did us the affront recoils upon him and extreamly torments him seeing us not mov'd so much at it as he had imagin'd to himself So that he is enrag'd to finde himself frustrated of his expectation and so suffers the punishment of his ill will LIX A Man should never trouble his thoughts with the events of things at least not discover disquiet when they happen not according to his desires If any disgrace befal you discover not your grief thereat that so you may mortifie your enemy If on the contrary things succeed well to your desire moderate your joy that you may serve for an example to the ambitious LX. A Castle is
exact definition of the lives of persons addicted to Libertinism it must be said that it is but an imaginary phantasm of life When a man lives ill he has nothing but the trouble distraction and inconveniences of life but not the true use of it Idleness is nothing but the loss of a man's life and his absolute ruine proceeds from the wicked actions whereto he is thereby addicted There is a great difference between lasting and living It may be said of a man who grows old in crimes that he has lasted a long time but it cannot be said he hath liv'd much We must speak otherwise of a young man full of honour merits and vertue whom death snatches away in the flower of his age for though he has lasted but a short time yet was his life long since it was a noble one XXIV IT is of no advantage to a wicked person to have conceal'd his crime 't is possible indeed that for a time he may have kept it from the knowledge of others but what assurance has he that that secret will never be discover'd I say further It is of little importance that men should be ignorant of the Evil we have done since we are convinc'd of it our selves and that God knows it and therefore if we are at ease on the one side we ought to tremble on the other We may indeed sometimes secure our selves against the misfortunes and dangers which threaten us but we cannot exempt our selves from a thousand frights nor avoid the enduring of great losses XXV A Man is in greater danger than he imagines when he leads an irregular life A wicked man is ever in disturbance it signifies nothing to him that all the world forgives him since his own Conscience suffers him not to be at rest and that he alwayes carries his Tormenter about him The very knowledge of his having liv'd ill is a dreadful punishment to a vicious person XXVI BE more careful and tender of your Conscience than of your Reputation You are extreamly concern'd to have Virtue and yet it signifies but little to have it only in the opinion of men A man ought to make no other account of himself than according to what he effectually is and he does not judge aright of himself who does it by the character which is given him by others who haply have but a slight knowledge of him XXVII FRom the pleasures and enjoyments of the Body proceed the infirmities and indispositions of the Mind When the Flesh is too much made of the Soul loses its vigour but if a man come to make a custom of it he will not have so much as the force to attempt what at the beginning seem'd most easie and what he seriously desir'd He who is addicted to delights cannot have a noble gallant and couragious Soul XXVIII WHen Pleasure exceeds its limits it becomes a torture and a punishment It may well be said That Virtue implies great advantages since Vice it self is forc'd to imitate it to attain its end Vice studies the personation of Virtue in keeping certain measures and in receding at least in appearance from those extremities which are alwayes accounted an excess and irregularity XXIX A Lyon loses his fierceness and becomes tractable the more he is flatter'd but the Caresses you make to your Body render it more insolent and obstinate Eat not to satisfie your Appetite but only to satisfie the Hunger which torments you Live not to eat but eat in order to the preservation of your life Who eats little is likely to live long The excesses of the Palate bring more to their deaths than the edge of the Sword XXX VIces cannot cause any thing but disgust and let men say what they will of it they can never make any advantage thereof There 's nothing more prejudicial to the Body than the excessive tenderness and love which men have for it We find by experience That Good cheer and the other enjoyments which flatter the senses weaken the body consume the estate impair health and condemn the over-eager pursuers thereof to infinite cares troubles and inconveniences XXXI WE may give this definition of Sensuality That it is a sweet and delightful beginning of a most bitter and fatal end Vice cannot be invisible to it self so that being asham'd of its own deformity it courts darkness and hides it self as much as may be And yet hazard which is inseparable from fortune is more favourable to it than the obscurity of the darkest night XXXII A Man addicted to pleasure dishonours his body and the excessive care he takes to humour it becomes to him a source of afflictions discontents and maladies Who flatters his Body caresses the flesh and gives himself over to pleasure gives confidence to his enemy and arms him against himself XXXIII THe life of an unclean person is a bestial life That of a man who onely minds his mouth may justly be compar'd to the life attributed to Plants which consists onely in a constant seeking of that nourishment which is proper for them XXXIV PRide is nothing but a pompous excrescency of Folly for tell me I pray Whether there can be any thing more extravagant than for one to be desirous to enrich himself with a good that is purely accidental to him I think I should not injure a man in calling him a Fool if he expects to be esteem'd above others because he is better clad or has more rarities in his closet Mens merits never ought to depend on a good Taylor or an excellent Goldsmith but they are to be judg'd according to the standard of virtue and gallant actions XXXV YOu would not excuse him from the imputation of Folly who to get himself a heat should roll up and down in a great heap of Snow Now a vain and presumptuous person is no less a Fool for to compass his end he makes use of means that put him more and more from it Because he is highly conceited of his own merit and virtue he would have all the world of the same persuasion not considering That if a man has all the most eminent qualifications he renders himself contemptible as soon as he thinks of having the advantage over all others XXXVI OTher Vices covet to be in the dark and to lie conceal'd only Pride loves the Noon-light and it is extravagant in this That it would alwayes appear as if whatever is in the world were much below it And yet this of all the Vices seems to me the most to be abhorr'd XXXVII I Do not think any Sottishness equal to that of a vain person and one that has an overweening opinion of himself for whatever he thinks and does is of no advantage to his Body and withal extreamly prejudicial to his Soul A man gains nothing in being vain-glorious but the general hatred and aversion of other men XXXVIII WHatever we see here below has a love for what is like it only the vainglorious person has less
become like God and finds her repose joy and felicity in the contempt she makes of all the goods dependent on Fortune LXXX T Is more easie than it is imagin'd for a man to become master of all the world 't is but to slight all and make an excellent use of things The excellency of a Demesne is to be computed by the profit issuing out of it now it is manifest that no man makes a better use of and derives a greater advantage from all the things in this world than he who upon the account of virtue despises them LXXXI ALl wicked men are slaves only the virtuous man is perfectly free Can any one imagine a more absolute liberty than that which you enjoy when no-body can hinder you from living as you please your self A Libertine is far from being so happy as you are for he is engag'd by an unhappy necessity to obey his passions and to suffer himself to be sway'd by the most infamous Vices The Laws forbid him to seek what he desires and he has not the freedom so much as to wish that which is good since his being reduc'd to a slavery to his own lewd inclinations But nothing can obstruct his desires and enterprises who has embrac'd the party of virtue he wholly cleaves to that which is of good repute and alwayes follows reason as the rule of his actions and comportment LXXXII THere 's no liberty like that of a man who is accustom'd to will only what God wills nothing happens to him contrary to his will and he executes all his designs notwithstanding the strongest oppositions A man is absolutely master of himself when instead of making things violently comply with his humour he can accommodate his gust and inclinations to the things themselves Is it not an argument of great liberty that a man can absolutely dispose of himself LXXXIII T Is a vain brag to say that you are a King if you be not virtuous you are a slave but if you are a good and just man you are truly a King though engag'd by your condition to wait on others The voluptuous person is not a slave to one man but to many vices the virtuous man has an absolute jurisdiction over his own heart and has the priviledge to assume the title of King over all his passions What do you call reigning but to be invested with a great power not deriv'd from any other person And where think you that is to be found Ask the famous Chrysippus and he will tell you that that soveraign authority is invested in persons endow'd with perfect wisdom LXXXIV PAtience has an admirable faculty in retorting injuries and charity hinders a man from doing them to any one If your Soul be so rightly byas'd as not to esteem any thing in this world but virtue only you will not be much sensible of affronts and injuries and the most disastrous accidents will not shake your constancy nor will you look on them any longer as evils Never concern your self at another's speaking evil of you in fine if you are truly wise you will never be alarm'd unless it be when you shall find your self chargeable with some fault LXXXV MAke it not your business to please all People only endeavour to imitate those who are truly-wise and consummate in virtue Do you what is incumbent on you and let people grumble as they please For my part I think it a great commendation not to please the vicious consider well who they are who approve what you do it is much better to be pleasing to one single person provided he be virtuous and knows how to discern things aright than a great number of people corrupted by vice I have learnt this lesson of one of the Oracles of Philosophy That a good and virtuous man is not absolutely happy if he be not slighted by the common sort of people LXXXVI ACcustom your self to do well upon all occasions there 's nothing more dearly kept up than esteem Of all diseases there 's none so hardly curable as that of reputation especially when it has been already blasted Reputation is not acquir'd without happiness but for the preservation of it a man must be very expert and not spare any trouble or care LXXXVII A Virtuous man may be innocently reveng'd of his enemies by persisting in well-doing and a wicked man by reforming his life O happy revenge since it is of very great advantage to the one and does not hurt the others LXXXVIII IF what is said of you be consonant to Truth entertain it as an advertisement of great importance If it be a falshood never be troubled at it and assure your self that Calumny will but augment your Reputation It will alwayes be a glory to you that your enemy was forc'd to make use of detraction and imposture as having not found any thing he could justly blame in your demeanour and conduct LXXXIX SIde not with your enemy by taking too much to heart the things he publishes against you for he sayes them only to make you angry and it is not his design to make you a better man by discovering his animosity against you but all his pretence is only to molest and disturb you Be therefore reveng'd of him since it is in your power to do so and to frustrate him of his expectation correct your own miscarriages be not incens'd at him and slight his injuries XC WHen you see things are past all remedy endeavour as to your part to redress them as much as you can in moderating your discontent by the contempt of the very thing which occasion'd it or by a serious reflection on the damage which may attend a violent affliction If the evil be remediless beware of despair the malice of men may reduce us to very great extremities out of which there may be no hopes of recovery but 't is we our selves only are capable of depriving our passions of the remedies which are proper for them XCI ANger does it self more hurt than is imagin'd for it deprives it self of reason and sound apprehension when it stands in greatest need of them You will grant me that there is a necessity of much penetration and judgment to get ones self out of a great danger as well as to be exempted from Folly tell me then I pray whether we can possibly conceive a greater danger or a more remarkable extravagance than for a man to run the hazard of losing his life to satisfie his revenge XCII WHen you have troubled and turmoyl'd your self long to pitch upon a time fit for revenge and yet meet with great obstacles to your design what have you gain'd but much discontent exasperation and despight It may be further added that you have given your enemy a fair occasion to be reveng'd of you so that the same thing becomes your punishment and your revenge XCIII ARe you reduc'd to Poverty You ought to take comfort because you shall live in safety whereas they who