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discreetly in bidding him 〃be well。〃 For my part； I am but a man of the
common sort。 'Tis a wholesome precept； certain and easy to be
understood； 〃Be content with what you have；〃 that is to say； with reason：
and yet to follow this advice is no more in the power of the wise men of
the world than in me。 'Tis a common saying； but of a terrible extent：
what does it not comprehend？ All things fall under discretion and
qualification。 I know very well that； to take it by the letter； this
pleasure of travelling is a testimony of uneasiness and irresolution；
and； in sooth； these two are our governing and predominating qualities。
Yes； I confess； I see nothing； not so much as in a dream； in a wish；
whereon I could set up my rest： variety only； and the possession of
diversity； can satisfy me； that is； if anything can。 In travelling； it
pleases me that I may stay where I like； without inconvenience； and that
I have a place wherein commodiously to divert myself。 I love a private
life； because 'tis my own choice that I love it； not by any dissenting
from or dislike of public life； which； peradventure； is as much according
to my complexion。 I serve my prince more cheerfully because it is by the
free election of my own judgment and reason； without any particular
obligation； and that I am not reduced and constrained so to do for being
rejected or disliked by the other party； and so of all the rest。 I hate
the morsels that necessity carves me； any commodity upon which I had only
to depend would have me by the throat；
〃Alter remus aquas； alter mihi radat arenas；〃
＇〃Let me have one oar in the water； and with the other rake the
shore。〃Propertius； iii。 3； 23。＇
one cord will never hold me fast enough。 You will say； there is vanity
in this way of living。 But where is there not？ All these fine precepts
are vanity； and all wisdom is vanity：
〃Dominus novit cogitationes sapientum； quoniam vanae sunt。〃
＇〃The Lord knoweth the thoughts of the wise； that they are vain。〃
Ps。 xciii。 II； or I Cor。 iii。 20。＇
These exquisite subtleties are only fit for sermons； they are discourses
that will send us all saddled into the other world。 Life is a material
and corporal motion； an action imperfect and irregular of its own proper
essence； I make it my business to serve it according to itself：
〃Quisque suos patimur manes。〃
＇〃We each of us suffer our own particular demon。〃AEneid； vi。 743。＇
〃Sic est faciendum； ut contra naturam universam nihil contendamus；
ea tamen conservata propriam sequamur。〃
＇〃We must so order it as by no means to contend against universal
nature； but yet； that rule being observed； to follow our own。〃
Cicero； De Offcc。； i。 31。＇
To what end are these elevated points of philosophy； upon which no human
being can rely？ and those rules that exceed both our use and force？
I see often that we have theories of life set before us which neither the
proposer nor those who hear him have any hope； nor； which is more； any
inclination to follow。 Of the same sheet of paper whereon the judge has
but just written a sentence against an adulterer； he steals a piece
whereon to write a love…letter to his companion's wife。 She whom you
have but just now illicitly embraced will presently； even in your
hearing； more loudly inveigh against the same fault in her companion than
a Portia would do；＇The chaste daughter of Cato of Utica。＇ and men
there are who will condemn others to death for crimes that they
themselves do not repute so much as faults。 I have； in my youth； seen a
man of good rank with one hand present to the people verses that excelled
both in wit and debauchery； and with the other； at the same time； the
most ripe and pugnacious theological reformation that the world has been
treated withal these many years。 And so men proceed； we let the laws and
precepts follow their way； ourselves keep another course； not only from
debauchery of manners； but ofttimes by judgment and contrary opinion。 Do
but hear a philosophical lecture； the invention； eloquence； pertinency
immediately strike upon your mind and move you； there is nothing that
touches or stings your conscience； 'tis not to this they address
themselves。 Is not this true？。 It made Aristo say； that neither a bath
nor a lecture did aught unless it scoured and made men clean。 One may
stop at the skin； but it is after the marrow is picked out as； after we
have swallowed good wine out of a fine cup； we examine the designs and
workmanship。 In all the courts of ancient philosophy； this is to be
found； that the same teacher publishes rules of temperance and at the
same time lessons in love and wantonness； Xenophon；； in the very bosom of
Clinias； wrote against the Aristippic virtue。 'Tis not that there is any
miraculous conversion in it that makes them thus wavering； 'tis that
Solon represents himself； sometimes in his own person； and sometimes in
that of a legislator； one while he speaks for the crowd； and another for
himself； taking the free and natural rules for his own share； feeling
assured of a firm and entire health：
〃Curentur dubii medicis majoribus aegri。〃
＇〃Desperate maladies require the best doctors。〃
Juvenal； xiii。 124。＇
Antisthenes allows a sage to love； and to do whatever he thinks
convenient； without regard to the laws； forasmuch as he is better advised
than they； and has a greater knowledge of virtue。 His disciple Diogenes
said； that 〃men to perturbations were to oppose reason： to fortune；
courage： to the laws； nature。〃 For tender stomachs； constrained and
artificial recipes must be prescribed： good and strong stomachs serve
themselves simply with the prescriptions of their own natural appetite；
after this manner do our physicians proceed； who eat melons and drink
iced wines； whilst they confine their patients to syrups and sops。
〃I know not；〃 said the courtezan Lais； 〃what they may talk of books；
wisdom； and philosophy； but these men knock as often at my door as any
others。〃 At the same rate that our licence carries us beyond what is
lawful and allowed； men have； often beyond universal reason； stretched
the precepts and rules of our life：
〃Nemo satis credit tantum delinquere； quantum
Permittas。〃
＇〃No one thinks he has done ill to the full extent of what he may。〃
Juvenal； xiv。 233。＇
It were to be wished that there was more proportion betwixt the command
and the obedience； and the mark seems to be unjust to which one cannot
attain。 There is no so good man； who so squares all his thoughts and
actions to the laws； that he is not faulty enough to deserve hanging ten
times in his life； and he may well be such a one； as it were great
injustice and great harm to punish and ruin：
〃Ole； quid ad te
De cute quid faciat ille vel ille sua？〃
＇〃Olus； what is it to thee what he or she does with their skin？〃
Martial； vii。 9； I。＇
and such an one there may be； who has no way offended the laws； who；
nevertheless； would not deserve the character of a virtuous man； an