Three discourses of happiness, virtue, and liberty collected from the works of the learn'd Gassendi, by Monsieur Bernier ; translated out of French.

Of the Offices of private Prudence.

THe Offices of a private Prudence, are gene∣rally reckon'd two; The first, is to fix upon a certain course of Life, wherein to spend the rest of our days; The second, to govern and direct all our Actions in that condition of Life, according to the Laws of Reason and Virtue. It is evident, that the first concerns us very much, and is not easily to be effected, especially if we will not venture up∣on it without advising with our best Friends, and duly consulting our Reason. For such is the Con∣dition of our Life and of all human Affairs, that upon what State soever we cast our Eyes, we shall perceive presently several inconveniences attend it, which are so much the more troublesome, because we can't well discover their Events; for they ap∣pear to us as in a kind of a Chaos, and their first Beginnings and Consequences are covered over with a kind of thick Mist not penetrable to our Under∣standing.

The ancient Greeks have often painted out to us this Incumbrance or troublesome Confusion; and Ausonius, after them, hath left us an excellent Pi∣cture in his Poem, where he tells us, That he knows not what to resolve, nor what kind of life to chuse; That the Bar is full of trouble; That the care of a Family is uneasie; That a Traveller is always thinking of what is doing at home; That a Merchant is continually subject to fresh Losses; That the fear of Poverty hinders us from quietly enjoying what we have; That daily Labour oppres∣seth and wearies the Workman; That the Seas are dreadful because of the many Ship-wracks; That a single Life hath its Inconveniences; That the idle

Suspicion of a jealous Husband is intollerable; That the War is subject to Wounds, Blood, and Slaugh∣ter.

Quod vitae sectabor iter? Si plena tumultu Sunt fora; si curis domus anxia; si peregrinos Cura domus sequitur; mercantem si nova semper Damna manent; cessare vetat si turpis Egestas; Si vexat labor Agricolam; Mare naufragus horror Infamat; poenaeque graves in coelibe vita; Et gravior cautis custodia vana Maritis; Sanguineum si Martis opus, &c.

Now as there is nothing more unhappy than to be always wavering in Uncertainty, which we see to be the Condition of many, and to spend all our Life in considering how we should spend it, and in what Condition it concerns us most to exert to the utmost of our Power, all our Faculties in consider∣ing and deliberately chusing such a State and Condi∣tion of Life, as may be least subject to Mischiefs and Inconveniences. Neither are we in this Case to slight the Counsel and Advice of wise experi∣enc'd Friends, Persons of a clear Repute, and who aiming not at their own private Gain, may afford us sound and profitable Advice. But every one ought chiefly to consult his own Nature, and un∣derstand what his own Strength can perform or not; for we ought to be best known to our selves; and we may discover in our selves, for the most part, something which is hid to all the World besides: But we ought to know the unsetledness of human Affairs, and the obscurity of the time to come to be such, that we must in all things allow something to Chance, and hope that every thing will succeed well. And because some things may happen which may make us uneasie, we ought to fortifie our Spi∣rits

against such Accidents, in such a manner that we may slight them, bear them easily, and pass over them quietly.

What has been spoken is in respect to that State and Condition which our Laws will not allow us to change, such as Marriage, a Monastical Life, or of that State which we cannot change but for a worse, and with great disgrace: For as for that which we may quit when we will to embrace ano∣ther, there is no need of so great Caution and Cir∣cumspection, tho' still we ought to engage in such an one, as if we always did intend to abide in it. Otherwise the very Thought of changing, will frequently disturb our Minds with various Imagi∣nations, and which being fixed to nothing but al∣tering every moment, as we say from white to black, we shall never remain fix'd and resolv'd, ac∣cording to that Expression of the Poet;

Aestuat, & vitae disconvenit ordine toto.

So that we ought not to change, except for some very weighty Causes; for if we alter upon every light Occasion, the same mischief will attend us in all our succeeding Conditions.

As for the last Office of private Prudence, as it is not distinct from the Offices of other Virtues, we shall not trouble our selves to treat of it par∣ticularly in this Place, and the rather because this Matter would be too tedious; and it is as differing as there are differing Affairs and Actions of Life, which are to be directed by Prudence: Therefore it seems there remains for us nothing else to do but to mention this General Rule, To undertake no∣thing rashly; or, as Cicero expresses it, of which we cannot render a probable Reason. Now this Rule hath divers excellent Particulars belonging to it.

First, That we ought to understand the Nature and Qualities of the Business that we undertake: Because if we have not a clear insight into that, it will be impossible to discover all the convenient Expedients, and consequently all our Care and Di∣ligence will be vain and useless; and therefore here we must chiefly take heed that our Mind be not blinded with Passion, and so mistake Error for Truth, but that we may give to every thing its due estimate.

Secondly, It is requisite that the Nature and Con∣dition of those with whom we are concerned be not concealed from us, for if we don't understand whether they be honest Men or deceitful, wary or rash, powerful or weak, &c. we can undertake no∣thing with any assurance, neither can we reaso∣nably expect it. And here it is, that we must keep to a certain Medium between Confidence and a too great distrust, because as it is often hurtful to have too great Confidence, so it is no less and as often to be too distrustful.

The Third, Is to consider our own Strength; because if we know not what we can do of our selves, or by our Friends, or by our Riches, we cannot promise to our selves to compass any thing. I confess we must yield something to Chance and Destiny, but in the mean while, we must be enabled with Industry and Strength to drive on to a Per∣formance, or to divert the Casualties that oppose us.

Fourthly, We must have the Means and Instru∣ments ready at hand, for there is nothing more ri∣diculous than to undertake a Business and not know where to begin it. And here the Circumstances, in relation to the Thing, or in relation to the Agent, which may either further or hinder the execution, are chiefly to be inquired into.

Fifthly, That we take care to make use of a fit Time and Occasion, for fear if we be too hasty, we over-throw all, or by too long delay all our Coun∣sels become useless.

Sixthly, That when the Business hath been be∣gun, after a serious Deliberation, we ought to proceed vigorously, for fear that if the Mind stops in the execution, or wavers in considering and me∣ditating upon the Resolution, it will effect nothing. This hath given occasion for that famous Sentence of Bias, Aggredere tarde agenda, sed aggressus age constanter. Undertake deliberately, but when you have begun, proceed with Vigour and Resolution.

Lastly, That we keep our selves steady and fixt in the Resolution we have taken, never to deviate out of the Paths of Virtue and Honesty. What∣ever Temptation may be offer'd, we must never prefer Profit before Honesty, nor Injustice before Justice, but we are to observe constantly this ge∣neral and excellent Rule of Morality, That it is better never to succeed in any Business, by keeping our Conscience blameless and undefiled, than to succeed by polluting it; for he that cannot tax himself with any Guilt, is not to be deemed mise∣rable, and he that is conscious of any Evil, cannot be counted happy.