Happy is that man that eats only for hunger, and drinks only for thirst; that stands upon his own legs, and lives by reason, not by example; and provides for use and necessity, not for ostentation and pomp! Let us curb our appetites, encourage virtue, and rather be beholden to ourselves for riches than to Fortune, who when a man draws himself into a narrow compass, has the least mark at him. Let my bed be plain and clean, and my clothes so too: my meat without much expense, or many waiters, and neither a burden to my purse nor to my body, not to go out the same way it came in. That which is too little for luxury, is abundantly enough for nature. The end of eating and drinking is satiety; now, what matters it though one eats and drinks more, and another less, so long as the one is not a-hungry, nor the other athirst? Epicurus, who limits pleasure to nature, as the Stoics do virtue, is undoubtedly in the right; and those that cite him to authorize their voluptuousness do exceedingly mistake him, and only seek a good authority for an evil cause: for their pleasures of sloth, gluttony, and lust, have no affinity at all with his precepts or meaning. It is true, that at first sight his philosophy seems effeminate; but he that looks nearer him will find him to be a very brave man only in a womanish dress. It is a common objection, I know, that these philosophers do not live at the rate they talk; fer they can flatter their superiors, gather estates, and be as much concerned at the loss of fortune, or of friends, as other people: as sensible of reproaches, as luxurious in their eating and drinking, their furniture, their houses; as magnificent in their plate, servants, and officers; as profuse and curious in their gardens, etc. Well! and what of all this, or if it were twenty times more? It is some degree of virtue for a man to condemn himself; and if he cannot come up to the best, to be yet better than the worst; and if he cannot wholly subdue his appetites, however to check and diminish them. If I do not live as I preach, take notice that I do not speak of myself, but of virtue, nor am I so much offended with other men’s vices as with my own. All this was objected to Plato, Epicurus, Zeno; nor is any virtue so sacred as to escape malevolence. The Cynic Demetrius was a great instance of severity and mortification; and one that imposed upon himself neither to possess anything, nor so much as to ask it: and yet he had this _scorn_ put upon him, that his profession was _poverty_, not _virtue_. Plato is blamed for _asking_ money; Aristotle for _receiving_ it; Democritus for _neglecting_ it; Epicurus for _consuming_ it. How happy were we if we could but come to imitate these men’s vices; for if we knew our own condition, we should find work enough at home. But we are like people that are making merry at a play or a tavern when their own houses are on fire, and yet they know nothing of it. Nay, Cato himself was said to