firmity of a decay'd Body, or the moderation of a Mind better improv'd in Wisdom than heretofore. I fear my Age has a greater share in it than my Virtue; and that I have more reason to complain, than brag of the obedience of my Inclinations. And, indeed, it were preposterous for me to ascribe to my Reason the power of subjecting my Desires, if they are too weak to revolt: so that what Wisdom soever men at my years may boast of, it is hard to distinguish whether those Passions, we now no longer feel, be subdued or extinguish'd.
Whatever it be, when our senses are no longer affected by external objects, nor our souls mov'd by their impressions, it is properly no more than a state of Indolence: yet is not this Indolence without its Charms. For to think himself exempt from all uneasiness, is enough to give joy to a reasonable man. The enjoyment of Pleasures is not always required; the privation of Pain well managed, renders our condition sufficiently happy.
When any misfortune befel me, I was naturally little sensible of it, without dashing this happy constitution with any thoughts of Constancy: for Constancy is only dwelling longer upon our miseries. It appears the most amiable Virtue in the world to those who are under no afflictions; but is truly an additional torment to such as suffer. Resistance only frets us; and instead of easing the first Pain, begets a second: without resistance we suffer only the Evils inflicted on us; with it, our own improvements too. For this reason, under my present Misfortunes, I resign all to nature; and reserve my Prudence for such a juncture of time, as I have nothing to suffer. Then by reflecting upon my own Indolence, I am pleas'd with the Pains I endure not; and by this means make happy the most common state of Life.
