XXXVII. In the whole constitution of man, I see not any virtue
contrary to justice, whereby it may be resisted and opposed.
But one whereby pleasure and voluptuousness may be resisted
and opposed, I see: continence.

XXXVIII. If thou canst but withdraw conceit and opinion concerning
that which may seem hurtful and offensive, thou thyself art
as safe, as safe may be. Thou thyself? and who is that?
Thy reason. 'Yea, but I am not reason.' Well, be it so.
However, let not thy reason or understanding admit of grief,
and if there be anything in thee that is grieved, let that,
(whatsoever it be,) conceive its own grief, if it can.

XXXIX. That which is a hindrance of the senses, is an evil to
the sensitive nature. That which is a hindrance of the appetitive
and prosecutive faculty, is an evil to the sensitive nature.
As of the sensitive, so of the vegetative constitution,
whatsoever is a hindrance unto it, is also in that respect an evil
unto the same. And so likewise, whatsoever is a hindrance unto
the mind and understanding, must needs be the proper evil of
the reasonable nature. Now apply all those things unto thyself.
Do either pain or pleasure seize on thee? Let the senses look to that.
Hast thou met with Some obstacle or other in thy purpose and intention?
If thou didst propose without due reservation and exception
now hath thy reasonable part received a blow indeed But if in
general thou didst propose unto thyself what soever might be,
thou art not thereby either hurt, nor properly hindered.
For in those things that properly belong unto the mind,
she cannot be hindered by any man. It is not fire, nor iron;
nor the power of a tyrant nor the power of a slandering tongue;