Moral gallantry a discourse, wherein the author endeavours to prove, that point of honour (abstracting from all other tyes) obliges men to be vertuous and that there is nothing so mean (or unworthy of a gentleman) as vice / by Sir George Mackenzie. Mackenzie, George, Sir, 1636-1691. 1667 Approx. 123 KB of XML-encoded text transcribed from 71 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A50634 Wing M175 ESTC R19878 12043511 ocm 12043511 53048 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50634) Transcribed from: (Early English Books Online ; image set 53048) Images scanned from microfilm: (Early English books, 1641-1700 ; 570:15) Moral gallantry a discourse, wherein the author endeavours to prove, that point of honour (abstracting from all other tyes) obliges men to be vertuous and that there is nothing so mean (or unworthy of a gentleman) as vice / by Sir George Mackenzie. Mackenzie, George, Sir, 1636-1691. [2], 136, 87, 30 p. Printed for Robert Broun ..., Edinburgh : 1667. First edition. Marginal notes. Imperfect: "A moral paradox" [87 p.] and "A consolation against calumnies [30 p.] lacking in filmed copy. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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A Discourse , Wherein the Author endeavours to prove , that Point of Honour ( abstracting from all other tyes ) obliges men to be Vertuous . And that there is nothing so mean ( or unworthy of a Gentleman ) as Vice. By Sir George Mackenzie . Seneca . Though God could not know , nor men would not punish Vice , yet would I not commit it , so mean a thing is Vice. EDINBURGH , Printed for Robert Broun , and are to be sold at his Shop , at the Sign of the Sun , on the North side of the Street , a little above the Cross , Anno Dom. 1667. TO HIS GRACE JOHN EARL OF ROTHES , His Majesties High Commissioner , Lord high Chancellour , Lord President of His Majesties Exchequer and Council , and General of His Majesties Forces in Scotland , &c. May it please your Grace , MY obligations to you are such , as may excuse real passion in a Stoick , and seeming flatteries in a Philosopher ; and my gratitude deserv'd not to aspire to that name , if it should not like them want measures . But , seing your modesty makes you think even what is justice to your merit to be flattery , as the greatness of your merit keeps the highest Elogies I can give you from being so ; I shall retain my respects for you in a breast , which may dispute sincerity as to your Interests , with the first of those who pretend to it : With which I shall the sooner rest satisfi'd , because no paper nor any thing else except the heart , which sends you this , is capable to retain or expresse that kindnesse it feels for you . In the above-written enumeration of your Titles , I have neither design'd to flatter you , or to contribute to your fame ; but rather to remember you how much you are debtor to Providence for it's kindness , and we to you for your repeated cares , that thereby ye may be thankfull to it , and we to you . In order to which , I have presented you and my Country with these Discourses , which by inciting both to be vertuous , will not allow either to be ungrate : and therein if I evidence not abilities , I will at least kindness and respect ; which cannot but far out-value the other , seing the last relate to you , and the first respects only my self . Since then holy Altars have not disdain'd to offer up Pigeons , and such like value-lesse things , which nothing but the sincerity of the offerer could render considerable , refuse not to accept and revise these , though unfiinsht Discourses : And if a mans last words may be believ'd , I ( who am to make these my last words in print , and confine my thoughts for the future to my ordinary employment ) do assure you , that they are presented with all imaginable respect and zeal , by Your Graces most humble Servant , George M ckenzie . To the Nobility and Gentry . My Lords and Gentlemen , HAving lighted this , though the smallest and dimmest of Vertues torches , at Honours purest flame ; I thought it unsuitable to place it under the Bushel of a private Protection , but rather to fix it upon such a conspicuous Elevation , as your exalted names , that Vertue might lance out from thence its glorious beams more radiently , and the better direct these who intend to be led by it . Narrower Souls then yours , have not room enough to lodge such vast thoughts , as Vertue and Honour should inspire : And that which raised you to that hight , which deserves this complement from Vertue , does deserve that ye should not , when ye have attained to that hight , neglect its address , though sent you by the meanest of it and your servants . Ye may ( My Lords and Gentlemen ) make your selves illustrious by your Vertue ; and which is yet nobler ( because more extensive ) ye may illustrat Vertue by your Greatness , and as the Impressa of a great Prince , makes Gold more current , though not more pure ; So your Patrocinie and Example may render Vertue more fashionable and useful then now it is . Undervalued Vertue makes then its application to you , as to those whom , or whose Predecessors it hath obliged ; And persecuted Vertue deserves your Patronage , as rewarded Vertue is worthy of your Imitation . And seing it did raise your families , and offers still to raise monuments for your memory , ye do in that assistance but pay your debt , and buy fame from succeeding ages . And as what is ingraved upon growing Trees , does inlarge it self as the Tree rises , so Vertue will be serious to advance you , knowing that it will receive extension accordingly as ye are promoted . Vertue is nothing else , but the exercise of these principles which respect the universal good of others ; and therefore , Nature out of kindness to its own productions , and mankind in favour to their own interests , have ennobled and adored such as were strict observers of those . The only secure and noble way then to be admired and honoured , is to be vertuous ; this will make you as it did Augustus , the ornament of your age , and as it did Vespasian the delight of mankind . This is ( though to my regrate ) the way to be nobly singular , and truly great . For men follow you , when ye are vitious , in complement to their own depraved humours , but when they shall assimulat themselves to you in your Vertues , they will shew truly their dependence , and that they follow you and not their own inclinations . In Vice ye but follow the mode of others , but in re-entring Vertue into the Bon-grace of the World , ye will be leaders ; by this your lives will become patterns , and your sentences Lawes to posterity , who shall enquire into your actions , not only that they may admire , but ( which is more ) that they may imitat you in them . I intend not by this discourse ( My Lords and Gentlemen ) that all Vertues should shrink in to the narrowness of a Cell or Philosophers Gown . No , no , publick Vertues are in their extension as much preferable to private , as the one place is more august then the other , of which to give you but one instance ( for the Principle is too well founded to need moe ) there is more Vertue in relieving the oppressed , then in abstaining from oppression , for that comprehends this , and adds to it the nobleness of courage , and the humanity of compassion . The one is the employment of Philosophers , but the other of that omnipotent GOD , whom these Philosophers with trembling adore : In the one we vanquish , but in the other we only fly temptations . Vertue then has employment for you , Great Souls ! as well as for retired Contemplators , and though Justice , Temperance , and these Vertues wherein none share with you , be more intrinsecally noble , then the atchieving the greatest Victories , wherein fate souldiers and accidents challenge an interest ; Yet Vertue loves to bestow Lawrels as well as Bayes , and hath its Heroes , as well as Philosophers . Rouse up then your native courage , and let it overcome all things except your clemency , and fear nothing but to stain your innocence ; undervalue your Ancestors no otherwise , then by thinking their actions too small a Patern for your designs ; and assist your Prince , till ye make the World ( which is washt by the Sea on all quarters ) that Isle which should acknowledge his Scepter ; your time makes the richest part of the publicks treasure , and every hour ye mispend of that , is a sacrilegious theft committed against your Countrey . Throw not then so much time away , ( though some be allowable ) in hunting and hauking which are not the noblest exercises , seing they favour alwayes the strongest , and do incline men ( though surdly ) to oppression and cruelty ( for which reason ( I beleeve ) Nimrod the first Tyrant , is in Scripture observed to have been a mighty Hunter ) and with Lucullus that glorious Roman think it the noblest hunting , to pursue malefactors by Justice in peace , and irreclaimable enemies by Armies in War. Raise siege from before these coye Ladies ( I speak no● of the nobler sort , for to court such will obliege you to learn Witt , Liberality , Patience and Courage ) who do highten their obstinacy of design to make you lengthen your pursuites , and lay it down before these strong Cities , which are by no forc'd metaphor called the Mistresses of the world , level their proud walls when they refuse your just commands , with the ground whereon they stand , and leave it as a doubt to your posterity , when they see ruines , to judge whither your fury or the thunder has lighted there . But if ye will justifie your complements to deserving beauties , employ your courage , as well as affection in their service ( for till then ye serve them but by halfs ) And as Cesar at his parting told Cleopatra , think your selves unworthy of them , till ye have raised your own value by such exploits , as courage has made great , and Vertue has made generous . Court them as he did her , with no other Serenades , then the pleasant noise of your Victories ; and after ye have returned , covered not with perfumes , or tissue , but with deserved and blossoming Lawrels , then that same vertous Courage , which hath forced a passage through Walls and Ramparts ( piercing where shot of Cannon languisht , or gave back ) will find an entry into the hardest heart , which if it yield not to those gallant importunities of fate and fame , it is certainly more unworthy of your pains then ye of its choice . But forget not amidst all your Trophees , rather to chastise pride , then to be proud of any your plumpest successes ( which become cheats , not victories , when men are vain of them ) for by so doing you shall become Vassals to it : Whilst ye toil to enslave others to you , endeavour rather to deserve , then to court Fame : for in the one case ye will make it your Trumpet , whereas in the other it will become your Imperions Mistriss ; and ye will thus oblige it to follow you , Whereas otherwayes you may weary your selves in following it . The noblest kind of vanity , is to do good , not to please others , or to expect a reward from them , ( and Fame is nothing else ) but do so of design , to gratifie your own gallant inclinations , judging that the having done what is good and great , is the noblest reward of both , and scattering , like the Sun , equal light , when men look , or look not upon it . The noblest kind of detraction , is to lessen those who rival your Vertue , not by obscuring their light , as the dull earth eclipses the Moon ; but by out-shining it as the Sun renders all these other Stars inconspicuous , which shine , but appear not at the same time with it . Raise your spirits by these Heroick efforts , to so generous a pitch , that ye need not think Heaven it self too high for you : And as if all things here below were too unworthy a reward for that courage , to which all those things do at last stoop . Attempt Heaven ( if ye will be truly couragious ) which the Scripture tells us , is taken by violence , and the violent take it by force . And when Vertue hath made you too great for this lower World , the acclamations and plauditees of such as consider the Heroickness and justice of your actions , shall be driven upwards with such z●●l and ardor , that they shall ( as it were ) rent the Heavens , to clear an entry for you there . Where when ye are mounted , though Cesar , or Augustus , Alexander , or Antoninus , were adorning the Skyes , transformed into Stars , as their Adorers vainly imagined ; yet ye may with pity look down upon them as spangles , which at best do but Embroider the out-side of that Canopie whereupon ye are to trample . Ye shall there have pleasure to see our blest Saviour interceed for such as were Vertuous , and welcome such as come there under that winning Character ; and shall from these lofty Seats , see such Terrestrial souls , as by their love to the earth , were united , and transformed into it , burn in those flames which took fire first from the heat of their lusts here : Which though it be an insupportable punishment , yet ceds in horror to these checks they shall receive from their Conscience , for having undervalued , or oppressed that Vertue which I here recommend . The Authors Design and Apologie . THough I can by no other Calculation then that of my sins , be found to be old ; yet in that small parcel of time which I have already transacted , I have , by my own practice , been so Criminal , and by my example adopted so many of other mens sins into the number of my own , that though I should spend the residue of my allowance without one error ( which is equally impossible and desireable ) yet that negative goodness being a duty in it self , it could attone my foregoing sins no more , then the not contracting new debts , can be accounted a payment of the old . The consideration of which prevailed with me , to endeavour to reclaim others from their vices , by discourses of this tenor , that in their prosolited practice I might be vertuous , as I have been vitious in the practice of such as have followed my example ; And that I might in the time they should imploy well , redeem what I my self had so mispent . In order to which , I did resolve to address my self to the Nobility and Gentry , as to those whose reason was best illuminated ; and by prevailing with whom , the world ( who imitats them as they depend upon them ) may be most compendiously gained to the profession of Philosophy , and to such as have most leasure to reflect upon what is offered , and fewest temptations to abstract them from obeying their own perswasions : And as Physitians do judge their Medicaments will be most successfull , when they rather second , then force Nature . So I resolved to use the assistance of their own inclinations in my discourses to them , laying aside an enemy , and gaining thus a friend by one and the same task . Wherefore finding , that most of them were either taken by an itch for honour , or a love to ease , I have fitted their humors with two Discourses ; in the one whereof , I endeavour to prove , That nothing is so mean as Vice ; and in the next I shall prove , That there is nothing so easie as to be Vertuous . I had , I confess , some thoughts of this Discourse , when I first undertook the defence of Solitude , but I thought it fit to acquaint my self with writing , by writing to privat persons , before I attempted to write to such as were of a more elevated condition : And that it was fit to invite all men first to Solitude , which I prefer as the securest Harbour of Vertue . But if some would pursue a publick life , as the more noble , I thought it fit to demonstrate to them , That there is nothing truly Noble , but what is sincerely Vertuous . I doubt not but some will out of mistake ( I hope few will out of malice ) think that the Writing upon such forreign Subjects , binds this double guilt upon me , That I desert my own imployment , and invades what belongs to those of another Profession : But if we number the hours that are spent in Gaming , Drinking , or Bodily Exercises ( at none of which I am dexterous ) If we consider what time is spent in Journeys , and in attending the Tides and returns of Affairs , we will find many moe vacant interluds , then are sufficient for writing ten Sheets of Paper in two years space , especially upon a Subject which requires no reading , aud wherein no man can write happily , but he who writes his own thoughts . With which , pardon me to think him a sober wit , who cannot fill one sheet in three hours ; by which calculation there needs go only thirty select hours to ten sheets : And his life is most usuriously imployed , who cannot spare so many out of two years to his divertisements ; especially where the materials are such daily observations , as are thrust upon me and all others by our living in the world , and are so orthodox and undeniable , that an ordinary dress cannot but make them acceptable . And so few ( I may say none ) have written upon the Subject , that I am not put to forge somewhat that may be new : But what ever others judge of this or me , I find that it is a part of my imployment as a Man and Christian , to plead for Vertue , against Vice. And really , as a Barrister , few Subjects will imploy more my Invention , or better more my unlabour'd Eloquence , then this can do . And I find , that both by writing and speaking Moral Philosophy , I may contract a kindness for Vertue , seing such as repeat a lye with almost any frequency , do at last really believe it . Neither is there any thing more natural , then to have much kindness , for either these Persons , or Sciences wherewith we are daily conversant : And by this profession and debate , I am obliged ( though I fear that I satisfie not that obligation ) by a new and strong tye to be Vertuous ; lest I else be inconsequential to my own principles , and so be repute a fool , either in not following what I commend , or in commending so much what by my practice I declare is not worth the being followed : And therefore if I cannot pleasure others ( which is my great aime , and will yeeld me great satisfaction ) I will at least profit my self : Which , because it is more independent , is therefore more noble , and so will suit best with my Subject , though the other would suit better with my desires . A DISCOURSE , Endeavouring to prove , That point of Honour obliges Men to be Vertuous ; And that there is nothing so mean as Vice , or so unworthy of a Gentleman . BY how much the more the world grows older , by so much ( like such as wax old ) its light grows dimmer ; and in this twilight of it's declining age , it too frequently mistakes the colours of good and evil , and not infrequently believes that to be the body , which is but its shaddow . But amongst all its errors , those which concern honour , are the most ( because conspicuous , therefore ) dangerous ; every fault being here an Original sin , and becoming , because of the authority of the offender , an Law , rather then an Example . Some conceive themselves obliged in honour to endeavour to be second to none , and therefore to overturn all who are their Superiors : Others to think every thing just whereby they may repay ( though to the ruine of Publick Justice ) the favours done to their private Persons , or Fortunes . Some imagine that they are in honour bound to live at the rate , and maintain the grandour of their Predecessors , though at the expence of their starving Creditors ( obedient to Nature in nothing oft-times , but in this fantastick keeping of their Ranks ) and there want not many , who judge it derogatory to theirs , to acknowledge these errors of which they stand convinced . Young Gallants likewise look upon Vertue , as that which confines too narrowly their inclinations , judging every thing mean which falls short of all the length , to which power or fancy can stretch it self : And as a Gentile Wit hath handsomly exprest it , they believe that Honour is nothing but an itch of blood , A great desire to be extravagantly good . And thus whilst every man mistakes his Fancy for his Honour , they make Honour to be like the Wind ( from which at that rate it doth little differ ) then which nothing sounds higher , and yet nothing is less understood . To vindicate Honour from these aspersions , and reclaim persons otherwayes Noble from these errors , I have undertaken this Discourse : the nobleness of whose Subject deserves , that it had been illuminate by the victorious hand of mighty Cesar , and to have been Writ by a Quill pluckt from the Wing of a Fame . But I hope the Readers will consider , that seing I am able to say so much upon it , that more sublime Wits would be able to say much more . And as in refining of Mettals , the first work-men require usually least skill ; so I hope that after I have digged up with rather pains , then Art , the first Ore , it will hereafter be refined by some happier hand . I have in great esteem these Honours which are derived from Ancestors ( though that be to be great by our Mothers labours , rather then our own ) and to those which Princes bestow ( though that be but to be gallant in Livery ) and I believe that we may justly interpret Nebuchadnezzars Image ( whereof the Head is said to have been Gold , the Breast Silver , the Belly Brass , the Legs Iron , and the Feet Clay , to be a Hierogliphick of this lower World , wherein Nature hath imprest the several Ranks of Mankind , with gradual advantages suitable to their respective imployments ; The meaner sort falling like dregs to the bottom , whilst the more refined Spirits do like the Cream rise above ; these like sparkles flying upward , whilst the others do like the contemned ashes lye neglected upon the level . And seing the Wise Former of the World , did design by its Fabrick , the manifestation of His Glory ; it is most reasonable to conclude , that He would adorn such as are most conspicuous in it , with such charms and accomplishments as might most vigorously ravish the beholders into the admiration of that Glorious Essence they represent . The Almighty being hereby so kind to such whom he hath deprived of the pleasure of commanding others , as to give them the pleasure of being commanded by such as they need not be ashamed to obey , and so just to those whom he hath burdened with that command , as to fit them for it by resembling indowments : And as by the Heroickness of these who represent him , he magnifies his own wisdom in that choice ; So by their publick spiritedness , he manifests his love to these who are to be governed . Thus as amongst the Spheres , the higher still roll with the greatest purity : and as in natural Bodies , the Head , is as well the highest as the noblest part of that pretty Fabrick ( from being vain whereof , nothing could let us , but that , as the Apostle sayes , it is given us , and is not our own workmanship ) so amongst men ( each whereof is a little World , or rather a nobler draught of the greater ) the highest are ordinarily the more sublime ; for such as attain by election to that hight , must be presumed best to deserve it , such as force a passage to it , could not do so without abilities far raised above the ordinary allowance , and such as by their birth are accounted Noble , have ordinarily ( like water ) their blood so much the more purified , by how much the further it hath run from its first Fountain : Antiquity is an abridg'd eternity , and that being one of GODS Attributes , these do oft resemble him most in his other Attributes , who can pretend with greatest justice to this . And as in natural bodies , duration doth argue a fineness , and strength of constitution , so we cannot but acknowledge that those Families have been most worthy , who have worn out the longest tract of time without committing any such enorme crime , or being guilty of either such rashness , or infrugality , as moth away these their Linages , which like Jonahs Gourd , rather appear to salute the world , then to fix any abode in it . Yet there is a Nobility of Extraction much raised , above what can owe its rise to flesh or blood : and that is Vertue , which being the same in souls , that the other is in bodies and families , must by that Analogy surpasse it as far , as the soul is to be preferred to the body , and this Moral Honour and Nobility prizes its value so far above all other qualities , that the Stoical Satyrist following the Dogma's of that School , is bold to say , that nothing but vertue deserves the name of Nobility , Nobilitas sola est atque unica Virtus . And in opposition to this Nobility , but most consequentially to that Doctrine , Seneca a Partisan of the same Tribe , doth with a noble haughtiness of Spirit tell us , that licet Deus nesciret , nec homo puniret peccatum , non tamen peccarem ob peccati vilitatem , though GOD could not know , nor man would not punish Vice , yet I would not sin , so mean a thing is sin . For proving of which , I shall advance and confirm these two great truths , that men are in point of Honour obliged to be vertuous , and that there is no Vice which is not so mean that it is unworthy of a Gentleman ; and shall lead you unto that Seraglio of privat Vices , of which , though the weakest , seem in our experience to have strength enough to conquer such who pass for great geniouses in in the World : A Philosopher will yet find , that these defeats given by them to noble Spirits , do not proceed from the irresistableness of their charmes , but from the inadvertance of such as are captivat , and is rather a surprize then a conquest . For these great souls being bussied in the pursuit of some other Project , want nothing but time to overcome these follies , or else these vices and passions ( which is a great Argumemnt of their weakness ) do then assault such Heroes , when they are become now mad with their prosperity . But if we will strip Vice or Passion of these gaudy ornaments , which error and opinion lends them , or advert to our own actions , we will find , that these overcome us not , but that we by our own misapprehension of them overcome our selves , as will appear , First , by some general reflections , to which in the second place I shall subjoyn some particular instances , and shall by a special Induction of the most eminent Vertues and Vices clear , that there is nothing so noble as Vertue , nor nothing so mean as Vice. As to the general reflections , I shall begin with this , that if Advancment be a noble Prize , doubtlesse Vertue most by this be more noble then Vice , seing it bestowes oftest that so much desired reward . For further proving of which from reason , consider , that no man will cabal with vitious persons ( without which no project for advancement can be promoved ) for , who will hazard his life and fortune with one whom he cannot beleeve ? and who can beleeve one who is not vertuous ; trust fidelity and sincerity , being themselves Vertues ? or who should expect to gain by favours , the friendship of such as by their Vices are ingrate to GOD and Nature ? who have been to such liberal , infinitly far above humane reach ( and thus likewise vitious persons are contemptibly mean seing they are so infinitly ingrate ) and in this appears the meannesse of Vice , that it can effectuat nothing without counterfitting Vertue , or without its real assistance : When Robbers associat , they entertain something Analogical to friendship and trust , else their Vices would be but barren ; and without humility shewed to inferiors , the proudest men and Tyrants would owe but little to the greatnesse of their spirit : When Undertakers league together , either they trust one another , because of their oaths or because of their interests only ; If the first , they owe their Success to Vertue ; If the second , then they never fully cement , but assist each others by halfs , reserving the other half of their force to attend that change , which interest may bring to their Associats , and do such as fight for hire ( interest being nothing else ) acquit themselves with such valor ? as those , whose courage receives edge from Duty , Charity , Religion , or any such vertous principles ? Vitious persons have many rivals , and so meet in their rising with much opposition : The Covetous fear the promotion of him who is such , and the Ambitious , of him who is of the same temper . But because , all expect civility from the debonair , and money from the Liberal ; They therefore wish their preferment , as what will contribute to their own interest , and Princes are induc'd to gratifie such , as knowing that in so doing , they transmit to their people what they bestow upon such Favourits , and that they preclud the challenges of these who repine at their Favours as misplac't when not bestowed upon themselves . If there be any thing that is noble or desirable in fame , Vertue is the only ( at least as the straightest so the nearest ) road to it , Posterity taking our actions under their review , without the byasse of prejudice , passion , interest or flattery , and of such as Story cannonizes for its Grandees . Alexander is not so truly glorious , for defeating the Indians , as for refusing to force Darius fair Daughters ; for in the one , a great part is due to the courage of his souldiers , and the brutishness of his opposers , whereas in the other he overcame the charms of such , as might have overcome all others , and was put to combat his own youth , which had gained for him all his Victories : the meanest of his souldiers could have forc'd a prisoner , but fame reserved it as a reward worthy of Alexander in this chastity to vanquish a monarch and to gratifie a generous Lady ; to displease whom , was as great a crime as it was to ravish others . Nor was William the Conqueror more honoured , for subjecting a War-like nation , then for pardoning Gospatrick and Eustache of Bulleign , after so many revoltings : For in the one he conquered but these who were lesse then himself , but in the other he conquered himself , who was their Conqueror . Aristides was esteemed more noble , in under-going a patient banishment , then these Usurpers who condemned him to it , whose names remain as obscure as their crimes are odious , whilst his is the continual ornament of pulpits and theaters : And all the Roman glories do not celebrat Neroes memory to the same pitch with that of Seneca's , who did ( like the Sun ) then appear greatest , when he was nearest to the setting . Alexander is only praised , when we remember not his killing Parmenio , and the famous Hugh Capet of France ends his glory , where we begin to talk of his usurpation : and ( to dispatch ) this is one great difference betwixt Vertue and Vice , in relation to fame , That Vice like a Charletan is applauded by the unacquainted ; or like rotten Wood may shine in the dark , but it 's lustre lessens at the approach of either time or light ; whereas , though Vertue may for a time ly under the oppression of malice ( which Martyrdom it suffers only when it is mistaken for Vice ) yet time enobles it , and light does not lend it splendor , but servs only to illuminat it's beholders : and so to enable them to discover what native Excellencies it posesses . If Amphialaus or Orondates had been charged in these Romance , ye so dote upon with drunkenness oppression or envy , certainly it had lessened their esteem , even with such as most admire , though they will not imitat these Vertues . And to shew how much kindness Vertue breeds for such as possesses it , Consider , how though ye know these to but imaginary ideas of Vertue , yet ye cannot but love them ( as ye can love them for nothing else ) seing they never , obliged you or your relations ; and since abstract Vertue conciliats so much favour , certainly Vertue in you will conciliat much more : For besides that idea which will be common to you with them , some will be obliged thereby to love you , as their Benefactors , and others , because they know not when ye will become so . And at least they will honour your Vertue , as that which will secure them against your wrongs , and which will assure them of your good wishes , if you cannot lend them your assistance . Would not the most prostitute Ladies hate Statira , or Parthenissa , if they had been represented under any one of these their own Vices , whose number can find their account no where but in the moments they live , nor excuses no where but in the madness of such as commit them ? And would not our Gallants think it ridiculous to see these Hero's brought in by or the Authors of Cassandra , or Parthenissa glorying in having made their Comrades brutish by drinking , or poor Maids miserable by uncleanness , and though Whoring be cryed up as one of these gentile exercises , that are the price of so much time and pains ; yet we hear of none of these , who are so much as said to have had a Whore , beside to glory in it . But to turn the medal , consult your own experience , and it will remember you of many hopeful Gentlemen , whose advancement hath been so far disappointed by these Vices , that they fell so low as to become objects of pitty to such as feared them once , as their accomplisht Rivals . And to let us see the folly of sin , I have known such as hated Nigardliness so much , as that to shun it , they spent their abortive Estates before they were full Masters of them ; Brought by that excess to flee Creditors , starve at home , walk in raggs , and which is worse , beg in misery , and so to fall into the extremity of that Vice , whose first , and most innocent degrees they laught at in others : And when they beg'd from these who were both Authors and Companions in their Debordings , ( expecting to be supplied , as well by their justice as their compassion ) did get no return but that laughter which was a lesson taught by themselves ; or at best , a thousand curses , for having bred them in a way of living , that did naturally occasion so much mischief . If then poverty be mean and ignoble , certainly Vice must be so too , seing beside sickness , infirmity and infamy , it hales on poverty upon such as intertain it . When the world was yet so young , as to be led by sincerity , in place of that experience , which makes our age rather witty then honest . Its Hero's , who equally surpassed and ennobled mankind by their Vertue , were for it deified , even by these their contemporaries , who in possessing much more both riches and power then they , wanted nothing but this Vertue to be much greater then they were . And thus Nimrods Kingdom could not build him Altars , though sincere Rhadamanthus had fire kindled on his , by the heat of their zeal , who knowing him to be mortal , could not , even in spight of his dying , but worship that Immortal Vertue which shined in him . And as Cicero informs , these gods of the Pagans were at first but illustrious Hero's , whose vertue , rather then their nature rendered them immortal , and worthy to be worshipped , even in the estimation of such undisciplin'd Bruts , as thought the Laws of Nature a bondage , and the Laws of GOD a fable . We find though Licurgus in Lacedemon , Aristides in Athens , and Epamenondas in Thebes , were not born to command , yet their Vertue bestowed on them what their Birth denyed , and both without , and against factions , they were elected by their Citizens to that rule , which they did not Court , and were preferred to such as both by birth and pains had fairer pretences to it . And whilst Greece flourished , Reges Philosophabant , & Philosophi regebant : these Common-wealths being more numerous then their Neighbours , in nothing but their Vertues , and stronger then they in nothing but in the sincere exercise of Reason : And when Tyranny and pride had by wasting these Common-wealths , made place for the Roman glory , nothing conquered so much the confiners of that glorious State ( whose Center was Vertue , and Circumference Fame ) as their Vertue . Thus the Phalerians are by Plutarch said to have sent Ambassadors to Rome , resigning themselves over to the Roman Government , because they found them so just and noble , as to send back their Children who had been betrayed by a Schoolmaster : when Pirhus was advertised by the Romans to beware of Poyson from one of his own Subjects , who had offered to dispatch him , he did then begin to fear that he should be conquered by their Armes , who had already subdued him by their civilities . And such esteem had their justice gained them , that they were chosen Umpires of all neighbouring Nations , and so gained one of the opposites , first to a confederacy , and then to a dependency upon them . And Attalus King of Pergamus , did in Legacy leave them his Kingdom , as to these whose Vertues deserved it as a reward ; which occasioned St. Augustine to fall out in this eloquent expression , Because GOD ( saith he ) would not bestow Heaven upon the Romans , they being Pagans , he bestowed the Empire of the World upon them , because they were Vertuous . And many have been raised to Empires , by no other assistance then that of their Vertue . As Numa Pompilius , Marcus Antonius , Pertinax and Vespasian , whilst the want of this , hath in spight of all the power with which vicious Governours have been surrounded , degraded others from the same Imperial Honours , as Tarquinius Superbus , Domitian , Comodus . And generally there is but one Emperor to be seen in that long Roman List , who was unfortunate , being Vertuous : And not one whose Vice was not the immediate cause of ruine to its Author . Antiquity hath also transmitted to us the memory of Socrates , Zeno , and other Philosophers , under as obliging Elogies , as these of the most famous Emperors , whom Vertue ( to let us see that Riches and Honours are but the Instruments of Fame , and not the Dispensers of it ) hath , without any assistance , raised to this pitch , above these Princes , that they have conquered our esteem , without the aid of Armies , Treasures , Senats , or flattering Historians ; and cease not like them to command when they ceas'd to live ; but by their precepts and discourses , force worthy souls yet to a more intire obedience , then the others did whilst they were alive , by their Sanctions and penal Statutes . For Princes govern but a short time one Nation : and by these Laws , they aw but such vitious persons , whom it is more trouble then honour to command . But these Illustrious Philosophers , and such as imitate their Vertue , have thereby attained to a Soveraignty over both the Wills and Judgements of the best of all such as are scattered amongst all the other Kingdoms of the World. And Marcus Aurelius , who was one of the greatest Emperors , doth recommend to Kings as well as Subjects , to think , that one of these Philosophers is beholding all their actions , as a most efficacious mean to keep men in aw , not to commit that Vice to which they are tempted . I have seen very great men shun to owne even their beloved Vices in the presence of such as they needed not fear for any thing but their Vertue : And it is most remarkable , that Nero , who exceeded all who then lived in power , and all who shall live ( I hope ) in cruelty , did still judge himself under some restraint , whilst Seneca was at Court to be a witness to his actions . And every vitious person must flee publick , and the light ( which showes the meanness and cowardliness of Vice ) when he is to resign himself over to any of these Criminal Exercises , by which likewise when committed , men become yet more cowards ; for who having spent his life at that unworthy rate , will not ( if he be master of any reason ) tremble and be afraid to venture upon such exploits ? as by taking his life from him , may , and will present him before the Tribunal of that GOD whom he hath offended ; and from whom ( which will not a little contribute to his cowardliness ) he cannot expect that success , vvhereof the expectation lessens , or hightens to its own measures , the courage of such as are engaged . We may easily conclude the meanness of Vice from this also , that Servants , without pains or Art , equal us in them ; for these can Whore , Drink , Lie , and Oppress : But to be Temperat , Just and Compassionat , are qualities whereby we deserve , and are by such as know us not , judged to be Masters and well descended . And have not Servants reason to think themselves as deserving persons as their Masters , when they find themselves able to equal , or surpass them , in what they glory in as their great accomplishments ? Seing what is imitated , is still nobler then what imitats , certainly Vice must be the less Noble , because it but copies Vertue , and owes to its mask , and our errors , what it possesses of pleasure or advantage . Cruelty pretends to be Zeal , Liberality is counterfeited by the Prodigal , and Lust endeavours to pass for Love. Is there any thing more ignoble then fear , which does as slaves , subject us to every attempter ? And have not all Vices somewhat of that unmanly passion ? In Covetousness we fear the want of Money , in Ambition the want of Honour , in Revenge the want of Justice , in Jealousie Rivals ; and when we lie we fear to speak openly . Is there any thing more mean then dependence ? and maks not Ambition us to depend upon such as have Honours ? Covetousness upon such as have Riches ? and Lust upon the refuse of Women ? Whereas Vertue seeks no other reward , then is paid in doing what is vertuous , and owes it's fee only to it's self , leaving Vice in the servile condition of serving for a fee even those whom it most hates . And generally in all Vices we betray a meannesse , because in all these we confess want and infirmities : In Avarice , we appear either fools , in desiring what is not necessar and in dissoblieging friends , hazarding our health , and other necessars for what is not so it 's self or else we confess that our necessities are both greater , and more numerous , then these of others , by heaping together Riches and Money , which serve for nothing , when they serve us not in supplying our wants . In Ambition we confess the want of native Honour and Excellency , In Lust want of Continency , In Anger we want Command of our selvs , and in Jealousie we declare we think not our selves worthy of that love alone , wherein we cannot fear rivals upon any other accompt ; and in Jealousie men likewise wrong their own Honour , in suspecting that of their Ladies or Friends ; Whereas Vertue perswads us , that our necessities may be confin'd to a very small number , and that these may be repaired , without any loss of friends , and but little of time : it teaches us that Riches were created to serve us ; And that therefore we disparage our selves , when we subject our humour to our Servants . And from it we learn , to rate so justly the Excellencies of that rational Soul , which is the Image of GOD Almighty , as to expect from it , and no where else under the Sun , any true and solid happinesse : And to accompt nothing more noble then it , except the Almighty GOD , whose offspring it is , and whom it represents . There is nothing more mean then to be cheated , and all Vices cheat us , Treason promises Honour , but leads to a Scaffold ; Lust pleasure , but leads to sickness , and Flattery cheats all such as hear it , and such as are proud are doubly miserable , because they are both the cheaters , and the persons cheated . Thus Vice cannot please without a crime , and these are even then gaining the hatred and contempt of others , when they are enquiring , or hearing from flatterers , that the people seek no where without them objects of Love and Admiration . Whereas , Sacred Vertue allows us to admire our selves , and which is more , to beleeve that all these things for which vitious men neglect the care of their Souls , are unworthy of our re-search ; and certainly the Soul is a more noble creature then that earth , or mettal , which we stain our Souls to get : for , our Souls do censure all these things ; it finds defects in the noblest buildings , and shews by desiring more , an unsatisfiablenesse in all extrinsick objects ; It determins the price of all other creatures , and like the Magistrat in this Common-wealth , assigns to every thing it's rate ; to day it cryes up the Diamond , and to morrow it allows preference to the Rubie : these treats , and colours , which ravish this year , passe the next for no beauty . Red hair pleases the Italian , and our Climat hates it , and it is probable , that this change of inclination , is not a culpable inconstancy in man , but a mark of his Soveraignity over all his fellow-creatures . Vertue teaches him not to owe his happinesse to the Stars , nor to be like some foolish Emperours , so fondly vain , as to think that he shall have no other reward for his Vertue , then the being transformed into one of these lesser lights , which he knowes to have been created only for a Lantern to him , or at best but to adorn , with their numberless Associats , that firmament which was created to be one of these least Arguments , whereby he was to be courted into a beleife of , and love for that GOD , who thinks him so excellent a Creature , that he is said to be glad at the Conversion of a sinner , and to grieve at his obstinacy ; And if we will consider the miraculous Fabrick of our bodies , which though we be but dull , yet we may see to be all workmanship ; and wherein the number of wonders , equals that of Nervs , Sinews , Veins , Bones or Ligaments , the curious Fabrick of that Brain , which lodges ( without croud or confusion ) so many thousands of different and noble thoughts , the Artifice of those various Organs , that expresse so Harmonious Airs and ravishing expressions , the charmingnesse of these Lynes and Featurs in Ladies , which like the Sun scorch as well as illuminat the beholders . We may conclude that our Soul must be a most excellent piece , seing all this contexture , is appointed to be but a momentany tabernacle for it , when it is in its lowest and unworthiest estate ; And which when the Soul deserts , is thrown out with all it's wonders , least it should by its stink trouble the meanest of these Senses , which servs the Souls of these who are alive . Consider how this Soul grasps in one thought all that Glob for which ambitious men fight , and for some of whose furrowes , the avaritious man doth so much toil . Consider , how it despises all that Avarice has amas'd , how it is pleased with no external object , longer then it fully considers it , and what a great vacuity is left in our desirs after these are thrown into them ; and by all this we will learn , that Vice disparages too much the Soul , when it imagins , that any finit thing can bound it's thoughts , and we are but cheated when we listen to these proffers , which Vice makes use of Honour , Pleasure or Advantage : for who can be so mean , to think that all these faculties were bestowed upon our Souls ? these featurs upon our bodies , and so much care taken of both by Providence , for no other end , then that we should admire that Wine which Peasants make , those colours which prostitute Whoors weare , that we should gain fortunes , which serve too oft to corrupt these for whom they are prepared , or respect from such , as bow not to us , but to our stations ? Having thus overrun these general Considerations , whereby men who are gallant may be Courted to a love for Vertue ; my Method leads me now to fall down to those instances of particular Vices and Vertues , wherein I may make nearer approaches to the actions of mankind : And seing there is too much of ease , and too little of cogency , in writing full and tedious essays upon these common Theams , I shall consider them only as they relate to Gallantry , promising no other tract of Art in all this Discourse , but that I shall pursue my design so closely , as not to imploy any Argument against Vice , nor assist Vertue with one thought , but such as may decry the one as mean , and cry up the other as gentile and handsome . We owe that deference to great men , that even their Vices should have the precedency of all others , and therefore I shall begin this invective with Dissimulation , which is peculiarly their sin , for when the meaner sort are guilty of the same thing , it is in them called falshood , from which dissimulation differs nothing , but that it is the Cadet of a Nobler Family . And this evinces what an ugly and ungentile Vice Dissimulation is , seing he is no Gentleman who would not choise rather to die , or starve , then to be thought false : All Dissemblers shew an inability to compass without these pitifull shifts , what in dissembling they design , for this is the last refuge , and by this Courage becomes unnecessary , and we oft see that Cowards dissemble best , gallant men laying that weight upon their Courage , vvhich the others do upon Dissimulation . And at this unworthy Game , it is not requisite to be gallant , providing men be vvicked . Dissimulation is but a Courtly Cowardliness , and a Stately Cheat : and certainly , he is too much afraid of his own , either Courage , or Fate , and values too much his prize above his honour , or innocence , who can stoop to play this under-boord Game : Whereas a gallant and generous soul , will not fear any event so much , as to leave his Road for it ; and will owne vvhat is just , vvith so much nobleness of resolution , that though Fate should tumble down upon him Mountains of misfortunes , they may perhaps overwhelm , but they shall never be able to divert him . Where are then these gallant resolutions of our fore-fathers ? who scorned even victories gained by teachery , falshood , poysons , and such other unhandsome means ? Where is the Roman fortitude ? which advertised Pirhus of his Physicians offer to poyson him , though their greatest enemy , And which caused Marcus Regulus choise to return to be a Martyr for Vertue , rather then stain the Roman Faith ? Where are these resentments of the Lie in frivolous cases , when great men magnifie in their Dissimulation what is in effect lying and treachery ? To deceive one who is not obliged to believe us , is ill ; but to cheat one whom our own fair pretences have induced to believe us , is much worse , for this is to murther one whom we have perswaded to lay aside his Arms. And as Dissimulation thrives never but once , so to use it cuts off from the Dissembler that trust and confidence vvhich is necessary in great undertakings ; for , who will depend on these whom they cannot trust ? And after Dissemblers are catcht ( as seldom they escape ) the abused people hate and persecute them as violators of that without which the World cannot subsist . I appeal to the Reader , if he hath not heard enemies lov'd for their ingenuity ; and if he hath not seen these Cut-throat Lights blown out , and end in a stinking snuff : And as if every man had escaped a Cut-purse , if every man did not bless himself , and rejoyce to see these dissemblers fall . And I may justly say , that Dissimulation is but the Theory of Cut-pursing , and Assasination . Consider how unpleasant any thing appears that is crooked , and ye will find an natural argument against Dissimulation , and though it hath great Patrons , and can pretend to an old possession , and much breeding at some Courts ( though all who are Gallant there hate it ) yet it is never able to gain esteem , and can defend it self no other wayes , then by a cowardly lurking , and shunning to be discovered . Neither can there be so much Wit in this Art as can justifie its error ; for Women , and the meanest Wits are oft-times most expert in it : all can do it in some measure , and none ever used it long without being discovered ; and such only are rendred its prey , as make it no great conquest , they being either our friends , who expected not our invasion ; or fools , who are not worthy to be gloried in , as our Trophees . There are none of these Vices which rage amongst men , more destructive to either their honour , or to the honour of that Common-wealth which they compose , then Envy , and ( which both follows it , and aggravats its guilt ) Detraction . Envy is mean , because it confesses that the envyer is not so noble or excellent as the person envied : for none are envied , but such as possess somewhat that over-reaches , or excells what is possest by such as do envy . This Vice acknowledges , that he who useth it , wants much of what is desireable , and which is meaner , much of what another possesses , and as if we despair'd of rising to anothers hight , it makes us endeavour to pull him down to the stature of our own accomplishments . Most men essay to imitate the actions of these whom they envy ; so that in detracting from these , they leave others to undervalue what they themselves design ardently to perform . And thus , if these detracters be so much favoured by Fate , as to atchieve any such great action , as that is which they undervalue in others , they get but a barren victory , and which is more insupportable , they see themselves punished by their own Vice. And to convince us how mean Vices , Envy and Detraction are , we may observe , that such as are victorious , judge it their honour to magnifie these who were vanquisht ; and men wound extreamly their own honour , when they detract from persons who are more deserving in the eyes of the world then themselves , for they force their hearers to conclude , that the Detracters themselves must be undeserving , seing these who deserve better , are by their confession , cry'd down as being of no merit , which remembers me of this excellent passage in Plinius the Second , Tibi ipsi ministras in alio laudando , aut enim is quem laudas , tibi superior-est , aut inferior ; si inferior & laudandus , tu multo magis ; si superior , neque jure laudandus , tu multo minus . Thou serves thy own interest when thou praises others , for either he whom thou praisest , is thy inferior , and then if he deserves to be praised , much more thou , if he be thy superior , and deserves not to be praised , much less thou . All men are either our friends , or our enemies , or such who have not concerned themselves in our affairs . We are base , because ingrate , when we detract from our friends , and we assert our own folly , when by Detraction , we endeavour to lessen the worth of those whom we have chosen for such : we lessen likewise our honour , when we detract from our competitors , and enemies , because to contest with undeserving persons , is ignoble , and to be vanquisht by them , has little of honour in it ; Whereas , as all events are uncretain , if we be overcome by such as our detractions have made to pass for undeserving , our overthrow will by so much become the more despicable , and to detract from such as expected no wrong from us , and who are strangers to us and our affairs , is not only imprudent and unjust , but is as dishonourable and little gallant , as that is to wound one who expects not our aggression , and whose innocency , as to us , leaves him disarm'd ; and the word backbiting clears to us , that detraction is a degree of cowardlienesse , for it assaults only such as are unprepared , or absent , which is held dishonourable amongst the least of such as have gallantry in any esteem . He who praises , bestows a favour , but he who detracts , commits a Robbery , in taking from another what is justly his ; and certainly to give , is more noble then to take . Envy is also most prejudicial to great undertakings , seing such as are engaged , must resolve either not to act , what is necessar for compleating so great projects , or if they do , to fall under the envy of these for whom they act them , and the undertakers do obstruct by envy their own greatnesse , because they are by that Vice , perswaded to crop such as but begin to perform in their service , attempts worthy of the being considered : How destructive likewise this Vice is to the glory of Kingdoms , and Common Wealths , does but too clearly appear from this ; that all who are in them , are either despicable , by not being worthy of the being envyed , or else will be destroyed by that Vice , which levells it's murthering engines at such only , who are the noblest Spirits , and who deserve most promotion from their Countrey . Carthage was destroyed by the envy which Hanno and Bomilcar , bore to Hannibal ; who by denying him Forces , to prosecut his Italian Conquests , did involve themselves with him in the common ruins of their Countrey ; which shews the dishonourable folly of envy in conspiring against it self , with these who being enemies to both the opposits , sides first with the one , in gratifieing his envy , and then destroyes the other , whose passion it first serv'd . Pitifull examples whereof , our own Age affoords us , wherein many great men were by envy driven to oppose principles , whereon they knew the publick safety , and their own private interest to depend . Flaminius the Roman General endangered Rome , and Terentus Varro did almost losse it out of envy to Fabius Maximus ; and such was the force of envy , that it did defeat the great Scipio , and banished him from that Rome which he had made both secure and great ; and did by his example cool the zeal of such who retained their blood in it's Veins , as in an arsenal , for no other end then the service of their Countrey , as a consequence of which envy , it was observ'd , that in the next Age most of Rome's Citizens declin'd rather to entertain that fame , which the former courted , then to be exposed to the cruelty of that envy , which did usually attend it . Detraction brings likewise these great disadvantages to our reputation , that it engages both these from whom we detract , and their friends partly out of revenge , and partly for self defence , to enquire into our errors and frailties , and to publish such as upon enquiry they have found , or to hatch calumnies , if truth cannot supply them : And in that case , rate of Game obliges us to favour the Counterer , for we defend what may be our own case , in favouring what is at present but the defence of others . It legittimats likewise these calumnies which are vented of us , by such as our detraction hath not yet reacht , who will think it their prudence ( like these who fear Invasion ) to carry the War into the Territories of such , from whom they do upon well founded suspitions expect Acts of Hostility . If then our own Honour be dear to us , we should not invade the Honour of others : For , Revenge , the activest of Passions ( when added to that love of Honour which is equal in us and them ) will obliege them to do more against our Honour , then we can do in it's defence . Whoring renders men contemptible , whilst it tempts them to embrace such as are not only below themselves in every sense , but such as are scarce worthy to serve these handsomer Ladies , whom they either do , or may lawfully enjoy . Doth not this Vice perswade men to ly in Cottages ? with Sluts , or ( which is worse ) Strumpets , to lurk in corners , to fear the encounter of such as know them , and to bribe and fear those servants , who by serving them at such occasions , have by knowing their secrets , attained to such a servile mastery over them , that I have been ashamed to hear Gentlemen upbraided by these Slaves , in terms , which were the adequat punishment , as well as the effect of their Vice. Men in Whoring must design either to satisfie their own necessities , or their fancy ; if their necessities , then as Marriage is more convenient , so it is as much more noble then Whoring ; as it is more gentile for a person of honour , rather to lodge constantly in a well appointed Pallace , then to ramble up and down in blind Ale-houses ; in the one a man enjoys his own , whereas in the other he only lives as Theeves do , by purchase : If to satisfie fancy , certainly it should please more , at least it is more honourable to be secure against rivals , then to be sure to be equal'd by them who will fancy a divided affection ? and who can be sure ? that she who destroys her honour for us , will not risign the same to a second , or third ? for besides the experiment we have of her change , oaths , honour and obligations can be no convincing evidents of , or sureties for what she promises , seing she is then breaking these , when she gives strangers these new assurances . And this makes me laugh to hear Women so foolish , as to rely upon such promises as are given by men who destroy their Nuptial Oaths , when they make them . And if Women be such excellent persons , as to deserve that respect , and these adorations , which are passionat enough to be payed before Altars ; certainly every man should endeavour to secure the esteem of one of these rare creatures , which is more noble , then to rest satisfied with a tenth , or sixteenth part , like men sharing in a Caper . And therefore , seing fancy nor honour allow no rivals , I am confident that no man can satisfie his fancy , or secure his honour , in preferring a Whore to a Wise , or in using Whores when he wants one . Have not Whores ruined the repute of some great men who entertained them ? by causing them neglect to pursue their victories , as Thais did to Alexander , and Cleopatra to Mark Anthony ? Have they not betrayed these secrets wherein their same was most interessed , as Dalila did to Sampson ? And there is nothing more ordinary , then to hear such ( like Herod ) swear that they dare not refuse their Mistrisses , what ever is within their reach ; and thus , they must either prove base , in perjuring themselves , if they think not what they say ; are contemptible slaves , both to their passions , and to these who occasion them , if they resolve to perform what they promise : which makes likewise these to be dangerous masters , who depend upon the humour of a woman , and so concluds them unfit to be great . It were then a generous expiation of this Vice in such as are opprest by it , to use it ( not it's objects ) as Mahomet the Great , did his gallant Mistriss Irene , whose Life and Head he sacrificed to the repinings of his Court , and Jannisars , who challeng'd him justly , for loving rather to be conquered by one silly woman , then to conquer the World , wherein she had many , but he no equals . It is noble to deliver Ladies out of danger , but not to draw dangers on them , and to punish such as scoff at them , rather then to make them ridiculous ; and what thousands of dangers , are drawn upon Ladies , by being debauched , when married , and if they be not married , are they not thereby made the Proverb of all such as know them : And to these I recommend Tamars words , who when Ammon offered to ly with her , told him , thou shalt be as one of the fools in Israel , and I whither shall I cause my shame to go ? And after this let them remember , that when he had satisfied his lust , then he instantly ( as is too ordinar ) despised her person . And since Ladies will not stain their Honour with this Vice , till they be married , I conceive they should much lesse after , for there the obligation is doubled . From all which it followes , that lust is equally base and ignoble , whither it discharge it self upon equals or inferiors , betwixt which two , there is only this difference , that it is brutal in the one case , and cruel in the other . There is no Vice whereby gallantry is more stain'd , then by breach of promise , which becoms yet more Sacrilegious , when Ladies are wrong'd by it . And of this , whooring makes men likewise guilty , when it robbs from Ladies their Husbands , robbing likewise such upon which it bestowes them , both of their Honour and Quiet . And thus , though it makes such as use it barren ( GOD in this resistig the propagation of Sin ) yet it self brings forth it's faults in full clusters . And Nathans Parable to David , proves it likewise to be so high an oppression , that no man of Honour would commit it , if he would but seriously reflect upon his own actions ; From which Parable , this new observation may be likewise made , that though David was guilty of murther and whooring , yet the Prophet made choice only of this last to astonish this Warlike Monarch , and raise his indignation against this Vice , when shaddowed out under a forreign and borrowed representation . Though murther be so barbarous a crime in it self , that the Barbarians did instantly conclude Paul guilty of it , when they saw the viper fasten upon his hand . The unjustest caprice of lust is that whereby men contemn such as become their Wives , though they admir'd them when they were their Mistresses , for in this they confess , it is a meanness to be theirs ; for since that time , the neglecters thought them amiable , they , sweet creaturs have oft contracted no guilt , nor lessen'd the occasion of that esteem no otherwise , then by marrying their inconstant Gallants , who seemed to have so warm a passion for them . And it is strange , that men should admire their own Eloquence , Courage , Estates , and all things else they possesse , for no other cause , then because they are their own ; and yet should undervalue their Wives ( the noblest thing they possesse ) upon this and no other account . I cannot think Nature such a Cheat , as that if Women had not been the excellentest of Creatures , it would have beautified them with Charms , and Armed their eyes with such piercing glances , that to resist them is the next impossibility to the finding a Creature that is more accomplisht then they ; And I confess , the love we bear them , is not only allowable in it self , as an inclination that is of its own nature Noble and Vertuous , but likewise , because it obliges such as are engaged in it , to despise all mean Vices , such as Avarice , or Fear , and is incompatible with all dissingenuous Arts , such as Dissimulation , or Flattery . And though such as are guilty of Whoring , do justifie their debordings by a love to that glorious Sex , yet by this pretext they are yet more unjust and vitious then their former guilt made them ; for by roaving amongst so many , they intimat that they are not satisfied with their first choice ; and that not only there are some of that Sex , but that there is none in it who deserves their intire affection . Or else , by dividing them amongst so many , they think their kindness sufficient to make numbers of Ladies happy ; by both which errors , they wrong not only themselves by swearing otherwayes to the Ladies to whom they make love , but they wrong likewise the innocence and amiableness of that sweet Sex , in whom no rational man can find a blemish , besides their esteem for such persons , as these , who indeed admire them no where but in their complements , and who are oft so base , that not only their society is scandalous , but they are ready to tempt , such as they frequent ; or if they fail in this , are oft so wicked , that they , to satisfie either their revenge , or vanity , do brag of intimacies , and allowances which they never possest . If then Gallants would be loved by their Mistrisses , they must be Vertuous , seing such love only these who are secret , many things passing amongst even Platonicks , which should not be revealed . These who are couragious , seing this is appointed to be a protection to the weakness of their Sex , and these who are constant , seing to be relinquisht , inferrs either a want of wit , in having chosen such as would quite them without a defect , or else that they were abandoned because of defects , by such as the world may justly from their first ardency , conclude , would never have abandoned them without these : What Lady without a cheat , will be induced to love one wasted with Pox and inconstancy ? one whom Drunkenness makes an unfit Bedfellow , as well as a friend ? and though some worship the Reliques of Saints , yet none but these who are mad , as well as vitious , will worship the Reliques of Sinners . Neither is the meanness of this Vice taken off , by the greatness of these with whom it is shar'd : which may be clear from this , that either affection , interest , or ambition , are in the design of these offenders . If affection , it should excuse no more her who is Whore to a Monarch , then her who is such to a Gentleman ; for affection respects the person , but not the condition of such as are lov'd : And it is certainly then most pure , when it cannot be ascribed to , nor needs the help of either riches to bribe , or power to recommend it . But if riches be design'd , then the committer is guilty both of Avarice and Whoring , and she is not worthy to be a Mistriss , who can stoop to a Fee like a Servant . And she who designs honour and repute by these Princely Amours , is far disappointed : For though she may command respect , yet esteem is not subject to Scepters : And I am confident , that Lucretia , who choos'd rather to open her Veins to a fatal Lance , then her Heart to the Embraces of a Soveraign , is more admired then Thais , Poppaa , Jean Shore , and Madame Gabriel , whose obedience to their own Kings , was a crime in them , though it was loyalty in others . Blushes are then the noblest kind of Paint for Ladies , and Chastity is their most charming Ornament : And if these would send out their Emissaries , to learn by them how to reform their errors , as they oft do to inform their revenge , they would easily perceive , that loose men laugh at their kindness , vertuous men undervalue them , and it . And when ever any Judgement is poured out upon the Kingdom , or misfortune overtakes these Minions , then all is ascribed by Divines , to their looseness ; and it is one of the allowablest Cheats in Devotion , to invent miraculous resentments from Heaven upon their failours . Young Ladies , to recommend their own Chastity , are obliged , in good breeding , at least to say they hate them ▪ Such as are married , are bound by their interest to decry such as may debauch their Husbands ; and these who are old , rail against them , as those who place all happiness in what , because of age , they cannot pretend to : Whereas such as are chast , are recommended with magnifying praises , for patterns to such as are vitious , and are coppied as admirable Originals , by such as are Vertuous . And I cannot omit this one reflection , that chast Women are more frequently tainted with Pride , then with any other Vice ; Nature , as it were , allowing to them to raise their own value far above others , whom they have ( almost ) reason to contemn , as persons who prostitute themselves ( which , and the word humbling , are the lessening Epithets of Whoring ) and as such who are nasty , spotted and unclean . Lust and obscenity in Discourse , run in a Vitious Circle , and by an odious Incest beget one another ; for as lust prompts men to obscenity , so obscenity pimps men in to lust ; but in this , obscenity is more culpable then lust , that in the one , men alledge a natural advantage , and some a necessity ; but in the other , they have no temptation , and so fall under that curse , Wo unto them that sin without a cause . In the one , men sin covertly , making by their blushes , as by a tacit confession , some attonement for their guilt ; But in the other , men divulge their sin , and by graceing it , with what , if the subject were honest , might pass for wit , do invite such as wish to be repute wits , first to admire , and then to imitat them in their sinning ; and the best of such as use that eloquence , become thereby most ignoble , being in effect but Cooks , who prepare Sawces for provoking a lustful appetite in their hearers . And I admire , that seing Comedians are hist off the Stage , when they attempt it , that such as are so far greater then these , as Masters are above Buffons , should imagine they can magnifie themselves by it . This Vice may well enough be ranged under one of the species of Sodomy , seing such as use it , employ in their lust these members , which were so far from being destinat for so low uses , that the Psalmist in saying , he will praise God with his glory ( which Interpreters render to be the Tongue ) doth shew us , that our Tongues are amongst the noblest parts of our Body . And when I consider how melodious it is in its harmonies ; how eloquent in its expressions ; how whole multitudes are reclaimed from their greatest furies by it ; and how Cicero is in spight of all his other faults , so admired for it , that thousands sweat and toil daily , to make one in that number , wherein he is acknowledged to be by them all , far the first . When I consider how miraculously it expresses , with the same motion , so varying sounds , that though mankind be innumerable , yet each in it hath his distinct tone and voice , and how , with little different positions , it signets the same Air with words so extreamly differing , that one may think that each man hath a spirit speaking out of him . I must fall out in regrates and wonders , that , and how , so excellent a faculty is so much abused ! Neither must we conclude , that because such go away unanswered , that they owe this to the sharpnesse of their wit , but rather to the depravednesse of its subject , wherewith the greatest part of accurat spirits are so little acquainted , that some know not the terms , and others know them only to hate them . We must not think that we admire for wits , such still , at whom we laugh : and I believe many laugh at such as are prophane , as they do at such as they see slip and catch a fall , though never so dangerous . I regrate in this Vice , both to see sharp men so Vicious , and so much wit so missimployed ; for though we may say here , that Materiam superabat opus , yet such is the abjectnesse and worthlessenesse of the matter , that it is not capable of ornament , no more then excrements are to be admired , though they were gilded , and carv'd out by the most curious hand ; and their wit is at least to be charged with this error , that it choises not subjects worthy of their pains : for whereas the quaintnesse of fancy doth , when imployed about indifferent subjects , beget its Masters respect ; and when upon excellent admiration , all that it can do here is but to excuse the faults it makes , and so at least is so beggerly an imployment , that it is scarce able to defray its own charges . I account him no wit , who cannot deserve that name , though he be barr'd any one subject , especially such a subject as obscenity is , wherein former Trafficquers have been so numerous , and so vacant from other imployments , that as nothing which is excellent , so little that is new can be said upon it ; and what is said , is transmitted from ear to ear , with so much of secrecy , that as no Historian will write it , so fewer will know it , then will know any of these witty productions of learning , or moral Philosophy , which all men indifferently desire to read and repeat , Whereas this will be altogether supprest from succeeding ages , and of the present Ladies , States-men , Lawers , Divines and Phisicians are not allowed to give it audience . I have heard Women , though loose , say , that they loved none of these who published their shame , though they satisfied their Lust ; and that such did oft evaporat their Lust in these raileries , or design to supply their defects in such discourses . And I know that Lackeys , or Bawds , will be more accurate in that kind of eloquence , then the noblest of such as use it ( if any who are Noble use it at all . ) Men must either think Women great Cheats , in loving what they weep or blush at , or else they are very cruel , in tormenting their ears with so grating sounds . And if Women be such excellent Creatures , as Mens Oaths and Complements make them , certainly Obscenity must be a mean Vice , seing of all others , such decry it most . For complyance with whom , it is strange that these who offer to die , will not much rather abandon a piece of imaginary wit ; and which passeth not even for such , but amongst these who are scarce competent Judges . It is most ungentle many for such as frequent Ladies , to spend so much time in studying a kind of wit , that not only cannot be serviceable , but which cannot in any case be acceptable , or recreative to these lovely persons , for whose divertisement and satisfaction , even these obscene Ranters do pretend that they imploy all their time and pains , and whom they will doubtlesse at some occasions offend , by slipping into one of these criminal expressions , which custome will so familiarize , that it will be as impossible for them to abstain , as it will be for these others to hear what is so spoke , without trouble and dissatisfaction . Such as have their noble Souls busied about great matters , find little time to invent expressions , or mould thoughts concerning such pittiful subjects ; And I appeal to the worst of these , if they do not abominat such as are in History noted for Obscenity , and if they would not hate any , who would adorn their Funeral Harangue , with no other praises , but that they were so wittily prophane , that they would force Ladies to blush , Debauchees to laugh , States-men to undervalue them , and chase Divines from their Table . Avarice is so base a Vice , that the term Sordid is improperly used in Morality , when it is otherwise applyed , and by terming one a Noble Person , we intend to signifie , that he is liberal : This is that Vice , which by starving great designs , hinders them to grow up to their full dimensions . None will carry about dismembered bodies , and wear scarres in their service , or to gain victories for these , whose avarice will so little reward their pains , that they oft-times refuse to supply these necessities which were contracted in their own imployments . No great man can have both the hearts and the purses of his inferiors : And few have been famous , or prosperous , but such as have been as ready to bestow riches upon their friends , as they have been ready to take spoil from their enemies . Themistocles finding himself tempted to look upon a great Treasure , blush'd at his error ; and turning to his Servant , said , Take thou that Money , for thou art not Themistocles . Rome then begun to be jealous of Cesars greatness , when he begun to put the Army in his debt ; It was said of that Noble Duke of Guise , that he was the greatest Usurer in France , for he laid out his Estate in Obligations ; And Tacitus observes , that Vespasian had equal'd the greatest of the Roman Hero's , if his Avarice had not lessen'd his other Vertues : Which is the observation made by Philip de Comines , upon Lewis the 11 th of France . Perseus , out of love to his Treasures , lost both his Kingdom and these , being as a punishment to his Avarice , led in triumph in the company of his Coffers , by a Roman General , who gloried , and is yet famous for having died almost a Beggar . The World love , esteem , and follow such as are liberal ; Historians celebrat their Names ; Souldiers fight their Battels , and their Beeds-men importune Heaven for success to their Arms ; but no man can have a kindness for such as will prefer to them a little stamped earth , or value no obligations , but these which bind to a paying of Money . And it is well concluded by the World , that no vast soul can restrict all its thoughts to that imployment , which is the Task of Porters and Coblers . In this Vice we make our Souls to serve our Riches , whereas in its opposite Vertue , Riches and every thing else ( whose price these may be ) are by such as are truly liberal , subjected to the meanest imployment , to which the Soul can think them conducive : And the Soul is too Noble and well appointed an appartment , to be filled with Coffers , Baggs , and such like trash ; which even these , who value them most , hoord up in their darkest and worst furnisht Rooms : And such as are liberal , are the Masters ( for it belongs to these only to spend ) whereas the Avaricious are in effect but their Cash-keepers , who have the power to keep , but not the allowance to spend what is under their custody . I am confident , that Zeno is more famous ( and to be rich serves for nothing else ) for throwing away his Money , when it begun to trouble his nobler thoughts , then Cresus , whose Mountainous Treasures served only to bribe a more valiant Prince , to destroy them and it . And Marcus Crassus , the richest Roman , was so far undervalued by Julius Cesar , that he said he would make himself richer in one hour , then these riches could their Master , which came accordingly to pass , when by his liberality he gained the Roman Souldiery , and they gained for him the Empire of that World , whereof Cresus Estate was but a small one , though his Avarice made it a great spot in him . This Vice implyes a present sense of want , and a fear of future misery , to be hoording up what serves for nothing else , except to prevent , or supply us in these conditions . But Noble Spirits , who design Fame and Conquests , Vertue and Religion , raise their thoughts above this low Vice , and design not to gain Riches , but Men , who are Masters of these ; and with whom when gain'd , thy can soon bring all things to their devotion : And therefore in point of Honour we are obliged to hate Avarice , and cherish Liberality . Though treason cheats with fair hopes of glory and advancement , and at least this Vice pretends to have whole Woods of Lawrels at its disposal , yet the most ordinary preference it gains men , is the being first amongst fools and vicious persons ; for they are then wronging both that honour they possess , and that to which they aspire , when they by their usurpation learn others how sweet it is to rebel against their Superiors . And such as imploy the Commons against their Soveraign , must expect to allow them greater liberty then suits with the honour of Governours , and must stile themselves the servants of the people ; How meanly must these flatter that unreasonable crew ? Swear friendship with such as have wronged their honour , lye , dissemble , cheat , beg , meet in dark corners with their associats , and suffer as much toil and misery , as wants nothing but the nobleness of the quarrel to make them Martyrs . It is not safe for any man in point of Honour , to undertake designs wherein it is probable he will fail , and wherein if he fail , it is most certain that his honour will suffer : And there is no crime wherein men are more like to fail , then in this , the rable whom they imploy , being as uncertain , as they are a furious instrument : And like the Elephant , ready still to turn head against such as imploy them in Battel ; And who will trust the promise of these Leaders , ( for without large promises , Rebellion can never be effectuat ) who in these promises are betraying their own Alledgeance ? and such as these imploy , will ( at least may ) consider , that how soon they have effectuat these treacherous designs , they will either disdain the Instruments , as useless , or destroy them as dangerous , and as such , who by this late experience , are abler to ruine them , then they were their Predecessors . And when such Traitors are disappointed of their designs , they are laught at as fools ( for nothing but success can clear them from that imputation ) and exposed to all the Ludibrie , and thereafter to the tortures of Enemies , who cannot but be violent Executioners , seing their ruine was sought by the Rebellion . Is there any thing more ignoble then ingratitude ? And these Traitors are ingrate , seing none can pretend to these Arts but such as have been by the bounty of these , against whom they rebell , advanced to that hight , which hath made them giddy ; and to that favour with the people , upon which they bottom their hopes . And do not Men and Story talk more advantagiously of Footmen and Slaves , who have relieved their Masters , then of the greatest of such as have rebelled against their Princes ? all mankind being concerned to magnifie that wherein their own safety is concerned , and to decry these Arts , whereby their ruine is sought . That same people who cut Sejanus in as many pieces as he had once favorites , did raise a Statue to Pompey's Slave , for staying by the Carcass of his dead Master . And as Alexander hang'd Bessus , who had betrayed to him his Master Spitamenes and Antigonus caused Massacre these Hygeraspides , who had betrayed the gallant Eumenes : So Charles the ninth of France , did refuse to punish such as had opposed him , when he was in Rebellion ; for , said he , such as have been faithfull to the King , against me , when I was but Duke of Orleans , will be faithfull to me , when I am raised from being Duke of Orleans , to be King of France . Inconstancy is likewise an ignoble Vice , seing it shews , that either men were foolish in their first choise , or , that they were foolish in relinquishing it ; it shews that men are too much subject to the impressions of others , and small or light things are these which are soonest blown off from their first stations : Whereas vertuous and constant persons do shew their greatness in the impossibility of their being removed . This Vice likewise is unfit for such as design great matters , seing no party will care much to gain such for friends , whom they cannot retain ; and when they tell you that such are not worth their pains , they tell you how mean an esteem they put upon inconstancy . All affairs in the World are subject to change ; and it is most certain , that some occasion , or other , will somewhat raise all parties : To be constant then to any one , will gain him who is fixt , the honour of being sure to his friends , which will magnifie him amongst such as are indifferent , and procure him respect even from his enemies , who will admire him for that quality , which by ensuring their own friends to them , will advantage their interest more then they can be prejudg'd by him , as their enemy , how considerable soever he be ▪ Augustine's greatness cannot perswade the World to pardon him this fault , nor can Cato's severity ; nor self-murther , disswade them from admiring that constancy , which had as much extraordinary Gallantry in it , as may be a remission for his crime : Besides , that it made Cesar ( even when his Victories had raised him to his greatest hight and vanity ) regrate the losing an opportunity to gain so great a person . There is amongst many others , one effect of inconstancy , which I hate , as mean , and unworthy of a Gentleman , and that is , to alter friendships upon every elevation of Fortune ; as if ( forsooth ) men were rais'd so high , that they cannot from these Pinacles know such whom they have left upon the first levell : but really this implyes a weakness of sight in them , and no imperfection in their friends , upon whom they cast down their looks , and who continue still of their first stature , though the others eyes continue not to possess the same clearness . A generous person should not entertain so low thoughts of himself , as to think that what is the gift of another , can add so much to his intrinsick value , as to make him confess in the undervaluing of his former friends , the meanness of his own parts , and former condition : And he obstructs extreamly his own greatness , who obliges his friends to stop , and retard it , as what may be disadvantagious to their interest , by robbing them of so rare an advantage as is a friend . Whereas the noblest trial of power is , to be able to raise these whom men honoured formerly with that Title : For by this , others will be invited to depend upon them , and they may thereby justifie their former choice , and let the World see , that they never entred upon any friendship that was mean , or low . Friendship , the greatest of Commanders , hath commanded us to stay by our friend , and he who quites the Post assigned to him , is either cowardly , or a fool ; and a Gentleman should think it below his courage , as well as his friendship , to be boasted from a station which he thought so advantagious , out of fear of either Fate , or Interest : Which recommends much to me that gallant Rant in Lucan , when after he had preferred Cato to other men , he , in these words , extolls him above the gods , Victrix causa diis placuit sed victa Catoni . The gods did the Victorious approve , But the great Cato did the Vanquisht love . But lest my tediousness should make the constancy I plead for , seem a Vice , I shall say no more of a Subject , whereof I can never say enough . Drunkennels is so mean a Vice , that I scorn to take notice of it , knowing that none will allow it , but such as are mad ; and such as are mad are not to be reclaimed by Moral Discourses . Yet I cannot but press its meanness from this , that though Noah was a person of the greatest authority , his once being drunk , is remarked in Scripture , to have made him despicable in the eyes even of his own Children ( whom he had also lately obliged to a more then natural respect , by saving them from that deludge , which drowned in their sight the remanent of mankind . ) And yet he might have excused himself , more then those of this age , as not knowing the strength of that new-found Wine : And having been drunk but once , might have defended himself by curiosity , which too few now can alledge . It is a mean and mad complement , to requite the kindness of such as come to visit us , with forcing them ( after the fatigue of travel ) to drink to such excess , that they commit and speak such follies , as make them return home from that strange place , without being remarked for any thing else , then the ridiculous expressions they vomited up with their stinking Excrements . Why are Servants turn'd out of doors , and each man ( which is very mean ) obliged to serve himself , when men enter upon that beastly imployment ? Is it not , that Servants may not hear , or see , what extravagancies are there to be committed ? And is it not an ignoble part in persons of honour , to do resolutely what they dare not owne before the meanest who attend them ? Men by this Vice bring themselves to need their Servants Legs to walk upon , and their Eyes to see by ; but which is worse , they must be govern'd at that time , by the servile discretion of such ( who will be emboldned by this , to undervalue both them and their commands ) and these Masters are accounted wisest , who do most submissively follow their directions . Judge if that exercise can be Noble , which in disabling us to serve our friends , makes us uncapable to discern the favours they do us , and measure its disadvantages by this , that when men have their Senses benighted with the vapours of Wine , they are thereby unfitted to lead Armies , to assist at Councils , to sit in Judicatories , to attend Ladies , and differ nothing from the being dead , but that they would be much more innocent if they were so . Men are then very ready to attaque unjustly the honour of others , and most unable to defend their own : And such as they wrong then , do with a scornful mercy pardon their failings with the famness of disdain , which makes them forgive fools , or furious persons : And that in my judgement should be the most touching of all affronts . And if we esteem Roots according to the prettiness of these Flowers they display ( as if they would give a grateful accompt to the Sun , of what its warmness has produc'd ) certainly we will find drunkenness ( as the Apostle speaks of Avarice ) the root of all bitternesse . For this is that Vice , which keeps men at present from attending such of their own , and of their friends interests , as concern most their Fame : And as to the future , begets such diseases , and indispositions , as makes their bodies unfit instruments for great atchievments . And seing to talk idly , is the most pardonable of its errors ( which is so unworthy a Character , that no Gentleman would suffer another to give it of him , without hazarding his life in the revenge ) it 's other madnesse must be beyond all remission . By this , men are brought to disgorge the deepest buried secrets , to reveal the intimacies , or asperse the names of Ladies , to enter upon foolish quarrels , and the next morning , either to abjure what they said , or fight injustly their Commerads ; and Victory is not in that case rewarded with Fame , but is tainted with the aspersion of a drunken quarrel , and is ascrib'd not to courage , but to necessity . I confesse , whooring is in this a more extensive Vice , then others ; that it corrupts still two at once , for no man can sin so alone , but drinking ( as if it scornd not to be the greatest Vice ) does surpasse it in another quality , which is , that one vitious person can force , or tempt whole tables , and companies to be drunk with him : and if great men should be known to love this Vice , all such as have need to accoast them , would be in danger , either by complacency , or interest , to plunge themselves into this miserable excess . In other Vices , men debauch only their own rational Souls ; but here men add to that , the ingratitude of imploying against GOD , and Nature , these Rents and Estates , which were kept by providence , from more pious persons , that great men might by that testimony of his kindness , be engaged to a religious retribution . So that such as employ their Estates , in maintaining their Drunkennesse , commit almost the same Sacriledge with Beltshazzar , who was terrified by a miraculous hand upon the Wall , delivering him his fatal sentence , for carousing with his Nobles in the sacred Vessels , that were robb'd from the Temple of Jerusalem . My Employment , as well as Philosophy , oblidges me to implead Injustice as the worst of Vices ; because it wrongs the best of men , and the best of things ; the best of men , seing they have still the best of Plea's . And so , Injustice can only reach them , and these will not by Flattery , Bribing , or Cheats , conciliat the esteem of such , as have a latitude to return them this unjust advantage ; which good men neither need , nor will accept . Injustice likewise , debauches the Law , which is the best of things ; and in affronting whereof , of all others , great men are ( when guilty ) most ungrate : because , it is their Guardian , & Fence by which they exact respect and treasures from others ; and without which , such Magistrats are unjust , could not escape these hourly massacres , which a robb'd and opprest people would poure upon them . And though such , as are generously injust , intend thereby to complement their friends , or repay old favours ; Yet in effect , this requital , is as base , as if one should rob a Church , to pay his particular debts . He is not worthy of your friendship , who will expect such returns : And Vertue is not like Vice , so penurious or poor , as that it cannot build upon any other foundation , then the ruins of another . Such as intend by their injustice to gain esteem , from the party advantag'd thereby , are much mistaken ; for though , they should gain the esteem of one thereby , yet they would lose that of many thousands ; and he who is wrong'd , will disclose the injustice done him , more then the other dare brag of the favour . And I have my self heard , even the gainer hate and undervalue his injust Patron , loving not the traitor but the treason : Considering , that by that precedent , himself was laid open to more hazard , then he thereby reapt of advantage ; for that same injustice , which ensured him of his late conquest , made him unsure both of it , and all that he had or should gain thereafter . And to be injust for a bribe , is as mean , as to serve in the worst of employments for a fee , it is to be as base as a thief , and lesse noble then a robber ; and it deserves all these base reproaches , that are due to Avarice , Lying , Flattery , Ingratitude , Treachery and Perjury : All which , are sharers in this Caper when it prospers , and when it prospers not , it leads to these ignoble Ports , Infamy , Poverty , the Scaffold , Pillory or Gibbets . Though my having usurp'd so far upon the Readers patience , makes all I can say for the future , criminal , Yet such respect I owe , and such I bear , to the memory of these noble Patriots , who have by their publick Spiritednesse , settled for us that peace , whose native product , all our joyes are : that I cannot but recommend , that protecting Vertue to such as live now , for the noblest ornament of a great Soul , and if our actions be specified and measured by their objects , certainly these Souls must be accounted greatest , which center all their cases upon the publick good , scorning to wind up their designs upon so small a bottom , as is privat interest . By this , the Heathens became Gods , and Christians do by it ( which is more ) resemble theirs . This is the task of Kings and Princes ; whereas privat interest is the design of Churles and Coblers : who can so justly expect universal praise , as these who design universal advantage ? and none will grudge , that riches should be carried into his treasurs , who keeps them but as Joseph did his corn in granaries , till others need to have their necessities supplied . These are deservedly stiled Patres Patriae , and it is accounted moral Paricide , to wound the reputation of such as the Common-wealth terms its Parents . And when these Treasures which privat interest have robbed from the publick , shall , after they have stain'd the acquirer with the names of avarice and crueltie , invite posterity to recall them from his offspring , as not due to them ; Then such as have like Providence toiled only for the good of their Countrey , and Mankind , shall find their Fame like Medals , grow still the more illustrious , by all accessions of time ; and that the new born Generations shall augment the numbers of their admirers , more then following years can moulder away these heaps of Coyn , which avaritious men raised as a Monument for their memory . Epaminondas is more famous and admired , then Cresus ; and Fame may be better believed concerning him , seing he left neither Gold , nor Money , to bribe from it a suffrage . And albeit he was so busied in raising the glory of his Countrey , that he had no time to gain as much Money , as to raise the meanest for his own ; Yet we find him at no loss thereby , seing ▪ each Theban assisted at his Funeral , as a Mourner : And Nature lays it as a duty upon all whom it brings to the World , to magnifie him who endeavoured to resemble it , in the universalities of his favours . That glorious Roman , who threw himself into the devouring Gulf , to avert the wrath of the gods from his Countrey , did , in exchange of a few years ( which he but might have liv'd ) add an eternity of Fame to his age ; and by the gloriousness of that action , has buried nothing in that Gulf , but his personal faults . And Brutus , by dying for his Countrey , is not more justly called the last of Romans , then he may be called the first of men . And for my part , I think that he sacrificed Cesar , rather as a Victime to his injur'd Countrey , then to his private malice . For as Mr. Couley well remarks , the pretext of friendship ▪ can be no reason , why a man should suffer without resentment , his Mother to be violated before his eyes . Paul likewise , whom grace had raised as much above these , as reason had raised these above others , was so zealous in this Vertue , that after he had known the joyes of Heaven more intimately , then others , who had not like him traveled through all these starry Regions ; Yet such was his affection to his ▪ Countrey , that he was content , to have his name deleted out of the Book of Life , that room might be made for theirs . But if men will love nothing but what will advance their privat interest , they will at least , upon this score , love their Countrey , because , when it becomes famous , they will share in the advantage : As the being a Roman , was sufficient to make one terrible , when Rome flourished . And I imagine , that it was sufficient to incite one of that glorious Re-publick , to undertake , or suffer the hardest of things , to remember him that he was a Roman : and at all times the unacquainted still esteem us , according to the presumptions they can gather from our Countrey , Race , and Education . For besides that a Hawk of a good nest is still preferred : We see , that example and emulation , are the strongest motives that can either induce , or enable men to be noble and valorous ; and though some term this but a fancy , yet , granting it were no more , it is such a fancy , as tends much to our honour , because it hightens in others a fear of us , and lessens in us the fear of them . I may then conclude with this , that as the Rays of the Sun are accounted a more noble light , then any that is projected from a private Candle . And as amongst Perfumes , these are accounted noblest , whose emanations dart to the greatest distance ; so amongst Souls , these are the most excellent , which respect most the advantage of others . I confess there are some Vices , which by shrouding themselves under the appearance of good , do advance themselves too far in ill govern'd esteems , as we see in ambition , and revenge ; Yet to our severer inquiries it will appear , that Ambition is ignoble , seing such as desire to be promoted , confess the meanness of that state they press to leave . This Vice oblidges men to serve such as advance its designs , exchanging its present liberty , for , but the uncertain expectation of commanding others ; and paying greater respects to Superiors for this expectation , then it will be able to exact from those whom it designs to subject . What is advancement , but the peoples Livery ? and such as expect their happiness from them , must acknowledge , that the Rable is greater and nobler then themselves ; and by exchanging their natural happiness , for that which is of its bestowing , they confess their own to be of the least value ; for no man will exchange for what is worse . A Courtier admiring the Philosopher , gathering his Herbs , told him , that if he flattered the Emperor , he needed not gather Herbs ; was answered , that if he could satisfie himself with Herbs , he needed not flatter the Emperor ; and without doubt , flattery inferrs more dependence , then gathering of Herbs . And in the dispute for liberty , Diogenes had the advantage of the Stagarit , when he told him , Diogenes did dine when it pleased Diogenes , but Aristotle not till it pleased Alexander . Vanity is too airie a Vice to be noble , for it is but a thin crust of Pride , and but a pretending cadet of that gallant sin ; It is I confess , lesse hurtful then Pride , because it magnifies it self , without disparraging others , ( for if we admire others when compar'd with our selves ; we are not vain , but proud ) and it is oft the Spur to great actions , being to our undertakings , what some poysons are to Medicins ; which , though they be hurtful in a dose apart , yet make the compounds they enter , more opperative and pointed . And I have heard some defend , that Vanity was no sin , because , in admiring our selves , at a greater rate then we deserv'd , we without detracting from our Neighbour , hightned our debt to our Maker , which might be an error , but was no fault . But Vanity , being an error in our judgement , it cannot but be mean , as all errors are ignoble : And he is avery fool ( which is the ignoblest of names ) who understands not himself . He who understands not his own measurs , cannot govern himself , and so is unfit to govern others ; and it is the employment of a great Soul , rather to do things worthy to be admired , then to admire what himself hath done ; but leaving to pursue the croud of it's ill effects , I shall single out some of these I judge most enemies to true gallantry , amongst which , I scruple not to prefer inmeanesse , the being vain of prosperity , and derived power : which shews , that we prefer , and admire more what others can bestow , then what we possesse our selves . Whereas , vertuous persons , may justly think , that nothing can make them greater , and to be vain of prosperity , shewes we cannot bear it ; and so concludes us under a weakness : To take advantages of others , when we are more powerful then they , is as base , as it is for an arm'd man to force his enemie to fight , when he has no weapon : this is cowardlienesse , not courage , and who defers not his revenge , till his rival be equal with him , implys a fear of grapling upon equal termes . That one expression , of one of the Kings of France , that he scorn'd when he was King of France , to remember the wrongs done to the Duke of Orleans , makes his name grateful in history , and if great men would reflect seriously , how a word from him they serve ( though but a man who must himself yeeld oft times to a mean disaster ) or how the least error in their own conduct , can overturn the fixtest of their endeavours , and make them in being unfortunat , ridiculous withal , certainly they would call this presumption , rather madnesse , then Vanity ; and would conclude it more gallant , to bear adversity , with a generous courage , then to be a fool or flattered by prosperity , which vanquishes as oft , these for whom , as these against whom it fights . Neither can I leave this Period , till I inveigh against that meannest of Vanities ; whereby , men are vain of Estates and Territories : For , seing Man is born Lord of all the World , why should he retrinch his own right , by glorying in so little a part of it , that his share will escape an exact Geographer . I wish such would remember , that Pompey bestowed Kingdoms upon his slaves , and yet Epictetus , who was a slave , is more admired , then he ; and yet admired for nothing , but his Vertue : and why should men be proud , of enjoying that , upon which the meanest begger pours out his excrements If these be vain , because they may call it their own , what hath the Master but that ( as Solomon says ) he beholdeth it with his eyes , and at this rate , I may glory , in that the glorious heavens are spread over me , for I may behold the one , with as impropriating eyes , as he can do the other . And he who wants a tomb , which these have , have the Heaven for a vault and burial place — coelo tegitur , qui non habet urnam . But if the answer be , that these Rents will allow them the keeping of a table for their Grandour ( which I wish , were the only excuse ) that answers makes them Servants , and burdens them with a necessity , to provide for such as they entertain ; and so they are vain of being Servants , and Servants to such , as will rise from their table , to read and admire above them , Plato , Socrates , or which is lesse , the author of a well contriv'd play ; but to leave this folly , these may have some pretext , for preferring their own Estates , above these of others , but why should they admire themselves for their Estates ? which is no part of themselves , and so they should not in reason think better of themselves then others for it . Under the same condemnation fall such , as are vain of theis Horses , Lackeys , or such like things , which is most injust , except their Horses and they were all one . Such as crust themselves over with embroideries , and after they have divided their time , betwixt their comb and their mirrours , are vain of these silly toyes , which are the creaturs and workmanship of Servants , must be certainly very low , and mean spirited , when they imagin to add to their natural value , by things that have no value in them , but what our Fancy ( which is the most despicable quality of that Soul they neglect ) gives them . And do not they amongst the rest of mankind , disparage very much even these Mistrisses upon whom they bestow these adorations ? which they deny their mighty Maker , when they imagine by such contemptible means , to scrue themselves into their esteem . How ignobly undervalue they their own thoughts , the noble conversation of excellent men , and accurate Books ( to write some whereof , Cesar , and the greatest of the Emperors have laid aside their Swords ) when they impend upon Ribbans , and Laces , that age of time , which would be missimployed , though it were let out but in moments , upon such Womanly Exercises . But if Ladies , or their Suitors , will magnifie these handsome shapes and colours , which are too often bestowed upon them , to repair the want of these noble qualities , of which those who are Masters may be more justly vain : Why are not they afraid ? by whoring , fairding , drinking , gluttony , or macerating envy , to blast these florid advantages upon which themselves do , and would have others to dote . I must here endeavour to subdue one error , which is by so much the more dangerous , that it wears the fairest mask of all other Vices : and this is that whereby men are induced to believe , that true honour is but an appanage of preferment , and that preferment is seldome without honour , but honour comes never without preferment ; and not only are the Lees of the people taken with this opinion , but the gallantest of men , who are Spheared far above those , do in this , slide easily into the sense of the Neighbourhood . Yet it remains still an error , for true honour is an innat elevation of the Soul , whereby it scorns every thing which is more mortal then it self , and nothing is more frail then preferment ; whose paint is washt off by the least storm , and whose being depends upon the fancy , or humour of others : Whereas true honour is independent , and as it cannot flow from any other , so cannot stoop to them . He is truly gallant , whose innocence fears not the jurisdiction of men ; and who looks upon Scepters , and such Gilded Trifles , as impertinent toyes , when they are not sway'd by the hand of Vertue ; and who would not value power for any other end , but to be a second to these inclinations which are so reasonable , that they should not need power to make them be obeyed ? Tyrants can bestow the tallest preferments , but they cannot make men truly honourable ; which shews that these two differ . And Heliogabulus cooke was still but a base fellow , though his Masters doting made him as great , as were his own Vices ; A Statue becomes not taller by the hight of its Basis , nor a Head more wise , or noble , for being adorned with a shaggie Plummage . Julius Cesar , though no Emperor , has a more lasting glory then Tiberius who was so . And Cato gloried more in that the people asked why he was not preferred , then he would have done in enjoying the greatest honours these had to bestow . Preferment is but the creation of men , but true honour is of GODS own creation ; and as we should esteem this last as a Piece done by the Nobler Master , so we should love it best , because it is more our own , then what rises from anothers favour . Greatness , when most advantagiously bestowed , can but produce love , or fear ; to beget fear , is not noble , because the Devil doth this most , and these who come next to him in baseness , come nearest him in this Brutes , Savages and Mad-men , have sufficiency enough for that undertaking ; but to beget love , is peculiar to true honour : and so generous a passion is Love , that it is soonest elicit , when least commanded . A vertuous person is likewise a greater Governour , then he who suffers himself to be commanded by a Vicious Woman ; a thirsty appetit , then that King who suffers himself to be led by the ears with flatterers , and to be forced by his own pride to disobey his reason , by which alone he is truly great , and which when any man disowns absolutely , he is to be thrown into a Dungeon , or Bedlame : Preferment leaves and obliges us to bow to others , for satisfying our interest , so that interest is confest by great men , to be greater then they . But Vertue and true Honour teacheth us to subject our interest to our selves , and puts it in our own power to make our selves happy . And what a Pilot is in the Ship , a General in an Army , the Soul in the Body , that is a Philosopher amongst these with whom he converses . Necenim nunquam in tantum convalescet nequitia , nunquam sic contra virtutes conjurabitur , ut non virtutis nomen venerabile & Sacrum maneat . Sen. Epist. 14. To which purpose I must cite Statin . Silv. Vive Mide gazis , & Lido ditior auro , Troica & Euphrate supra diademate foelix Quem non ambigui fasces , non mobile vulgus , Spemq●● metumque domas , vitio sublimior omni . Exemptus fatis . In revenge , we must use instruments , who exact more , and will upbraid us more then the Law will do , when it satisfies us our wrongs . And does not the Philosopher , who denys that he can be wrong'd more nobly ? then he who confesses , that he is both subject to wrongs , and hath received so great a one , that he cannot but pursue it's revenge ? he who con●eals his wrongs , is only wrong'd in privat ; whil'st he who revenges his wrong , is wrong'd in publick : and certainly , the publick wrong is more ignoble . And seing we conceive our selves concern'd in honour , to punish such as would divulge an affront , that was smothered , as soon as given : we can not but be said to wrong our own honour , when we in seeking revenge , proclaim such wrongs , as had else either evanisht , or been lessened by the concealment ; which remembers me of a Story , that goes of an old man , at whose bald head , a rotten Orange being thrown in the street , clapt his Hat upon it ; and said , I shall spill that Villans sport , who expected to see me come shewing my head all besmeared over , and complaining of the injury . It is one of the most Picquant revenges , to undervalue our enemies so far , as not to think them worthy of our noticeing , and we shew our selves to be greater then they , when we let the world see , that they cannot trouble us , when children and fools do us the same things , that we fret at in others of more advanced years , we passe them without a frown ; which shews , that it is not the acts done us by our enemies , but our own resentment , which in effect injures us ; So that it is still in our power to vex such as design to affront us , by laughing at , or undervaluing these , and such like little endeavours as what cannot reach our happiness . He who pardons , proclaims that by so doing , he fears not his enemies for the future ; but revenge implyes a fear of what we desire upon that account to lessen . Thus cowards , and none but they , are cruel , seing they then only account themselves secure , when their enemies have lost all capacity to resist . In revenge , we act the Executioner , but we personat a Prince when we pardon ; in the one , we bestow a favour , and so are Noble , but in the other , we disclose our infirmity , which is ignoble . I admire Passive Courage , as a Vertue which deserves its Palms best of all others , because it toils most for them , Honours and Rewards are but gifts to them , but they are conquests to it : And it merits as much praise , as it meets with injuries . Avida est periculi virtus , & quò tendat non quid passura sit cogitat , quoniam & quod passura est , gloriae pars est : This Vertue hath rather a greediness for , then a desire to find dangers ; and seing its sufferings make the greatest part of its glory , it runs out to meet them , thinking that to attend them , is a degree of cowardliness . And if we remark narrowly , we will find that all other Vertues owe their Gallantry to this : And have no other title to that glorious quality , but in so far as they borrow excellencies from it . Friendship is then only gallant , when to gratifie our friends , we expose to injuries for them , either our persons , or interest . Gratitude is then Noble , when we consider not what we are to suffer ; but what we owe , or ( which is more gallant ) what is requisite for the service of such as have obliged us . Justice is alwayes excellent , but is then only most to be admired , when we resist temptations , and when we resolve to suffer for having been just ; the envy and rage of these , who consider only how much they have been prejudged , but not how much the publick good hath been thereby advanced . By this it is that a vertuous person shews how great he truly is , and that power and command were the instruments only , but not parts of his former worth . He who yeelds to affliction , shews that those who inflicts it , are greater then himself ; but he who braves it , shews that it is not in the power of any thing but of guilt , to make him tremble . It is easie for one who is assisted by power and fate , to urge these advantages , but to dare these , shews a pitch beyond them : And this induces me to think , that passive courage is more noble then what is active : For one who fights gallantly in an open Field , and in the view , or front of an Army , is assisted by the example of others , by hope of revenge , or victory , and needs not much fear that death which he may shun , as probably as meet : But he who in a noble quarrel , adorns that Scaffold , whereupon he is to suffer , evinces that he can master Fate , and make danger less then his courage , and to serve him in acquiring Fame and Honour . But this Vertue deserves a larger room , then my present weariness will allow it in this Paper : and therefore I will leave it for praises to its own native excellencies . I shall ( My Lords and Gentlemen ) leave these reflections to your own improvement , for I am confident that the heat of your own zeal for Vertue , will kindle in your breasts such noble flames , as that by their blaze , ye may see further into this subject , then I can discover : And in this essay I desire to be esteem'd no otherwayes presumptuous , then a Servant is , who lights his Master up these Stairs which himself intends to mount . FINIS . Notes, typically marginal, from the original text Notes for div A50634-e540 Native Honour commended . Dan. 2. Vertue contributes more to advancment then Vice can do . Vertue is more conducive to Fame then Vice. Au Argument from Romances . Vertue railed the Grecian and Roman Empires . Vertue hath made Philososophers to be admi red above Princes . Vice must Lurk , and is cowardly . Servants equal Masters in Vice. Vice but coppies Vertue . All Vices imply fear . All Vices make us depend upon others . Vertue allows us a just value of our selvs . Dissimulation . Envy & detraction . VVhooring . Obscenity . Avarice and Liberality . Rebellion and perfidie . Inconstancy . An Invective against unconstant friendships . ` Drunkenness . Injustice . publick Spiritednesse . Ambition is a mean , vice . Vanity . The meanness of being vain of riches and eestates . The meaness of vainity in apparel . Preserment is not still honourable . The ignoblenesse of revenge The gallantry of patience ▪