:
ARTES
LIBRARY
183
VERITAS
SCIENTIA
OF THE
UNIVERSITY OF MICHIGAN
THEBOR
SI QUÆ HIS PENINSULAM-AMŒNAMI
CIRCUMSTICE
པང་་་
D22
848
0485s
to
جا آج
1707
*
OF
WISDOM:
THE
Second and Third Books.
Written Originally in French,
BY THE
Pierne
Sieur de CHARRON.
Made English
By GEORGE STANHOPE, D. D.
now Dean of Canterbury, from the Beſt
Edition, Corrected and Enlarg'd by the Au-
thor a little before his Death.
The Second Edition.
To this Edition is added a Large Index to the whole.
LONDON,
Printed for R. Bonwicke, J. Tonfon, W. Freeman, Tim. Good-
win, J. Walthoe, M. Wotton, S. Manship, J. Nicholson,
B. Tooke, R. Parker, and R. Smith. 1707.
English
gen.
THE
PREFACE.
AVING in the former Book explained and
infifted upon the feveral Methods, by which
Man may
be let into a competent Knowledge
of Himfelf, and the Condition of Humane
Nature; which is the first part of our Uu-
dertaking, and a very proper Introduction to Wisdom:
The next thing in order, is to enter upon the Doctrines
and Precepts of Wisdom it felf. Now That shall be done
in this Second Book, by laying down fome General Rules
and Directions, reſerving for the Buſineſs of our Third
and Laft, thofe that are more Particular, and appro-
priated to Special Perfons and Circumstances, according
to which their Duties vary in proportion to their re-
Spective Conditions. It was a very neceffary Preamble
in the mean while, to call Mens thoughts home, and fix
them upon themselves; to exhort and inftruct them to
handle, probe, and nicely to examine their Nature;
that fo being thus brought to a tolerable Knowledge and
Senfe of their Infirmities and Defects, and fadly con-
vinced of the miferable Condition they are by Nature in,
they may be put into a better Capacity of having thofe
healing and wholfome Remedies applied, which are ne-
ceffary, in order to their Recovery and Amendment,
And thefe Remedies are no other than the Instructions
and Exhortations, proper for the attaining true Wif
dom.
A 2
411420
Ent
i
11
The PREFACE.
But alas! It is a prodigious, and a melancholy thing
to confider, how stupid and regardlefs Mankind are of
their Happiness and Amendment. What a ftrange Tem-
per is it for a Man, not to be at all follicitous, to
have the very Errand and Buſineſs he was fent into the
World about, well done? Every body is infinitely fond
and covetous of Living, but fcarce any body is concern-
ed, or takes any manner of Thought, for Living as be-
comes him. This is the very Art which should be our
Chief, our only Study; and yet it is that which we are
leaft Maflers of, leaft difpofed to learn. Our Inclina-
tions, and Defigns, our Studies and Endeavours are
(as Experience daily fhews) vastly different, even
from our very Cradles, or as foon as we began to be
capable of any. They vary according to the Temper and
Conftitution of our Bodies, the Company we keep, the
Education we are inftituted by, the infinite Accidents
and Occafions of our Lives; but ftill none of us cafts his
Eyes that way, none makes it his Endeavour to manage
theſe to the best Advantage, none attempts heartily to
improve in Wisdom; nay, we do not at all lay this moft
neceſſary Matter to heart, we fcarce allow it ſo much
as a fingle Thought. Or if at any time it comes in our
way, accidentally, and by the by; we hear and attend
to it, just as we would to a Tale that is told; or a
piece of News, that in no degree concerns us. The
Difcourfe perhaps is pleafant and entertaining to fome
(and but to fome neither, for many will not endure,
nor give it a patient hearing) but even those who are
contented, nay delighted to bear it, yet hear to very
little purpofe. The words and found tickle their Senfes,
and that's all they do. For as to the thing it felf,
That makes no Impreffion, gains no Efteem, kindles no
Defires, at least in this fo univerfally Corrupt, and De-
generate Age of ours. In order to the being made duly
fenfible of the true worth of Wisdom, and how much it
deferves from us, there feems to be fome particular
Turn in our first Frame, fome Original Aptitude and
·
Air
The PREFACE.
111
Air in our Nature and Complexion. If Men must take
pains, they will much more willingly employ their time,
and exert their Strength and Parts in the pursuit of
Things, whofe Effects are gay and glittering, external
and fenfible, fuch as Ambition and Avarice, and Paffion,
propofe to them; But as for Wifdom, whofe Fruits are
filent and gentle, internal and unfeen, it hath no At-
tractives at all for them. O wretched Men! what falſe
Meafures do we take, and how fatally are we deluded?
We prefer Winds and Storms for the fake of their Noife,
where there is nothing but Air and Emptiness, before
Body and folid Subſtance, which is calm and still, Opi-
nion and Reputation, before Truth and Real Merit.
Surely Man (as was faid in the First Book) is no better
than Vanity and Mifery, when fo averfe from, fo unca-
pable of Wisdom. Every Man is tainted with the Air
which he breaths and dwells in, goes in the beaten Road,
and lives like bis Neighbours; and when this is made a
Rule, how can it be expected he should take another
Courfe? We follow the Track, and hunt by the Scent
nay, we urge our own Vices upon other People, we are
eager and warm in propagating them; we diffemble our
Paffions, drefs and trick them up, and then put them
upon our Companions. None calls after us to stop our
Career ; we are not to expect it. We are all out of the
way, and likely never to correct our Error, without the
Special Favour of Heaven, and a great and generous
Strength and firmnefs of Nature at the fame time, dif
cerning enough to obferve the common Error in which
all are intangled, but Scarce any are fenfible of it; da-
ring enough, to be fingular in minding that which no
body elfe minds; and hardy and refolute enough to judge
and to live in a method quite different from the rest of
the World.
;
There have been indeed, fome, though very few fuch
brave Men: I fee them ftill, their Memories and Names
are Sweet to this day; and I fmell their Afbes like a
rich Perfume, with incredible Admiration and Delight.
But
iv
The PREFACE.
But what hath been the effect of this uncommon Fudg-
ment? and how have they behaved themselves with it?
Truly they are for the most Democritus, or Heraclitus
revived. Some fee the Errors and Follies of Mankind,
and when they have done, they only make a Feft of
them; They divert and entertain themselves and others,
by a Comical Reprefentation of a very Tragical thing; as
if no more were neceſſary to teach Men Truth and Virtue,
than merely to expofe Falfhood and Vice. They laugh
at the World; and the World is but too ridiculous; but
while they make themselves merry and good Company:
they quite forget to be good-natur'd and charitable. Ó-
thers are feeble and poor-fpirited, they mince the mat-
ter, and dare not fpeak out; they foften and difguife
their Language, mingle and fweeten their Propofitions
to render them palatable, and make Men Swallow them
before they are aware, and in a Mafs of other things,
where they shall not taſte, or scarce ever be fenfible of
them.
2
They do not speak home, diftin&tly and fully ; but ex-
prefs themselves, like the Oracles of old, in Terms am-
biguous, and fubject to Evasions. I, for my part, come
long after them both in Time, and Merit, but I am
blunt and downright, and deliver my fenfe plainly and
clearly. Igive an Idea of Wisdom, and Inftructions for
attaining it, fach as the World perhaps hath not been
used to; and I shall not be furprized, if the newness of
my Matter and Method expofe this little Tract to the
Cenfures of fuch Perfons, as have neither Temper, nor
Ability to judge calmly and maturely of the Matter, but
accustom themselves to condemn and run down every
thing which does not hit their Humour, or agree with
the Notions they have imbibed already. But who can
help that, or fecure himſelf from their Cenfures and Dif-
pleaſure? Let them take their courfe; I queftion not in
the mean while, but the meek and tractable, and honeft-
ly difpofed, and likewife the Sublime and Celestial Spi-
rits will pass an equitable conftruction upon my Writings.
Thefe
The PREFACE.
V
These two Extremes are the Seats of Quiet and Sere-
nity; The middle Region is the place where all the Dif
orders, and Storms, and Meteors are formed, as was
obferved before; and therefore thofe angry Men at in
agreement with their Principles, and do nothing but
what their Capacity and Condition difpofes them to.
Now in order to give a rough and general Draught of
Wisdom, and particularly of that part, which is the Sub-
ject of this prefent Book; we may divide the Matter of
it into four Points, or general Confiderations.
The First confifts of Juch things as are Preparatives or
proper Predifpofitions to Wisdom; and they are Two.
1. Firft a difentangling the Mind from all thofe Obftru-
Etions that prevent, or retard its Improvement; and of
thefe fome are External, fuch as the Errors and Vices
of the World, which we derive and fuck in from abroad;
and other Internal, which have their Birth and Begin-
ning from our Selves; of which Nature are our own Ap-
petites from Paffions; 2. The Other is a full, entire,
and univerfal Liberty of the Mind; whereby it thinks
and judges freely.
The Second is concerned in laying the Foundations of
Wisdom firm and durable; and Thefe are alfo Two
1. True and Eſſential Integrity, and 2. The Fixing to
our felves fome certain End, firft, and then chalking out a
convenient Rule for cur Lives and Actions, by the keep-
ing clofe to which, we may be conducted to, and arrive
at that End.
The Third contributes to the raising this Building
upon thofe Foundations; that is, laying on and finiſhing
the feveral Functions and Duties of Wisdom, which are
Six. Three whereof principally regard our felves, and
concern every Man confidered fingly, and as a Man;
and thefe are, 1. Piety; 2. An Inward and due Ma-
ftery over his Thoughts and Defires; and, 3. A decent
Deportment and equal Temper of Mind, in all Acci-
dents, whether of profperous or adverse Fortune; The
other Three regard him as a Member of Society, and
extend
vi
The PREFACE.
extend to others as well as himself; which are, 1. A
due Obfervance of Laws, and Customs, and Ceremonies;
2. A modeft and obliging Converfation with others
and, 3. Prudence in the management of all kind of Bufi-
nefs.
う
​The Fourth is made up of the Fruits, and good Effects
of Wiſdom, which are Two, 1. The being conftantly fit,
and in a readiness to die; and, 2. The maintaining a true
and uninterrupted Tranquillity of Spirit; which is in-
deed the Crown and Glory of Wisdom, and the very Su-
preme Good and Happiness, of which Humane Nature is
Capable. Thefe taken all together make Twelve Points
in the whole, and each being allowed a diftin& Confidera-
tion by it felf, this Book will accordingly contain just so
many Chapters.
OF
A
TABLE
OF THE
CHAPTERS of the Second and
Third BooK S.
BOOK II.
Containing General Rules and In-
ftructions for the Study and At-
tainment of Wisdom.
The First Difpofition to Wiſdom.
Chap. 1. Exemption from the Errors and Vices of
the World, and from one's own Paf-
fions,
Page I
Chap. 2. An entire Liberty of the Mind; The Se-
cond Pre-Difpofition, requifite in order to Wif
dom,
Chap. 3. True and Subftantial Integrity of Mind, the
firft and fundamental Part of Wifdom.
13
47
The Second Fundamental Point of Wiſdom.
Chap. 4. The Fixing to one's felf a particular End,
and then chalking out fome determinate Track, or
Courſe of Life; which may be proper for leading us
to that End.
82
2
The
The TABLE.
The First Act or Office of Wiſdom.
Chap. 5. The Study of, and Serious Endeavour after
True Piety,
87
Chap. 6. Of a Due Regulation of a Man's Pleasures
and Defires,
134
147
Chap. 7. Of Decent Deportment, and Evennefs of
Temper, in Profperity and Adverfity,
Chap. 8. Obedience to the Laws, Compliance with
the Customs, and Obfervance of the Ceremonies in
ufe. How, and in what fenfe neceffary,
Chap. 9. Modeft and Obliging Behaviour in Conver-
Sation,
Chap. 10. Prudent Management of Buſineſs,
166
183
192
206
The Fruits, or good Effects of Wisdom.
Chap. 11. The First, Living in a conftant Readiness
for Death,
Chap. 12. The maintaining a true and uninterrupted
Tranquility of Spirit, which is the very Crown and
Glory of Wisdom: And the laft Head of this Book,
BOOK III
250
In which, Particular Rules are laid down, and
Directions for the feveral Parts and Offices of
Wiſdom, branched out under Four General
Heads, as they have relation, and are reducible,
to the Four Cardinal Virtues.
I.
Chap. 1.
Chap. 2.
2
The first Branch of Policy, or Pru-
F Frudence in general,
dence in Government, which is the Provifionary
Part,
Chap. 3. The Second Part of Policy, or Prudence in
Government, which confifts in the Adminiftration
ΙΟ
and
The TABLE.
and good Conduct of the Prince.
59
Chap. 4. Of Prudence in Government, the Preface, 112
Sect. 1. Of Accidents and Calamities Future, and
Juch as only threaten us at fome distance. 113
Sect. 2. Of Evils and Difficulties actually prefent,
and preffing,
Sect. 3. Affairs Intricate and Uncertain,
Sect. 4. Dificult and Dangerous Cafes,
Sect. 5. Confpiracies.
Sect. 6. Treasonable Practices,
115
118
119
121
126
Sect. 7. Liforders and Popular Infurrections, 127
Sect. 8. Faction and Combinations,
Sect. 9. Sedition,
Sect. 10. Tyranny and Rebellion,
130
132
335
137
Sect. II. Civil Wars,
Sect. 12. Advice for Private Perfons, how they
Should behave themselves in any of the foremen-
tioned Divifions,
140
Sect. 13. Of Private Differences and Diſorders, 146
Juftice, The Second Cardinal Virtue.
Chap. 5. Of Fuftice in General,
147
153
Chap. 6. Of Fustice, as that regards a Man's Duty
to Himself,
Chap. 7. The First Part of Justice; or thefe Uni-
verfal Duties, due from All to All in Common. And
first of Love.
165
Chap. 8. Mutual Faith, Fidelity; Perfidioufnefs,
Secrecy,
177
Chap. 9. Truth and Freedom in Adviſing and Řé-
185
proving,
Chap, 10. Of Flattery, Lying and Diffimulation, 189
Chap. 11. Of Beneficence and Gratitude,
The Second Part of Justice.
Chap. 12. The Duties of a Married State,
Chap. 13. Good Management,
Chap. 14. The Duty of Parents and Children,
Chap. 15. Duties of Maſters and Servants,
199
220
224
225
267
Chap. 16.
:
The TABLE.
Chap. 16. Duty of Princes and Subjects,
Chap. 17. Duty of Magistrates,
269
279
Chap. 18. The Duty of Great,and of Mean Men, 285
Of Fortitude: The Third Cardinal Virtue.
Chap. 19. Of Fortitude in general,
282
Chap. 20. Of External Evils,
290
Chap. 21. Of External Evils, with regard to their
Fruits and Effects,
297
Chap. 22. Of Sickness and Pain,
301
Chap. 23. Of Captivity or Imprisonment,
306
Chap. 24. Of Exile, or Banishment,
308
Chap. 25. Of Poverty, and Want, and Loffes,
311
Chap. 26. Of Infamy, or Disgrace,
313
Chap. 27. Lofs of Friends,
314
Chap. 28. Remedies against Fear,
317
Chap. 29. Against Grief,
319
Chap. 30. Remedies against Compaffion,
321
Chap. 31. Remedies against Anger,
322
Chap. 32. Remedies against Hatred,
329
Chap. 33. Remedies against Envy,
330
Chap. 34. Remedies against Revenge,
331
Chap. 35. Remedies against Jealoufie,
333
Temperance, The Fourth Cardinal Virtue.
Chap. 36. Of Temperance in General,
335
Chap. 37. Of Profperity, and Advice thereupon, 337
Chap. 38. Of Pleafure, and Directions concerning it,
339
347
Chap. 39. Of Eating and Drinking, Abftinence and
Sobriety,
Chap. 40. Of Luxury, and Excefs in Apparel, and
their contrary Virtues, Frugality and Modefly, 350
Chap. 41. Of Temperance, with respect to Carnal Plea
fure; which is, Chaftity or Continency,
Chap. 42. Of Ambition and Temperance, with regard
to the Defire of Honour and Fame,
Chap. 43. Of Temperance in Speaking.
352
357
361
OF
OF
WISDO M.
The Second Book.
Containing General Rules and In-
Atructions for the Study and At-
tainment of Wifdom.
CHAP. I.
The first Difpofition to Wiſdom :
Exemption from the Errors and Vices of the World,
and from one's own Paffions.
T
HE firſt ſtep towards the Knowledge of any
thing being a diftinct and adequate Idea and
Comprehenfion of the Subject to be Treated
of, I fhould, according to this Rule, lay down
for the first Rudiment of Wiſdom, the Know-
ledge of a Man's Self in particular, and of the Condition
of Humane Nature in general. But This, having been
the Subject of the entire Firſt Book, I have Reaſon to
hope is fufficiently provided for already. All therefore
which I think neceffary to repeat upon this occafion, is,
B
That
N
Book II.
Of Wisdom.
That every Perfon who makes Wiſdom his Aim and End,
ought in the first place to be throughly well acquainted
with Himself, and with Mankind. The true Knowledge
whereof is a very important and beneficial Study, of
wonderful Efficacy and Advantage. For Man is the
Subject proper for the Philofophers Confideration; none
but the Wife underſtand it, and every Man that does
really underſtand it, is Wife. But at the fame time it is
a matter of great Intricacy and Difficulty; for Man is
extremely addicted to fallacy and difguife; fo full of it,
as to impofe very often, not only upon other People,
but upon Himfelf too. Every one takes a pleaſure in
cheating himself, is induftrious to flatter his own Con-
fcience, folicitous to hide and extenuate his own Fail-
ings, and diligent to magnifie his few commendable
Actions and Qualities; fhutting his Eyes, and fearful to
fee the worst of himfelt; and therefore, fince Sincerity,
even at home, is fo very little regarded, we cannot rea-
fonably think it ftrange, that Wiſdom is fo very rarely
to be met with. For how can we expect it fhould be
otherwife, when fo very few are perfect, fo few indeed
give any attention to the very firft Leffon in this Science,
and Men are fo far from undertaking to Inſtruct others,
that they are wretchedly Ignorant and take no care of in-
forming themſelves! How many profels'd Mafters, how
many zealous Learners do we fee in other matters, which
are forein, and of little or no moment, while every
Body neglects the Bufinefs which moft nearly concerns.
him; and while he is taken up with other matters abroad.
is abfolutely in the dark at home! What an unhappineſs!
What an exquifite Folly is this! How great a Reproach
to the Generality of Mankind!
Now in order to the being competently skill'd in this
point, we fhould get acquainted with all forts Men, Thofe
of the most diftant Countries and Climates, the moſt
differing Tempers and Ages, Conditions and Profeffions;
(in which Hiſtory and Travelling are very confiderable
Helps) we ſhould obferve their Motions, their Inclina-
tions, and their ſeveral Dealings and Behaviour, not only
in publick, (for thefe are full of Artifice, and confe-
quently lefs improving) but their most fecret and re-
ferved Actions, the most natural and freeft from Con-
ftraint, fuch as may let us into the dark and myſterious
part
Chap. 1. The First Diſpoſition to Wiſdom.
3
part of Human Nature, and diſcover fome of the hidden
Springs by which Men are moved. And particularly,
great regard fhould be had to thofe Paffages wherein
Mens Interefts, or particular Humours come to be nearly
touch'd; becauſe there the Man will be fure to fhew him-
felf in his own true Colours.
When thefe Remarks are made, a Man must draw
them together, and form ſome general Notions and judi-
cious Reflections from them. But particularly one muſt
be very careful to defcend into Himself, to try and found
his own Breaſt to the bottom; that no lurking Deceit
eſcape him there; but every Thought, and Word, and
Action, be juftly and nicely weighed.
The Refult of fuch Obfervations would certainly be a
fad, but ferious Senfe, how miferable and weak, how
defective and poor a Creature Man is, on the one hand;
and yet how vain and arrogant, how proud and prefum-
ptuous, how bloated and big with Air and Wind, what
a meer Tumour, a Bladder, a Bubble he is, on the other.
The former of theſe Repreſentations will move our
Compaffion, the latter will raife our Horrour and Indig-
nation. Now the former Book hath done him right in
all theſe Refpects, by taking him to pieces, and exami-
ning every part and feature by it felf; viewing him in
all the different Lights, and taking every Profpect the
Picture was capable of being drawn in. So that I fhall
trouble my Reader no further with any account of this
nature at preſent: But hope he will make a good Profici-
ency in the bufinefs of this Second Book, by the Affiftances
given him in the Firft. And in order to it, we will pro-
ceed to warn him of the chief Obſtructions in his way
to Wildom, as They, who build, muft first clear the
Ground, and remove the Rubbiſh out of the way.
The Man, who defires to become Wife, muit at the
very first entrance into this defign, ferioufly fet about,
and ſtedfaſtly refolve upon delivering, preferving, and
guarding himself effectually from two Evils; which are
directly oppofite, and irreconcilable Enemies to Wifdom;
and fuch abfolute impediments to our progreſs in the
ſtudies of it, that till They be got over, or taken out of
the way, no Advances can pollibly be made. One of
theſe is External, confifting of the Vices, and the Opi-
nions in common Vogue, which, by the advantage of
B 2
being
I
4
Book II.
Of Wisdom.
2.
Popular
Error.
Fook I.
Ch. LII.
being Popular, ſpread, and propagate Folly, like a con-
tagious Difeafe; the other Internal, and confifts of a
Man's own Paffions; fo that in fhort, the Two great
Adverfaries we have to fear, and are most concerned to
defend our felves against, are the World, and our Selves.
And after fuch an Advertiſement, there needs no more
be faid to fhew, how hard this undertaking is: What
courſe ſhall we take to get quit of thefe two, or how
fhall we run away from them? Wifdom indeed is diffi-
cult and rare; but it is upon this account chiefly, that it
is fo; This is the troublefome part of it; This in a man-
ner the fole Conflict we have to fear; when once This
Combat is won, all the reft is eafie, and the Day our own.
For the first thing, that can fit, or put us into any Ca-
pacity for Wiſdom, must be to get clear of that Evil,
which obftructs our whole Defign, and will not admit
Wildom to dwell with, or grow near it. Now this is
the Benefit my Reader is expected to reap from the First
Book, which, as I faid, may furnish him with fufficient
Inftructions for the getting throughly acquainted with
the World and Himfelf; and this Knowledge will poffefs
him with ſo juſt a Character of Both, as cannot but affift
and lead him on, to Confideration and Care, and teach
him to stand upon his guard, and diligently beware of
both. Thus there is a ftrict and natural Connexion be-
tween the two parts of this Treatife; for the Beginning
and First Step of the Second Book, is the End and Fruit
of the Former.
Let us first then ſay ſomewhat of that Hindrance, which
is External. Now we have heretofore given a large and
lively Defcription of the Temper of the Common People;
the strange unaccountable Humours of That, which is by
much the moſt numerous part of Mankind; and it can
be no hard matter to make a Judgment from thence,
what monftrous effects thofe Humours muft in all reafon
be expected to produce. For fince the Vulgar are fo be-
witched with the love of Vanity, fince they abound
with Envy and Malice; fince they are fo totally void of
Juftice, and Judgment, and Difcretion; fince they are
perfectly Strangers to Moderation and good Temper;
what fort of Deliberations, and Opinions, and Judg-
ments, and Refolutions, can we fuppofe them taken up
with? How indeed is it poffible that they fhould think,
or
Chap. 1. The First Difpofition to Wiſdom.
5
or fpeak, or act, according to Truth, and good Senſe?
We have likewife before, in that Chapter which under- Book I.
took to repreſent the Mifery of Human Nature, given Ch.xxxix.
feveral remarkable, and but too notorious inftances of
the Faults and Failings, which the generality of the
World are guilty of, both in point of Judgment and
Choice; how miferably their Understandings are darken-
ed, and their Wills depraved; which may very easily
convince us, how fix'd, and deeply rooted they are in
Error and Vice. To this purpoſe are thofe Sayings com-
mon among wife Men, That the Greater part is always the
worfe part of Mankind; There is not one of a Thousand Good:
That the Number of Fools is infinite. And that there is very
great Danger of Infection in the Croud.
Upon theſe accounts their Advice is not only to keep
one's felf Clear and Free, and have nothing at all to do
with fuch Opinions, and Defigns, and Affections, as are
popular and in vogue; but, as if all this Refraint were
too little, not fo much as to venture your perfon among
the Mob, to decline all manner of Converfation and
Familiarity with the Vulgar; fince it is impoffible ever
to approach that diſeaſed part of Mankind, without fome
Taint, fome peftilential Vapours, fuch as will certainly
bring danger and detriment to our own Health. So con-
tagious is the very Breath and Company of the People;
fo little ought even the wifeft and perfons beſt eſtabliſhed
in Virtue and Wisdom, to truft themselves among them.
For who indeed is ftrong enough to fuftain the Attack
of Vices, when they march up in form of Battel, and
charge by whole Troops at once? We fee what a World
of Miſchief one fingle Example of Avarice or Luxury
does; The Converfation of One Effeminate Man foftens
by degrees and enervates the Minds of them that live
with him; One Rich Neighbour kindles our Defires of
Wealth; One Lewd Companion ftrikes as it were his
Extravagance and Debauchery into us fo forcibly, that
we may even feel the Impreffion; it eats like a Canker,
and nothing is fo folid, fo clean, to be free from the
Ruft of it. And if this be the Cafe of particular In-
ftances, what do we think muft the Condition and the
Power be, of thofe Vices and Difpofitions that are become
General, and fuch as all the World run into with full
Cry, and wild Career?
B 3
And
3.
6
Book II.
Of Wisdom.
4.
And yet after all, as neceffàry as this keeping aloof off
from Infection is, the thing is exceeding difficult, and
but feldom put in practice. For to follow the beaten
Tract is fomething very plaufible, and carries a great Ap-
pearance of Juftice and Goodness, Humility and Con-
defcenfion in it. The Road is plain and large, and Tra-
vellers are easily feduced into it. Singularity is a By-
path, and none but fanciful or conceited Men are thought
to take it. We go on after our Leaders, like Beaſts in a
Herd: The Reasonablenefs, and Worth, and Juftice of a
thing is rarely examined; but Example and Cuſtom are
the moving Arguments; and thus we hurry on, and
ftumble at the fame Stones, and fall upon one another in
heaps; we prefs and push forward, and draw whole mul-
titudes upon the fame Precipice; and there we fall and
perish, merely upon the Credit of thofe that go before
us. Now the Man that would be wife indeed, must take
quite contrary Meaſures. He must receive nothing upon
Content and Example only; but be very jealous and
confiderate, and fufpect every thing which he finds the
generality of Mankind agreed in, and fond of; and in-
tead of counting Numbers, and practifing by the Poll,
he must weigh the Goodness of the thing; not fuffering
himself to be deluded with fair Appearances, with gene-
ral Approbations, or common Ule, or doing as the reſt
of the World do, but nicely examine the real intrinfick
worth of Things and Actions, and refolve to ftand alone,
where this will not justifie his Compliance. Thou shalt
not follow a Multitude to do Evil, is a juft, a prudent, a
neceffary Precept: and a moft vicious and miftaken Mo-
defty That is, which prevails with us to diſobey it.
When therefore any one would cut us fhort, and thinks
to knock all our Arguments on the head, by faying, All
the World is of this Opinion, or all the World does thus, a
confiderate Man will answer to himſelf at leaſt, I like it fo
much the worfe for that; this is but a very curvy Caution,
for their Approbation makes me fufpect it the more. Thus
the Wife Phocion, when he faw the whole Auditory high-
ly applaud ſomething he had ſpoken, turned about, and
asked his Friends that ftood by, What was the Matter;
whether he had let fall fomewhat which ought not to
have been faid, or been guilty of fome egregious Imper-
tinency, that all the People were fo mightily pleafed
with
Chap. 1. The First Difpofition to Wisdom.
7
with him. The wifeft method then, is to decline, as
much as poffibly we can, any Familiarity or frequent
Converfation with the People, who are generally foolish,
ignorant, and a very odd Medley of Men: But, if our Af-
fairs will not permit that, yet at least it must be our con-
ftant Care to avoid their received Opinions, not to be
born down with their Judgments, nor conform our felves
to their Temper and Complexion, nor be corrupted by
their vicious Difpofitions and Practices: But at the fame
time we live in the World, we must not be of the World.
And This indeed is the Reaſon why Solitude is ſo much
and ſo earneſtly recommended by Philofophers and Wife
Men; a Solitude, that confifts in fetting the Soul free,
and difcarding all popular Opinions, and reigning Vices;
delivering the Mind from the Bondage and Contufion,
which Cuftom, and Example, and the common Cry
ſubject it to; that fo it may have leifure to retire into
it felf, and takes its full Range without Interruption or
Reſtraint.
The other Inconvenience, and fatal Obſtruction of 5.
Wiſdom, is Internal; and as fuch threatens more immi- Second
nent Danger, and requires a greater portion of our Care. Thing, Ex-
And This is that Slavery and Perplexity which our own emption
Paffions and diforderly Affections put us into. And from Paf
againſt Theſe there ought to be a strict and strong guard, fons.
to prevent their Tumults and Infurrections; or rather
indeed we ought, if that were poflible, to difpoffefs them
quite, that fo our Mind might be clean, and open, and
unfullied, like a Blank Paper, ready to receive any In-
fcription, any Tincture of Wisdom, againſt which the
Paffions are formal and declared Enemies, by the Stains.
and Prejudices they leave upon it. This gave occafion for
that Saying of fome Wife Heathens, That it was not poſ-
fible, even for Jupiter himſelf to be in Love, or to be
angry, or affected strongly with any other Paffion, and
yet to be Wife at the fame time. And accordingly both
Reaſon and Revelation in the Ideas they teach us to form
of God, reprefent him void of all Paffions, Body, or Bo-
dily Affections; as Infirmities by no means confiftent
with the Excellencies of an abfolutely Good and Perfect
Being. Wiſdom is a regular Conduct of the Soul; it pro-
ceeds in number, and weight, and meaſure; it is an even-
neſs and ſmoothneſs, a ſweet and pleafing Harmony of our
B 4
Judg-
0.
Book II.
Of Wisdom.
6.
against
them.
Judgments and Wills, and well-proportioned Difpofitions;
a conftant health and foundnefs of the Mind; whereas
the Paffions quite contrary, are the Ague-fits of a diftem-
pered Soul, the Boundings and Reboundings of Folly ;
the wild Skips, and wanton Sallies, and impetuous Emo-
tions, and raſh unguided Flights of the Man, without
any Aim, or Order, or Meaſure.
The Colours, in which the former Book painted our
General Paffions, are fo black and hideous, that they cannot but
Remedies fhew us their Deformity, and may create in us a juft
horror and deteftation of them. The Remedies and
Means for fubduing each of thefe in particular, will come
in more properly in the Third Book, under the Topicks
of Fortitude and Temperance. But of thoſe which are ge-
neral, and our prefent Bufinefs, there are feveral, and of
different kinds, fome Good, and fome Evil. I do not
here reckon that Happineſs of Conftitution and Natural
Bleffedneſs, which renders the Man fo well tempered, as
to preſerve him calm and ferene; not fubject to any
ftrong Paffions, or violent Emotions of Soul; and keeps
him in a conftant, fmooth, even, uniform compofure of
Spirit, harden'd and impenetrable, and proof againſt all
Attacks. This indeed is an uncommon Excellency; but
it is not fo properly a Remedy againſt Evil, as an Ex-
emption from it; it is not a Medicine or an Inftrument
of Recovery, but it is an effectual Prevention of Sickneſs,
and the State of Health it felf. This therefore falls not
within the compafs of our Subject and Deſign in this
place, which is to prefcribe Remedies truly fo called ;
and of them I fhall propofe Four to the Reader's Obfer-
vation.
9.
་
The First, which in truth is not at all advifable, nor
Stupidity. hath any real Goodness to recommend it, is a fort of
Stupidity or Infenfibility of Mind, which does not feel,
nor apprehend at all. A Brutish Apathy, incident to
mean Souls, fuch as are either perfectly feared and dead,
or have their Apprehenfions in great meafure blunted and.
dulled; a fort of Callouinefs and Cruft upon the ſenſitive
Parts; a Spiritual Lethargy, and conftant Heaviness,
which though it have fome Air of Health and Eaſe, yet
what we think fo is in effect its Difeafe. For there can
be no fuch thing as Wiſdom and Conftancy, where there
is no Knowledge, no Senfe, no Activity at all. And there-
fore
Chap. I. The First Difpofition to Wifdom.
୨
fore this does not cure the Distemper, but only render
the Patient infenfible of his Illneſs. But yet This, as bad
as it is, is better, and much rather to be chofen, than the
knowing, and feeling, and fuffering ones felf to be van-
quifhed and preyed upon by the painful Impreffion:
What Horace fays of his Writings, is thus far applicable
to the Affections and Follies of Mankind;
*
I had rather be a little Wit,
So my dull Verſe my own dear Self delight,
Than know my Faults, be vex'd, and die with Spight.
Creech.
The Second Remedy is very little or nothing better than
8.
the Diſeaſe it felf, and yet it is more uſed, and oftner A Counter-
applied, than any other. This is, when a Man vanquishes Paffion.
one Paffion, and ftifles it by the more prevailing Force of
another. For the Paffions are never equally poized, but
one or other of them will always caft the Scales. Now
we are frequently guilty of a great Error, in attributing
things to Virtue and Wiſdom, in which They never had
the leaft hand or concern, but they are purely the Effects
of Paffion. And it happens very well for Perfons under
thefe Circumſtances, when thofe which rife higheſt,
and have got the Dominion in their Souls, are not of the
worst fort of Paffions.
tion.
9.
The Third, which is indeed a good Remedy, though
not the very Beft, is a matter of Prudence and Artifice, Preven
by which a Man fteals out of the way, runs, hides himself,
and keeps at a diſtance from the Occafions and Accidents,
which he knows, or hath found by Experience, apt to
provoke and put him out of Temper; fuch as wake the
fleeping Lion, and give Fire to his Paffions. This is a
Study, and a Knack Men have of putting themſelves up-
on a poſture of Defence; or rather of keeping good Out-
guards; upon the alarming whereof they may have leifure
to retreat, or fo to fecure the Paffes and Avenues, that
the Approach of Evils may be intercepted and prevented.
* Prætulerim Scriptor delirus inerſque videri,
Dum mea delectent mala me, vel denique fallant,
Quam fapere & ringi.
Horat. Epiſt. 2. Lib, 2.
Of
10
Book II.
of Wisdom.
Of this kind is that common Story of a Prince, who
immediately broke a Rich Cup that was prefented to
him, for fear it should provoke his Anger, if by Chance
or Negligence it fhould happen to be broken by another
hand. The proper and conftant Prayer of thefe men is,
Lead us not into Temptation. Thus it is, that Men re-
folve against Gaming, who feel themfelves unable to
command their Temper, and cannot play without Paf-
fion. And thus Men of nice Honour, and prone to Anger,
decline Disputes in Company, and crufh the very first
motions to Strife in the birth. For when a man is once
engaged, it is difficult to make a good Retreat; and the
After-Game of Wiſdom and Difcretion is very hard and
hazardous to play. In the Beginning we manage things
as we pleafe, and have them at our mercy; but when
once the fire is kindled, and we are grown warm they
manage and carry Us how and whither they will. It is
certainly much eafier wholly to decline a Paffion, than
to keep it within juft bounds and meafures; and that
which few can moderate, almoft any body may prevent.
And the Reaſon is plainly this; Becauſe all things in
their infancy and at first, are fmall and feeble, flexible
and tender. But the misfortune is, that while they are
week we are not fenfible of the Danger; and when they
are grown ftubborn and ftrong, we are not capable of
a Remedy. This any man may obferve in common
Converfation. How many inftances could every one of
my Readers recollect of perfons, who upon every flight
occafion fall into Quarrels, commence Law-fuits, engage
in Diſputes and Controverfies, and are at laſt forced to
give out with Difgrace; come to fhameful and difho-
nourable Accommodations; take Sanctuary in mean and
equivocating Interpretations; belye and contradict them-
felves; betray their want of Honeſty; go againſt their
own Senſe; palliate, and diſguife, and colour over mat-
ters of Fact; which are all of them miferable Refuges,
and Remedies ten thousand times worſe, than the Diſeaſe
they would cure? In all thefe cafes it were much better
not to begin at all, than to bring matters to fuch a Con-
clufion. For, for want of timely Prudence and good
Conduct, they fall into want of Integrity and Good
Senfe. And fo in all their Proceedings they run directly
counter to that wife Advice of Bias, which is to fet out
and
Chap. 1. The First Difpofition to Wiſdom.
II
1
and undertake things coolly and confiderately; but,
when we are well fatisfied of the Juftice and Reafonable-
nefs of our Enterprize, then to profecute it warmly and
vigorously. It is in this manner, that thofe foolish Men
expoſe themſelves, who out of a vicious Eafinefs and
Complaifance, are afhamed to deny any requeſt made to
them; but after this mighty Liberality in promifing,
are every whit as apt and eafy to break their word again,
and proſtitute that Honour vilely, which was engaged
with fo much Levity. And therefore in all our Affairs,
in all our dealings and Converfation with men, nothing
is more requifite, than to look before us, to make true
ftepts at first, and be well advifed, before we begin.
10.
The Fourth, and infinitely the Beft Remedy of all is
a ſtanch and Vigorcus Virtue; a Reſolution and Firm- Vertue.
neſs of Mind, by which a man is qualified to look any
Accidents in the Face; to meet and come up close to
them, without Starting, or Diſorder, or Contulion; to
enter into the Lifts, and encounter them gallantly. This
is a brave, a noble, a glorious Impoffibility indeed;
which fets the Mind above Trouble, directly contrary to
the firſt of theſe Remedies, which confifted in an impene-
trable Temper, a heavy, fottiſh, ſenſeleſs Stupidity. And
there is nothing will contribute more to the working us
up into this generous Gallantry of Spirit, than the fur-
nishing and forming our Judgments with good Inftru-
tions; digelting them thoroughly, and applying them
feaſonably; but especially the fortifying our felves with
Thought and Deliberation, that fo we never fall under
the Terrors of Surprize; but be prepared to defend
our Poft, whenever they attack us. For Reaſoning
and Difcourfe mafters the Paffions, and Premeditation
is the thing which hardens the Soul, and renders it
Proof, against all the Evils that would ſoften and ſub-
due it. And one great help towards the preferving us
impregnable, will be a ferious Reflection upon what
hath already been delivered in the foregoing parts of this
Book; For the proper method of calming and fweetning
the Paffions, is to get well acquainted with the nature of
them; to examine them nicely, and know exactly, what
Influence they have upon us, and what Command we
have over them. But eſpecially we fhould guard our
felves againſt too eafie a Credulity, and not fuffer any
rafh
I 2
Book II
Of Wisdom.
II.
rash Surmife or Opinion, to foment or inflame our
Paffions; for Falfhood, and Folly, and Uncertainty,
tranfport Fools only; a Wife Man will weigh things
calmly, and coolly, and fuffer himself to be carried no
farther than mature Judginent, and meaſured Truth
lead him: For Reafon is his only Guide, and every Im-
preffion is brought to this Standard, and ſtrictly exami-
ned by it. But of this, befides the light given us alrea-
dy, we ſhall be more fully and particularly qualified to
make a Judgment, both from what follows in this Se-
cond Book, and from the Inftructions to be added in the
Third, when we come to enlarge there upon the Vertues
of Fortitude and Temperance.
But above all other Paffions, That of Self-Love, and
Prefumption, and inordinate Fondness of our own Ima
ginations, Opinions, and Actions, requires a ftrict and
watchful Eye, and the strongest guard we can poffibly
fet over it. For this is the very Peft of Mankind; the
moft mortal and irreconcilable Enemy to Wisdom; the
very Corruption and Gangrene of the Soul, by which it
mortifies, and grows abfolutely incurable. This fwells
us with vain Conceits, and falle Satisfactions and Confi-
dences; we make undue eftimates of our felves, and are
marvellouſly pleas'd with our own fuppofed Sufficiency;
nay we perfectly Idolize, fall down and worſhip our
Selves, and neither believe, nor hear any body but our
Selves. Now indeed we can never be in worſe hands
than our own, and that Prayer of the Spaniards is a very
fignificant and fenfible one, O God preferve me from my
felf. Such Prefumption and foolifli Self Love proceeds
from miftake; and Ignorance, is not fo truly the Mo-
ther of any Devotion, as of this. Were Men but duly
fenfible, how weak and wretched, how impotent and lit
tle, how full of Infirmities and Errors, Human Nature
is in general; and were each Man duly fo of his own per-
fonal Defects and Frailties in particular, that Divine
Rom. xii. Counſel of not being wife in our own Conceits, would be
much better obey'd: And obeyed it is neceffary it ſhould
be; for till we are free of this Vanity, we can never ar-
rive at true and found Wiſdom. It ftops our Ears againſt
all Advice and Inftruction, and fuffers us not to ſee our
own Wants, nor the Abilities of others to direct and im-
prove us. Honefty and Integrity, Modeſty and Dili-
16.
gence,
Chap. 2
m.
13
The Second Difpofition to Wiſdom.
gence, a meek and teachable Temper, a ferious, and
hearty, and humble acknowledgment of our Deficiency;
Theſe are not only the firſt and ſureſt Steps to Vertue,
but the greateſt Evidence of a folid Judgment, a clear
Underſtanding, a rightly-difpofed Will, and unbiaſed
Affections; and confequently, a moſt hopeful and pro-
mifing, as well as it is an indifpenfably requifite Prepara-
tion, to the Study and Attainment of Wildom and Good
nefs.
CHA P. II.
An entire Liberty of the Mind; The Second Pre-
Difpofition, requifite in order to Wildom.
T
HE other Difpofition to Wiſdom, which is in
truth a natural Confequence and Improvement
of the former, is (after we have delivered our
felves from the Bondage and Captivity of Popular Opi-
nions from without, and our own Pallions from within)
to attain to a full, entire and generous Liberty of Mind;
and this is of two forts, according to the two great Fa-
culties concerned in the Purfuit of Wiſdom, implying,
firft, a Liberty of Judgment, and then a Liberty of the
Will.
The Former of thefe, which regards the Judgment,
confifts in confidering, judging, and examining all things;
yet not Tying one's felf up to any, but remaining ftill
free, and at one's own difpofal; of a large univerfal Spi-
rit, open and ready to hear any thing that fhall be offer-
ed. This is the highest pitch of Soul,the most peculiar and
diftinguiſhing Privilege of a truly Great and Wife Man;
but fuch a one I confefs it is, as all People are not capable
of underſtanding, and much leſs ſtill of attaining to it.
Upon which account I think my felf oblig'd to eſtabliſh
this Point, against the Objections of thote Vulgar Souls,
which are not of Capacity large enough for true Wiſdom.
And first of all, to prevent all Miftakes and unreafona-
ble Cavils upon Words, I will explain the Terms made uſe
of here, and give the true meaning of them. Now this
Deſcription confifts of Three things, which mutually Pro-
duce
•
14
Of Wisdom.
Book II.
duce, and Support one another. And theſe are, Judging
every thing, being wedded or tied up to Nothing, and prefer-
ving a Largenes of Soul, and being ready to hearken to any
thing that shall be offered.
By Judging in the firſt of theſe Particulars, it is plain
I cannot mean Refolving, Determining, or Pofitively Af-
firming; becauſe this would imply a direct Contradiction
to the fecond Branch of the Defcription. And therefore
no more can poffibly be understood by it, than Examin-
ing and Weighing all Matters that come before us; put-
ting the Arguments for either fide of the Queſtion into
the Balance, to fee which Scale preponderates, and where
the Merits of the Caufe lie; that by this means the Truth
may, after long and diligent Difquifition, at laſt be clear-
ly made out.
Then again, By not espousing, or being bound up to any
thing. I do not intend itopping fhort of the Truth, af-
fecting Uncertainty, and floating in the Air; fome-
times talking and acting one way, and fometimes the di-
rect contrary; and fo never proceeding or refolving any
thing after fuch Deliberations as are requifite for a Man of
Conftancy and Prudence, nor venturing to act, becauſe he
cannot be pofitive, that his Judgment is right; For I
would have my Philofopher conform to the Customs of
the World, and in all the external and common Paffages
of Humane Life, act like other Men. The Rules preſcri-
bed here have nothing at all to do with any Man's Com-
merce or outward Behaviour; their Buſineſs is only to
regulate the Mind; and to fet the Thoughts and Judg-
ment right within. Nay, and even in this Inward Re-
gulation too, I am content, that Men fhould readily af
fent to probable Evidence; That they fhould stick to
that fide, where they find the greateſt appearance of Ho-
nesty and Juſtice, of Convenience and Advantage. But
ftill that this fhould be done with fome fort of Modefty
and Reſerve; avoiding all Poſitiveneſs and Stiffneſs; all
indecent Cenfures and contemptuous Ufage of thofe who
think otherwife: Treating the contrary Opinions, be
they never ſo diſtant, be they New or Old, with Candor
and Caution; diſdaining nothing that can be offer'd, but
ready and content to hear the Arguments of thole that
oppoſe us. Nay, not only content, but defirous that
they ſhould oppofe us, and alledge whatever they have
to
Chap. 2.
15
The Second Difpofition to Wisdom.
to ſay againſt our Notions; Becaule this will put us
upon a more accurate Exerciſe of the Firſt of theſe Qua
lifications, and oblige us to conſider and weigh things
more cautiouſly.
Now theſe three Qualities I affirm to preferve, and mu-
tually to ſupport each other; for he that examines things
carefully and without Paflion, will find fomewhat of
Reaſon and Probability on every fide; fo much at least
as will preſerve him, not only from Rafhnefs and Preci-
pitation, but from Peremptorinefs and Obftinacy; and
this puts the Mind in that State of Ingenuity and Indif
ference, which I mean by Opennels and Univerfality of
Soul. Whereas on the contrary, the Man who fixes abfo-
lutely, hath cut himſelf out from farther Examination,
he is faftned down to the Notions already entertain'd by
him; and makes himſelf of a Party, reſolv'd to maintain
his Opinion, in defpight of all Senfe and Reafon to the
contrary.
Simple, and Credulous, and Fooliſh Men, are defective
in the Firſt of theſe Qualifications; Opiniators, and Dog-
matical Arguers are faulty in the Second Point; and both
the one and the other fort, when they turn Factious, and
efpoufe a Party, offend against the Third. But a Philo-
fopher indeed, whofe only aim is Truth, and whofe Pur-
fuits of it are regular and diſcreet, is Wife, and Modeſt,
and Moderate, and fo an exact Obferver of all thefe Rules
It is farther neceffary, for the giving a true State of the
Matter I am now upon, to add, that by the All things to
be nicely examin'd, and the No one thing to be refolutely
efpous'd, I mean fuch Objects only, as are merely human,
and Matters proper for a Philofophical Enquiry. So that
this Direction muft by no means be thought to concern
Revealed and Divine Truths. For theſe we are oblig'd
not in Duty only, but by the ſtricteſt Reaſon too, to re-
ceive, with an entire Submiffion and most profound Hu-
mility. Theſe are not Matters for Difcuffion and Con-
troverfie: we have nothing to do here, but to bow down
the Head and Worſhip; to reftrain the Infolence of Rea-
fon, when it would fawcily pry into the Ark; to check
and captivate our Minds, and refign our Underſtandings
to the Obedience of Faith. But thefe Religious and Sa-
cred Objects excepted, none of the reft need difdain to
come within thofe Conditions, and ought not to be re-
ceiv'd upon eafier Terms.
This
16
Book II
of Wiſdom.
2.
This fhort Explanation of the Terms might perhaps
fuffice for Men of Equity and good Senfe, and fave me
the Trouble of any farther Enlargement; but becaufe I
fee plainly that there are a Party of Men in the World,
of a pofitive, fierce and domineering Spirit, who are for
leading all Mankind after them in a very Magiſterial
manner; and, having first inviolably engag'd in fome
particular Principles and Opinions themfelves, take the
Confidence to expect that every Body elfe fhould come in
upon their Authority; and for that reafon will not en-
dure any thing that looks like afferting Liberty of think-
ing: In oppofition to thefe ftiff, affuming Gentlemen,
and to prevent, or at leaſt to defeat their Outcries upon
this Occafion, I think my felf under fome neceffity to
prove, and confirm what hath been here advanced ; and
will therefore confider each Branch of this Propofition
diftinctly, as the parts lie before us.
The Firſt of Thefe is Judging every thing; which is the
peculiar Character of the Wifeft and moft exalted Under-
ſtandings, The proper Office of a Man; the moſt natural,
moft becoming employment of a Rational Soul. To
what purpoſe, I would fain know, were thofe Noble Fa-
culties of Difcourfe given us; why have we that pene-
trating Wit, that Difcerning and Acute Spirit? Is it to
build Caftles in the Air with, and feed our felves with
Extravagant Fancies, or to laviſh it away upon uſeleſs
Vanities, and Trifles, as the greateſt part of Mankind do?
Eyes certainly were made to take Advantage of the
Light; and thefe Powers to exert themſelves in that Ju-
dicial Authority, which this Superintendant of the lower
World, hath over the Works of Nature and Providence.
To entrench upon this Prerogative, were to maim his
very Effence; to unman, and to degrade him into Beaſt.
And to exercife this Right is the Property of a Man, and
to do it in an Eininent and Uncommon Manner, is the
very Mark and Diftinction of a Wife Man. If then the
Neglect of this Power be fo great a Violation of the Na-
ture and Privileges of Mankind in general, the giving up
an Original Right, which ought not by any means to
be parted with; how much more inexcufable is it in a
Wife Man, who is fo much better qualified for it, and
hath ſtronger pretenfions to that Authority, than thofe
of meaner Abilities can have? It is therefore, in my Ap-
prehenfion,
Chap. 2. The Second Difpofition to Wiſdom.
17
prehenfion, a moft amazing thing, that fo many Per-
fons, even among thofe, who either have, or at leaſt fet
up for Learning and good Senfe, fhould of their own ac-
cord give up fo juft a Right, and tamely fubmit to what
comes next; nay, approve whatſoever hath the leaſt Co-
lour of a Probability; or perhaps nothing but Cuſtom
and common Credit to keep it in Countenance; without
ever going about to call the Caufe, and examine whether
there be any Merits in it or no. Nay, not only to fub-
mit, but to think themſelves bound to do fo; and that
they are not at liberty to fatisfie their own Reafon.
What a horrible Indignity, what a Degradation of Hu-
mane Nature is this? In other Cafes we find them bold
and affuming, extremely Jealous of their Honour, and
tenacious of their Privileges: But here they are defpica-
bly tame, and poor-fpirited, which is the juftett, the most
indifputable, the moſt inherent Property of any that be-
longs to them.
'Tis certain, that there can be but one Truth, but
Falfhood is infinite: A Thoufand differing Judgments
upon the fame Thing, and but One of all thefe in the
right; and fhall I in the midſt of all this Doubt and Con-
fufion, be forbidden to use the Means God hath put into
my hands, for the finding out which that is Shall it be
thought taking more upon me than becomes me, if I
endeavour to difcover the best Appearance of Truth, or
Equity, or Profit, or Convenience, for a Rule and Mea-
fure to my own Actions? Is it poffible to ſuppoſe, that
among the many difagreeing, nay oppofite Laws and
Cuftons of the World, none but ours fhould be good for
any thing? Are all Mankind out of their Senfes, and hath
every other Nation taken wrong Meaſures? Who can
have the. Confidence to affert this? Or who makes any
Queſtion, but other Countries are even with us, and
think every whit as meanly of our Conftitutions, as we
do of theirs? Nay, there is no difpute, but this very
Perion, whoever he be, that is fo blindly fond of his Na-
tive Manners, would have had the fame partial Liking for
thofe of any other place, where it had been his Fortune
to have been born and bred: He would have been as warm
in preferring thote, above fuch as he now thinks belt, for
no other Reaſon 'tis plain, but becauſe he hath been uſed
to them.
C
If
18
Book II.
Of Wisdom.
3.
If any Man fhall venture to affert the contrary, I muft
beg leave at least to answer him; that this Liberty of
Judging is a good Rule however for all Foreigners to
make ule of; that fo they by the Practice of it may con-
vince themfelves, how much our methods of Living
excel theirs. This he muft grant me fure; and if he do,
it will follow, that a Wife Man will think it adviſable to
do this upon all Occafions; and país Sentence upon no-
thing, till he have allow'd it a fair hearing, and weigh'd
the Matter impartially. To be led thus like Oxen, and
follow the Herd, is fit for none but Brutes, or Men but
one remove above them. I would by all means have a
Man behave and exprefs himſelf, and make his Figure in
compliance with the reft of the World; but I would not
have him conform his Judgment to theirs, nay I would
have him even fit in Judgment upon theirs. What Privi-
lege do you leave the greateſt Philofopher above the moſt
ignorant Clown, if the nobleft part of him, his Mind,
fhall be enslaved to common Vogue? Methinks the World
fhould be very well fatisfied with a Man's Compliance in
outward Behaviour: But all within is my Own; and what
hath the World to do with my Thoughts? They fhall
give Rules if they pleafe to my Tongue, and my Hand;
but my Mind, by their good leave, is out of their Jurif
diction, and is accountable to another Maſter. The Li-
berty of the Mind is what no Body can actually take away;
and if any attempt it, they are of all Tyrants and Ufur-
pers, the most unreaſonable, the moſt infupportable.
Every Wife Man will be fure to be tender of it, and of-
fend in neither Extreme, for he will neither endure to
part with his own Freedom, nor offer to invade any other
Man's.
Now I own, that while a Wife Man afferts this Liber-
ty to himfelf, it cannot be expected that he ſhould be
always of a piece: For at this rate, his Hand and his Opi-
nion, his Body and his Mind will be frequently put upon
Contradictions to one another; and there is no avoiding
it; becauſe Prudence governs his outward Actions,and pri-
vate Judgment the Sentiments of his Soul. So that here
are two different Characters to be maintained, and he
must play both, or be unjuft either to the World, or to
himſelf. The common Remark, that all Mankind act a
part upon this Stage of the World, is as ftrictly true of
the
Chap. 2. The Second Difpofition to Wisdom.
19
the Wiſeſt Men, as of any others whatſoever for they
are quite other fort of perfons within than they appear
to the Spectators; and if they ſhould not play thus, but
fhew themſelves without any manner of difguife, the
difference would never be endured, all their Behaviour
would be fo particular: And yet at the fame time, were
their real Opinions in agreement with their Practice, this
would involve them in fo many Errors and Corruptions,
that they would not be able to endure themfelves. Many
Compliances muſt be indulged out of Reſpect to the Opi-
nion of the World, and the Laws and Customs, which
prevail abroad; and particularly in the places where we
dwell: But then a Man owes it to himſelf too, not to
make Theſe the Standard of his Opinions, but form
Them upon the Dictates of Nature, and the Rules of
Univerfal Equity and Reafon. And he who does thus,
muft content himſelf with many things which he does
not ſtrictly approve; and while he lives among Men,
muft act as They do, but with this Referve to himſelf,
that theſe things are not done by him, in the Quality of
a Wife Man, but merely under the general Character of
a Man, and a Member of Society. Thus He in his Acti-
ons, will be like Cicero in his Expreffions; who declared,
he referred the Ufage of Words to the People, but the
proper meaning of them he reſerved the right of judging
in to himſelf.
To inſtance now in a few particulars; and thoſe ſome
of them very frivolous, and of little or no Confèquence..
I make no Scruple to pull off my Hat in Civility and De-
ference to a Man of Quality, becauſe this part of the
World exprefs their Refpect that way; but at the fame
time I am free to think the Eastern Cuftom better, who
express their Reverence by laying their Hand upon their
Breaſt; and never hazard their Health, nor expofe them-
felves to any of the other Inconveniences incident to fre-
quent Uncovering of the Head. So again, were I an In-
habitant of the Oriental parts of the World, I would eat
my Meals upon the ground, or leaning, or lying along,
as they do, and as great part of the World did heretofore,
particularly the Jews, as we find by the Defcription of our
Lord's last Supper; but ftill I could not forbear in my own
private judgment, preferring the fitting upright at Table,
as our preſent manner is, for the much more commodious
G 2
way
20
Book II.
Of Wisdom.
way of Eating. Again, to mention a Matter of fomewhat
greater Importance, I am fatisfied, that the dead Bodies
of my Friends fhould be interred, and given as a Prey to
the Worms; but still I cannot but think the old way of
burning, and preſerving their Aſhes in Urns, much more
cleanly, and more noble; that Fire is more refpectful
than Putrefaction and Stench; an Element, which even
Religion hath given fome Countenance to, by command-
ing the Remainders of the Pafchal Lamb heretofore to
be burnt: But what can we do worfe, than to caft our
Friends to rot in the Ground, and be eaten by Vermine
and Infects; an Indignity, which to Me feems fit to be
offered only to thofe Scandalous Wretches, who die by
the Hands of Common Executioners; but the Remains
of Perfons of Honour and Virtue (in my poor Apprehen-
fion) fhould be otherwife treated. For of the five feveral
Ways by which dead Bodies are capable of being difpofed
of (the committing them to the Mercy of the four feveral
Elements, or fuffering them to be devoured by Beaſts ;)
that of Burning feems to me much the moſt eligible.
Once more. I am well enough pleafed to have the
Wife Man of my forming look out of Countenance, and
take care to decline and conceal every thing that paffes
for Immodeft in the Efteem of the World; and muſt
have a very ill Opinion of him, ſhould he do otherwife:
But then I defire he ſhould be fatisfied, that this is due
from him in regard to the Cuſtoms and common Senti-
ments of other People; not to any fhame in the Nature
of the Things themfelves. For Nature, that is, the God
of Nature, never made any thing which was reproachful,
and theſe Ignominies are purely accidental; the product
of Sin, which is the Greateſt Enemy and Corrupter of
Nature. Even Religion it felf, which is much more
Chaſte and Referv'd than Philofophy, affures us, that
while Man continued in his Original Innocence and Per-
fection, there was no fuch thing as Shame; but That and
Guilt entred the World at once.
I comply with the Mode of my own Country, in point
of Cloaths and Drefs; and fo I would have gone Naked
too, if my Lot had caft me in a Country where it is ufual
to do fo. But to Me both theſe Faſhions appear fo in-
convenient, that, were I left to my own Choice entirely,
I fhould do neither. The manner of thofe Nations,
which
Chap. 2. The Second Difpofition to Wiſdom.
21
which uſe fome One flight Garment, plain and light,
without Conſtraint, or Ceremony, or great Expence, is
much the beſt in my apprehenfion. For the multitude of
Cloaths, and the different Sorts of them, but especially
the Vanity and abominable Extravagance the World is
guilty of in them, is a thouſand times worse than going
Naked. Thefe Inftances I content my felf with the men-
tion of at prefent; my Reader may multiply them to
himſelf at pleaſure, upon occafion of the infinite Variety
of Laws and Cuſtoms, and Modes, and Matters of Fact;
and the as great Variety in Opinions too, and Conteſts in
Matter of Right, and what is fit to be done, as well as
what is actually done.
If any ſhall ſuppoſe me in the wrong, as to the fore-
going Inftances, or object against this Liberty in general,
as an Indulgence of dangerous Confequence; that by this
means Mens minds will never fettle, but they will be eter-
nally loft in a Wood, and fill their Heads with idle and
fantaſtical Notions: I answer, as to the former part,
which relates more immediately to my felt; that it is
very poffible I may lie under a miſtake in ſome or all of
thofe Cafes; but then it argues great Confidence thus to
charge any Man with being in the Wrong; for fuch a one
does in effect affume to himſelf the knowledge of Exact
Truth, and ſeems to fay, that He is Mafter of it, though
others be not. Nor fhould I much be mortified, though
the Charge were true: For the not hitting upon the
Right, is no certain Argument, that a Man judges amifs.
For This confifts in not giving Arguments their due weight,
not confronting them fairly, nor holding the Scales even;
not measuring by the Level and Standard of Univerſal
Reaſon, and Nature in her Primitive Perfection. Now
a Man may diſcharge the examining part very faithfully
and diligently, and yet he may not attain to the Truth
notwithſtanding. But, to deal plainly, I give no Credit to
any thing till it be proved to me. If the Objector brings
me ſtronger and more weighty Reaſons against my Opi-
nion, than any I have to urge in defence of it, I bid him
heartily welcome; and fhall thank him for the Oppor-
tunity which his Contradiction gives me, to exercife this
Judicial Authority with fo much greater accuracy.
only take up with my prefent Thoughts, till better In-
formation give me Caufe to change them; and therefore
C 3
I
they
22
Book II.
Of Wisdom.
they are only upon good liking; ready to be difmiffed,
when more rational ones may fucceed in their stead.
But, as to the more general Part of the Objection,
which regards the dangerous Confequences and pernici-
ous Effects of fuch a Liberty; befides what hath been
urged already, and will be more at large hereafter, (That
the Rule by which our Judgments are to be directed, is
Nature and Univerfal Reaſon, which fo long as we keep
cloſe to, we are fecure from Error:) the Second Branch
of this Judicious Liberty, will provide us with Remedies
against this fuppofed Mifchief; and that is what I fhall
now apply my ſelf to treat of particularly and fully.
The other Branch then of this Abfolute Liberty of
Soul, confifts in a fort of Indifference, and a Sufpending
ones Judgment and final Refolution. By this the Wife
Man preferves his Temper; his Affections are not enga-
ged, and fo he can confider every thing without Heat or
Paffion: He is not at all provoked by Oppofition, not
ſtaked down to any one Notion; but keeps an Ear al-
ways open for the Contrary Party, and is ready to receive
either the Truth, or that which feems to make a nearer
Approach, and carry greater Refemblance to it, than the
Ideas he hath entertain'd already. When he ſeems most
determined, his fecret Senfe goes no farther, than This is
my prefent Opinion; and I have reafon to embrace it above any
other: but itill he can hear it contradicted without any
Diſorder, and fatisfie himſelf to know all that can be faid
againſt it; and if what is offered preponderates, he makes
no fcruple to change his Mind; and conftantly, even of
That Opinion which ſtuck laft by him, he goes no far-
ther in vindication than that poffibly there may be fome
other better grounded, but this is the Best that he hath
met with. Now this Sufpenfion and Indifference I fpeak
of, is built upon feveral famous Maxims entertain'd and
propagated by the Greateſt Philofophers, and likewife
upon the Freedom they us'd in their Writings and Beha-
viour. For this Quality must be confefs'd to have been
the concurrent Practife, and avow'd Principle of Wife
Men in all Ages; the Moft, and moft confpicuous among
them have made no fcruple openly to confefs their Igno-
rance, and their Doubts; faying, That all Nature was full
of Difficulties and Dilemmas; That nothing was more cer-
pain than Uncertainty; That there was fcarce any thing fo
plain,
Chap. 2.
23
The Second Difpofition to Wisdom.
plain, but an Ingenious Man might bring plauſible and almoſt
equal Arguments for Either fide of the Question; and a
thousand other fuch Sayings; by which they reinarkably
argued a distrust of their own Judgments. The reſt of
them, though upon fome occafions they have proceeded
fomewhat dogmatically, and delivered their Minds boldly
and poſitively; yet leem rather to have diffembled their
Doubts, than not to have had any; and to put the best
face they could upon the matter, that the World might
ſee how far their Wit would carry them, in the Search of
Truth; a Thing * which Learned Men feem rather to have
framed an Idea of to themselves, than to have known her as
The is. For after all their boafts of attaining her, their
Courage fails them at last, and the Things uttered by
them they dare not venture to bestow any more honou-
rable Titles upon, than that of Probabilities and Appear-
ances of Truth; and while they reprefent them variouſly
fometimes in one profpect and form, and fometimes in a-
nother; by Queftions, and Problems, and Ambiguous
Difputes; as if their defign was rather to enquire, than
to teach; and that they fought Information themselves,
while they pretend to give it to others; from all this Í
fay, and the whole current of their Stile, we may reafo-
nably gather, that they wrote and ſpoke, not fo much
with a defign to eſtabliſh a Notion, or render it unque-
ſtionable, as for Diverſion, and to exerciſe their Wits; as
one fays, We cannot be fure what their Opinions were,
or that they really believed their own Writings, for in-
deed † they feem not to have defigned we should gather their
Senfe of things, fo much as that we should obferve and admire
their Parts and Skill, by thofe Trials, which the nicety and
difficulty of their Subject put them upon. And who can ever
perfuade himſelf, that Plato intended his Republick and
fanciful Ideas fhould ever pafs for Current Doctrine; or
that Pythagoras in advancing his Numbers, and Epicurus
his Atoms, fpoke their own real Opinions, and ſuch as
they thought were weighed and meaſured Truths? They
pleafed and entertained their own Minds with theſe nice
Speculations, but the Notions were owing more to the
* Quam Docti fingunt, magis quàm nôrunt.
Non tam id fenfiffe quod dicerent, quàm exercére ingenia
materiæ difficultate voluiſſe videntur.
C 4
Fruit-
24
Book II.
Of Wisdom.
6.
Fruitfulness of their own Inventions, than to any strength of
Proof, or force of Knowledge. And indeed they may feem
fometimes to have gone out of the common road on pur-
pofe, and with great Induſtry to have fought fomewhat
of Difficulty, the better to amufe the World, by thus
concealing the Vanity of the Subjects they were upon,
and to furniſh matter for the gratifying their Reader's Cu-
riofity. How wretchedly is Ariftotle,the very Idol of thefe
Dogmatifts, confounded and at a lofs? How inconfiftent
with himſelf, and torced fometimes to confefs the Impo-
tence of Human Nature, and how fhort the most inqui-
fitive come of the Truth?
Thoſe, that afterwards fignaliz'd themſelves by a more
pofitive and magifterial way of Writing, and from thence
got the Title of Dogmatilts, were Men of a Pedantick,
and prefumptuous Temper. They, it is true, condemn
and deteft this Rule of Wifdom; and were fonder of a
hot-headed peremptory Fellow, though contrary to their
own Party and Judgment; than of a peaceable, ſedate,
and modeft Man, who contents himself with Doubting,
and declines the pronouncing any thing definitively; that
is, in plain English, they esteem a rafh Fool, more than
a cautious Wife Man. (Like Women, who take it ill not
to be contradicted, and had rather be anſwered rudely,
than not at all; becauſe they think the Coldneſs and In-
difference of Silence argues greater Contempt and Dif-
dain, than it is poffible for the moſt injurious Language
to exprefs.) In which they betray great perverfeneſs and
injuftice. For what reaſon can be given, why a Man
fhould not be allow'd to fufpend his Judgment, and ftill
to deliberate upon things as doubtful, without venturing
to affirm on either fide; when They at the fame time
take a privilege of determining as They fee fit? Is not
there the fame Equity at leaſt, the fame Right for the
one, as for the other? And what mighty Crime is it
frankly to confefs one's Self Ignorant, when he is really
fo; and to ſay nothing, when he cannot ſpeak with good
Affurance, and full Satisfaction?
It is certain, that all Philofophers are agreed fo much
to our diſadvantage, as to pronounce, that we are Igno-
rant of a great deal more than we know; nay, that our
Knowledge is not comparable, not fit to be mention'd in
Que ex ingenio finguntur, non ex Scientiæ vi.
com
Chap. 2. The Second Difpofition to Wisdom.
25
competition with our Ignorance. The Caufes of which
are infinite; for we may be miltaken in the Objects of our
Enquiry, by reafon of their being too near or too diſtant ;
too great or too fmall; of too long or too fhort durati-
on; and in perpetual Flux and Uncertainty. Thefe Cau-
fes of Error proceed from the Object, but then there are
infinite Others owing to our Selves, and our Manner of
Perception; which in truth is not yet univerfally agreed
upon, nor perfectly well underſtood. What we think our
felves fure of we do not really know, nor can we be fe-
cure of continuing in our prefent Opinion any time. For
how often do we fee freſh Arguments extort it from us?
or, if our Obſtinacy will hold it faft, in defpight of all
Reaſons to the contrary; yet at leaſt they raiſe a Duft,
and diſturb us in the Poffeffion of it. Now I would be
glad to know, which way a Man fhall ever be capable of
improving his Judgment, if he faſten himſelf down to
fome certain Notions; refolving to look and examine no
farther, nor enduring to hear any thing offered in preju-
dice of an Opinion, which he fancieth himfelt abundant-
ly fatisfy'd in already. The plain Truth is, Men are a-
fham'd of this Sufpenfe I am treating of, becauſe they
have a wrong Notion of it. They look upon it as a Sign
of Want of Judgment; whereas in reality the greatest
and moft Judicious Philofophers that ever liv'd, were the
moſt frank in this Point. The Idea of Poſitiveneſs and
Prefumption hath taken fuch faft hold of them, and they
think Dogmaticalnefs and Learning fo infeparable, that
they are out of Countenance in any cafe to own their
Ignorance, left this fhould be thought a Reflection up-
on their Parts and Attainments. There is no per-
fuading them, That there is a fort of Ignorance
and Doubt, more Learned, more Generous; and
confiftent with better Affurance, and more accurate
Knowledge, than all their boaſted Science and Certainty.
This gave that great Renown to Socrates, and entitled
him to the Character of the Wiſeſt Man of his Age: This
is the Fruit of Study, and deep Enquiry; it is a modeft,
candid, innocent, and hearty acknowledgment, of the
fublime myfterious Nature of Truth; and the Defects
and Poverty of our own Underſtanding; fo weak within,
fo befet with Mifts and Darkneſs without, and from Both
fo uncertain, and unfteady in its Refolutions. The Lord
knoweth the Thoughts of Man, that they are but vain, lays
the
·
26
Of Wiſdom.
Book II.
the Pfalmift: And another Author, that, * The Thoughts
of Mortal Men are full of Fears and Mifgivings; their In-
ventions uncertain, and all their Forecasts Dark and Confufed.
And I, for my own part, am fo fully poffefled of this
Truth, that I have order'd this Motto, I know not; Je ne
fcay, to be engrav'd over the Gate of my little Houfe
which I built at Condom.
Now there are a fort of Perfons, who take it ill, that
Men ſhould not fubmit themſelves abfolutely, and fix on
fome certain Principles; which ought, they tell you, ne-
ver to be examin'd or controverted at all. Now I allow,
that if Theſe be ſuch as manifeſt themſelves to a Man's
Reaſon, they ought to be receiv'd; but that merely upon
the account of their Reaſonableneſs, and not for the
pompous Name of Principles. To impofe any thing un-
conditionally, is Tyranny and Ufurpation; and though
upon due Confideration, and the Approbation of my own
Judgment, I allow them, yet if they will not admit me
to try whether they be Sterling or Counterfeit, before I
take them for current Coin; this is a Condition full of
Hardſhip and fuch as I can never yield to. For who, I
would fain know, hath power to give Law to our
Thoughts, to enflave our Minds, and fet up Principles,
which it ſhall not be lawful to enquire into; or admit
any manner of doubt concerning them? I can own no
fuch Power in any but God; and He hath it upon the
account of His being Truth it felf; the Supreme Spirit,
and the only Principle and Source of all things: which
makes it as reafonable to believe Him upon His bare
Word, as it is, not to believe other People barely upon
theirs. For this Foundation of our Belief being One of
his Incommunicable Perfections, it will unavoidably fol-
low, that no other thing is injur'd or difparag'd, by our
refuſing the fame entire Refignation to it, and challeng-
ing our Right of Examining, before we yield our Affent.
If a Man requires my Belief to what are commonly ſti-
led by the Name of Principles, my Anſwer fhall be the
fame with that of a late Prince to the feveral Sects in his
Kingdom, Agree among your ſelves firſt, and then I will
give my Confent too. Now the Controverfies are really as
* Cogitationes mortalium timidą, incertæ ad inventiones no-
ftræ & Providentiæ.
great
Chap. 2. The Second Difpofition to Wisdom.
27
great about thefe Principles, as they are concerning the
Conclufions advanc'd upon them; as many Doubts upon
the Generals as the Particulars; fo that in the midst of fo
many contending Parties, there is no coming into any
One, without giving Offence, and proclaiming War up-
on all the reft.
They tell us farther, that it is a horrid uneafie ſtate of
Mind, to be always thus upon the Float; and never co-
ming to any fettled Refolution, to live in Eternal Doubt
and Perplexity of Thought; nay, that it is not only
painful, but very difficult, and almoſt impracticable, to
continue long in fuch Uncertainty. They fpeak this, I
fuppofe, from their own Experience; and tell us what
they feel themſelves: But this is an Uneafineſs peculiar to
fooliſh and weak People. To the Former, becaute Fools
are prefumptuous, and paffionate, and violent Eſpouſers
of Parties and Opinions; full of Prejudices and ſtrong
Poffeffions; fierce Condemners of all that differ from
them; never yielding 'the Cauſe, nor giving out the Di-
fpute, though they be really convinc'd; and ſupplying
the want of Reafon by Heat and Anger, inftead of inge-
nuous Acknowledgments of their Error. If they find
themſelves oblig'd to change their Opinion, you have
them then as peremptory and furious in their new Choice,
as ever they were in their firft Principles; in fhort, They
know not what it is to maintain an Argument, without
Paffion; and when they difpute, it is not for the fake of
Truth or Improvement, but purely for Contradiction,
and the Laft Word, and to affert their own Notions.
Theſe Men I make no fcruple to call Fools; for in truth
they know nothing; not fo much as what it is to know;
fo exceeding pert and confident are they; and infult as if
they carry'd Truth about in their Pockets, and it was
their own incommunicable Property.
As for Men of weak Judgments, and fuch as are not a-
ble to ſtand upon their own Legs; it is very neceffary
they should not be left alone, but feek a Support from
Perſons of better and more difcerning Abilities: But
Theſe are not concern'd in my prefent Rule; it is their
Misfortune to be born to Slavery, and out of all Capacity
to enjoy the Freedom I am treating of.
But as for Wife Men, who are qualify'd for it, Men of
Modeſty and Reſerve, and prudent Candor, it is the moſt
com-
28
Book II.
Of Wisdom.
*
compos'd State of Mind that can be; and puts us into a
Condition of Firmneſs and Freedom, of Stable and Unin-
terrupted Happineſs. We are fo much less under Con-
traint than other Men, by how much more our Minds enlarge
themſelves, and the Liberty of Judging is preferved entire.
This is a fafe Courfe to fteer, and keeps us off from many
dangerous Rocks and Shelves; which Warmth, and Rafhi-
nefs, and a Pofitive conceited Humour drives Men upon.
It delivers us from the vain prepoffeffions of Fancy, and
Popular Miſtakes; from the Precipitation of thinking
wrong at firit, and the Shame of retracting when we
come to think better afterwards; from Quarrels and Di-
fputes, and engaging in, or becoming offenfive to Parties:
For, take which fide you pleafe, you are fure to have a
great many against you; and a Zealous Efpoufer of any
Cauſe, muit unavoidably live in a conftant State of Wran-
gling and War. In a Word, this Sufpenfion of the Judg
ment keeps us fnug and under a Covert, where the In-
conveniences and Calamities which affect the Publick
will feldom fenfibly affect, and fcarce can ever involve us;
at a distance from thofe Vices and vehement Agitations,
which ruffle and difcompofe first Men's own Minds, and
then Human Society in general. For this Fiercenefs and
Peremptoriness, is at once the Spawn, and the Parent of
Pride and Infolence; Ambition, and Vainglory, and Im-
moderate Defires; Prefumption and Difdain; Love of
Novelty and Change; Rebellion and Difobedience in the
State; Herefie and Schifm in the Church; Faction, and
Hatred, and Contention in both. Theſe are all of the
fame Lineage and Defcent. Theſe are begun, fomented
inflamed by your Hot, and Pofitive, and Opinionative
Men; not by the Modeft and Doubting Men, who are
cautious and tender, never Over-confident of themſelves,
and content to believe, that others are at leaſt in a poffi-
bility of being in the right; all which are but ſo many o-
ther Names for Wife, and well-temper'd Men.
I will advance yet one Step farther, and venture to af-
firm, that the Temper of Mind I am now recommend-
ing, is fo far from having any ill Influence upon Piety,
and Religion, that it is extremely well calculated to ferve
* Hoc liberiores & folutiores fumus, quia integra nobis judi-
candi poteftas manet.
and
• B!
Chap. 2. The Second Difpofition to Wiſdom.
29
and promote it; whether we regard the firſt Propagation
among Unbelievers, or preſerving a due Reverence of it,
where it is already received. Divinity, and eſpecially that
part of it which is Myfterious and Revealed, tells us
plainly, that the Mind must be cleanſed and purified, in
order to receive thofe Heavenly Truths, and the Impreffi-
ons of the Holy Spirit. That God will not inhabit our
Souls, till all corrupt Opinions as well as Affections are
caft out; for, with regard to both, we ſhall do well to
underſtand thoſe Commands of Purging away the old Lea-
ven, and putting off the Old Man. From whence we may
collect, that the moſt compendious and fuccefsful Me-
thod of Planting the Chriftian Religion among Infidels,
would be first to eſtabliſh them in the Belief of theſe fol-
lowing Propofitions. "That all the Knowledge of this
World hath a large embaſement of Vanity and Falfhood
attending it: That the Generality of Mankind are de-
"luded with fantaſtical Notions, the Forgeries of their
cc own Brain: That God created Man to the End he
might acquaint him felf with the Divine Nature and
Difpenfations, and employ his Soul, and find his Hap-
pineſs in theſe noble Contemplations: But that, in
"this decay'd and declining State, Man is not capable of
"difcovering Truth by his own Strength: That there
"is confequently a Neceffity of God (who is Truth)
""
"L
ແ
་
«Ε
manifefting it to him: That God hath in much
Mercy vouchfafed to do this by particular Revela-
"tions: That it is He who infpires Men with a De-
"fire of Truth, as well as he provides for the Gratify-
"ing that Defire: That in order to difpofe and qualifie
ແ our felves for being inftructed in the Divine Revela-
"tions, we must abandon all worldly and carnal Opi-
"nions, and as it were, bring our Minds, a pure blank
"for God to write his Will in. When thefe Points are
gained, and Men are in ſuch preparation to refign them-
felves to Truth, then it will be time to lay the Founda-
tions, and inftil fome of the firit and plaineſt Principles
of Chriſtianity: To fhew them, "That thefe Doctrines
came down from Heaven: That the Perfon, who
"vouchfafed to bring them was a faithful Ambaffador,
• and entire Confident of God: One who knew his whole
Will exactly: That his Authority was abundantly con-
"firm'd by infinite Teftimonies, fuch as were miracu-
66
"C
"
lous,
30
Book II.
Of Wisdom.
8.
"lous, fupernatural, and fo authentick proofs, becauſe
"capable of coming from no other hand but God's only."
Thus this Innocent and candid Sufpenfe and Unrefolved-
nets of Mind, would prove a happy Inftrument toward
the creating, and firft begetting a Knowledge and Belief of
the Truth where it is not: Nor would the Efficacy of it
lefs in preferving it, where it is planted, and hath taken
root already. For fuch a modeft Caution and Deference
would undoubtedly prevent all manner of Singularity, and
daring Extravagance in Opinions; but to be fure, it would
abfolutely put a Stop to Herefies and Publick Divifions.
You will antwer me perhaps, that the Temper I am defcri-
bing, As it is too full of Indifference to make any Hereticks,
So is it too, to make any good Catholicks; and that the
Danger of it is, At laft degenerating into Scepticiſm, and
want of Zeal for all Religions. Were the Condition of
Religion the fame in all points with That of other No-
tions, and Philofophy in general, I allow there would be
force in this Objection. But as it is, this is not to argue
from my Rules, but to pervert them. I have already
faid, That Religion ftands upon a firm undoubted bottom
of its own.
That God in this differs from all his Crea-
tures; that whatever He fays is exempted from the com-
mon Rules of Enquiry; and there can but one Queſtion
lie before us, which is, Whether he hath faid it or no.
When once this appears to us, there is no room for fuf-
pending our Judgments any longer; no pretence for Neu-
trality, or Liberty of Thought, nor a queſtioning How
thefe things can be? God cannot lye, and we cannot err in
believing Him; but for all things elfe, the more cautious
and curious, and the more looſe and difengaged we keep
our Mind with regard to Them, the Safer and Eafier we
fhall be. I have made a fort of Digreffion here, in Ho-
nour of the Rule I am recommending, that thoſe who
profefs themſelves Enemies to it may find their great Ob-
jection obviated. In which, if I have trefpaffed upon my
Reader's Patience, I ask his pardon; And now to our Bu-
finefs again.
After theſe two Qualities, of Judging all things, and
fixing our Minds obftinately upon Nothing, follows the
Third Qualification, which is, a Largenefs, or Univería-
lity of Soul. By Virtue of 1 his the Wife Man cafts his
Eyes, expands and ſtretches out his Thoughts over all
this
Chap. 2.
31
The Second Difpofition to Wiſdom.
this vaft Univerfe; with Socrates becomes a Citizen of the
World, and takes in all Mankind for his Neighbours and
Country-men.
Looks down, like the Sun, with an
equal, fteady, and indifferent Eye, upon the Changes and
Viciffitudes here below, as things that cannot reach, nor
have the power to change Him. This is the Security, the
Privilege of a Wife Man, That which refembles him to
the Powers above, and renders him a fort of God upon
Earth. *The Mind of Man (fays Seneca) is a great and
generous Being, and is bounded no otherwife than the Divinity
it felf. The Wife Man is not confined to the fame narrow
compass with the rest of the World. No Age, no Time, no
Place limit his Thoughts, but he penetrates and paſſes beyond
them all. How agreeable is it to Nature for a Manto stretch
his Mind infinitely? For Nature hath formed him to this
very purpoſe, that he should emulate the Gods, and like Them
fill his own Infinite Space. This I confefs is a fort of Stoical
Rant: But thus much is ſtrictly true; That the Braveſt,
and moft capacious Souls are always moft of this Uni-
verfal Temper; as on the Contrary, the meanest and
moſt incapable, are moſt cramped, have the narrowest
Notions; and are always particular in their Judgments of
Men and Things, apteft to be pofitive themfelves, and
to condemn all that diffent from them. It is in Truth
great Folly and Weakness, to imagine that all Nations
are bound to think and act juft as we do; and, that none
live as they ought, who do not comply and agree in every
point with what obtains in our own little Village or our
Native Country: to think, that the Accidents which
happen to Us, are general and in common, and muſt
needs affect and extend to the whole World equally.
This Senfelefs Wretch, when you tell him of Opinions,
and Cuſtoms, and Laws, directly oppofite to thoſe he
hath been bred up in ; without more ado, condemns and
expreffes the greateſt Deteftation of them imaginable,
and rails at the People, as Rude and Uncivilized; or elſe
*
Magna & generofa res animus humanus, nullos Tibi poni,
nifi communes & cum Deo terminos patitur: Non idem fapientem
qui cæteros terminus includit, omnia illi fæcula ut Deo ferviunt.
Nullum Sæculum magnis ingeniis Claufum; nullum non cogita-
tioni pervium tempus. Quam naturale in immenfum mentem
fuam extendere? & hoc à Naturâ formatus homo ut paria Diis
velit, ac fe in fpatium fuum extend-t.
he
32
Book II.
Of Wisdom.
F
he gives no credit to thefe Accounts, but looks upon them
as the Romantick Tales of Travellers, who take liber-
ties of reprefenting Foreigners very oddly to thoſe that
cannot difprove them; fo abfolutely enflaved are his Judg-
ment and Affections to his own Municipal Conſtitutions;
fo impoffible is it, as he thinks, that any but theſe ſhould
be true, or agreeable to Nature; and therefore he is verily
perfuaded they muft needs, or at leaſt ſhould be Uni-
verfal too. It is exceeding common to traduce every
thing with the Reproachful name of Barbarifm, that we
do not fancy, or fee frequently practifed at home; and
to depend upon the Example and the Ideas of the Per-
fons, with whom we converfe, the Notions and the Ufage
of our own Country, for the Teſt to diſtinguiſh Truth
and Reaton by. Now this is a mean and brutiſh Debaſe-
ment of the Soul, which we ought to get above; and to
enlarge it, by looking no longer upon this Picture of
Nature in Little; but take a view of her, as fhe is drawn
at length, and in all her full Proportions. The juſt
Idea of Nature is to confider her as the Common Mother
of us all; an Univerfal Queen, whofe Authority and Do-
minion hath the fame Limits with the World, (nay, ex-
tends to more Worlds it, (as fome eminent Perfons have
thought) more Worlds there be.) This would inſpire us
with becoming and great Apprehenfions of her Majefty,
and Beauty; There we fhould behold, as in an exquifite
Painting, a conftant and endleſs variety of Things, and
the longer we gazed, the more our Entertainment and
our wonder would be. Infinite Difference in Humours,
difagreeing Judgments, Opinions, Cuftoms and Laws;
Innumerable Diſorders, Commotions, and Alterations in
States and Kingdoms; furprizing Turns of Fortune in the
Affairs of private Men; a World of Victories and Tri-
umphs buried and loft in the Rubbish of Time; many
Noble Entries and Proceffions, Pomps and Grandeurs ut-
terly vaniſhed, and as if the Courts and Princes celebra-
ted by them had never been at all. And by taking ſuch a
Proſpect as this, and obferving how fuch different Things
and Events, like Colours well mingled, confpire to make
up a general Portraicture of the World; we fhall learn
our own Littlenefs, and be furprized at nothing; nor
eſteem things at all new or incredible; nor be over-te-
nacious and pofitive in vindicating our own, and con-
demning the Practice of others; fince it is not neceffary
or
Chap. 2. The Second Difpofition to Wisdom.
33
or at all Effential to Beauty, that all who pretend to it,
fhould be of Our Complexion. And that the Darkness and
Difference of other Nations, like the Shades in Drawing,
make a more grateful Variety; and are all agreeable and
ufeful, for fetting forth the Skill of the Great, the Di-
vine Artificer, whofe Workmanſhip the Original, and the
Life is.
9.
This large, brave, open, and univerfal Difpofition of
Mind is indeed fcarce to be found, and hard to be com-
paffed; and it is not every common Man, that can aſpire to
it. Nature hath not cut out all her Children for fuch an
Excellence; no more than fhe hath qualified them all for
that Wiſdom and Perfection it leads to. But yet there are
feveral Confiderations, that may be ferviceable in helping
us toward it. Such is, First, what you find already infifted
upon in the foregoing part of this Treatife, concerning the Book I.
wonderful Variety, and vaft difference obfervable in Men; Ch. 37,38.
according to thofe Qualities of Body and Mind, which Na-
ture hath diſtributed ſo very unequally among them. Se-
condly, Thofe Differences Men have made among themſelves,
by the diſagreeing Laws, and Cuſtoms, which obtain in fe-
veral Nations and Conſtitutions. To both which may be
added the ſtrange Variety of Opinions which we find the
Ancients received, and delivered down to Pofterity, con-
cerning the Age, the Condition, and the Changes of the
World; which yet to Us feem to be very Romantick
and Extravagant. The Egyptian Priefts told Herodotus,
That fince the Reign of their firſt King (from which they
reckoned down above Eleven thoufand Years, and fhewed
the Statues of Him, and all his Succeffors, in the draughts
taken from the Life) the Sun had changed his Courſe four
feveral times. The Chaldeans in Diodorus his time, as He
and Cicero both fay, kept a Register and Annals, compre-
hending the Space of Four hundred thousand Years. Plato
tells us, That the Citizens of Sais had Memorials in Manu-
fcript of Eight thousand Years ftanding; and yet they own-
ed, that the City of Athens was built a Thousand Years be-
fore that of Sais. Aristotle, and Pliny, and others, pretend
that Zoroafter lived Six thouſand Years, before Plato was
*
*Concerning thofe Egyptian and Affyrian Calculations, fee Bishop
Pearfon on the Creed, Art. 1. Pag. 58, 59. where be plainly refutes
the Account, according to the common Computation of Tears, from their
own Authors.
born:
34
Book II.
Of Wisdor.
born: Some have advanced a Notion of the World's Exift
ing from all Eternity, that it hath been deftroyed and re-
vived again feveral times, and hath, and will for ever here-
after go through many fuch Viciffitudes. Others, and thoſe
fome of the most renowned Philofophers, have held the
World to be a God; but yet of ſo inferior a Quality, as to
derive its Form and prefent Being from another, and much
greater God; or elfe, as Plato, and fome others have been
induced by the Motions of it, to affirm, with fome degree
of Confidence, That it is certainly an Animal, confifting of
Body and Spirit: That the Soul or Spirit is lodged in the
Centre of the Univerſe; but though its chief Reſidence be
there, yet it expands it felf all over, to the very utmoſt
Parts of the Circumference, and that its Influences are con-
veyed and communicated in Mufical Numbers: That the
ſeveral parts of it too, thus animated and directed, as the
Heaven and the Stars for inftance, are made up of a Body
and Soul; and theſe, though Mortal in refpect of their com-
pounded Nature, are yet Immortal by the determination of
their Almighty Creator. Plato fays, That the World puts
on quite another Face; that the whole Scene is fhifted;
that the Heaven and Stars vary fo much in their Motions,
as quite to change fides; fo that Before fhall be Behind,
and the Point which is Eaft at one time, comes to be the
Weft at another. There hath alſo been an Opinion of great
Authority, much countenanced and promoted by the most
eminent Philofophers, fuitable to the Power and Majeſty of
God; and grounded upon fair and probable Reaſons, that
there is a Plurality of Worlds; for we fee no other thing
fingle or folitary but This, if this be fo; All Species are
multiplied in Numbers, and therefore it is not unlikely,
that God hath not left this part of his Workmanship quite
defolate and alone; nor exhaufted his whole Power and
Skill in the forming of an Individual. Nay, even Divinity
affures us, that God can make as many Worlds as he pleaſes;
for upon a Suppofition of the Contrary, we muſt affirm
his Power to be but Finite, becauſe this World is fo. And
That were a Notion contradictory to the abfolute Perfe-
ction of his Nature. Let it alfo be confidered, how much
we have learnt toward the Rectifying our Notions of this
kind, by the Improvement of Navigation, and the Difco-
veries lately made of a New World in the East and West-
Indies. For by this we are plainly convinced, that all the
Ancients
Chap. 2. The Second Difpofition to Wifdom.
35
Ancients were in a grofs Error, when they imagined that
they knew the utmoſt Extremities of the Habitable World;
and had comprehended and delineated the whole Ex-
tent of the Earth in their Maps and Books of Cofmo-
graphy, except only fome few fcattered remote Ilands.
And that they were perfectly in the dark about the Anti-
podes; For here, all on a fudden, ftarts up a New World
juſt like our own Old one, placed upon a large Continent;
inhabited, peopled, governed by Laws, and Civil Confti-
tutions; canton'd out into Provinces, and Kingdoms, and
Empires; adorn'd and beautified with noble Cities and
Towns; larger, more magnificent, more delightful, more
wealthy, than any that Afia, Africa, or Europe can fhew;
and fuch they have been fome thouſands of Years. And
have we not reaſon from hence to prefume, that Time will
hereafter make freſh diſcoveries of other Lands yet un-
known? If Ptolomy, and the Ancient Writers were miſtaken
in their Accounts heretofore, I would be very glad to know,
what better Security any Man can have of being in the right,
who pretends that all is found out, and fully difcovered
now? If any Man fhall take the Confidence to be poſitive
in this point, I fhall take my liberty in believing him. Se-
condly, We find the Zones, which were look'd on as unin-
habitable, are very plentifully peopled. Thirdly, We find
by Experience, that the things which we profefs to value
our felves moſt upon, and pretend to have had the earlieſt
Intelligence of, have been received and practifed in theſe
lately-difcovered Countries for a long time, and perhaps as
foon and as long as we our felves have obferved, or had no-
tice of them. I do not pretend to determine whence they
had it. And that, whether we regard Religious Matters,
and fuch as come to us by Revelation from Heaven; as tor
Inſtance, the Belief of One fingle Man at firft, the Uni-
verfal Progenitor of all Mankind; the Univertal Deluge;
of a God that lived in Humane Fleſh, and took the Sub-
ſtance of a pure and holy Virgin; of a Day of General
Judgment; of the Refurrection of the Dead; the Obferva-
tion of Solemn Fafts; the Ornaments of thoſe that Mini-
fter in Holy Things, the Surplice and the Mitre particu-
larly; the Refpect paid to the Crofs; Circumcifion like
that of the Jews and Mahometans; and Counter-Circumci-
fon, which makes it a point of Religion, to prevent all ap-
pearance of any fuch thing upon their Bodies: Or, whether
we regard Civil Conftitutions; as That of the Eldeft Son
inheri-
D 2
36
Book II.
Of Wisdom.
inheriting his Father's Eftate; Patent Honours taking new
Names, and Titles, and laying down that of their Families;
Subfidies to Princes; Armories, and Fortifications: Diver-
fions of Players and Mountebanks; Mufical Inftruments,
and all kinds of Diverfion, in ufe in thele Parts of the
World; Artillery, and Printing. From all which it is very
natural to deduce thefe following Inferences, That this huge
Body, which we call the World, is very different from the
common Apprehenfions of Men concerning it. That it is
not at all times, and in all places the fame; but hath its
Tides, its Ebbings and Flowings in perpetual Succeffion:
That there is nothing fo confidently afferted, and believed
in one place, but is as generally received, as peremptorily
maintained, nay, as fiercely contradicted and condemned
in another. And that the Original of all this, whether
Agreement, or Difference, is to be refolved at laft into the
Nature of Man's Mind, which is fufceptible of Ideas of all
forts: And that the World being in perpetual Motion, is
fometimes at greater, and ſometimes in lefs Agreement with
it felf, in the feveral parts of it. That all things are com-
prehended within the general Courſe of Nature, and ſubject
to the Great Director of Univerfal Nature; and that they
ſpring up, are alter'd, decay, and are abolish'd, according
as He in his Wifdom thinks fit to vary them, by the Change
put upon Seaſons and Ages, Countries and Places, the Air,
the Climate, the Soil, in which Men are born, and bred,
and dwell. And lastly, That, as our Predeceffors were but
Men, fo We are no more; and fince the Errors in their
Judgment of Things are manifeft, this fhould teach Us to
distrust and fufpect our own. And when thefe Inferences
are justly made, the Refult of them muft needs be, to be
infeparably wedded to no Opinion, to eſpouſe none of our
Arguments and Speculations too eagerly; to be aftoniſhed
at nothing, though never fo unufual; not to loſe our
Temper upon any Accident; but whatever happens, or how
violent foever the Storm may be, to fix upon this Refolu-
tion, and fatisfy our felves in it; That it is but according
to the Courſe of Nature; and that He who governs the
World, works as He pleaſes; and proceeds by the Rules
of His own Wisdom; and therefore all we have to do, is to
take a prudent Care, that nothing may hurt us through
our own Weakness, or Inconfideration, or Dejection of
Spirit.
Thus
Chap. z. The Second Difpofition to Wiſdom.
37
Thus much I thought fufficient and indeed neceffary to
be faid upon this perfect Liberty of Judgment, conſiſting of
the Three Particulars fo largely infifted on. And indeed
fo largely, by reaſon I am fenfible, it is not fuited to the
Palate of the World; but denounces War against Pedants,
and pofitive Pretenders; which are all of them Enemies to
true Wildom, as well as to this Principle of Mine. The
Advantages whereof have been fufficiently repreſented al-
ready, the Miſchiefs it prevents, and the Tranquility it
brings. This was the particular Character of Socrates, that
Father and Chief of the Philofophers, and univerfally ac-
knowledged as fuch: By this (as Plutarch fays) though he
had no Off-ſpring of his own, yet he managed others fo, as
to make Them fruitful, and Midwit'd their Productions
into the World. This Temper is in fome fenfe like that
Ataraxie, which Pyrrho's Sceptical Followers called the Su-
preme Happineſs of Man: But if that refemblance be a
little over-ftrained, yet it may very well bear being com-
pared to the Neutrality and Indifference, which the Sect
of the Academicks profeffed. And the Natural Effect of
fuch a Temper is to be difcompoſed or aftoniſhed at no-
thing; which Pythagoras thought the Sovereign Good, and
Ariftotle called the True Greatnefs of Soul. So Horace;
1.
*Not to Admire, as most are wont to do,
It is the only Method that I know,
To make Men happy, and to keep them so.
Creech.
And is it not a moſt amazing perverienes that Men cannot
be prevailed with to make the Experiment; nay, that
they ſhould not bear to have it fo much as recommended or
mentioned; but prefer Slavery and Dependance, before
living upon their own Stock, getting above Fortune, and
making themſelves eafie and Maiters at all Times, and
Places, and upon all Accidents alike? May we not most
justly cry out with Tiberius, more juitly indeed than He
did, (QWretches, born to be Slaves!) How abfurd is it, that
we, who are fuch Patrons, and Sticklers for Liberty in the
Cafe of our Bodies, Eltates, and all other Properties, fhould
not bear to have our Mind free, which after all is the only
* Nil admirari prope res eſt una Numici,
Splaque quæ poffit facere & tervare beatum.
Horat. Epift. 6. Lib. 1.
Ꭰ ;
Free
38
Book II.
Of Wisdom.
10.
Free-born thing that belongs to any of us? We feek and
employ conveniences fetch'd from all parts of the World,
count no expence too great, for the Health, the Service,
the Ornament of the Body; but grudge every thing for
the improvement and enriching of the Mind. In fhort,
We are ſo partial, as to take all poffible pains, that the Body
may be at large, while the Soul is fetter'd, and coop'd up in
Prifon.
The other Branch of this Liberty, in which the Will is
Liberty of concern'd, is of yet greater value, and ought to be more
the Will. endeavour'd after by a Wife Man, as indeed it is more fer-
viceable to him, than the former. Now here I think it
neceffary to admonish my Reader, that the Matter under
our prefent Confideration, is not that Faculty and Privilege
of Human Nature, which Philofophers and Divines con-
monly ſtile Free-Will, nor fhall we treat of it in the fame
Method with Them: But my meaning is, That a Wife
Man ought to preferve his own Eafe and Quiet, to keep his
Will and Affections free and difengag'd; and to lay them
out upon very few Objects; and thofe fuch as may jufti-
fie his Choice; (for indeed the Things that deferve our
Choice and challenge our Affections, if nicely examin'd,
will be found but very few). But this is not all; For even
Thoſe that deſerve them beft, will not juſtifie our Vehe-
mence, and Eagerness, and immoderate Fondnefs of them.
And here I find my felf under fome neceffity of encountring
two very popular and plaufible Opinions, The One is
That which teaches us to be always forward to ſerve other
People; to lay afide all thoughts of one's felf, for the
fake of our Neighbours; and efpecially when the Publick
Good is concerned, pretends that no private Intereft
ought to come in Competition with it; And the Other
prompts us to eſpouſe fuch Matters with all poffible Zeal,
and to the very utmoſt of our Power. He that declines the
Former, is accuſed of wanting good Nature, and a publick
Spirit; and he that is remifs in the Latter, is fufpected of
Coldness and Indifference; want of Generofity, and the
Zeal that is required of a good Man, and in fhort, reputed
incapable of making a Friend. Now whatever there may
really be at the bottom of thefe Opinions, yet it is plain,
the World have overloaded the Foundation, and built fuch
Notions upon it, as exceed all Reaſon and Meaſure; and
nothing can be more Romantick and Extravagant, than
what we find delivered upon theſe Occafions. For our Go-
vernors
Chap. 2.
39
The Second Difpofition to Wiſdom.
vernors, who feel the Advantage of them, oftentimes infufe
Principles into us, not according to the true Merits of the
Caule, but in proportion as they perceive they may prove
ferviceable and beneficial: And it frequently falls out, that
thofe Opinions, which are in themſelves moft reaſonable
and true, are not moft convenient to be generally entertain-
ed. And befides this, Obferving how natural the Love of
our Selves and our own private Advantage is, and what
Partialities and unreaſonable Exceffes it is apt to carry us
into, they thought it neceſſary to divert and draw us off as
far from This as poffibly; and fo took the common Courſe
of bending the Crooked Stick the contrary way, that it
might at laſt ſtand ſtrait by being forced toward the other
Extreme.
But theſe Opinions, when mifunderstood, and mifappli-
ed, (which is commonly the Fate of moſt Opinions, when
they fall into the hands of a Multitude) occafion great In-
juftice, and Diſorder, many Difficulties, and grievous Mif-
chiefs. As we may plainly obferve in thoſe perſons, that
ſnap at every bait of this kind; let themſelves out to hire
as it were; and devote all their Time and Pains to the Ser-
vice of other People. Thefe Men do not only fuffer them-
felves to be managed, and taken abfolute Poffeffion of by
their Friends; but they thruft themfelves forward of their
own accord, and will have an Oar in every Boat: It is in-
different to them, whether the Matter concerns them, or
not; whether it be of great confequence, or of none at all;
ftill they Intereſs themſelves in all alike; for indeed they
often do it merely to keep themselves in Motion and Em-
ployment; It ſtirs their Spirits, puts their Soul into a
pleafing fort of Agitation; and thus they are bufie purely
becauſe they love to be fo. They cannot bear the having no-
thing to do; nor can they confine their Thoughts to their
own Affairs; but either do not fee, or carelefly overlook
them; and fo feek Employment abroad, and meddle and
turn Undertakers in things that are forein and diftant, as
if they had nothing at all to do at home; no Concerns
that are effential and neceffary to be followed; no perfonal,
no domeſtick Cares, that lie upon their Hands; fuch as
ought to be firſt diſpatch'd; and which, if duly attended
to, would leave no room for Sloth, nor leifure ſo great, as
In Negotio funt negotii causâ.
D 4
*
fhould
II.
40
Book II.
Of Wisdom.
324
fhould prove a Temptation to us, to turn Managers for
other people, that we may keep our felves in Action. Many
of thefe Perfons are good Husbands of their Purfe, and care-
ful not to part with a Peny of Money, but upon valuable
Confiderations; but they are unreaſonably prodigal of their
Soul, their Life; fquander away their Time and their Pains,
their Affections and their Will, moſt profuſely and unac-
countably; dedicate themſelves and all their Powers, to
any occafion that calls for their Affiftance; And yet, when
all is done, Thefe are the valuable Treafures, of which we
ought to be exceeding choice and fparing; and in fuch In-
ftances it is chiefly, that Frugality and good Management
are commendable. But alas! the Perfons we speak of are
fo far from this, that they glory in their Extravagance;
act all with fuch Violence, and Paffion, that they are loft
to Reaſon and common Senſe; and never think they do
enough, till they have engaged as deep as is poffible; and
given up their Perfons, and their Wits both, to the Caufe
they efpoufe. Great Men make their Advantage of fuch
Tempers as theſe; Men that will be eager, and angry, and
expoſe, nay loſe their Lives upon pretences of Friendship,
and Punctilios of Honour and Respect, are ſpecial Tools
for their purpoſe. And they are not wanting to counte-
nance and carefs them, throw out large Promifes, and ufe
a thouſand little Stratagems to draw them in, and fix them
to their Party; But though Fools believe and are caught by
them, yet Wife Men know this is all Trick and Defign';
that there is Deceit in the Bait, and Death upon the Hook;
and that all their fair Carriage and large Promifes are de-
figned not at all to ferve Us, but to ferve themſelves
of us.
Now, First of all, This Temper we have been deſcribing,
puts all into confufion, expofes the Mind to perpetual un-
cafinefs, and brings it into a State of abfolute Slavery. It
argues Ignorance of that, which every one ought to know,
and that is, how much he owes to himself, and what the
Obligations are, and the Offices arifing from them, which
are firſt and ſtrictly due at home. All which theſe perfons
violate; for while they are fo mighty officious, and liberal
in the Service of other People, they injure and defraud them-
felves; and ſpend that Stock of Eafe and Comfort, which
is their own due, and ought to be preferved. Befides; if
we defire Bufinels, Providence hath cut us out enough of
our own; let us but look at home, and difcharge the Duty
of
Chap. 2. The Second Difpofition to Wisdom.
41
of our respective Stations diligently; but especially, let us
but look within; and we fhall be far from finding any
occafion to ask for work of our Neighbours: The difficulty
will then be to diſpatch that which they ask of Us; and
inſtead of laying our felves out upon every Bodies buſineſs
befides, we shall then find our Hands full, and a neceffity
of keeping cloſe to our own. He that takes care to live as
becomes his Virtue and his Honour; fo as may preferve
his Health, and give him a contented and cheartul Enjoy-
ment of the World, hath enough to do; and he that neg-
lects or impairs any of theſe, merely to do another Service,
is ill advifed; and under colour of Good-nature to his
Friend, is guilty of great Injustice and Ill-nature to him-
felf. To oblige and affift others, fo far as may be confiftent
with the fecuring theſe things to our felves, is fufficient;
but to go beyond that, is to break our Duty in one parti-
cular, while we Supererogate in another. He is an unrea-
fonable Man, that expects one fhould Sacrifice his Virtue,
or his Happineſs to him; and He is a very fooliſh Man,
that will do it, if it be expected. And therefore I repeat
again a Direction given juft now, That a Man ought to
eſpouſe and devote himſelf to but very few Things; and
to take care that theſe be fuch, as will juftifie the fetting his
Heart upon them; and they, to be fure, can be but very
few.
Secondly, This Eagerness of Intention and vehement con-
cern is not only unfit and unjuft in other refpects, but it is
alſo an Inconvenience to it felf. For it puts Men befide
their Meaſures, and proves the greatest hindrance and per-
plexity that can be, to that very Undertaking, which we
are fo impatient to accompliſh, and have fet our Hearts fo
much upon. As, when we ftrive to go exceeding faſt,
our Legs fink under us, or ſtep awry, or interfere, and ſtop
one another. The very Swiftness of the Pace confounds it
Self, fo that even Haft breeds delay. And he that begins too
faft is floweft in finishing. Thus it is likewife with the Mind
of a Man, when Intoxicated with this forward and furious
vehemence of Intention; he confounds and hampers him-
felf; betrays himfelt to Indiſcretion and Injuſtice in his
proceedings; renders himself fufpected, and hardly thought
Ipfa fe velocitas implicat, unde Feftinatio tarda eft. Qui ni-
mium properat feriùs abfolvit.
13.
of,
42
of Wisdom.
Book II.
14.
of, gives offence and ground of Resentment to others; and
puts his own Mind upon a perpetual Fret and Ferment; as
oft as any thing happens, that either defeats or delays the
Succeſs he is labouring after. * Heat and Violence never ma-
nage any thing well. We may obferve it daily, what Advan-
tages Men lofe, and how great an Injury they do to them-
felves, their Bufinefs, the Caufe and Party they eſpouſe,
by this want of Temper; even to the ruin of the fairest and
moft promiſing Expectations, in matters of the greateſt Im-
portance. And the thing is no less evident too, in the moft
common and infignificant cafes. In a matter fo frivolous
as Play, for inftance, where He that is eagereſt and moſt in-
tent upon Winning, breaks the Rules and proper Methods,
overlooks the Advantages of the Game, and contributes
to his own Lofs. Whereas an Adverfary that plays calmly
and fedately, hath always his Eyes and his Wits about him;
his Paffion never tranfports his Reaſon; but he makes the
beſt of every Chance, and does not only enjoy the Diver-
fion, but bid faireft for the Succefs. He makes his Feints,
and Doubles; and lays hold on every favourable occafion;
if he fail of his Defign, he bears it with Moderation, and
makes it up another time; is always ready to obferve and
to improve every Change of Fortune; and by jogging on
leifurely, and keeping the Reins in his own hand, comes
fooneft and fafelt to his Journey's End.
This leads us to a Third Remark of very great Confe-
quence, which is, that this vehement and eager Zeal in-
fects the Mind, and corrupts the Judgment. For while
Men are addicted to one Perfon or Party, and wholly fet
upon promoting their Advantage, they go furiouſly to
work, and ftrain every thing beyond its due pitch. They
extol their Favourites and Partners in the fame Caufe with
undeſerved Commendations; and load their Adverfaries
with odious Characters, and falfe Accufations; turn Super-
ftitious to the laft degree; and interpret every Event as
ominous, and a Prognoftication of Good in favour of them
felves and Friends; and a plain Declaration of Providence,
againſt thoſe that are engaged in oppofition to them. Nay,
they carry this Folly fo far, as not to fee or allow any
Virtue or good Quality in their Adverfaries; reprefent them
as Vicious and Villains, and would have us believe, that
all who think, and act, and deſign otherwiſe, than they
* Male cuncta miniftrat- -Impetus.
them-
Chap. 2. The Second Difpofition to Wiſdom.
43
themſelves do, must be either Knaves, or Fools, and Madmen ;
and thoſe who are more juft and moderate in their Senti-
ments, that obferve any real Virtues, and give due Praifes
to thoſe that differ from them, are prefently fufpected to
be of the fame Party and Principle; merely for their Cha-
rity in vindicating or excufing, and not running into the
fame Exceffes of Partiality and Prejudice, the fame unrea-
fonable Cenſures and Condemnations, with theſe hot-head-
ed Zealots. Whereas indeed nothing can be more extrava-
gant, than to imagine that a Man who is not one of Us
cannot poffibly be a Good Man; and that he may not, for
the main, or at leaſt in ſome cafes where the Point in diffe-
rence is no way concerned, be very honeft and commenda-
ble, though it be his unhappineſs, to be under a wrong
Perfuafion, and in fome particulars embarqued in the In-
tereſt or Opinions of thoſe who are very naughty Men.
That Paffion fhould commit a violence upon the Will, is
but too much; but that it fhould debauch and blind the
Judgment, and deſtroy Charity and common Senfe, is abo-
minable, and not to be endured. And Men fhould by all
means think themfelves obliged to proceed with Equity
and Candor; to ſee and to acknowledge Goodness, where-
ever it is to be found, though in the worſt and moſt mi-
ftaken Enemies; and not to palliate, or overlook, much
lefs to defend and applaud the Vices and Follies of our
Friends and Followers; but to lay afide all private Confi-
derations, and frankly to exprefs our Deteftation of theſe
things, let the perfons guilty of them be who, or what they
will. The contrary wicked Practice (for a very wicked
one it is) feems to proceed in great meaſure from want of
confidering and diſtinguiſhing aright, what the Points in
difference are, and how far they extend. For it is moſt cer-
tain, that where the Controverfy is no way concerned, we
ought to behave our ſelves with all manner of Indifference;
and paſs fair and equitable Judgments, as we would do,
fuppofing no Difpute or Difagreement at all. And Refent-
ments fhould never be carried beyond that particular Sub-
ject which provokes them; nor Anger, of all Paffions, fuf-
fered to grow general and unlimited. And theſe are ſome
of the many Evils, which too great Eagernefs and Intention
of Mind naturally brings upon Men, let the Matter we ſet
our hearts fo much upon, be what it will; for this Difpofiti-
on is capable of Excefs, and liable to Inconveniences, when
fixed upon the very beſt Object; and a Man may fuffer by
being
44
Book II.
of Wildom
15.
being too vehement and hot, in the purfuit even of Good-
nefs and Wifdom it felf.
Now in order to moderate this Affectionate Earneftness,
and reduce the Mind to due Temper; every Man ought
to remember, that the most important thing given us in
charge by God and Nature, that to which we have the
ftrongest Obligations, and confequently fuch as ought to
be first fatisfy'd, is, That Every Man fhould look well to
his Conduct: This good management of our felves is the
very buſineſs upon which we were fent into the World at
firft, and are continu'd in it ftill. And this Duty we do
by no means diſcharge faithfully, except the Peace, and
Tranquility, and Liberty of our Minds be confulted and
preferv'd. And preferv'd thefe cannot be, unlefs we make
it our Principle and Rule, to Lend our felves to a Friend,
but to Give our felves up to none but our ſelves; to take
buſineſs in hand, but not to lay it to heart; to bear it as a
burden, and be content with fuftaining the weight of it up-
on our ſhoulders, but not to incorporate and unite with it,
by making it infeparable and a part of our felves; to be
ftow all poffible Diligence, but not to mifplace and throw
away our Affections, upon it; to faften eagerly upon very
few things, and to ſtick to them only fo, as ſtill to conti-
nue at our own diſpoſal, and be difengag'd eafily and at our
pleaſure. This is the true, the fovereign Remedy, against
all the Inconveniences and Uneafineffes formerly mention'd;
and this is not any fuch ſelfiſh or narrow-fpirited advice,
as fome may imagine. It does not condemn or exclude
any of thoſe Duties or good Offices requir'd from us
it does no prejudice to the Publick, our Friends or our
Neighbours; fo far from That, that it is moft certain we
are bound by all the Tyes of Honour and Religion, to be
courteous and kind, affifting and ferviceable to one ano
ther; to comply with the Customs and Occafions of the
World, and apply our felves to the Obfervance of the one,
and the Supply of the other, as our Circumſtances will
permit; and in order hereunto, every Man is oblig'd to
contribute to the Common Good; and confcientiously to
perform all thoſe Duties and mutual Offices, which any
way concern him, as a Member of the Body Politick, and
may conduce to the Benefit of Human Society. * He that
is a Friend to himself, is a Friend to all Mankind; for the
* Qui fibi amicus eft, hunc omnibus fcito effe amicum.
Love
Chap. 2.
The Second Difpofition to Wiſdom.
45
Love and Care of one's felf is fo far from engroffing, and
confining all we can do to our own fingle Perfons; that it
implies, and puts us upon the being as univerfally beneficial,
and diffufing our Powers, as far and wide as we can.
But
ſtill, I muſt infift upon it, that the moſt generous Inclina-
tions and Endeavours of this kind ought to be temper'd with
Moderation and Prudence; and no Man is publick-fpirited
as he ſhould be, unless he be difcreet withal; and That in
theſe Two refpects particularly. First, Not to apply, or
lay himself out upon every occafion that offers indifferent-
ly; but first to fit down, and confider well the Justice, the
Reaſonableness, and the Neceffity of the thing; whether
it will anſwer his defign, and be worth his pains. And if
this were done, a world of trouble might be fpar'd. Then
Secondly, That even thoſe occafions, which have the beſt
Title to his Application, may be follow'd without Violence
and Vexation of Mind. A Man fhould contract his Defires,
and bring them within as fmall a Compafs as he can; The
Little he does defire, fhould be purfu'd with Temper, and be
defir'd moderately; His application fhould be free from An-
xiety and Distraction: And in any the most Important Mat-
ters that we undertake, we may be allow'd to employ our
Hands,our Feet,our Tongue,the Attention of our Thoughts,
the Sweat of our Brows, all proper means in order to the
effecting them, nay, to ſpend our Blood, and hazard our
Lives, if the occafion require it; but ftill all this is to be
done with a Referve; calmly and confiderately, without
Paffion and Torment; without Fretfulneſs and Impatience.
A Man muſt always preferve the Government and Com-
mand of himſelf; the Health of his Body, the Soundneſs
of his Mind, the Tranquility and Eaſe of both, fo far as is
poffible. For Succefs does by no means depend upon Heat,
and Forwardness, and an Impetuous Eagerness of the Will;
but is much oftner and better attain'd without it; and the
Cooler our Proceedings are, the greater Expectations we
may entertain from them. It is a vulgar and a very grofs
Miſtake, that no Affair is undertaken heartily and to pur-
pofe, without a great deal of Noife, and Hurry, and Bu-
itle. For, as I have already fhew'd, thefe only diforder and
perplex the Caufe; put Men befide their Biafs, and are ſo
many freſh Obſtructions- How common a thing is it to
obſerve vaft numbers of Men, who venture their Perfons in
the Wars, and are in daily, hourly peril of their Lives;
without any anxious Concern at all; they march up to the
Can-
45
Book II.
of Wisdom.
16.
Cannon's Mouth when their Poft requires it, and puſh on
to Action, and yet neither the Hazard, nor the Lols of the
Battels they fight, ever breaks them one Night's reſt;
They confider, This is their Duty, and upon that Confide-
ration they difcharge it chearfully. And yet at the ſame
time that you fee the Camp and the Field fo eafie, and void
of Care; a Splenetick Politician, who never had the Cou-
rage to look Danger in the Face, fhall fit you at home, and
teaze and afflict himself with the Event of this Engagement;
and be a thouſand times more perplex'd and mortify'd with
any ill Success, than thofe very Soldiers, who fpend their
Blood, and ftake down their Lives in the Service.
In a word; We muſt learn to underſtand our ſelves, and
our Condition; and diſtinguiſh aright, between our pri-
vate and perfonal, and our Publick Capacities. For every
one of us is under a double Character, and hath two parts
to play. The one external and vifible, but fomewhat fo-
rein and diftant; the other domeftick, and proper, and
effential to us. Now though our Shirt be next to our Skin,
yet according to the Proverb, we ſhould always remember,
that how near foever our Shirt may be, our Skin is ftill
nearer to us. A Judicious Perfon will diſcharge his Duty
to the Publick, and fill an Office well; and yet at the fame
time will difcern the Folly, and Wickedness, and Cheat,
which a Publick Station expofes him to the practiſe of. He
will not decline the thing; becauſe it is agreeable to the
Cuſtom and Conftitution of his Country; it is neceffary and
ufeful to the Publick, and perhaps advantagious to himſelf:
He will ſubmit in many things to do as the World does, be-
cauſe the Reſt of Mankind live at the fame rate; and fince
he cannot mend the World, it is to no purpofe to diſturb
it, by being fingular. But ftill he will look upon this, as a
matter fomewhat forein, and confider this Character as ad-
ventitious and accidental, not natural to him; it is what he
is oblig'd to put on, and appear in; but he was not born
with it, nor is it a part of him. And therefore he will al-
ways exerciſe it with all due Limitations and Refervations;
and not ſo embark in Buſineſs, as to be quite fwallow'd up
in it: but manage Matters fo, that he may ftill enjoy him-
felf; and be free and eafie with a particlar Friend, or at
leaſt, within his own Breaft; not fo ferve the World, as to
neglect, and be out of a Condition to ferve himself; nor en-
deavour the Benefit of others, at the Expence or Lofs of a
Good, that is truly and properly his own.
CHAP.
Chap. 3. Integrity the First Part of Wisdom.
47
CHA P. III.
True and Substantial Integrity of Mind, the first and
fundamental Part of Wildom.
THE Directions laid down in the two foregoing Chap-
ters, being fuch Preparations, as were thought necef-
fary for difpofing aright the Perſon who afpires after Wiſ-
dom, and qualifying him to make a fucceſsful progreſs in it;
that is, By removing the Obftructions, and clearing his
Mind of Prejudices; and fetting it at large from the Slavery
and Confinement of Popular Opinions, and private Paffi-
ons and alfo by advancing to that noble and happy Free-
dom of Thought and Will already deſcribed; that from
hence, as from fome advantagious rifing ground, he may
take a full Proſpect, and arrive at a clear and diſtinct Know-
ledge, and attain to an abfolute Maftery, over all the Ob-
jects and Things that occur to him here below; (which is
the peculiar Character and Privilege of an exalted and re-
fined Soul;) It may now be feafonable to advance in the
Method propoſed at our Entrance into this Book; by gi-
ving fome fit Inftructions and general Rules of Wiſdom.
The two Firft whereof are ſtill but in the nature of Prefaces
to the Main Work; neceſſary to be laid in the Quality of
Foundations, upon which to raife this Glorious Super-
ſtructure. And the Former and Principal of theſe Two,
defigned for the Subject of This Chapter, is Probity, and
Sincerity.
That true Honeſty and Integrity of Heart and Life is the
First, the Chief, the Fundamental Point of True Wiſdom,
is an Affertion, which it may perhaps be thought needleſs
for me to give my felf any great trouble in proving. For
in truth, all Mankind agree in highly extolling, and zea-
loufly pretending to it; (though it is but too manifeſt,
that what fome do in this kind ferioufly, and out of Con-
fcientious regard to their Duty, and the real Worth of this
Virtue; others put on only, to fet the best face upon the
matter; and are compelled to diffemble from Shame, and
Fear, and the ill Confequences of avowing the contrary.)
Thus far then the whole World is agreed; that Honefty is
recommended, and refpected, and at least complimented;
every Man profeffes to be paffionately in love with it, and
fubfcribes
48
Book II.
Of Wisdom.
2.
Falfe Ap-
of it.
fubfcribes himself its most Faithful, most Affectionate, and
most Devoted Servant. So that I may fpare my felf the pains
of arguing in behalf of the Thing in general; but I am afraid
notwithstanding, it will prove no fuch eafie matter to make
Men agree with the Notions of that, which in my eſteem
is the True and Effential Honefty, and to perfuade the as
univerfal Love, but especially the univerial practice of that,
which I think neceffary upon this Occafion. For as to
that, which is in common Vogue, and ufually reputed
fuch, though the World I know are generally fatisfied, and
trouble themſelves fo little about underſtanding or attaining.
to any thing better, that (except a very few Wife Men)
they have no Ideas, no Wiſhes beyond this; yet I make no
difficulty to affirm, that it is all but a fpurious and coun-
terfeit Virtue, Sham and Trick; and the product of Art and
Study, Falfhood and Difguife.
Now first of all, We cannot but be fenfible, that Men are
very often drawn on, and pufht forward to good Actions
pearances by feveral forts of Motives. Sometimes fuch as are by no
means commendable; As Natural Defects, and Infirmities,
Paffion and Fancy, nay fometimes by Vice, and Things in
their own Nature Sinful. Thus Chaftity, and Sobriety,
and Temperance of all forts, may be, and often are, owing
to a weak Body, and tender Conftitution, which cannot
fupport Excess. Contempt of Death, to Peevifhnefs and
Difcontent; Patience under Misfortunes, Refolution and
Prefence of Thought in Dangers, to Want of Apprehen-
fion and Judgment, and a due Senfe, how great or immi-
nent the Danger is. Valour, and Liberality, and Juftice,
are often infpired and practifed by Ambition and Vain-
glory; the Effects of good Conduct, difcreet Management,
of Fear, and Shame, and Avarice. And what a World of
renowned and noble Exploits have been owing to Preſum-
ption and Foolhardinefs, Rafhnefs and Inconfideration?
Thus, what we commonly call Actions and Inftances of
Virtue, are in reality no better than Masks, and counter-
feit Appearances of it: They have the Air and the Com-
plexion, but by no means the Subftance of it. So much re-
femblance there is, that the Vulgar, who are no Criticks
in Faces, may eafily miſtake the one for the other; and fo
much of good there is in the Effects and Confequences of
fuch Actions, that other People may be allowed to call them
Virtuous; but it is impoffible the perfon himſelf who does
them, fhould efteem them fuch; or that any confidering
Man
Chap. 3. Integrity the First Part of Wiſdom.
49
Man can either allow them this Character, when nicely
examined; or think one jot the better of the Man that
does them. For Intereft, or Honour, or Reputation, or
Cuſtom and Compliance, or fome other Caufes altogether
forein to Virtue, will be found at the bottom; and how-
ever beautiful the Front may be, the Foundation is rotten
and ſtark naught. Sometimes very great and ſurprizing
things are the Reſult of nothing better, than mere Stupi-
dity and Brutiſhneſs; which gave occafion for that Refle-
ction, That Wiſdom and Infenfibility met together in the
fame Point, and both of them felt and hardened themſelves
alike under Accidents and Misfortunes. From all which,
and a great deal more that might be faid, it appears, how
exceeding dangerous and uncertain a Method thofe Men
take, who look no further than the outward Face of Things,
and from the Actions, as we fee them, form a peremptory
Judgment of the Probity, or the Difingenuity of the Per-
fon. Whereas, for a right underſtanding of this matter,
we ought to take a diftinct view of the Infide; examine the
whole Movement; and mark well what Springs they are,
that fet it on going. For it often happens, that very ill
Men do very good, and commendable, and beneficial Acti-
ons: And both Good and Bad Men reftrain themſelves, and
avoid Evil; but though both abftain alike, yet they do it
out of very different Principles, as Horace hath obferved per-
tinently enough to this purpoſe,
* So Crafty Foxes dread the fecret Snare;
The Kite and Hawk, although the Bait be fair,
Yet never Stoop, where they Suspect a Gin.
The Good for Virtue's Sake abbor a Sin;
'Tis fear of Punishment restrains Thy Will.
Give leave; How eagerly wouldft Thou be ill?
Horace by Creech.
To make a juft diſcovery of the Man, and inform our Selves
what is Honefty and Sincerity indeed, the Actions are too
weak an Evidence, and he that goes no farther, can know
* Cautus enim metuit foveam Lupus Accipiterque
Sufpectos laqueos, & opertum Milvius hamum.
Oderunt peccare Boni Virtutis amore,
Tu nihil admittes in Te formidine pœnæ ;
Sit Spes fallendi, mifcebis Sacra profan's.
E
Horat, Epift. xvi. Lib. 1.
nothing.
50
Book IT.
Of Wisdom.
3.
nothing. These are only the grofs Subftance, a Copy of his
Countenance, and the Counterfeit Luftre of a Falfe Stone;
The Jewel cannot be diftinguifh'd with fo fuperficial a view;
it is not enough to hear the Sound, we muft judge the
Harmony, and know what Hand it is, that moves the
Strings. For the Motive and Caufe is the Life and Soul of
all, and gives both Being and Denomination to the whole
Action. This is the only Mark we have to judge by ; and
every Man is chiefly concern'd to take care that This be
pure, and good, and in every regard what it ought to be.
All which depends upon the Uprightneſs of the Intention,
and unblemiſh'd Honefty of the Heart; and that is the very
Quality we are now looking after.
That Integrity, which paffes in common Eftimation for
What Noti- the True, and is generally recommended and extolled, and
ons the
which indeed is all, that thoſe who have the Character and
World bave Commendation of Juft, and Honeft, and Fair-dealing Men
ofit.
pretend to, is at the best but a mean, and formal, and pe-
dantick Virtue: Such as is a Slave to Laws, and takes its
Meaſures from thence; is check'd and kept under by Hope
and Fear; is acquired, learned, produced, and practifed
upon the account of, and in fubmiffion to the Religion we
profefs, the Government we live under, the Cuftoms of
our Country, the Commands of our Superiors, the Exam-
ples of Them we converfe with, bound up in Forms, and
limited by the Letter of the Law; an effeminate, poor-
fpirited Honesty, perplexed with Doubts, and Scruples,
and Terrors of Confcience. For fome People never think
themſelves innocent, and as they ſhould be, when their
Minds are quiet, and eaſy, and void of Fear. Now fuch
an Honesty as this, must not only be mutable and manifold
in feveral parts of the World, and vary as the Religion,
and Laws, and Examples, and Forms, and Modes of the
Countries, where Men happen to Converfe, fhall vary;
(For where the Springs of Action change, the whole Move-
ment muſt needs change proportionably.) But, which is
yet more to its difparagement, it muſt needs be irregular,
and unequal; inconfiftent with it felt, floating and unfet-
tled; full of Ebbings and Flowings, Intervals of Heat and
Cold; inconftant and precarious; depending on the E-
vents and Succeffes of Affairs; the Offering of Occafions,
and Interpofition of fudden Emergencies; the Difference of
Perfons and Circumftances; and a thouſand other unfore-
feen Accidents, which move this Man and his Virtue, as a
Boat
Chap, 3. Integrity the First Part of Wisdom.
5I
Boat is moved by Sails and Oars, by fudden ſtrokes and
fpurts, and gufts and puffs of Wind. In a word, Thefe
Men are good purely by Chance, by fits and ftarts, by ex-
ternal and very diftant Motives; and not in reality, and by
virtue of a fix'd and governing Principle. This Defect of
theirs is what not only Standers by, but even themſelves
are infenfible of; they never obſerve, nor diſcover their
own Imperfections, but it were eafie to fhew them to them-
felves, and make the thing plain to them, by holding a
ftiff Rein, obſerving them more nicely and diftinctly; and
quickning their Attention a little. And indeed nothing
would be a more effectual Conviction of their Deficiency,
than the mighty inequality of their Actions and Tempers,
and their own Diſagreement with themfelves. For in one
and the fame Cafe, you fhall find them coming to quite
different Refolutions and Determinations; and acting in
direct Contradiction to what they have done before. Some-
times they are fo heavy and dull, that neither Whip nor
Spur can get them forward; and prefently upon the full
ſpeed, that no Bit can stop them. Now this prodigious
unevenness and difference of Behaviour is occafioned by the
difference of thoſe external Motives, by which they are go-
vern'd and manag'd; And as Thefe fometimes agitate and
heat them violently, fwell, and multiply, or grow luke-
warm and cold, and flag and droop again; fo must Their
Virtue and Zeal needs increaſe and abate accordingly; and
thus it diſtinguiſhes it felf from Real and Subſtantial Vir-
tue, by that Property natural to all Accidents; which is,
the being capable of Augmentation and Diminution; and
fo of no better Extract, than all thoſe Qualities, whofe
Diſhonour it is, according to the Terms of the Schools, Re-
cipere magis & minus.
4.
Now That True and Subftantial Integrity, which I in-
fift
upon at preſent as a neceffary Qualification, in order to What it is
Wiſdom, is Free and Eafie, void of Affectation and Con- in Truth,
ftraint, Maſculine and Generous, Pleaſant and Chearful,
Equal and Uniform, Conftant and Steady, Magnanimous
and Brave; keeping on its own Courfe, and never looking
to the Right Hand or to the Left; never ftanding ftill, or
flackning, or quickning its Pace, upon the account of
Wind or Weather; Accidents and Occafions may change,
but This continues always the fame. It is not in the power
of any Thing to alter or fhake it; my meaning is, that the
Man's Judgment and Will are fixed and immutable, and
E 2
the
52
of Wisdom.
Book II.
5.
the Soul, where this Integrity hath taken up its Refidence,
is never to be Corrupted, or diverted to difhoneft Purpoſes.
For the Sincerity of the Heart is the Virtue we are treating
of; There it is lodged, by That we must judge; for Ex-
ternal Actions, and thoſe eſpecially that are of a publick
Capacity and Importance, are of a Nature and Confidera-
tion very different from this; as I fhall have occafion to
fhew hereafter, when my Method brings me to treat of them
diftinctly.
Of this I fhall give my Reader fome Deſcription, when I
have first defired him to recollect what was faid in the Pre-
face; and that in agreement to the Defign of this Treatife,
I fpeak of Probity and Wiſdom at prefent, as Virtues purely
Human, fuch as entitle a Man to the Character of an Ho-
neft or a Prudent Man with regard to Civil Affairs, and
common Converfation; without any refpect at all to the
Chriſtian and more exalted Senfe of the thing. Of which
nevertheless, though Forein to the general Intent of my
Book, I fhall take occafion to fay fome little matter, before
I leave this Subject.
The true Spring and Source of this Probity is Nature,
which obliges à Man to be fuch as he ought to be; that is,
to conform and govern himſelf according to her Dictates
and Directions. For Nature maintains a twofold Cha-
racter, and is at once a Miftrefs to Command, and a Law
to Teach, and fet us out our Duty. With regard to the
former of thefe Capacities, there is an Internal, Univerſal,
that is, a natural Obligation incumbent upon every Man,
to be an honeſt, fincere Man, and fo to anſwer the End of
his Creation. And This is an Obligation fo ftrong, an In-
ducement fo weighty, that no one need look for any greater,
any additional Motives; nor indeed is it poffible to find
any that deferve greater Deference and Regard; any ante-
cedent to it, fince its Validity is of the fame date with our
Selves, and both It and We came into the World together.
Every Man ought to make it his Bufinefs and Care to be a
good Man, upon this very account, becauſe he is a Man;
for he who is regardless of this Point, is a Monſter, re-
nounces himſelf, reproaches his Nature, and in effect ceaſes
to be what he appears, and ufurps a Form, which of Right
belongs not to him. This Probity muft alfo be of its own
growth, without Cultivating or Conftraint; that is, It
muft proceed from an Internal Principle, which God hath
wrought into our Nature and Conftitution; and not
be
Chap. 3. Integrity the First Part of Wiſdom.
53
No
be the effect of Accident, or any forein Inducement.
Man, whofe Will is uncorrupt, would chuſe a thing in its
declenfion, as debas'd and faln from its natural Perfection;
It is a Contradiction to pretend a Man defires a thing, and
that he is indifferent at the fame time, whether it be what
it ought, and have all the Commendable Qualities of right
belonging to it. A Man is folicitous to have all his parts
in their true Perfection; his Head, his Eyes, his Judg-
ment, his Memory, his whole Body; nay the very Con-
veniences and Accoutrements belonging to that Body;
and fhall his Will and his Confcience be the only neg-
lected things about him? Shall it be no part of his
Care whether Theſe have their due Integrity or not? I
would have a Man refolute in Goodness, though it
were but purely upon his own account, and in regard to his
Character as he is a Man; fenfible, that to Act otherwiſe,
is as much as in him lies, to abandon and deſtroy himſelf
and thus Probity will be an Internal Principle, as effential
to, and of a piece with him, as He is with himſelf. No
external Caufe is capable of being a fufficient Foundation
for it, because all fuch are forein and accidental; and as
fuch are liable to Changes and Decays; and whenever the
Foundation finks, the Superftructure muft of neceffity tum-
ble with it: If a Man be Virtuous and Juft for the fake of
his Reputation, or any other Advantage, What Obligation
will this be to his Retirements, to his Solitary Actions?
Take off the Hopes of his Virtue being known, and you
either take off the whole thing, or cool, and check his vi-
gor in the Practice of it. If fear of Laws and Puniſhments
reftrain him; put him but in a way to elude the Laws,
and eſcape publick Diſcovery; and what fhall fecure his
Honeſty then; So poor, fo precarious, fo uncertain a thing
is this Occafional Virtue: And yet this is the Virtue in
vogue, and what very few rife beyond. As the World goes,
'tis very well if all thefe Confiderations will prevail upon
Men to do what becomes them; nay if their Actions be
commendable or blamelefs, whatever their fecret Difpofiti-
ons are. Now I expect, in the Perfon whom this Treatife
undertakes to form, a Probity that will stand upon its own
bottom; fo firmly rooted, that you can no more feparate
it from the Man, than you can his very Human Nature it
felf. I expect he ſhould never yield to do an Ill thing, tho
he could be affur'd it will never be known. For is it pof-
fible to conceal it from himfelf? And if his own Confcience
E 3
be
54
Book II.
Of Wisdom.
་ཅ་
be privy to it, what need any farther Witneffes; This One
is more than all the World befides. By the fame Reafon he
muſt be as obftinately good, notwithſtanding any Recom-
pence which would bribe him to be otherwife; for it is im-
poffible he fhould receive a valuable Confideration in this
Cafe; and nothing can be fo near to him, as his own Ef-
fence, which Wickedness impairs and corrupts. To yield
upon fuch Temptations, is like the being content with a
very ill Horfe, provided a Man have an embroider'd Saddle.
I must therefore infift upon it, that being a Man, and ta-
king care to live as becomes one, that is, taking care to be a
fincere good Man, fhould always go together, and be above
the power of all the World to feparate them. This particular
I think is fufficiently urg'd, let us now proceed to the next.
Now the Model and Pattern, the Spring and Source of
this Integrity, is the Law of Nature; by which I mean U-
niverfal Equity and Reafon, that Candle of our Maker
lighted up in every Breast, to guide, and fhine in us per-
petually. For This is the Dictate and Direction of God
himſelf; He is the King, and this the Fundamental Law of
the Univerſe, a Ray and Beam of the Divine Nature, that
flows from, and hath a neceffary Connexion and Depen-
dance upon that Eternal and Immutable Law, which the
Almighty preſcribes to his own Actions. A Man that pro-
ceeds upon this Principle, is his own Rule; for he acts in
agreement with the nobleft and most valuable part of his
Nature. This Man's Honeſty is Effential to, and Infepara-
ble from him; not precarious and uncertain, and owing
merely to Chance and Occafion; For this Light and Law is
born with, and bred in us; a piece of our Frame, and Ori-
ginal Conſtitution; and from thence obtains the Name of
Nature, and the Law of Nature. Such a Man by confe-
quence will be a good Man conftantly, and at all times;
his Virtue will be uniform and even; every Place, every
Emergency will find him the fame. For this Law of Na-
ture is perpetual; the Obligation of it is lafting and invio-
Jable; the Equity and Reaſon of it are Eternal; written in
large and indelible Characters; no Accident can deface
them, no length of time waſte or wear them out; even
Wickedness it felf, by the Cuftomary Habits whereof the
pofitive and additional Improvements of this Law, are cor-
rupted; yet cannot debauch, or exterminate thefe firft and
Natural Notions; no Place, no Time can alter or diſguiſe
them; but they continue every where the fame. The Col-
lections
Chap. 3. Integrity the First Part of Wisdom.
55
lections inferr'd from them differ infinitely, but theſe firſt
Principles themſelves, which are the Ground of all Moral
Inftitutions, admit of no Change, no Increaſe, no Abate-
ment; no Fits and Starts, no Ebbings and Flowings; but,
as they are a part of our Subftance, fo do they agree with
what the Schools fay of all Subſtances in general, * that it is
contrary to their nature to be more or less than they are.
Why then, Vain Man, doft thou trouble thy felf, to feek
abroad for fome Law and Rule to Mankind? What can
Books or Maſters tell thee, which thou mightſt not tell thy
ſelf? What can Study or Travel fhew, which at the ex-
pence of much lefs pains thou mightít not fee at home, by
defcending into thy own Confcience, and hearkning atten-
tively to its Admonitions? When Ignorance of this kind is
pretended, the fame Reply is fit for Thee, which would be
given to a fhuffling Debtor; who, when Payment is de-
manded, profeffes not to know how the Money became due,
when all the while he hath the Bill about him: For thou
carrieft the Bond, and the particulars of thy Debt in thy
own Bofom and what thou feekeft Information of from
others, canst not but know, if thou confult thy Self.
To what purpoſe is all this Labour and Coft; the toil-
fome tumbling over of Codes, and Inftitutes; of Prece-
dents and Reports; of Statutes and Records, when all theſe
are contain❜d in one fmall portable Volume? The Two Ta- Rom. ii.
bles of Mofes, the Twelve Tables of the Greeks, the Law 12.
written in the Hearts of them who had no Law; and in
fhort, all the Rules of Equity, and Good Laws, that have
any where been enacted, and obtain'd in the World, are no-
thing else but Copies and Tranfcripts produc'd in open
Court, and publifh'd from that Original, which thou keep-
eft cloſe within thee, and yet all the while pretendeſt to
know nothing of the matter; ftifling and fuppreffing, as
much as in thee lies, the Brightnefs of that Light which
fhines within; and fo falling under the Condemnation of
thofe mention'd by the Apoſtle, who hold, or detain the Rom. į
Truth of God in Unrighteousness. If This have not been 18.
fufficiently publifh'd, and promulg'd as loud, as clear, as
intelligibly as other human Laws, the only Reaſon is, that
that Light which is really All-heavenly and Divine, hath
been put under a Bufhel, that is, too much neglected, and
induſtriouſly forgotten. All other Inftitutions are but fo
* Subftantia non recipit magis & minùs.
E 4
many
56
Book II.
of Wisdom.
CC
many Rivulets and Streams deriv'd from this common
Source: And although they be more vifible, and obvious,
and exprefs, yet is not the Water they carry fo copious, nor
fo lively and pure, as that of the unfeen Spring within thy
own Breaſt; if thy own Negligence did not fuffer it to
waſte and dry up. It is not, I fay, fo Copious; for as one
well obferves, * What a world of Good Offices are there,
which Piety, Humanity, Liberality, and Fidelity require from
a Man, and yet no written or pofitive Law ever preſcrib'd?
Alas! how poor and fcanty a thing is that Honeſty of
your Formal and Hypocritical Pretenders, who stick to
the Letter of the Law, and think, when That is fatisfi-
ed, they have fully diſcharged their Duty; whereas there
are infinite Obligations incumbent upon a Man, which
no human Law ever binds upon him. He that is honeft
only in the Eye of the Law, hath but a very flender fort
of Innocence to boast; for the Measure of our Duty is of a
much larger extent, than the Law can pretend to. There
are infinite Caſes unforeſeen; fudden Emergencies, and
extraordinary Conjunctures; the Occafions and Circum-
"ftances whereof are too many and too intricate, for any
"human Wiſdom to forefee; and much more impoffible
"for it to make any competent Provifion for; fo that a
"Man must often be left to his own Judgment and Dif
"cretion; and, even where he is not, a Good Man will
"fometimes think the Rule too narrow; and difdain to
"confine or cramp up his Virtue within the Compaſs of
that, which was thought neceffary to be impos'd upon
66 every Common Man". And as this invifible Fountain
within is more exuberant and plenteous; fo is it more live-
ly, and pure, and strong, than any of thofe Streams deri-
ved from it. Of which we need but this fingle Teſtimony;
That, whenever any Difputes arife about the Interpretation
and right Execution of a pofitive Law, the conitant and
beſt Method of Underſtanding the Equity and true Intent
of it, is by running it back to its firit Head, and obferving
what is moſt agreeable to the Law of Nature in the Cafe;
This is the Teft and Touch, This the Level and the Truth,
by which all the reft are to be judg'd. For, as we com-
..
* Quàm multa Pietas, Humanitas, Liberalitas, Fides exigunt,quæ
extra Tabula; funt?
+ Quàm angufta Innocentia ad Legem bonum effe; latiùs Officio-
rum quàm Juris patet Regula.
By
Chap. 3. Integrity the First Part of Wisdom.
57
monly fay,* Reaſon is the Soul and Life of the Law; here
we find things clear and limpid in their Source, which
when drawn out into Rivulets, grow foul and fully'd, by
all that Faction, and Intereft, Ambition, and ferving of
Parties, which corrupt all human Sanctions and Eſtabliſh-
ments.
And thus I have defcrib'd to you a Real, Subſtantial,
Radical, Fundamental Honefty; born with us; rooted in
us; fpringing from the Seed of Univerfal Reaſon. This in
the Soul, is like the Spring and Balance in a Clock, it re-
gulates all its Motions, like the Natural Warmth in the
Body, which fuftains and preferves it felf, and is both its
own Strength and Safety, and the Perfon's to whom it be-
longs. The Man that proceeds according to This, acts in
conformity to the Will of God, in confiftence and agree-
ment with himſelf, in compliance with Nature, and obedi-
ence to thoſe Rules, upon which all Government and Civil
Conſtitutions are founded; he proceeds imoothly, gently,
filently; his Virtue draws little Obſervation perhaps, as it
makes no Noife, but flides on, and keeps its Courſe, like a
Boat carry'd down by the Courſe of the Water in a Calm
day: Whereas all other forts of Virtue are the Products of
Art and Accident, grafted into us by Difcipline, and not
of our own natural Growth, fickle and out of Temper, like
the Intermitting Heat and Cold of a Fever; they are acqui-
red at firſt, and drawn out into exercile afterwards, by
Chance and Occafion, practis'd upon forein and diftant
Confiderations; acting by fudden ftarts, and fhort spurts;
with Clamour and Noife, with Hurry and Clutter, with
Oftentation and Vainglory.
And from hence we are led to the true meaning of all
thoſe Glorious things, which Philofophers and Wife Men
in all Ages have faid of Nature: For what Doctrines are
more common in the mouths of every one of them, than
thefe, † That the way for a Man to live well, is to live agree-
ably to Nature; That a perfect Conformity with Nature is the
Supreme Good, the most exquifite Happineſs Mankind are capa-
ble of; That if we make Nature our Miſtreſs and Guide, and
conftantly follow the Directions he gives, we shall never go
* Anima Legis Ratio.
Eonum eft
Naturam fi fequaris Ducem, nufquam aberrabis.
quod fecundùm Naturam. Omnia Vitia contra Naturam funt.
amifs.
58
of Wisdom.
Book II.
8.
amifs. By all which it is plain, that Nature is fet to fig
nifie that Univerfal Reaſon and Equity, which is given for
a Light to our Minds; and is both of that vait comprehen-
fion, as to contain under it the Seeds of all kind of Virtue,
Probity and Juftice; the Common Parent, that gives Birth
to all wholfome and good Laws, all juſt and equitable Judg-
ments, that ever were or will be given; and alfo of that
Clearness and Perfpicuity too, that Men of the meaneſt Ca-
pacity and Attainments, might determine themfelves, and
be conducted by it. Whatever fcandalous or difparaging
Reflections fome may afperfe Nature with, or how great a
part of them foever this Corrupted State of it may deſerve,
yet there is no doubt to be made, if we look back to their
Original, and primitive Conftitution, but all things were
created and difpos'd in the beft Order and Condition they
were capable of; and had their firſt Motions toward Good
infus'd and interwoven with their Being, and ftrong Ten-
dencies to the End they ought to afpire after. This was
the Work and Wifdom of Nature; and from hence it is,
that no Man who follows and obeys her Dictates, can ever
fail of obtaining and enjoying the End, and true Happiness
proper to his Species. For after all, Men are naturally and
Originally Good; and when they follow Evil, they forfake
Nature, and are feduc'd by the falfe Allurements of Profit,
or of Pleafure: And becaufe Thefe are the two governing
Motives, and fuch as will be fure to bear a powerful Sway
in the World; therefore the Makers of Laws have always
found it neceffary to propofe two contrary Objects, that is,
Reward and Punishment, to the Perfons whofe Obedience
they would engage. And the Defign of Thefe is by no
means to put a Violence upon their Wills, and ſo conſtrain
them to act againſt natural Inclination, as fome weakly i-
magine; but it is in truth, to * reduce them to better fenfe,
and bring them back to that, which is not only the beſt,
but was the firft and moft natural Inclination of their
Minds, till perverted by wicked and deceitful Appearances
of Counterfeit Good.
Nature without all Controverfie is a fufficient Guide, a
gentle Miſtreſs, capable of inftructing every one of us, in
all the Branches of our Duty, provided we would but be as
* Sapientia eft in Naturam converti; & ea reftitui unde publicus
Error expulerit. Ab illa non deerrare, ad illius Legem Exemplum-
que formari fapientia eft.
careful
Chap. 3. Integrity the First Part of Wifdem.
59
careful to hearken to its Admonitions; to exert, and keep
it awake and active. There is no need for us to beg or to
borrow from Art and Learning, thofe Means, and Reme-
dies, and Rules which are neceffary for the good Govern-
ment of our felves: for each of us can fubfilt and live by
himself, his own proper Stock is fufficient to maintain him.
A Happy, and a Contented Life is indeed what every one
does and fhould aim at; but thefe are Bleffings by no means
entail'd upon Learning, or Parts, or Greatnels, or Honour;
a Man may attain them,and never fee the face of a Court,or
a City. There is a Proportion common and natural to all,
which is enough for this purpofe; and All beyond that,
however valuable, as additional Advantages, are yet by no
means neceffary; we can do very well without them; and
which is worfe, we are fo far from doing very well upon
their account, that they do but increafe our Troubles and
our Difficulties, and do us more Hurt than Good. How
many plain, and ignorant, and mean Men do we fee, that
live with more fenfible Pleafure and Satisfaction, more fe-
date and undiſturb'd both in their Minds and Fortunes, and
upon occafion can meet and encounter Poverty or Pain,
Danger or Death, with a better Grace, and greater Com-
pofure, than the moft Learned, and celebrated Philofo-
phers? And if one take the pains to obferve it nicely, you
will find more frequent Inftances, more eminent Patterns
of Patience, and Conftancy, and Evennels of Temper, a-
mong plain Country People, and thofe of mean Condition,
than all the Schools can beaft of. Thefe are fimple and un-
affected, they go on where Nature leads, are influenc'd by
the Reaſons the fuggefts, and the Impreffions fhe makes,
without creating new and imaginary Troubles. They feel
no more than is to be felt, and uſe no Art and Induſtry to
torment themſelves; their Paffions are low, and quiet, and
Imooth, in compariſon of Theirs who take pains to ruffle
them; and eſteem it a piece of Bravery to indulge and
blow them up; and fo they go on in all their Affairs more
calmly and confiderately without Heat or Diſorder;
whereas others look big and blufter, do every thing with
Pomp and Hurry; are in perpetual Agitation and Alarm,
and keep themſelves and all Mankind awake. One of the
"
greateſt Maſters, and most exquifite Improvers of Nature
was Socrates, as Ariftotle was proportionably Eminent for
Art and Learning. Each of thefe in their refpective Pro-
vince was wonderful; but it is obfervable, that Socrates took
a plain
60
Book II.
Of Wisdom.
*}
a plain, and natural way, infinuated himſelf by vulgar Ar-
guments, familiar Similitudes, an eafie Style; and by talk-
ing as a downright Country Fellow, or a good difcreet Wo-
man would have done, did not only fuit himſelf better to
the Capacities of Men, but laid down fuch ufeful Precepts,
and Rules of a Virtuous Life; fuch powerful Antidotes a-
gainst all manner of Sufferings and Accidents, that the
Strength and Vigor of them was never yet improv'd, nor
the Succefs, exceeded, fhall I fay? No, not fo much as
match'd; or any thing like it invented by all the Study and
Acquir'd Learning in the World.
But alas! we are ſo far from truſting to the Guidance of
Nature, that we never fo much as give it the Hearing. The
Violence put upon it, and the intractable Temper of Vice
and Extravagance, of unruly Appetites, perverfe Difpofi-
tions, and depraved Wills, which are eternally ftriving to
choak and ſuppreſs, nay quite to deface, and utterly to ex-
tinguiſh, as much as in them lies, the Light within; that
mortifie and kill the very Seeds of Virtue; theſe are too
grofs to come within the prefent Account. My Complaint
is, that whereas the Concurrent Advice of all Wife Men
hath been to follow Nature, the Generality of Mankind run
away from it. We let it fleep, and ruft upon our hands;
play Truant, while we may learn at home; and chufe to beg
our Improvement abroad, to have recourfe to Study and Art,
which are comparatively fordid and defpicable ways of at-
taining Knowledge, rather than content our felves with an
Independent and noble Wiſdom, which is generous, and of
our own Growth. We have all of us a bufie turbulent Spi-
rit, that affects to be ever managing, and governing, and
will have a hand in every thing; this is variable and hu-
morfome, perpetually bustling and reſtleſs; fond of Novel-
ty and Difguile; inventing, adding, altering; never plea-
fed long with the fame thing, nor ever content with pure
Nature, and unaffected Simplicity; but a Contemner and
Vilifier of Plainnefs, as if it were not poffible for any thing
to be Good, which is void of Art, and Cunning, and nice
Contrivance. Thus * Virtue, which is genuine, instead of the
Frankness and Opennels peculiar to it, is corrupted and changed
into dark and crafty Speculation. And befides all this, One
Fault more we are tainted with; which is, the Difeſteem
* Simplex illa & aperta Virtus in obfcuram & folertem Scientiam
verfa eft.
of
Chap. 3. Integrity the First Part of Wisdom.
61
of every thing in general, which is the Product of our own
Soil; What we can have for nothing is worth nothing; it
muſt be far fetch'd and dear bought, to recommend it:
Forein things only can pleaſe; and in agreement with
this Whimſey it is, that we prefer Art before Nature;
which is in effect, to fhut out the Sun when fhining in its
Strength, and to light up Candles at Mid-day. All which
Follies and Extravagant Humours are owing to One more;
which is a Weakneſs in a manner entail'd upon the whole
World; That, I mean, of eftimating things, not accord-
ing to their real and intrinfick Value, but only according
to the Shew, and Figure, and Noife they make; which is
to renounce our own Judgment and Experience, and in
effect to give our felves up to be determin'd by the Common
Opinion, of thofe, who are leaft qualified to know or judge
at all.
Nor does this Folly ftop here, but we proceed to yet
higher degrees of Infolence; we even trample Nature under
foot, difdain, deſpiſe, and are perfectly afhamed of it; are
nice in Pofitive and National Laws, and difregard thoſe
that are Natural and Univerfal. Nay, for the fake of
bringing Ceremony and Form into Reputation (which is
a moſt horrible Indignity, and very Contemptuous Treat-
ment) We cancel and condemn a Law of God's making,
to advance Laws of Civility and good Manners of our own
Forging. Thus Art carries away Nature; the Shadow is of
greater Confideration with us than the Body; and the Air
and Face of things, than the Solidity and Subſtance. We
take great care to cover and conceal fome things that are
Natural, that we may not give Offence; we blufh at the
very found of fome Words in Modeſty and good Breeding,
and yet we are under no Fears, no Reſtraint of doing things
Unlawful and unnatural. To keep us at as great a diftance
from fome forts of Sins as is poffible, we are not allowed fo
much as to name the Parts employed in them; and yet after
all this fcrupulous Shynefs, how many are there who never
boggle in the leaft at abandoning themfelves to all manner
of Debauchery and Laſciviouſnels? It was an old Complaint
of the Stoicks, that though fome very natural and innocent
Actions of Life were induftrioufly concealed, yet many
others were named without a blufh, which yet were in
their own nature Wicked and Abominable; and what both
Nature and Reafon deteft; fuch as Perjury, Treachery,
Cheating, Lying, Murther, and the like. We may im-
prove
62
Book II.
Of Wisdom.
prove the Complaint, by adding, that in Our Days Men
pretend to more Nicety in Converſation; but theſe really
wicked Things, they do not only mention without Shame,
but act without Fear. Nay, even in Treafons and Affaffi-
nations, thoſe blackeft of all Villains make pretenfions to
Ceremony, and think themſelves obliged to Murther in
point of Honour and Duty; and when this is done, that
it be done with fome fort of Decency. Prodigious Impu-
dence and Folly! That Injuftice fhould complain of Incivi-
lity; and Malice think it felf wrong'd by Indifcretion.
Does not the Art of Ceremony then plainly prevail over
Nature, and fhew, that its Influence is much stronger upon
corrupt Mankind? Ceremony forbids us to exprefs fome
things which Nature allows and juftifies, and we fubmit
contentedly; Nature and Reaſon would reſtrain us from
wicked and mifchievous Actions, and no body obeys, or at
all regards them. This is manifeftly to Proftitute our Con-
ſciences, and abandon all diſtinctions, all common Senfe of
Good and Evil; and yet at the fame time think our felves
obliged to put on a modeft Face, and look Grave and De-
mure. As if it mattered not what we are within, fo no-
thing appear amifs in our Countenance; and the fetting
our Looks in Form, were of more confequence than the
Innocence of our Souls. This Hypothefis is moſt Mon-
ftrous and Abfurd, and Nature cannot furniſh us with an
Incongruity like it, in all the Creatures that ever God
made. My meaning is not here, what fome may malici-
ouſly repreſent it, to find fault with that Decency and Ce-
remony, which gives an Ornament and Beauty to our A-
Etions, and ought therefore to be ftrictly regarded. But
my Complaint is like that of our Saviour to the Phari-
Mat. xxiii. fees, Ye Hypocrites, ye make clean the outside of the Cup and
Platter, Thefe ought ye to have done, and not to leave the other
undone.
JQ.
One very fad Effect of this fo general Alteration, and
Corruption of our firft Notions and Principles, is, That we
are now come to that miferable pafs, as to have no Foot-
ſteps of pure Nature left difcernible among us. Infomuch
that we are wonderfully perplexed, and at a lofs, What
and How many thofe Laws are, which fhe preſcribes to us.
The peculiar Character, by which the Law of Nature uſed
to be diftinguifhed from all others, is that of Univerfal
Approbation and Confent. For it muft needs be fuppofed,
that what this Common Mother and Miſtreſs of us All,
had
Chap. 3. Integrity the First Part of Wisdom.
63
had really enacted and appointed for our Rule, would be
readily obeyed by all her Children; that in this There
would be, as it were, One Heart and One Soul; and not
only every Nation and Country, but every private Man
would come in, and live in perfect Agreement with it.
Now, if we come to examine Matter of Fact in this Cafe,
we ſhall ſcarce find any one thing in the World, which is
not ſomewhere or other diſapproved and contradicted; not
by a few particular Perfons only, nor by one fingle Nation,
but in feveral entire Countries; And on the other hand,
there is not any thing in our Apprehenfion fo prodigious
and unnatural, but fome Countries have entertained it,
and given it not only the Countenance of a favourable
Opinion, but the Authority of Custom and common Pra-
&tice too. Neglect of increafing their Families, and Indif-
ference in point of Pofterity; the Murthering of their own
Parents, of their own Children, nay of their own Selves;
Marrying with the neareſt Relations; Pilfering and Steal-
ing; Commerce and Publick Societies of Robbers; publick
Bartering away one's Liberty, felling and letting out their
Bodies, and that in Perfons of both Sexes: Theſe are things
in the Opinion of moft People very Monftrous and Dete-
ftable; and yet there are feveral Nations, which do not
only connive at and allow, but ufe them fo, as to make
them the Cuſtom of the Country.
What courſe then can we take, or which way fhall we
turn our felves to find out Nature and its Original Infti-
tutions? 'Tis plain, our own Species have little figns of it
left; and if there be any Impreffions of this kind ſtill un-
worn out, we muſt expect to meet with them only in
Brutes, who want the Mercury we have, and fo have not
debauch'd and corrupted their primitive Conftitution, by
a troubleſome and reftlefs Spirit, by the pretended Improve-
ments of Art, nor the real Fopperies of Ceremony. All
which we have indulged to fo extravagant a Degree, that
there is fome reafon to fufpect, whether even Beafts are al-
together ſo found as they fhould be in this Point; and if
the keeping fo ill Company as Mankind have not in fome
degrees drawn upon Them the Infection of our Follies.
The reft of the Creation however follow Nature entirely;
they are content to ſtick and abide by that Firſt and Uni-
verfal Order, and Rule, which the Great Author and Go-
vernor of all, thought fit to eſtabliſh and appoint. Man
is the only factious and difcontented Creature; he breaks in
upom
64
Book II.
Of Wisdom.
12.
13.
upon the Condition and good Government of the World;
and while he profeffes to mend and poliſh what Nature hath
preſcribed, he confounds all with his Freedom of Will, and
Gallantry of Spirit; ceafes to be regular upon pretence of
being more refined; and deſtroys Nature, while he goes
about to exalt and add to it.
In a word then, True Honeſty and Integrity, that which
is the very Foundation and Support of Wiſdom, conſiſts
in following Nature, that is to fay, acting in agreement
with right Reaſon. The Happineſs, the Aim, the End,
That wherein all the Eafe, the Liberty, the Contentment
of the Mind is compriſed; and to be fhort, the utmoſt
Perfection we are capable of in this World, is to govern'
our Lives and Actions by the Rules which Nature hath fet
us; and keeping the Order of our Creation. And that
Order confifts in this, That the meaner and more grofs
Appetites ſhould be kept in due Subjection, and that which
is the moſt excellent part of our Nature, fhould controul
and bear fway. That is, When Reafon governs Senfe, and
Truth is preferred before falfe and empty Appearances.
And as the Needle, when touch'd with the Load-ftone, reſts
at no Point but the North; and by fixing there becomes a
Guide to Sailors in their Courfe: So Man is never in his
due Pofition, when his Eyes are not fixed upon this Primi-
tive, this Divine, this Univerfal Law of Humane Nature.
For That is the proper Compafs, to direct his Inclina-
tions and Opinions by; and all the other Helps he enjoys,
are but fo many freſh Lamps kindled at this Original
Light.
Now although This be a Power from which no Man is
excluded, yet I cannot but acknowledge, that the putting
it in practice, and bringing the Endeavours of this kind
to good effect, is not in every Man's power equally. Some
do it with much greater Eafe and Succeſs than others.
There are a fort of Perfons, who feem to be made for Vir-
tue; their Complexion and whole Conftitution difpofes
and fits them for it. Their Tempers are fo well mixed, fo
naturally ſweet and gentle, that they feel in themfelves a
ftrong Inclination, and an Original Propenfity to Good-
neſs and Integrity, without any pains to bend their Affe-
ctions by Art, or to fubdue and correct them by Diſcipline
and Study. This happy Frame of Mind is what I conceive
to be principally owing to the firſt Formation of the Parts ;
the Proportions and Compofition of the Spirits and Hu-
mours;
Chap. 3. Integrity the First Part of Wisdom.
65
mours; and afterwards, to the proper and kindly Nouriſh-
ment of a good Milk, and the Care and Management of
their Infancy and firft Beginnings of Education. And thofe
who are thus inclined to follow and comply with Nature
and Reaſon, who bear a fecret Reverence to its Dictates,
and find little or no difficulty in fubmitting, are the Per-
fons properly meant, when we fpeak of the Happineſs of
good-temper'd Men ; and fuch as we fay, Nature hath been
kind, or partial to. This natural and spontaneous Ho-
nefty now, which comes as it were into the World with
us, is properly called Good Difpofition, the Quality of a
Soul and Body well put together, and of Humours duly
moderated; It is a Sweetness, Eafinefs, and Gentleness of
Temper. By which I would not be fo miſtaken, as to be
thought to make no difference between this, and a Softneſs,
which is indeed an effeminate, fottifh, unconcerned, and
vitious Eaſineſs of Mind; which is managed and led by the
Nole; hath no Courage, no Choice of its own; ftrives to
carry fair, and become agreeable to every Body, and above
all things declines giving Offence to any; that will not do
an Act of Virtue and Juſtice, if it be likely to diſpleaſe ;
nor dares refuſe the wickedeft and most unbecoming Com-
pliances, when the Favour and Opinion of Men lie at ftake:
Theſe Perfons have no regard in the Earth for Equity or
Reaſon, the Merits of the Caufe, or the Service of the Pub-
lick; but all their Confiderations are fixed upon the Con-
fequences, as to their own private Intereft, and they look
no farther than who is like to be obliged or difobliged, by
what they do. It is of fuch wretched, poor-fpirited, Com-
plaifant Perfons, that you hear People frequently give that
falfe and moſt unjust Commendation; Oh he is a wonder-
ful good Man! for he is kind even to the worſt and wick-
edeſt Men; whereas indeed This Charge is much more de-
ferved and true of them; That fuch a Man cannot be a Good
Man, becauſe he is not fevere to Il Men, but encourages
their Villany by his Mildness, and falfe fhew of good Na-
ture. Such a Goodnefs as this is, fhould rather be called
Harmlefness, for it is just like that Quality of little Chil-
dren, and Sheep, and fuch other Beatts as we commonly
call
poor, innocent, fimple Creatures. But the true Since
rity and Honefty I am fpeaking of, hath a very different
Character; it is a mafculine, brave, vigorous, and active
Goodness of Mind; a ftrong conftant Affection, an eafie,
ready Inclination, by which the Soul embraces, and ftands
F
always
66
Book II.
Of Wisdom.
always bent to that which is confonant to Reafon and Na-
ture; and Nature in this Senfe is but another word for Good-
nets, and Equity, and Juftice.
Again: There are many Instances, on the other hand,
of Perfons fo crofs and ill contrived, that one would be
tempted to think them Monsters in Humane Form. They
have a Difpofition fingular and by themselves, fo very
rough and unmanagable, as if fome evil Genius had ſhuff'd
them up together, in perfect Contradiction, and defpight
of Nature. In fuch Circumſtances there is great difficulty;
This vitious Difpofition must be cured and corrected; the
Harthness of it fweetned; its wild and brutifh Roughness
tamed and made gentle; its crooked, and ſtiff, and irre-
gular Humours bended and bowed down, and made flexible
and complying with the ftreight Rule and Plan of Uni-
verfal Nature; which is the true Level and Standard Men
fhould bring themfelves to. And the propereft Remedy
for effecting this Cure is for fuch People to betake them-
felves to the Study of Philofophy (as Socrates did) and to
the ſerious and refolute Practice of fevere Virtue; which is
a conftant Combat with Perverfenefs of Temper; a painful
and vigorous Conflict with all manner of Vice; a laborious
Study and Exercife of the Mind, that requires a great deal
of Time and Toil, indefatigable Diligence, and ftrict Dif-
cipline. Virtue is attended with Hardſhip, and employed upon
a fubject, that can never be easie; Labour and Sweat watch
perpetually at the Gate of Virtue, and no Entrance is to be at-
tained but by their means, tay fome of the Antients to this
purpoſe. And again: The Gods have jet a high price upon
Virtue, and fold it dear to Mankind, at the Expence of great
Labour and Trouble. Now the End of all this Severity and
Pains, which I propofe to Men of this unkindly Compofiti-
on, is not to graft in a fresh Fruit upon the Crab-ſtock, not
to introduce, I mean, a new, forein, or artificial Honesty, and
confequently fuch a one, as (according to the account already
given of this matter) would at the best be but occafional
and accidental only, and fo, far fhort of that fubftantial
and perfect Integrity I am aiming at: But the Deſign and
Effect of this Study muſt be to clear the Ruft and Rubbiſh,
to take away Obftructions, not to create, but to awaken the
Powers of Nature; to fnuff and trim this Lamp within,
which is foul, and burns dim; and to quicken all thoſe ori-
ginal Seeds of Goodnefs, that have been long kept down,
and almost quite choaked and killed, either by any vitious
Habit
Chap, 3. Integrity the First Part of Wisdom.
67
Habit in particular, or by fome perfonal Indifpofition, and
natural Defect. For the Eyes of the Mind are like thofe of
the Body; the vifive Faculty is form'd with them, and inhe-
rent from the Beginning; and therefore the way of helping
the Sight, is not to add any thing new, but to remove the
Films that grow over the Pupil; as a Man wipes away the
Duft from a Looking-Glafs, to make the Reflexion clear and
ſtrong.
14.
From this Repreſentation of the Cafe we may perceive,
that True Integrity may be diftinguifh'd into two forts; Three Dr.
The One natural, eafie, gentle, and even, which is properly grees of
call'd a Good Temper; The Other is acquired, full of diffi. Perfection,
culty, attained by labour and much pain, and This is termed
Virtue; to both which we may add a Third, which is a
kind of Compound of the Two former, and fo there will
be Three Degrees of Perfection in the Cafe before us. The
First and Loweſt is an Eafinefs of Temper, a Mind fo well
difpofed, as to have naturally and of its own accord, a dif-
reliſh and averfion to all manner of Extravagance and Vice;
and this we may call Goodneſs, or Innocence. The Second
and next Stage, which we call Virtue, confifts in the Art
and Labour of Prevention, fetting it felf with all its Force
and Vigour, to guard the Avenues, to hinder the Advances
of Vice, and check the very firft Motions of the Paffions,
when they grow mutinous; and if the Infurrection be actu-
ally begun, to muster and arm all a Man's Forces to stop,
and quell, and reduce them. The Third and Highest De-
gree of all is a mixture of Noble Refolution, and a Happy
Temper; ſo that the Man from both thefe met together,
is fo excellently well difpofed, as not only to continue im-
pregnable, but to be free even from Attacks. Not ſo much
as a Temptation rifes to give him Trouble; the very Seeds
of Vice are quite rooted out. Virtue is the only, the na-
tural Growth of this profperous Soil, and becomes not the
Habit, fo much as the Complexion and Conftitution of the
Man. This Laft may justly be stiled Perfection; This and
the First kind do thus far refemble one another, and are
both very differing from the Second; That they are filent
and ftill, without difficulty, and without ftruggle, the na-
tural Air, and conftant Courfe of the Man, a cheap and
eafie Virtue, that cofts him little or nothing; whereas the
Second is a perpetual Conflict, and dwells in the midit of
Hurry, and Alarms, and Battels. The laft and molt per-
tect of thefe Degrees, is acquir'd by a long and painful
F 2
Study,
68
Book II.
Of Wisdom.
15.
;
Study, a ferious and conftant Exercife of the Rules of Phi-
lofophy, added to a Good, and Generous, and Noble Na-
ture, largely and liberally furnished; and a Mind enriched
with all manner of good Difpofitions. For in this Cafe
Both mult concur; Nature and Induftry muft each do
their part; and it cannot be entirely the Work of one of
thefe, not all infufed, nor all acquired. This is the End
which all the old Philofopers propoſed to their Studies
but above all the reft, the Stoick and Epicarean Sect (I
make no fcruple of faying the latter did it as well as the
former, though this I confefs might feem ftrange, had we
not the Testimony of Seneca, and feveral other Antient
Writers in confirmation of it.) Thefe gallant Men look'd
upon Difgrace and Contempt, Want and Sicknefs, Pains
and Tortures, nay even Death it felf, to be Toys and Tri-
fles, fit for none but Fools and Children to be anxious or
concern'd about. They did not only defpife them, and
endue them with Fatience and Conftancy, and gain an ab
folute Conqueft over all the Troubles and Difficulties of
them, whenever they made the Affault; but they went out
into the Field, they fought and provoked them, Rejoiced
in, as well as Triumphed over them. They look'd upon
thefe Encounters as neceffary Breathings for their Virtue,
to keep it in Exercife and Vigour, and by the frequency
of fuch Engagements, did not only fecure and eſtabliſh that
Virtue, and render it firm, and fteady, and fevere (as
Cato and fome other renowned Stoicks for inftance did) but
even Chearful and Gay; and if that be not an improper
Expreffion, Wanton and full of Play, by the perfect Ma-
ftery they had got over all external Accidents and Things.
Upon the ftating of the whole Cafe, and comparing theſe
Three together, fome who have but imperfect apprehen-
fions of the noble Height, and true Excellence of the Third
Degree, have been inclined to think, that the Second was
the moit Honourable, and to be valued above either of the
reſt, by reaſon of the Difficulties and Dangers it contends
with, and the many painful and laborious Struggles the
Attainment of it cofts. And, as Metellus faid, that the
doing Evil was a defpicable thing, becauſe it was the effect
of Cowardice and Lazinefs; fo the doing Well, where it is
without the expence of Trouble and Hazard, is look'd up-
on by theſe perfons, as too vulgar and cheap a thing; but
the attempting and going through with it, in defpight of
Hazards and Troublefome Oppofitions, and where thefe
attack
Chap. 3. Integrity the First Part of Wiſdom.
69
attack us in great number, and labour hard to obſtruct, and
deter us from our Duty; This is the Commendation of
Good, and a Virtuous Perfon indeed. * Whatever is Ex-
cellent is Difficult, was, we know, the ufual Saying of the
Nobleft Philofopher. But to deal plainly, and fpeak the
Truth of the Matter, the Difficulty of obtaining any thing
does by no means alter the nature, or add to the real and in-
trinfick value of the thing it felt; nor is it, as I have taken
occafion formerly to obferve, any juft and warrantable
Caufe for raifing it in our Efteem. Nay, it is beyond all
Controverſie certain on the other fide, that Natural Excel-
lencies are much more defirable, and better than thofe that
are ftudied and acquired. That it is much more Brave,
and Great, and Divine, to act by the motions and fponta-
neous Perfections of Nature, than with the moſt exquifite
Dexterity and niceft Improvements of Art; in an eafie,
free, equal, and uniform manner, than with laborious Ef-
forts, Uncertainly, and with Doubt, and Danger, and Per-
plexity of Thought. It is in the former of thefe two
Senfes, that we term Almighty GOD Good, his Excellen-
cies are his Nature, Effential to him; and if They could
ceaſe, he muſt ceafe to Be. And therefore to call not Him
only, but even the Bleffed Angels, and the Spirits of Juft
Men made perfect, Virtuous; is a Diminution and Difpa-
ragement to them. Theirs is properly Goodnefs too, but
Virtue is a Title too low for the Happiness of unfinning
Perfection, a State of Indefectibility, and above the reach
of all Temptation. 'Tis true indeed, in the Condition we
now live, where Dangers furround, and threaten, and Frail-
ties betray us perpetually; Virtue makes fomewhat of
noife and clutter, and is forced to act with fome Vehe-
mence; and this gives it the Preference before fimooth and
ftill Goodness. For the generality of People always mea-
fure the Excellence of a Thing by the Shew, and the Diffi-
culty; and admire that moft, which colts deareft; but this
is a falfe method of judging; and we are not much to won-
der if They are wrong here, who indeed are generally fo in
all their Eftimations of Men and Things. For theſe great
Swelling Performances, that look fo big, and ſeem to be
all Zeal and Fire, are not fubftantial, nor to the purpofe;
They are no part of true Honefty, nor the Products of that
* Difficilia que pulchra, zaneza ru vany. Plato.
F 3
fix'd
70
Book II.
Of Wisdom.
16.
fix'd Principle we are fpeaking of; but rather intemperate
Heats, and Feverish Fits, very different from that Wiſdom
we are now in queft of, which is healthful and moderate,
gentle and calm, equal and uniform.
Thus much may fuffice to be faid of Honefty or Sincerity
in general; For as to the feveral Parts of it, and the parti-
cular Duties refulting from thence, they will come under
our Confideration in the Third Book, and particularly, when
we shall treat of the Virtue of Justice.
And here I find my felt under an Obligation of dilchar-
Of Grace. ging my Promife, in the neceffary Addition of what fol-
lows in this Paragraph. To filence (if it be poffible) the
unjuft Malice, and difadvantageous Character caft upon me
by fome who find fault with my (as they think them) Ex-
travagant Commendations of Nature; as if This were able
to do every thing, and no other Affiftances were required.
To thefe Perfons it might fuffice to reply, that by Nature
I understand (as was obferved before) the God of Nature,
and the Dictates of Eternal Reafon, written and engraved
in every Heart by His Almighty Hand. I might alfo al-
ledge, that the Subject of this Book is only Natural, and
Human; and that the Author is not obliged by his Defign
to concern himfelf with any Virtues properly Divine, or
the Advantages above the power of Nature to confer. But
waving all this, I readily acknowledge, that to render the
Virtue and Integrity I have been defcribing compleat, and
give it all the Perfections it is capable of, one thing more
is neceffary: The Grace of God I mean; which muft ani-
mate and invigorate this Goodness and Probity, fhew it
in all its luftre, give the finiſhing ſtroke, refine and exalt
it from a mere Moral to a Chriſtian Virtue. This renders
it accepted at the Throne of Heaven, approved of God, ca-
pable of an Eternal Recompence; and fo crowns it both
with Perfection here, and a Reward hereafter. It is not
eafie to find Appofite Refemblances for Things which can-
not prefent themfelves to us by any fenfible Ideas: But if
you will pardon the meannefs of the Compariſon, I ſhould
almoſt venture to compare the Probity here infifted on, to
a Skilful Maſter, who touches the Keys of an Organ with
abfolute Accuracy and Art; but all to no purpoſe, the In-
ftrument is dumb, till the Wind exprefs the Excellence of
his Hand, by giving Sound to the Inftrument; and making
that Melody, which all his Maftery in playing was not able
to do without it. Thus Moral Virtue is but a fort of Spe-
culative
Chap. 3. Integrity the First Part of Wifdom.
71
culative Perfection, till the Grace of God inſpire, and en-
able us to put it in Practice, and produce the Fruits of it.
..
'
Now This is a Bleffing which does not confiſt in refin'd
Thought, nice Notions, and long or learned Difcourfes;
it is not to be acquired by Rule, or the methods of Hu-
mane Induſtry and Art, nor can we attain to it by our own
Labour and Toil; the utmost we can do is to prepare, and
endeavour to qualifie our felves duly for the receiving it;
for after All, Receive it we muft; It is a Gift that comes
down from on high, and the very Name of Grace is de-
figned to repreſent to us the Good Will of the Donor, and
that the Gift is entirely free. Our part is to ask, to feek,
to implore it, with all imaginable Humility, and the moſt
fervent Defires we are capable of. To proftrate our felves
before the Throne of Grace, and with the utmoſt Conten-
tion of Heart and Voice to ſay, Vouchfafe, O my God,
in thy Infinite Goodness to look down with an Eye of
"Mercy and Pity upon thy poor Servant; Accept and
grant my Defires, affift my weak Endeavours, and
crown thofe good Inclinations, which are originally de-
"rived from Thee: The Law by which I ftand obliged,
"the Light by which I am inftructed in my Duty, are of
thy Ordering; thou haft ftamped our Nature with thefe
Impreffions of Good and Evil, and fhined in our Hearts
by thy Precepts; O give Succefs to thy own Inftitu-
tion, and finish the Work thou haft begun; that fo the
Glory and the Fruit may redound to the Planters ute,
and thou may'ft be firft and laft in all my Actions and
Defigns, my Thoughts and my Defires. Water me abun-
"dantly with thy Grace, and take me for thy own, that I,
"who am of my felf miferable, and poor, and naked, and
blind, and weak, may be able to do even all things,
through Chrift, who ſtrengtheneth me.
tr
""
(c
'
te
(f
ແ
--
Theſe are proper Addreffes upon fuch an Occafion, but
the propereft and moſt probable Method to obtain them,
that is, to incline the Compaffion of God, and difpofe him
to gratifie fuch Defires, will be ftrict Moral Honeity, and
a Confcientious Obfervation of the Law of Nature to the
beſt of our power. For this, though it be not an abfolute-
ly meritorious Caufe, is yet a Conditional one, and a good
Preparation for the receiving Supernatural Affiltances; as
Matter ready difpofed is cloathed with the Form and the
Vegetative and Senfitive Soul derived from our Parents,
lead the way, and put all things in readineſs, for the Ac-
F 4
cellion
72
Book II.
Of Wisdom.
ceffion of the Rational and Intellectual one, which pro-
ceeds from God. Thus Humane Wifdom is the Introdu-
tion to Divine Philofophy, the Handmaid to Religion,
the Natural and Moral Duties of a Man fubfervient and In-
ftrumental to the Liberty of a Chriftian, the Light, and
Favour of the Children of God. He who does his beſt in
the Matters of Reafon, and Morality, gives God an occa-
fion of exercising his Bounty, and beltowing larger and
nobler Virtues upon him. It being an equitable Method,
and fuch as our Bleffed Saviour affures us, God himſelf pro-
ceeds by, to trust that Man with more and greater Ta-
lents, who hath approved himself diligent and faithful in
the good management of lefs. To this purpofe are all
thofe Holy Aphorifms. Thou hast been Faithful in a very
little, be thou Ruler over much. God giveth the Holy Spirit to
all them that ask Him. To him that hath shall be given, and
be ball have abundance. God denies no Man Grace, who does
his utmost. God is wanting to no Man in neceffary Supplies;
and the like.
On the other hand, To live in Contradiction and Defi-
ance to Men's Natural Light, is to put one's felf out of all
Capacity of God's Favour, and, as much as in us lies, to
make it impoflible for Grace to be given us. Since He, who
gives it, hath exprefly declared upon what Conditions Men
are allow'd to expect it; and if He exceeds thofe Meaſures,
and beftows it upon perfons wholly unqualified, this is be-
fide the common Method, and an excepted Cafe from His
regular Difpenfations. This obftinacy and perverſeneſs is
exprefly mentioned, as the Reaſon why our Saviour re-
fufed to Preach in fome particular Places; and, fince the
Evangelifts, St. Cyril, St. Chryfoftom, St. Auguftia, and other
of the Fathers have largely Difcourfed upon that matter to
this purpoſe.
By all which it appears evidently, that Grace and Na
ture are not contrary Principles; for (in the Senſe I have
all along uſed the Term in this Chapter) Grace is ſo far
from forcing or deftroying Nature, that it is a gentle and
feaſonable Relief to it; nay, it ftrengthens, and crowns,
and perfects Nature. We muft not theretore fet theſe two
in oppofition to each other, but join both together, and
put on the One as the Ornament, the Fulness, and juft Fi-
nishing of the Other. Both proceed from God, though
after different manners; and therefore we muſt neither put
them at variance, nor confound them for want of duly
diftin-
Chap. 3. Integrity the First Part of Wisdom.
73
diftinguishing them afunder; for each hath its proper
Springs, and peculiar Motions. They neither fet out toge-
ther, nor operate alike; though both came from the fame.
place, and lead to the fame End at laft.
Nature may be without Grace, and when duly followed
hath its commendation even then, in regard to thofe Cir-
cumſtances which admitted of no more. Thus it was with
the Philofophers and Great Men heretofore, Perfons whofe
Proficiency under this Firſt and General Law, and their
Attainments in all forts of Moral Virtue, may be allowed
to excite our Wonder, as well as challenge our Praiſe.
Such likewife is the Cafe of all Infidels at this day; becauſe
the Grace we fpeak of is a Gofpel-Bleffing, and They who
are not under the Evangelical Covenant, have no Title to
it. But Grace cannot be without Nature; becaufe This is
the Matter for it to work upon; for the bufinefs of Grace
is to reform and perfect; and therefore This as neceffarily
fuppofes Nature, as the raifing of a Roof fuppofes a Foun-
dation to be laid, and Walls already carried up. The Or-
ganist may exercife his Fingers, 'tis true, upon the dumb
Keys, and make his Hand; but the Harmony must come
from the Breath; or if it could found, yet would it be but
like St. Paul's tinkling Cymbal, of no worth or fignificancy at
all: But all the Air in the World will never make Mufick
of the Inftrument, without a Hand to ftrike the Keys. In
This I have been the more particular, and defcended to
familiar Comparifons, becaufe fome, I find, have fuffered
themſelves to be led into very grofs Miſtakes upon the mat-
ter. Perfons, who have never conceived a right and wor-
thy Notion of that true Pobity and entirely Honeſt Prin-
ciple we have been recommending; but are blown up with
ftrange Romantick Conceits of Grace; which they doubt
not to attain, and practiſe eminently well, without any
regard to Morality; and by a Scheme of Pharifaical Ac-
compliſhments, fome eafie, lazy, formal Performances,
which carry a great appearance of Sanctity to the World;
but as for the real Subftance, and inward Power of Good-
nefs and Integrity, they give themfelves no trouble at all
about it. I fee great ftore of theſe Men in the World every
day; but alas! I can find but very few fuch as Ariſtides,
Phocion, Cato, Regulus, Socrates; no Epaminonda's, no Sci-
pio's, no Strict and Confcientious Profeffors, I mean, of
tanch and folid Virtue; and Philofophical, or, if you
pleaſe, common Juſtice, and downright Moral Honefty. The
Re-
74
Book II.
of Wisdom.
17.
Reproaches and Complaints fo liberally beſtowed by our
Saviour upon the Pharifees, and Hypocrites, will never be
out of feafon; for the perfons obnoxious to these always
abound; and even thole who ſet up for the great Cenfors
of Manners, the Zealous Railers at Vice, and Grave Re-
formers of the World, are not all exempt from this Charge
themselves. But enough of this. I have fpoken largely of
the Virtue it ſelf; now before I cloſe this Chapter, I muft
take leave to add one word, concerning the Difpofition of
Mind contrary to it.
Now Wickedness (or Evil Practices and Temper) is
Wickedness againſt Nature, it is deformed, odious, and offenfive; all
that can judge and difcern muft needs deteft and loath it;
which gave occafion for fome to fay, That it is a monstrous
Birth, the Product of Brutality and Ignorance. It does
not only provoke the Dillike and Averfion of others, but
raifes the Indignation of a Man's own Mind, who is guilty
of it; Repentance and Self-Condemnation are its certain
Confequences. It gnaws, and corrodes, and frets the Soul;
like an ulcer in the Flesh; makes one reſtlefs and uneafie;
out of Countenance and out of Conceit with himſelf; and
is ever bufie in contriving and inflicting fresh Torments, as
if it were ordained to be its own Executioner. Hence thoie
Obſervations ;
* None quits himself; his own impartial Thought
Will damn; and Confcience will record the Fault:
And again,
Not Sharp Revenge, nor Hell it felf can find
A fiercer Torment than a Guilty Mind.
Hence † Wickedness is faid to drink the greatest part of its
own Poifon; the bitterness and the dregs fall to its own ſhare.
*
---Prima eft hæc ultio, quòd fe
Judice, nemo nocens abfolvitur.
Juv. Sat. xiii.
Pæna autem vehemens, ac multo fævior illis
Quas aut Cæditius gravis invenit, aut Rhadamanthus
Nocte dieque fuum geftare in pectore teftem.
Ibid.
+ Malitia ipfa maximam partem veneni fui bibit: Malum confilium
confultori peffimum,
1
Evil
Chap. 3. Integrity the First Part of Wiſdom.
75
Evil Counſel turns most to the prejudice of the perfon that gives
it. As the Wafp, though fhe may hurt and occafion fome
Smart to the Perfon ftung by her, yet does it felf the great-
eft harm; and fuffers more by the lofs of its Sting, and
being difabled for ever after. It is true, Vice is attended
with fome Pleaſure; for were there not this to recommend
it, Wickedness would never find any Entertainment in the
World. No Man ever was, or can be vitious, merely for
the fake, or fatisfaction of being fo. But ftill, when we
have allowed this Advantage of a fhort and fenfible Satif
faction; yet we must not forget what follows, and how
poor a buſineſs this is, in compariſon of that laſting Dif-
pleaſure, and Diffatisfaction it begets afterwards. So that,
as Plato fays truly, The Puniſhment conftantly follows the
Sin; or rather indeed, as Hefiod yet more nicely obferves,
They are Twin-Children, and come into the World toge-
ther. Now the Cafe of Virtue is juft the Reverſe of This;
It gratifies, and fooths us; leaves fweet and pleafing Re-
membrances behind: Fills us with inward Complacencies,
fecret Congratulations of our own Happiness, and inex-
preffible Satisfaction, in having done what becomes us.
This is the true Reward of a virtuous Mind, a Happinefs
inherent and effential to it. And the Applaufes, and Joys,
and Tranſports of a Good Confcience, as they are fure to
us, and cannot be withheld by any who envy our Virtue,
or our Fame; fo are they likewife, fo large and full, fo Ge-
nerous and Noble, and fufficient, as may very well encou-
rage, and ſatisfie us, during our continuance in this prefent
World.
That Vice is, above all things in the World, to be hated, 18.
abominated, and avoided, no body, that I know of, ever Whether it
pretended to difpute. But fome Queftion may be made, be ever al-
whether we are oblig'd to be fo general, and irreconcilable lowable to
in our Hatred, that it fhould be impoffible for any Plea- do a fault»
fure or Advantage fo defirable to offer it felf, for the pro-
fpect of which the committing of any Vice might not be
allowable, at leaſt excufable in us. Many People indeed
are but too apt to think, that there are feveral fuch referv'd
Cafes, wherein the common Rules of Morality may be very
fairly difpens'd with. And, if we allow the Advantage
to be publick, the Writers of Politicks make no doubt of it,
(provided the proceedings be fo qualify'd, as I fhall have
occafion to advife, when I come to treat of the Virtue of
Prudence in point of Government). But fome have not
been
1
Of Wildom.
Book II.
19.
been content to reftrain this Liberty to the neceffities of
State; but have enlarg'd its bounds beyond their juft extent;
and given the fame Allowance to the Private Pleaſure and
Profit of fingle Men. Now This is a thing not poffible to
be determin'd in favour of their Affertion, without the Cafe
were ftated in all its Circumftances; and both the Perfon,
the Quality of the Fact, and the Nature of the Advantage
propos'd, particularly fpecify'd. But otherwife, while we
treat of the Matter fimply, and abſtractedly, it is a general
Rule, not only in Religion, but in meer Morality too,
That the prospect of no Advantage or Pleafure whatſoever,
will justifie a Man in doing any thing Ill in it felf, or which
is contrary to his Duty and Confcience.
Again; It is paft a doubt, that Sin and Wickedneſs hath
Whether allit not in its power to furnish out Pleaſures and Satisfacti-
Sin begets ons fo folid and agreeable, as Virtue and the Confcioufnels
Repentance of one's own Sincerity, is able and wont to do; nay, it is
moft certain, that Vices are their own Tormentors, and ex-
ecute fevere Vengeance upon the Authors. But yet this is
not univerfally, and in all Cafes true; and therefore it is ne-
ceffary to make fome diftinction of Perfons and Circum-
stances. Now Wickednefs and Wicked Men may be diftri-
buted into three forts. Some, first, are perfectly incorpo-
rated with Evil, they Reafon themfelves into it; their Re-
folutions and the whole Bent of their Wills are fix'd entirely
in its Intereſts; or elfe long Cuſtom hath got fuch a per-
fect Maltery over them, that they cannot Difengage them-
felves. Thefe miferable Wretches are utterly abandon'd;
their very Underſtanding is Vitiated, fees, confents to, and
approves the Evil: And This ufually is the Cafe, when Vice
and Debauchery meets with a Strong and Vigorous Mind,
and hath taken fuch deep root in it, that it comes at laſt to
be naturaliz'd, and of a-piece with it; all the Faculties
are tinctured, it is corrupted throughout, and Vice fo clofe-
ly interwoven, as to become a part of its Temper and Con-
ftitution. Others, fecondly, have their Intervals of Folly
only; They are wicked now and then by fits, juft as any
violent Gufh of a Temptation disturbs or puts them out
of their Course; or foine impetuous Paffion drives them
headlong upon the Rocks; fo that theſe Men are furprized,
and carried away forcibly, by a Current too ſtrong for them
to ſtem. The third fort are betwixt thefe two Extremes:
They have a right Notion of Vice, confidered in it felf; and
when they reflect upon their Fault abftractedly, do feverely
accufe
Chap. 3. Integrity the First Part of Wisdom.
77.
accuſe and condemn themſelves for it ; and thus they differ
from the First Sort, who are advanced even to the deſperate
degree of a good liking of Wickedness: But then they have
not the violence or furprize of Paffions or Temptations to
qualifie and extenuate their Crime; and in this refpect they
differ from the Second Sort too. But thefe Men go to work
in cold blood, and with great deliberation; they weigh
Circumſtances, and drive a Bargain as it were; obferve well
the Heinouſneſs of the Sin, and then put the Pleaſure or
Profit it brings, into the contrary Scale; and thus they bar-
ter away their Souls, and are content to be wicked at a cer-
tain Price, and for fuch as they think a valuable Confidera-
tion. They lend themſelves to the Devil, for ſo much In-
tereſt to be paid for the uſe of their Perfons; and are fo
foolish to think, that there is a great deal to be faid, in ex-
cuſe for ſuch a Commerce as this. Of this kind we may
reckon Extortion, and Oppreffion, and Covetoufneſs for
Gain; and the Exceffes and Debaucheries of Wine and Wo-
men for the fake of Pleature; and indeed feveral other Sins
committed upon occafions, though they be not reigning
and habitual; fuch as Men think, and confult upon, and
at laſt reſolve wrong; where the Will is manifeftly concer-
ned, or where the Complexion of the Man is apt, againſt
his Reaſon and better Senfe, to determine him.
20:
Now the first of thefe Three forts are pait repenting by
ordinary Means, and nothing less than an unuſual, and al- Thefe three
moft miraculous Impreffion from Heaven can be fuppofed compared.
to reclaim them. For they are (as the Apoſtle expreffes it)
paft feeling, and commit Evil even with Greediness. The
Stings and Prickings of Wickednefs are very ſharp and
piercing indeed, but thefe Mens Confciences are fo tough
and hardned, that nothing can enter them. Befides, The
Underſtanding, as was obſerved, is brought over to an Ap-
probation of the thing; and fo all Senfe of Remorte mult
be loft, which proceeds chiefly from acting againſt our bet-
ter Judgment; The Soul is entirely corrupted, the Diftin-
Etions of Good and Evil obliterated and worn away; and
confequently the Will can be under no folicitude to reftrain
or refufe. The Third fort of Men, though they may ap-
pear in fome meaſure to repent, and condemn themselves,
yet in reality, and properly fpeaking, they do not.
the Fact by it felf, as a Matter unlawful and unbecoming,
and ſo they difallow it; but view it dreft up in all its gay
Attire, with all the Circumftances of Pleature and Profit,
Take
that
78
Book II.
of Wisdom.
21.
that recommend and fet it off, and you fhall find them of
another Opinion. They think the Advantage of their Sin,
a fufficient Compenfation for the Guilt; and cannot be
faid to repent of That, which had the full and free Confent
of their Reafon and Confcience; and with which they are
always ready to cloſe, as often as it fhall proffer it felf up-
on the fame Terms. So that in Truth the Second fort feem
to be the only Perfons, that are ſeriouſly concern'd to re-
pent and reform. And fince we are now upon the mention
of Repentance, I fhall take this opportunity to fay one
word upon that Subject.
Repentance, is a Difpofition, or rather an Act of the Will,
'Repentance whereby the Man difclaims, and fo far as in him lies, un-
does again what he had done before. It is a Grief and Sad-
neſs of Heart, but differing in this one refpect from all o-
ther Pains and Paffions of that kind, arifing from external
Cauſes, That Reafon begets and heightens This, whereas it
mitigates and expels Thole. Repentance is wholly internal;
the Ground and Foundation of it is from within, and up-
on that account it is more violent than any other: As the
Cold of Agues and Heat of Fevers is more fierce and infup-
portable to the Patient, than any which is ever occafioned
by Objects from without. Repentance is the Phyfick of
the Soul; the Death of Vice; the only Health of wound-
ed Confciences and Depraved Wills. But though all Man-
kind muſt agree in the Excellent Effects and Commendati-
ons of the thing, yet many mistake it; and therefore good
care ſhould be taken to diſtinguiſh aright, and be perfectly
informed in this matter. As Firft; There are fome forts of
Sin, of which Men very hardly, and feldom repent; as was
obferved jult now concerning old inveterate Vices, fuch as
Cuſtom hath made in a manner natural and neceffary, and
the Corruption of the Judgment hath given Authority to,
by determining in their Favour. For while a Man conti-
nues under the power of fuch Habits, and the Blindneſs of
fuch an erroneous Choice; the fenfe of his Mind is with him;
and he feels no Check or Reluctancy at all; fo that Repen-
tance, which implies fuch Regret, is (uſually ſpeaking)
terminated in Accidental and Occafional Mifcarriages; the
fudden and furprizing Faults, where there is not leifure for
Deliberation to interpofe: or the violent Sallies of Paffion,
where the Judgment is over-power'd, and under fome Con-
straint to do amifs. Another fort of things there are,
which a Man cannot be faid with any Truth or Propriety
of
Chap. 3. Integrity the First Part of Wisdom.
S
of Speech to repent of; and thofe are, Such as are out of a
Man's own Power: At theſe indeed we may conceive a juft
Indignation, or be much concern'd, and extremely forry
for them; but we cannot be faid to Repent of them, be-
cauſe This implies not only Sorrow, but the blaming and
condemning our felves, and failing in what we might have
done better. Nor does That difpleaſure of Mind deferve
this Name, which proceeds from the difappointment of our
Expectations or Events contrary to our Wiſhes and Inten-
tions. We laid, as we thought, a very wife Project, and
had very fair profpect of Succefs; but Matters have hap-
ned quite other wife, than we imagin'd it likely or poſſible
for them to do; and fome unforeſeen Accident fteps in be-
twixt, and blafts the whole Defign. Now pray, What is
all this to the Matter in hand? or what ground can here
poffibly be for Repentance? The Defign, and the Method,
were well and justly contriv'd; every wife and good Man
would have taken the fame Courſe. You have done your
Duty; but you have not fucceeded in it. And is that any
fault of Yours? You adviſed well, and proceeded regularly;
and this is the utmoft Man can do. For we can neither
command Events, nor have any pofitive knowledge before-
hand what they will be. The Uncertainty of the Iffue is
the foundation of all Prudence and good Conduct, for were
This fix'd and foreknown, no place could be left for Deli-
beration and Management; And therefore there is not a
greater weakneſs, nor a more unreaſonable pretence in the
World, either for tormenting our felves, or entertaining
meaner thoughts of others, than Want of Succefs. Advice,
and Conduct are by no means to be judg'd by the Event;
for there is an unſeen, and an unaccountable Providence,
that directs all the Chances, that fometimes defeats the wi-
feft, and profpers the weakest and most unpromifing Coun-
fels and Undertakings. Again; Repentance is not, as
fome fondly fuppofe, that Change of Mind, which proceeds
from Old Age, Impotence, want of Opportunity, or want
of Inclination, or any fuch Difrelifh, as either Satiety and
Excefs, or a natural Alteration of Palate, brings upon us.
For there is a mighty difference between forfaking Vice, and
being forfaken of it; between denying our Appetites when
they are keen and eager; and gratifying them by a pleafing
Abitinence from what they are cloy'd with already. Be-
fides, To like any thing the worfe upon thefe accounts, is
really a Corruption of, and a Reflection upon our Judg
ment.
80
Book II.
Of Wisdom.
22.
Faulis.
ment.
For the things are still the fame; the fame Appro-
bation, or the fame Diflike, was due to them heretofore, no
lefs than now; All the Change is in our Selves only, and
that too is a Change in no degree voluntary or chofen, but
purely neceffary or accidental, the effect of Age or Sickneſs.
We speak moft improperly, when we fay that a Man is
grown wifer or better in fuch Cafes; for all the Reformati-
on that proceeds from humour or difcontent; from difre-
lifh or difability; is Fear, and Phlegm, Coldness and Lift-
leſneſs. There is oftentimes not the leaſt of Real Convi-
Яion, or any Principle of Confcience in it. And ſure a fee-
ble Body is a very unfit Conveyance, to carry us to God,
and drive us to Repentance and our Duty. For true Re-
pentance is fomewhat very different froin all this; it is a
particular Gift of God, by which we grow wife in good ear-
neft; a Remorfe, which checks our hotteſt Career, even in
the midst of Sprightliness and Courage; and this is what
muſt be created and cheriſhed in us, not by the want of op-
portunities, or of power to uſe them,not by the weakneſs of a
Body broken,and worn out,and grown unferviceable to Vice
any longer; but by the Strength of Reafon and Thought,
and the better confideration of a Refolute and Vigorous
Mind. For nothing more argues Greatneſs of Soul, than
the Correcting our former Follies, and Steadiness in a new
Courfe of Lite; notwithstanding all the Difficulties and Di-
fcouragements of an entire Reformation.
Now One Fruit of true Repentance, is a frank, and con-
Of confef fcientious Conteffion of one's Faults; This is ufually the
fing and ex-Sign, the Confequence, and in fome Cafes fo neceffary a
culing,
Qualification, that all Profeffions of Penitence without it
are Hypocritical and vain. It is with the Mind in thefe
Refpects, as with our Bodies. For, as in Bodily Diftem-
pers there are two forts of Remedies made ufe of, One,
that make a perfect Cure, by going to the very Root, and
removing the Caufe of the Difeafe; Another, which only
footh the Patient, confult his prefent Eafe; and are pro-
perly termed Quieting Medicines; and, as in this caſe, that
former Application is much more painful, but withal more
powerful and effectual, and better for the perfon, than the
latter; So likewife in the Wounds and Sickneffes of the
Soul, the true Remedy is of a fearching and a cleanfing
quality; and This is fuch an Acknowledgment of our
Faults, as is full of Serioufnefs and Shame; a being content
to take the Scandal, and the Folly of them upon our felves.
But
Chap. 3.
81
Integrity the First Part of Wisdom.
But there is another deceitful Remedy, which only covers
and diſguiſes them; its deſign is not to heal, fo much as to
conceal the Difeafe; and this confifts in Extenuations and
Excufes; from whence we commonly fay, That Wickedness
makes it felf a Garment, to cover its own Shame. This is a
Remedy invented by the Author of Evil himself; and it an-
ſwers the Malice of his Nature and his purpofes, by rendring
the Party fo much the worſe, and obstructing the Methods
of his Recovery. Such were the Shifts and Shufflings, fuch
the Covering of their Nakedness, which the firft Tranfgref-
fors made; the Fig-leaves and the Excufes were both alike,
and made the Matter but fo much the worfe, while they la-
bour'd to mend it.
We should therefore by all means learn to accuſe our
felves; and get that neceffary Conqueft over our Pride and
Self-love, as frankly and fully to confefs the very worst of
our Thoughts and Actions, and not allow our felves in any
reſerves of this kind. For, befides, that this would beget a
brave and generous Opennefs of Soul; it would likewife be
a wonderful Check, and effectual Prefervative against all
fuch Actions and Thoughts, as are not fit to be publickly
known, and what a Man would be afham'd of, if they were
fo. For he that obliges himſelf to tell all he does, will be
ſure to take care not to do any thing which fhall need to be
conceal'd. But alas! the Common Practice of this naugh-
ty World is the direct contrary to the Advice I am giving.
Every Man is difcreet, and modeft, and fecret in the Con-
feffing; but bold, and free from all reſtraint, in the Com-
mitting part. For as indeed the Confidence and Hardiness
of the Crime, would be very much curb'd and abated; fo
likewife would it be in fome meaſure compenfated, by an
equal frankneſs and hardiness in the accufing of our Selves,
and acknowledging what we have done amifs. For what-
ever Indecency there may be in doing an ill thing, not to
dare to confefs our felves in the wrong, is ten thoufand
times more odious and bafe. To this purpoſe we may ob-
ſerve, that there are feveral Inftances of Perfons eminent for
Piety and Learning; fuch as St. Auguftin, Origen, Hippocra
tes, and the like; who have taken pains to difabuſe the
World, and to publiſh Books, wherein they confefs and re-
tract their own Miftakes and erroneous Opinions; and well
were it, if People could be brought to fuch a degree of Sin-
cerity, as to do the fame in point of Morals and Misbehavi-
our. Whereas now, they oftentimes incur a greater Guilt,
G
by
82
Of Wisdom.
Book II.
by endeavouring to hide and finother a lefs; for a publick
premeditated Lye feems to carry fome Aggravations along
with it, which render it more abominable and more Vici-
ous, than fome other Facts committed in fecret; though
thefe be fuch as in their own Nature are apt to raiſe a greater
Abhorrence and Deteftation in us. All this does but inflame
the Reckoning; it either makes the firft Fault worſe, or
adds a freſh one to it; and in either Cafe the Guilt of the
Man is not abated, but increaſed; and whether we count
this Increaſe by way of Addition, or of Multiplication, the
Matter comes all to one.
CHA P. IV.
The Second Fundamental Point of Wisdom.
The Fixing to one's felf a particular End, and then
chalking out fome determinate Track, or Courſe of
Life: which may be proper for leading us to that
End.
7. A
Fter having ſpoken fo largely concerning this firſt
Fundamental Point, the Real and Hearty Sincerity,
upon which Wiſdom muſt be built, we are now led
to fay fome ſmall matter of the Second Predifpofition, which
is alfo neceffary in order to living prudently and well. And
That is, the Pitching upon, and Drawing out to one's felf
fome determinate Method or Courfe of Life, that we may
not live at large, and at random; but betake our felves to
fome particular fort of Bufinefs or Profeffion, which may
be proper and convenient for us. My meaning is, fuch as
a Man's own Temper and Natural Difpofition qualifies him
for,and applies it felf chearfully to; (with this Caution on-
ly, that, while we follow our own Nature in particular,
there be a conftant Regard had to the Dictates of Humane
Nature in general, which is and ought to be the Great, the
General, the Governing Miſtreſs of us all, as you were told
in the last Chapter.) For Wildom is a gentle and regular
Management of our Soul, that moves and acts in due mea-
fure and proportion, and confiſts in a conſtant Evenness of
Life, and Confiftency of Behaviour.
It
Chap. 4. The Second Point of Wisdom.
83
2,
It muſt then of neceffity be a matter of very great mo-
ment, to manage our felves well in making this Choice; This no ea-
with regard to which People behave themfelves very dif- fie matter.
ferently, and act with great Confufion and perplexity; by
reafon of the great variety of Confiderations and Motives,
which they are influenced with; and Thefe many times.
fuch as interfere and confound one another. Some indeed are
very fortunate in this Choice, and proceed with great Ala-
crity and Success; and thefe are fuch, as either by reafon of
a particular Happineſs in their Nature, found no great dif-
ficulty in difcerning and chufing what was moft proper for
their purpoſe; or elfe by fome lucky hit, which fpar'd them
the trouble of any great deliberation, are thrown into their
own Element; ſo that Fortune hath chofen for them, and
fixed them right; or elfe the friendly affiftance and difcreet
care of fome Friends, who had the advifing or the difpofal
of them, hath conducted them in this weighty Affair, to
the beſt Advantage.
Others again are in the contrary Extreme, the most un-
happy and ill-fuited with their Circumftances, that can
poffibly be imagin'd. They made a falfe Step at first, and
have never been able to retrieve it fince. Either they want-
ed the Judgment to know themſelves, or the diligence and
care which was neceffary, to take right Meaſures, or to
think better, and knock off in time, when they found they
had taken wrong.
For the best thing left for Them to do,
had been to recede quietly; whereas for want of this pru-
dent retiring, they find themfelves afterwards engag'd too
far, and beyond all poffibility of a Retreat. Which being
now cut off, they are forc'd to drudge on, through infinite
Inconveniences; and lead a Life made up of nothing elfe
but Trouble and Conftraint, Repentance and Difcontents.
But then This frequently happens too, from fome failure
in the Perfon that deliberates about it, and confiders amifs;
as well as from the Ignorance or the Rafhnefs of fuch as
confider very little, or not at all. And That may be from
a Man's miſtaking his own Genius or Capacity; and think-
ing too highly of his own Abilities. And when upon theſe
falſe Prefumptions he hath undertaken any thing above his
management, the Confequence of it is; Either to lay it
down again with Difgrace; or elfe to live in perpetual pain,
and torment, by obftinately perfifting in an Attempt too
much for him. We fhould always remember, that he that
lifts a Burden, must be stronger than his Burden; for elfe
G 2
there
84
Book II.
of Wisdom.
3.
there is no Remedy, but he muſt let alone what he cannot
carry, or fink under the weight of it. And a wife Man will
always be Master of his own Bufinefs, and not undertake
more than it is poffible for him to diſpatch.
There is alſo another Obſtruction of this kind, no leſs
common and fatal than the Former; which is a ftrange Le-
vity of Temper, that never fticks to any thing, but is every
day forming fome new Project: Thus we fee abundance of
People that are never pleas'd or fatisfy'd with any thing;
every thing gives them uneafinefs and difcontent; Tired of
Bufinefs, and Sick of Leifure; Governing and being Go-
verned makes then equally reſtlefs, and they can neither
lead nor follow quietly. Such Creatures as thefe are doom'd
to Wretchedness irrecoverable; for they are always under
Constraint and Mifery; every thing they do is grievous,
and against the grain: And, which adds yet more to their
Unhappiness, they can never reft in quiet, but are always
in motion and bustle, and all the while without any
defign; conftantly bufie, and nothing done; whereas the
Actions of a Wife Man have always fome Aim, to direct
and determine them. * And you must know, 'tis no small
commendation for a Man to be conftantly the fame; for all of us
are of a thousand different forms and shapes, and none but the
Wife Man is all of "a-piece.
But the greater part of Mankind never beſtow any ſeri-
ous thought upon the matter; and if you ask why they are
of this Profeffion rather than any other, the only account
they are able to give is, that their Father was of it, or that
they took a fudden fancy to it; they are carry'd by Instinct
or Constraint, their own blind Inclination, or the Autho-
rity of Friends and Relations. And as they engag'd in it
without Thinking, fo they are at a lofs how to difengage
again.
Now in order to a Man's managing himſelf in this Affair
as he ought; that both his Choice may be wifely made, and
the Diſcharge of the Employment he hath chofen may
prove fuccessful; there are Two things which require a very
particular Confideration; and theſe are The true Nature and
Condition, both of Himſelf, and of his Bufinefs.
1. First, it is abfolutely requifite, he fhould be perfectly
well acquainted with his own Mind; the Conftitution, In-
*
Magnam rem puta unum hominem agere; præter fapientem ne-
mo unum agit, multiformes fumus.
clination,
Chap. 4. The Second Point of Wisdom.
85
clination, Capacity, and Temper of Soul and Body both;
Wherein it is, that his Excellency lies; and which are his
weak and blind Sides: What he is qualified for, and of
What he is uncapable, or lefs difpofed to. For a Man that
goes againſt Nature, does in effect tempt God, and bid de-
fiance to Providence; he cuts himſelf out a great deal of
Work, which he can never finish; and by breaking that
known Rule, of * attempting nothing which we cannot maſter;
expoſes himself to Scorn and Derifion, and becomes the Jeft
of all that know him.
2. After this Knowledge of himſelf, it is, in the next
place, as neceffary, that he fhould be acquainted with his
Bufinefs; that is, with That Employment, or Truft, or
particular Condition of Life, which he propoles to fix in.
For there are fome Profeffions incumbred with Matters of
great Difficulty; Others of vaft importance; a Third fort,
that expofe us to Danger; and a Fourth, where the Bufi-
nefs, though it be not of any mighty Confequence, is yet
extreamly intricate and perplexed; and involves a Man in
a World of Trouble and Care, and other Affairs that de-
pend upon, or are interwoven with it. Now all Employ-
ments of this Nature do greatly haraſs and fatigue the Mind;
and keep one's Thoughts always bufie and bent. Befides,
As the Bufinefs of each Profeffion differs from the reft, fo
do the Faculties and Parts, that qualify Men for it. One
requires Accuracy of Judgment; Another Livelinets of Ima-
gination; a Third, Strength of Memory; and a Man may
be very eminent and commendable in himfelf; and yet ſpoil
all, by being in a wrong way. Now what hath been for-
merly obferved in the first Book, concerning the Parts and
Faculties of the Mind in general, and the differing Tempe-
raments of the Brain, may, I prefume, be of fome ufe in
this point; and, if judiciously applied, affift and direct Men
toward the Understanding, both the Nature of each Pro-
feffion, and Courſe of Life"; and their own Fitneſs or Inca-
pacity for it. For by examining first their own Difpofition,
and then the State of Life they have thoughts of, and then
confronting, and comparing theſe two together, they will
foon difcern, whether thefe will ever hit it, and agree long
with each other; for agree they muft, or no Good can be
done: This will quickly fhew Men what they are to trust
to. For if it happen, that a Man be obliged to ſtruggle
* Nec quidquam fequi quod affequi nequeas.
G 3
with
86
Book II.
Of Wisdom.
with his own Inclination, and muft conquer, and commit
a violence upon his Nature, to make it ferviceable to his
purpoſe, and capable of diſcharging the Employment he
hath taken upon him; Or, on the other hand, if in obedience
to Nature, and to gratifie our Inclination, we are, either with
our own confent, or infenfibly and againft our Wills, trapan'd
into a Courſe, that falls fhort of our Duty, or runs counter
to it; what miferable Confufion and Diſorder muft here
needs be? How can we ever expect Evennefs, under fo
much Force? Conftancy from ſo much Conſtraint, or De-
corum where every thing is againſt the Grain? For, as is
well obſerved, * If there be fuch a thing as Decency in the
World, it is feen in nothing more than in an eafness and confi-
ftency both of one's whole Life in general, and of each particular
Action in it. And this Decorum can never be maintain'd, if
you live in conformity to other peoples Difpofitions, and have no
regard to the following your own. There cannot be a vainer
Imagination, than to fuppofe any thing can lait long, or
be well done, and eminently good in its kind, or that it
can become a Man, or fit eafie upon him, if there be not
fomewhat of Nature and Inclination in it.
+ - Difcern which way your Talent lies,
Nor vainly ftruggle with your Genius.
Lord Rofcom.
|| That which is most a Man's own, is always most graceful;
And we must always take care fo to order matters, as firſt to
offer no Violence against Nature in general; and then to follow
our own Genius in particular.
But now, if it should fo fall out, that a Man, either
through Misfortune, Imprudence, or any other Accident,
fhould perceive himfelt entred into a Profeſſion, and courſe
of Life, full of Trouble, inconvenient, and improper, and
that he is fo deeply engaged too, that there is no poffibility
* Si quicquam decorum, nihil profecto magis, quam æquabilitas
Vitæ univerfæ & fingularum actionum; quam confervare non poffis,
fi aliorum imitans Naturam, omittas tuam.
+ Tu nihil invitâ dices faciefve Minerva.
|| Id quemque decet quod eft fuum maxime.
ut contra naturam univerfam nil contendamus; eâ
Lequamur.
Hor. Art. Poet.
Sic eft faciendum,
fervata propriam
of
Chap. 5.
87
The Study of True Piety.
of changing, or getting quit of it; in this cafe, all that
Wiſdom and good Conduct hath to do, is to refolve upon
fupporting, and fweetning it; keeping one's felf eafie, and
making the most of it: Like skilful Gamefters, who when
they have an ill Throw, mend it in the playing. For Plato's
Counſel is beſt upon theſe occafions, the bearing our Chance
patiently, and managing it to all the Advantage an ill Bar-
gain is capable of. You fee what a Knack of this kind Na-
ture hath given to fome fort of Creatures; when the Bees
out of an Herb ſo rough, and harsh, and dry, as Thyme is,
can extract ſo ſweet a Subftance as Honey. And This is
fuch an Excellence, as all thoſe wife and good Men imitate,
who manage Difficulties dextroufly, and, as the Proverb ex-
preffes it, make a Virtue of Neceffity.
CHAP. V.
The First Act or Office of Wifdom.
The Study of, and Serious Endeavour after
T
True Piety.
HE neceffary Preparations to Wiſdom, being thus
explain'd in the former Chapters, which are in the
manner of laying our Foundation, it may now be
ſeaſonable to proceed to the Building it felf, and erect upon
this Ground-work, the Rules and Precepts of Wiſdom.
And here the Firft, both in Order and Dignity, which
offers it felf to our Confideration, concerns true Religion,
and the Service of Almighty God. For certainly Piety
ought to have the precedence of all Virtues, and is the high-
eſt and moſt honourable in the Scale of Duties; But the
greater and more important it is, the more we are con-
cerned to have a right notion of it; efpecially, when to the
infinite confequence of the thing, we add the danger of
being mistaken, and withal, how very common and eafie
it is, to deceive our felves in this Point. Great need there-
fore we have of Caution and good Advice, that we may be
truly inform'd, how the Man who makes Wiſdom his
Aim and Bufinefs, ought to manage himfelf upon this
weighty Occafion And the giving Directions of this na-
G 4
ture
88
Of Wisdom.
Book II.
1.
ture is the defign of my prefent Difcourfe; after I have
first made a fhort Digreffion concerning the State and Suc-
cels of feveral forts of Religion in the World. Of which I
fhall chufe to speak but briefly here, and refer my Reader
for farther Satisfaction, to what I have faid more at large
to this purpoſe, in another Treatife of mine, called the
Three Truths.
And firft of all, I cannot but take notice, how difmal and
Difference deplorable a thing, the great Variety of Religions is, which
of Religi- either now do, or formerly have obtained in the World.
ons.
And, which is yet a greater Misfortune and Reproach, the
Oddneſs of ſome of them; Opinions and Rites, fo fanta-
ftical, fo exorbitant, that it is juſt matter of Wonder and
Aftoniſhment, which way the Mind of Man could fo far
degenerate into Brutality, and be fo miferably befotted with
Frauds and Folly. For upon Examination it will appear,
that there is fcarce any one thing fo high or fo low, but it
hath been Deified; and even the vileft and moſt contemp-
tible parts of the Creation, have, in fome Quarter of the
World or other, found People blind enough to pay them
Divine Honours, and Adoration.
Now, notwithſtanding this Difference be really as vaſt,
and as horrid, as I have intimated, or my Reader can ima-
gine; yet there feem to be fome General Points in com-
mon, which, like Principles or Fundamentals, are fuch, as
Most, if not All of them have agreed in. For however they
may wander from one another, and take different Paths
afterwards, yet they fet out alike, and walk hand in hand
for fome Confiderable Time. At least they appear, and
affect to do fo; the Devil transforming himfelt into an
Angel of Light, and undermining the Truth by Mimick-
ing it; as knowing that the most effectual Art to feduce
Men is by contriving fair and plaufible Lyes; and dreffing
up Wickedness in its moft engaging Attire. To this pur-
pofe it is obfervable, that the moſt prevailing Perfuafions
have fprung from the fame Climate, and firſt drew Breath
in almoſt the fame Air. Palestine I mean and Arabia,
which are Countries contiguous to one another. Some of
their First and Main Principles are very near alike; fuch as
the Belief of one God, the Maker and Governor of all
Things; All own the Providence of God, and his particular
Love and Favour for Mankind; the Immortality of the
Soul; a Reward in Referve for the Good; and terrible Pu-
niſhments,
Chap. 5.
89
The Study of True Piety..
niſhments, which await the Wicked, even after this Life;
fome particular Profeffion, and fet Form of Solemn and Ex-
ternal Worſhip, by which they put up their Prayers, in-
voke the Name of God, and think that a decent Honour,
and acceptable Service and Homage is paid to the Divine
Majefty by fo doing. To give theſe a better Countenance
and greater Authority in the World, fome of them really
produce, and others pretend Revelations, Vifions, Prophe-
fies, Miracles, Prodigies, Holy Myfteries, and eminent Ex-
amples of Saints, Perfons exemplary for their Piety, or
Sufferings, or Doctrine; and thefe Allegations, whether
true or falfe, fpeak the General and Natural Senfe of Man-
kind to agree in the expectations of Revelation from Hea-
ven, and that Miracles are proper Atteftations of them.
Each hath a particular Scheme of its own, which diftin-
guiſhes the Receivers of it from Thofe of different Perfua-
fions, and impofes certain Articles of Faith, and Forms of
Difcipline; Some as Terms of Communion, and Marks of
Diftinction, and Others as neceffary to be believed in order
to Salvation. All of them have at first been weak, and
low, and little regarded; but from thoſe flender Beginnings
have by degrees gained ground upon the People, been in-
finuated, received, applauded, and at laft entirely fubmit-
ted to, by vaft Multitudes; fpread far and wide, and efta-
blifh'd themſelves; as if Opinions ran like contagious
Diſeaſes, and all that came within the Air of them, were
fure to catch the Infection. And yet fome of thefe owe all
their Authority to Fictions and Tricks; infomuch that even
the abfurdeſt and moſt fenfleſs of all Errors, have been em-
braced with as great Reverence and Devotion, and main-
tained with as much Stiffnefs and as Pofitive a Confidence,
as the very Truth it felf. All of them do likewiſe agree in
their Notions of Appeafing God; and teach unanimouſly,
that Prayers, and Offerings, Promifes and Vows, Days of
Extraordinary Humiliation and Thankſgiving, are proper
Methods to incline his Ear, and obtain his Favour and
good Acceptance for our Perfons and our Requests; All be-
lieve, that the Principal and moft pleafing Service we can
pay to God, the most powerful Means of averting his In-
dignation, reconciling our felves, and becoming agreeable
to him, is by giving one's felt fome torment and trouble;
by laying heavy Burdens upon our felves, and cutting out
a great deal of Work, the more difficult and contrary to our.
Inclination, the better, and more meritorious. For what;
other
90
Book II.
of Wiſdom.
other account but this, can we give of thofe infinite pro-
feffed Aufterities enjoin'd to particular Orders, the abun-
dance of Fraternities and Societies of Men, which in all
Religions throughout the World, the Mahometan as well as
Chriftian, are devoted to fundry peculiar Exercifes, full of
Severity and Difcipline, of Poverty and Pain, and Corpo-
ral Sufferings; even fo far in fome of them, as to fcourge,
and Wound, and mangle their own Perfons? Theſe are ob-
ferv'd to be more numerous, and differently Inftituted in
Falfe Religions, than the True: And All this, from a ſtrong
perfuafion, that they merit by this Difcipline and volunta-
ry Cruelty; and are in proportion fo much better Men than
Others, as they afflict and torment themselves more than
They. An Imagination which ftill prevails, and fuch as
human Nature is never like to get quit of; for we fee every
day freſh Inſtances, and new Inventions of this kind, and
what Induſtry Men ufe to be more ingenious and exquifite,
in contriving new forts of mortification and punishment.
Now all this, I fay, can be accounted for no other way,
than by affigning it to an Opinion, that God takes delight,
and is wonderfully pleafed with the Sufferings and Calami-
ties of his Creatures: * An Imagination, which to thoſe
who think Sacrifices to have been of human Invention,
ſeems to have been the Ground of all that way of Worship,
which, before the Chriftian Religion made its Appearance
in the World, was univerfally practis'd. Thus harmleſs
Beaſts were butcher'd every where, and their Blood fpilt,
and poured out upon Altars, as a valuable Preſent to the
Divinity; and thus too in fome Places (fo prodigious was
the Infatuation of Mankind) poor little innocent Children
were barbarouſly tortur'd and murder'd; and Grown Per-
fons, fometimes Malefactors, and fometimes Men of emi-
* An Imagination which, To those who think Sacrifices to have been
of Human Invention, feems to have been the Ground of all that way of
Worſhip. I have, in the rendring of this Paffage, added thofe
Words, To those who think Sacrifices to have been of Human Invention,
not fuppofing it at all proper, to let the Sentence run in general
Terms, when the Matter affirm'd here by our Author is, (to ſay
the leaft of it) fo very difputable. And accordingly I beg the Rea-
der's leave to detain him a little upon this occafion, while I lay be-
fore him the Miftake of our Author, in thefe Two particulars,
with Relation to Sacrifices: The Firſt whereof is defigned to fhew;
That Sacrifices were not at all of Human Invention Originally. The
Second, That ſuppoſing them to have been fo, yet this Superftiti-
ous
Chap. 5.
91
The Study of True Piety.
ous and Falfe Imagination of a God taking delight in the Suffer-
ings and Calamities of his Creatures, does not ſeem to have been
the Foundation of them, but rather other Notions of the Deity,
of a very different kind from This.
Firſt then, I defire it may be confider'd, Whether Sacrifices were
Originally of Human Invention at all; which they muſt needs have
been, to juftifie Monfieur Charron's Opinion of their proceeding
from an Erroneous and moſt Unbecoming Idea of God, entertained
in the Minds of Ignorant Men. This indeed hath been a Point upon
which Learned Men have diff、red in all Ages, and very great Au-
thorities it is to be confeffed there are on both Sides. The Learned
Reader, who hath the Leiſure and Curiofity to inform himself how
this matter ftands, may fee the Variety of Judgments, and the
Ground of them, in the feveral Commentators upon the Fourth
and Eighth Chapters of Genefis, where the Sacrifices of Abel and
Noah are mentioned; or if that be too Laborious to compare Ex-
pofitors, Two of our Learned Countrymen will help him to a ſhort
and full Collection of what can be ſaid for that fide which afferts the
Human Invention of Sacrifices: Dr. Outram, I mean, in his Book
De Sacrificiis, Lib. 1. Cap. 1. De Sacrificiorum Origine: and Dr. Spen-
cer, in his Treatife De Legibus Hebrarum, Lib. 3. Differt 2. Cap. 4.
De Ravine & Origine Sacrificiorum Patriarchalium.
It would be too great an Expence both of the Reader's time and
my own, as well as improper for the nature of an Advertiſement, to
lay down at large all that is ufually argued on both fides of the Que-
ftion. The fum of it may be reduc'd within a narrow Compaſs;
and therefore I fhall with all poffib'e Brevity, mention the Argu.
ments of Thoſe who maintain the Human Invention of Sacrifices,to-
gether with the Reaſons which I conceive may perfuade the Contra-
ry rather, and that in regard they either feem to take off the Force
of their Arguments; or otherwife recommend the Divine Inſtituti-
on of Sacrifices, as an Opinion more probable, and liable to lefs
Difficulties.
I. First then, it is urged, That God himſelf denics, that he ever
Inftituted Sacrifices, till after the Ifraelites Deliverance out of their
Egyptian Bondage; from whence the Cnclufion is this; That what-
foever Sacrifices were offered before that time, they muft necelia-
rily be of Man's own Devifing, fince we have the Teftimony of God,
declaring in very foleinn manner, that they were not of his Ap-
pointment. The Texts infifted upon to this purpoſe are thoſe
two, Ifaiah i. 11, 12. To what purpoſe is the Multitude of your Sacrifices
unto me, faith the Lord? I am full of the Burnt-Offe ings of Rams, and
the Fat of fed Beasts, and I delight not in the Bood of Bullocks, or of
Lambs, or of He-goats; when ye come to appear before me, who baih re-
quired this at your hands, to tread my Courts? The Other, Forom vii.
21, 22. Thus faith the Lord of Hofts, the God of Ifrael, Put your Burnt-
offerings unto your Sacrifices, and eat Flesh. For I spake not unto y`ur
Fathers, or commanded them in the day, that I brought them out of the
Land of Egypt, concerning Burnt-offerings or Sac fices.
Now
92
Book II.
Of Wisdom.
Now any one, who confiders the Occafion of thefe Paffages, will
find that both of them are intended for a Reproof to the Hypocrify
of the fews, and a Check to that Confidence, they repofed in thoſe
Ritual Performances, though void of that real Devotion, and in-
ward Purity, which alone was acceptable to God. The Context in
each place manifeftly proves this to have been their defign, and the
want of Comparative degrees in the Hebrew Language, will fuffer
no great ſtreſs to be laid upon the Negative Form of Speech. That
'Matt. ix. 13. known Inftance quoted by our Bleffed Lord, I will have Mercy and
xii. 7. from not Sacrifice, is Key fufficient to theſe before us, and can warrant our
Hofea vi. 6. concluding only thus much from them; "That God prefers fub-
Deut. xvi.
5, 6.
I Cor. v. 8.
זבת
Zabach Lo
Tizbach.
1,
"ftantial Holinefs infinitely before thefe things; that Obedience
"was That Thing he always required, and Sacrifices being in rea-
"lity but fo many profeffions of That, were not properly to be
"look'd upon as Effential Duties, wherein the Ifraelites part of the
"Covenant confifted; that Theſe were by no means what he aimed
"at in admitting them to Covenant with himself; and confequen-
"tly, when deftitute of their Subftance and End, were empty and
"infignificant, of no account with God, and not a Worshipping
σε him, but, to fpeak plainly and truly, what he very emphatical-
"ly, and contemptuously calls, a Treading his Courts". I add too,
that this Text of Jeremiah cannot poffibly be taken in a ſtrict and
literal Senfe, fince it is manifeft God did ſpeak to their Fathers in
the very day that he brought them out of Egypt, concerning one Sa-
crifice, the Paffeever, I mean, which though a Feaft, yet is it fre-
quently termed a Sacrifice too; and therefore fome Interpreters
here have taken refuge in reftraining that Text to Sin-Offerings and
Peace-Offerings, and not extending it to Sacrifices at large; which
yet will not anſwer their purpoſe, fince the very fame Hebrew word,
which Feremy makes ufe of, is twice together apply'd to the Paffo-
ver by Mofes, Deut. xvi 5, 6.
II. A Second Argument is drawn from Cain and Abel Offering,
each the product of his own Labours reſpectively, which makes it
probable, that fuch Oblations were the product of a grateful Mind,
dictating to them that God ought to have fome acknowledgment,
and return made him for his Benefits. Now that Nature might in-
form Men, of a Dury incumbent upon them to Worſhip God, and
the Common Notions of Gratitude put them upon applying part
of their Subftance to the Honour and Service of Him, who gave the
whole, Men find eaſie to apprehend. But the difficulty is, How
Nature fhould infpire Men with a Thought, that Burning this by
Fire, or otherwife ordering it, as the Cuftom of Sacrifices was, is a
proper Method of expreffing their Honour for, and Gratitude to
God. Again, Had Sacrifices been a Dictate of Nature, How came
they ever to be Aboliſhed, fince the Natural is part of that Law,
Matt, v. 17. which our Saviour came not to destroy, but to perfect and fulfil?
This Inconvenience Dr. Outram was fenfible of, and therefore he
makes a diftinction between the First and Eternal Dictates and Laws
of
Chap. 5.
93
The Study of True Piety.
*
of Nature, and other Inftitutions and Oruinances in pursuance of, and
agreement with thoſe. Whether this be fufficient to clear the Dif-
ficulty, I leave the Reader to judge, and for that purpoſe I have
prefented him with the whole l'affage in the Margin.
One thing
only I defire may be obſerved, which is, That this Argument, of
what force foever it may prove, for Sacrifices of Thanks, yet can
give no Countenance at all to Thoſe of any Other Sort; and par-
ticularly not to the Expiatory, which Monf. Charron hath chiefly re-
gard to, if not to them alone, in this place.
III. A Third Reaſon is taken from the great Deſign God ſeems to
have had in the Legal Sacrifices, That of containing the Ifraelites
within the Worfhip of One God, and in order to it, condefcending
fo far to their Infirmities, and the Infection they had taken from
the Idolatry of Egypt, as to conform their Worſhip and Rites to
thoſe of the Heathen World. Now it is not to be deny'd, but this
ſeems to have been the Cafe, and probably the teft account why
fuch particular Rites were inftituted; but to make the Argument
effectual, we must enquire, how thofe Heathen came by Their Sa-
critices and Ceremonies. For That may be a very good and ratio-
nal Explanation of the Mofaic Inftitution, which is not a fufficient
account of the Patriarchal Religion. And in the Sequel of this
Difcourfe my Reader will find occafion to confider, whe her there
were not another End to be ſerved by the Sacrifices both Patriarchal
and Levitical, which mere Nature could not attain to, and there-
fore a Pofitive Inftitution was neceſſary for the promoting it.
IV. It may be faid Fourthly, That as God left the first Ages of
the World, to the Dictates of Nature and right Reaſon in the
Diſcovery and Practice of Moral Duties, fo it is moft likely they
were left to the fame Guidance for the exerciſe of Religion too;
and if any Notions and Ceremonies grew common upon this occafi-
on, not ſo agreeable to the Nature of true Religion, and the Dig-
nity of an Almighty Majefty; thefe are capable of great Allowan-
ces, and fuit well enough with the Simplicity of the First Ages of
the World.
To This I prefume it may fuffice to anfwer, That the Cafe of
Moral Duties, and Religious Rites is very different: The One are
purely the reſult of a reaſonable and thinking Mind; The Other of
a Nature which we muft needs be much in the dark about. For
though Reaſon would convince me, that God is to be worshipped,
yet He alone can tell me, what Worſhip will be acceptable to him.
Id unum hoc in loco monere tſum eſt, hos qui fuâ cujuſque ſponte primo Sacrifica-
tum judicant, etiamfi forte, quibufdam in lecis incautius loqui videantur; hunc tamen
Sacrificandi ritum ad Natura Leges propriè dictas, aternas utique & immutabiles non re-
ferre; fed ad ejuſmedi Inſtituta, que Ratio Naturalis excogitaverit tanquam ad conſpicu-
um Dei cultum, apta fatis é idonea. Prius illud fi qui fecerint, ex eo falfi arguun-
tur, quòd Chriſtus Sacrificandi ritus apud Veteres olim ufitatos penitus apud Suos delevit
qui idem tamex tantum abfuit, ut úllas abolerèt Nature Leges, ut has omnes Authori-
tate fuâ ratas, certas, ac firmas fecerit. Outram, de Sacrif, Lib. I. Cap. I. Sect. IV.
3
At
94
Book II.
Of Wisdom.
1
Spencer,
Lib. III.
Cap. IV.
Diſſ. II.
Sect. II.
At leaſt, if I muft beat out my own Track, the Notions I enter-
tain of God muſt direct me. Now Theſe might convince a Man,
that Purity and Sincerity, Juftice and Goodness, and the like, muſt
needs pleaſe an Infinitely perfect Being. But which way could an
Imagiration fo forein enter into Mens heads, as that God ſhould
be ple fed with the Blood and Fat of Beafts? Admit Theſe to have
been the Chief of their Subftance, and devoted, becauſe as fuch
fitteft for them to express their Acknowledginents by; that as de-
voted and entirely fet apart to Holy Ufes, it could not without Sa-
crilege be partaken of by Men, and that from hence the Cuftom of
Burning the Sacrifice took its Original: Yet what fhall we fay to the
Expiatory Oblations? And how could Men by any Strength of Rea-
fon comprehend the Poffibility of a Vicarious Puniſhment; or hope
that the Divine Juftice fhould be appeas'd by Offerings of this kind,
and accept the Life of the Offender's Beaft, inſtead of the forfeit
Life of the Offender himſelf? Theſe things ſeem to be far out of
the Way and Reach of Human Difcourfe; it is fcarce, if at all,
poffible to conceive what ſhould lead the Generality of Mankind to
fuch Cofquences, fuch Ideas of God as Thee: And I think little
needs be faid to convince Men, that the Difference is vaftly great
between ſuch Religious Rites, and thofe Moral Duties which have
their foundation in the beft Reaſon, and are all of them fo coherent,
fo agreeable to ſober and uncorrupted Nature, that the more we at-
tend, and the clofer we purſue them, the greater Diſcoveries we
fhall be fure to make, and the more confiftent will be all our Actions
with the first, and most obvious Principles of the Mind. So that no
Parity of Argument can lie between thefe Two.
The Force of this Reafon is fufficiently confefs'd by the very
Learned Afferter of that Other Opinion; nor can he deny (as fome,
I think, with a defign to make ſhort work of it, have done) that
Expiatory Sacrifices were offered before the Law: But then Theſe
are fuppofed to proceed not from any pofitive pe fuafion, or good
affurance of obtaining Pardon by that means; but fome Hope, that
God would have regard to the Pious Intention of the Perfon, and
confider and restore him upon that account. Which Opinion Arno-
bius expoſes in fuch a manner, as plainly to fhew, that it generally
prevailed; and many Teftimonies of Heathen Writers themselves
confefs, that they looked upon God to be capable of being molli-
fied and won over, as Angry Men are, by Submiffions, and Pre-
fents, and other fweetning Methods. All which Miſapprehenfions
are conceiv'd agreeable to the Darknefs of Pagans, and the Simplicity
of Earlier Ages.
Now with all due Reverence, to the Authority of thoſe Great
Men who urge it, I can by no means fatisfie my felf with the Co-
lour they give to thefe Arguments, from the rude unpoliſhed State
of Men in the firft Ages of the World. This, I know, is a Notion.
very agreeable to the Heathen Philofophers and Poets, and Their
Accounts of the Original of this World, the Progrefs of Knowledge,
and
Chap. 5.
The Study of True Piety.
95
and Improvement of Mankind. And This might probably agree
well enough with that Age when Abraham and his Seed were choſen
out from the midft of a dark and degenerate Race. But whether
it agree with the Times of Abel and Noah, and the Antediluvian Fa-
thers, will bear a great Dispute. We fancy perhaps, that before there
was any
Written Word, all was dark; but there is no Confequence
in That; nor will it follow, becauſe Arts and Profitable Inventions
for the Affairs of this Life, grew up with the World; that Religion
too was in its Infant Weakneſs and Ignorance in thofe early Days.
St. Chryfoftom, I am fure, gives a very different account of the Hom. 1. in
Matter; He fays, the Communications of God's Will were more Matth.
liberal and frequent then; that Men lived in a fort of familiar Ac-
quaintance with him, and were perfonally inftructed in Matters ne-
ceffary and convenient; much better enabled to worship and ferve
him acceptably; and becauſe they did not difcharge their Duty,
and anſwer their Advantages, that he withdrew from this Friendly
way of converfing with Mankind; and then to prevent the utter
Lofs of Truth, by the Wickedneſs and Weakneſs of Men, a Written
Word was judged neceffary; and That put into Books, which the
Corruption of Manners had made unfafe, and would not permit to
continue clear and legible, in Men's Hearts. In the mean while the
Preference he manifeftly gives both for Knowledge and Purity, to
the Firſt Ages; and compares the Patriarchs at the beginning of the
World in this Point, to the Apoftles at the beginning of Chrifliani-
ty; as Parallels in the Advantages of Revelation, and Spiritual
Wiſdom, infinitely fuperior to the fucceeding Times of the Church.
And it is plain, from Scripture it ſelf, that Enoch, Noah, and other
Perfons eminently pious, fignally rewarded for it, and inspired with
God's own Spirit, were fome of thofe early Sacrificers. Perfons to
whofe Character the pretended Simplicity and Ignorance of the firft
Ages of the World, will very ill agree.
V. There is, I muft own, a great Prejudice againſt this Divine
Inftitution of Sacrifices, from the Book of Genefis being filent in
the thing; it being urged, as a mighty Improbability, that fo corfi-
derable an Ordinance, and One which grew fo general, fhould have
no mention made of its firft Command, and Eſtabliſhment; eſpe-
cially, when fo many things of feemingly less moment, are ex-
prefly taken notice of; and by that means ftrengthen the Opinion,
which attributes a matter acknowledged on all hands to be of Con-
fequence, to fome Original, other than Immediately Divine.
Now if we contider the Defign and Manner of the Book of Ge-
nefis, it will by no means appear ftrange to us, that many things
fhould be omitted; This being, I conceive, intended chiefly to give
a fhort Account of the Creation and Fall of Man, the Promife of
a Redeemer, and to draw down the Line of Deſcent to the Chofen
Seed, from whence our Saviour fprung, and the People of the
Jews, the Figure of the Chriftian Church, derived themiclves. So
that Their Hiftory and Religion being the principal Subject of the
Five
96
Book II.
Of Wisdom.
Five Books of Mofes, we find very little Enlargement upon Parti-
culars till after the Call of Abraham. For if we confider the Three
firft Chapters containing the Creation and Fall of our firſt Parents,
the VI, VII, VIIIth, and IXth giving an Account of the Deluge,
and Preſervation of Noah's Family; there remain but four more,
before the Call of Abraham; and in thofe the Succeffion from Adam
to Noah, the Difperfion of Noah's Pofterity for peopling the World,
and the Occafion of that Difperfion, are contained. 'Tis true, fome
things are inferted which to Us feem of less moment; but, beſides
that, fome account may in reafon be given, why they should be
mentioned, the Holy Spirit, who indited the fe Books, was the beſt
Judge of That. But it is alfo true, that feveral other things as con-
fiderable as This are omitted likewife, which we do not upon that
fcore disbelieve; fuch particularly, as Thofe of Times ftated, and
Affemb'ies convened for the Fublick Worfhip of God; and certainly
it is as neceffary and as important at leaſt to expect a Revelation for
the Solemn Service of God, as for any particular Mode of Serving
or Addreffing to him.
I have now laid before my Reader the State of the Cafe, as They
who alledge Human Invention for Sacrifices have put it; and in the
Anſwer to thoſe Arguments, have given fome for the Contrary
Opinion. That the Authorities on that Side are confiderable, is ac-
knowledged; but the General Senſe of the Chriftian Church feems
to incline to Divine Inftitution. And the moſt reaſonable account of
this Matter, if I apprehend it rightly, ftands thes.
That Almighty God inftructed Adam, how he would pleaſe to be
Worshipped, and Adam trained his Family and Pofterity, both by
Example and Inftruction, in the fame Solemn Methods of Serving and
Addreffing to God.
That from the Time of a Redeemer's being promifed, Expiatory
Sacrifices were both inftituted, and practifed; partly as an Inti-
mation to Men of their own Guilt, and the final Defruction they
deferved; and partly as a Shadow and Prefiguration of that Vicarious
Puniſhment, which God had promifed to admit for the Sins of
Men; in the Redemption of the World by the perfect Sacrifice of
his Son.
That as no Age of the World can be inftanc'd in, when God did
not afford Men fome vifible Signs, and Sacraments, of his Favour,
and the Covenant between Him and Them; fo the Ages before
the Inftitution of the Jewish Law, (which abounded with very ex-
five and particular Significations of this kind) had Sacrifices for that
purpoſe.
That the Heathen Sacrifices were not pure Inventions of Men, but
Corruptions of a Divine Inftitution. Which being propagated to
all the Off-ſpring of Adam, was differently received, and depraved
by the Uncertainty of Tradition, long Tract of Time, the Artifice
of the Devil, and Mens own Vicious Affections. Of which whoever
reads the Apologies for Chriftianity, will find Proofs in abundance:
and
Chap. 5.
97
The Study of True Piety.
and be convinced that the Pagan Idolatry was built originally upon
the Worſhip of the True God, vitiated, and perverted, and milup-
plied. For we muft in Reafon be fenfible, that the likelieft, and
moft ufual way, by which the Devil prevails upon Men, is not by
empty and groundless Imaginations, cr Inventions perfectly new;
but by difguifing and mimicking the Truth, and raifing erro-
neous and wicked Superftructures upon a good and found Bottom.
It is therefore, it feems at leaft in my poor Opinion, moft pro-
bable, that the fewish Ceremonies were indeed adapted to the
Egyptian and other Pagan Rites, which the Ifraelites had been ac-
quainted with, and were not then in a Cordition to be entirely
weaned from. But withal, that thofe Pagan Sacrifices were Corru-
ptions of the old Patriarchal; not entirely mere Inventions of their
own, but Additions only, and Extravagant Excrefcencies of Error,
to which the Truth and Pofitive Inflitution of God first gave the
hints and occafions. For though it can very hardly be conceived
how Sacrifices ſhould be of mere Humane Motion; yet there is no
difficulty in fuppofing, that the Thing once Inflituted, and once
Eftabliſhed, might be abufed, and depraved to very prodigious and
abominable purpoſes. As it was, no doubt, very early in that uni-
verfal degeneracy to Idolatry, from which it pleafed God to rescue
Abraham and his Pofterity.
One very Remarkable Circumftance contributing to the ſtrength
of this Opinion is, that almost every where the Ceremonies in the
Act of Oblation, feem to be very much alike; which is very natural
to an Exerciſe and Inftitution derived down from One common
Head; and originally fixed by a Pofitive Comm.nd; but ſcarce
conceivable of an Invention merely Humane; where Men in all
likelihood would have run into as great Diverfity, and thought
themſelves as much at Liberty as they do in the Affairs of Common
Life. But especially, the Sacrificing Beafts by way of Atonement
obtained univerfally, and the Imagination of Their Blocd being ne-
ceffary and effectual for Pardon. Which, I confeſs, if a Dicta e of
Reaſon and Nature only, is certainly the ftrangeft, and moft remote
from any prefent Conceptions we are able to form of the Dictates of
Nature, of Any that ever yet prevailed in the World. And therefore
This is (carce accountable for any other way, than from the Promiſe
of a Redeemer and Sacrifice to come, which the Sacrifices of Beasts
were in the mean while appointed to reprefent.
That fuch an Inftitution agrees very well with all the Ends of Sa-
crifice, is not to be denied. For the Death of the Beaſt, though
not perfonally felt by the Offender, would yet give him a full and
very expreffive Idea, of the fatal Conf quences of Sin; and the
Acceptance of that Life, instead of his own which was forfeited, and
by that Act of Sacrificing acknowledged obnoxious to Divine Ju-
ftice, was a lively repreſentation of the Mercy of God. But ftill
the Apoſtles Argument is founded in Reaſon, and may be an Ap-
H
pea!
98
Book II.
Of Wisdom.
Chap. 3.
30.
N.
peal to all Mankind, It is not poffible, that the Blood of Bulls and of
Goats should take away Sin. And therefore not only Eufebius in his
Xth Chapter of Demonftrat Evang Lib 1. afcribes this Worfhip to
Divine Inspiration, but Aquinas fays, That before the Law Juſt
Men were inftructed by an Inward Inflict after what particular
manner God would be Worshipped; as they were afterwards under
the Law by External Precepts. So Plato fays, That no Mortal Ca-
pacity can Know or Determine what is fit to be done in Holy
Matters, and therefore forbids the Alteration of the Eſtabliſhed
Rites and Sacrifices as Impious. And the Teftimonies of St. Chry-
Taylor's foftome and Fullin Martyr, have been thought to mean, not ſo much,
Ductor Du- that all Sacrifice was a Dictate of Nature, as that fome Circum-
bit. B. II. ftances relating to it were left to the Dictates of Man's Reafon. So
that when God had taught Adam and his Pofterity, that they ſhould
worſhip in their ſeveral Manners; and what he would pleaſe to ac-
cept; The Manner and Meaſure, and fuch like Confiderations were
left to Choice, and Reaſon, and Pofitive Laws. In fhort, the Re-
ligion of our Hearts and Wills, our Prayers and Prailes might be
natural, and the refult of meer Reafon : but for other external Sig-
nifications of this, especially any fo forein, as that of Sacrificing;
Men were not likely, nor was it fit they should venture, to do any
thing of their own Heads. Nor was it probable they would attempt
it, for fear of miſtakes, and fuch indecent Expreffions, as might
be very diſhonourable to the God they Worshipped; and rather
provoke his Juftice by rafh and fuperflitious Affronts, than incline
his Mercy by their indifcreet Intentions to pleaſe him. And there-
fore, confidering the Confufion Adam was in after the Fall, and the
Circumftances of that time, it ſeems moft agreeable to believe,
that he waited God's Directions, and was fully informed by Him in
fuch a Service, as might at once excite both the Fear and the Love
of God; enforce the Offerer's Sorrow and Repentance, and increaſe
his Faith and Hope.
#
While my Thoughts were upon this Subject, it came into my
mind, that poffibly the Tradition of a Redeemer to come, and that
God would one day reconcile himſelf to the World by the Sacri-
fice of a Man, and his own Son : That this Tradition I fay, darkned,
confounded, and perverted by the Increaſe of Idolatry, and the
Cunning of the Devil, might be abufed to the putting Men upon
Humane Sacrifices, and particularly thofe of their own Children.
I know there are other Accounts to be given of this matter; and
I propofe this as a mere Conjecture, not otherwife fit to trouble the
Reader withal; but that, I believe, if ftrict Inquiry were made,
it would be found, that most of the Heathen Abominations in Di-
vine Worſhip were fome way or other at a diftance, by Miſtake,
Imperfect Report, Perverſe Interpretations, or by fome Cunning
Stratagem of the Devil or other, fetched originally from the Re-
velations and Inftitutions of the true Religion. And I cannot but
think, that it would be great Service to the Truth, if the Falfhoods
that
Chap. 5.
99
The Study of True Piety.
that have corrupted, and were fet up in Oppofition to it, could be
well traced, and fet in the beft Light, which this diſtance will per-
mit. But that muft needs be a very laborious Undertaking, and,
where a great deal will depend upon Probable Conjecture, will re-
quire a very Judicious hand.
I have thus given the Reader my rough Thoughts upon the Point
of Sacrifices, omitting fuch Proofs for the Opinion I incline to, as
feem to me not conclufive, but not any that I am confcious of, on
the O.her fide. There is no danger in either Opinion, confider'd
in it ſelf, but ill Infinuations may be rais'd from that of human In-
vention; if Men from thence fhall pretend to draw Confequences.
to the Prejudice of Natural Religion; and argue either ag.inft the
Certainty of, or the Regard due to it; from an Imagination, that
Extravagancies fo wicked, fo odd, or fo barbarous as the Heathen
Rites of Worship, and the Wild Superftitions and unbecoming No-
tions of God, upon which they were grounded, refulted from Hu-
man Nature, and were the Product of Reaſon, rather than the Hor-
rible Depravations of a Supernatural Inftitution, highly proper and
fignificant, ferviceable to excellent purpoſes, and adapted to thofe
Ages of the World. And in hope of preventing any Confequences
of this kind it is, that I thought thefe Remarks might not be un-
feaſonable. And for the Uſefulneſs, and Light which this Account
of Sacrifices brings with it, provided we will follow it in its Natural
Confequences; how wife an Inftitution, how reaſonable to be in-
corporated into the Jewish Law, how providentially difpers'd over
the whole World; and how preparatory of the Doctrine of the
Redemption of Mankind. by predifpofing the Gentiles also to be-
lieve the Sacrifice of Chrift, my Reader may, if he pleafe, be in-
form'd to his great Satisfaction, by that Short but Excellent Ac-
count of this Matter, given by Dr. Williams, the now Reverend
Bishop of Chichester, in his Second Sermon at Mr. Boyle's Lecture
for the Year 1695.
II. After ſo long and particular Enlargement upon the Firſt of
thoſe Things, wherein I endeavour to prevent any Miſtakes that
may ariſe from this Paffage; there will need but very little Additi-
on to clear the Other. For if the Arguments for a Divine Inflituti-
on of Sacrifices calt the Scale, the Buſineſs is already done to our
hands: and if they be admitted of human Invention, yet according
to all the Schemes of this Matter laid down by the Afferters of it,
Sacrificers at firſt were mov'd by Apprehenfions of God very diffe-
rent from that of his taking Delight in the Sufferings of his Crea-
tures. For they reprefent Sacrifices as the effects of Gratitude, a
Mind impatient to make fome fort of Return, and pay back fuch
Acknowledgments at leaft of His Goodness who gave All, as the de-
dicating the best of his Gifts to him could amount to And accor-
dingly, This Circumftance of chufing the Beft for Sacrifice feems to
have been as univerfaily obferved, as the Duty of Sacrincing it felf.
H 2
This
ICO
Book II.
of Wisdom.
This is the Reafon alledg'd by fome for flying Beafts, as being the
Beft of all their Subftance; and upon the fame account too thoſe
kinds which were eſteem'd beſt for Food. This perhaps was one
Motive abuſed afterwards even to the introducing that Abomina-
tion of facrificing Men and Children, Virgins and First-born. And
even in Expiatory Sacrifices, could thefe poffibly have been inven-
ted by Men, yet 'tis plain the Perfuafion of a Beaft being accep-
ted as a Ransom for the Owner, muft include an Idea of Mercy
and Conde cenfion at leaft in the Deity, which was content with
fuch a Compenſation.
It argu'd, I confefs, very grofs Notions of God to fuppofe, that
fuch things could be Prefents fit for a Pure Spirit, and the Majesty
of Heaven and Earth, which.every Superior among Men would dif-
dain and deteft. But This grew by degrees, and the Other, of his
being a Sanguinary Being delighted with the Fumes of Reaking Al-
tars, and drinking the Blocd of Goats, was owing to the Superftiti-
on and Idolatry of later and degenerate Times; and is a Thought,
which Thofe who firft practis'd this way of Worship, whether by In
Atruction, or their own mere Motion, were never fuppos'd guilty
of by any that have undertook to confider the Nature and Original
of the Patri chal Sacrifices.
Nay, I add too upon this occafion, That the Notions mention'd
in this Chapter, which it is to be feared are but too commonly en-
tertain❜d of Severities, and Satisfactions (as they are called) owe
themſelves to the fame Caufes, and are the Genuine Extract of
Hypocrifie, Superftition, and formal Devotion. That Faftings,
and voluntary Mortifications are of excellent Ufe in Re igion, no
fober Man ever doubted. They are Profitable in many Cafes, and
in fome Neceffary. They affift us in conquering our Appetites
and Paffions; and fubdue the Man, by beating down the Out-
works: They exprefs a very becoming Indignation against our
felves, in the Exercife of Repentance; and are oftentimes inftru-
mental in heightning and inflaming our Devotion: But that they
are Good and Meritorious in themſelves, or any farther valuable
than as they ſerve to promote our Improvement in fome Virtues
or Graces that are Subftantially Good; eſpecially that God likes
us the better merely because we uſe our felves the worfe, is a
very Fantaſtical and Erroneous Imagination: And fuch as any
Communion or Party of Men by Encouraging, do great Injary
to the Honour of God, deceive the Souls of Penitents, and hin-
der the Effentials of Religion, which are Faith and Newneſs of
Life. In short, They expofe Religion in general to the ſcorn of
all thoſe, who ſee the Foppery and unreaſonableneſs of thoſe mi-
flaken Methods; and call the very foundations of it into Queftion,
by tempting fuch to think, that it is all Invention and Trick,
and Empty Senfelefs Formality.
nent
Chap. 5.
The Study of True Piety.
IQI
nent Virtue and clear Reputation, were offered in Sacrifice;
and this was the ufual Worship of almoft all Nations, and
looked upon, as one of the moſt folemn, and moſt accep-
table Acts of Devotion. Thus the Old Geta in Scythia are
faid, among other Inftances of Adoration and Honour paid
to their God Zamolxis, to difpatch a Man to him once in
five Years, to confult and fupplicate him in all things ne-
ceffary for them. And, becaufe the Ceremony requires,
that this Advocate of theirs fhould die in an inftant, and
the manner of expofing him to Death (which is the being
pierced through with three Javelins) is fomewhat doubtful
in the Execution; therefore it often happens, that feveral
are thus difpatched, before any one wounds himself in a
part fo mortal, as to expire immediately; and only He
that does fo, is efteemed a Favourite of their God, and pro-
per for that purpoſe; but all the reft, who die flowly, are
to be rejected, as unfit for this Sacrifice. Thus did the
Perfians worship their Gods; as that fingle Fact of Ame-
ftris, the Mother of Xerxes, teftifies, who, in agreement to
the Principles of Religion then prevailing in that Country,
did, as an Offering of Thanks for her own long and pro-
fperous Life, bury fourteen young Perfons of Quality alive,
Branches of the Nobleft Families in the whole Kingdom.
So likewife did the ancient Gauls, and Carthagenians, among
whom young Children were Sacrificed to Saturn, and that
with fo remorflefs a Zeal, that even the Fathers and Mo-
thers uſed to be prefent, and affifting at the Ceremony.
Thus the Lacedemonians fought to ingratiate themſelves
with their Goddess Diana, by Scourging their young Men
in Complaifance to her; nay, doing it with fuch Rigor,
that they expired under it: For the Sacrifice of Iphigenia
fhews, that he was Worſhipped with Human Blood. The
Inſtance of the two Decij proves, that the Romans were
poffeft with the fame Imagination too; which gave occa
fion for this Reflection in one of their Writers; * What
Strange Provocation could make the Gods Jo extremely hard and
Severe, that there was no way of reconciling them to the People
of Rome, unless the Atonement were made by the Blood of
fuch gallant Men? Thus the Mahometans, who flaſh and
cut their Faces, their Breafts, and other Members, to re-
* Quæ fuit tanta iniquitas Deorum, ut placari Pop. Rom. non pof-
fint, nifi tales viri occidiffent ?
H 3
commend
του
Book II.
Of Wisdom.
3.
commend themſelves to their Prophet; and the People in
our new Diſcoveries of the East and West Indies, and at
Themiftitan, where they cement the Images of their Gods
with Childrens Blood. Now what Madneſs, what Stupi-
dity is this, to fuppofe, that Inhuman Actions can ever
gain upon the Divine Nature; that the Goodnels of God
is requited, or decently acknowledged by our own Suffer-
ings; or that Barbarity can be a proper Method of fatisfying
his angry Juftice? As if Juftice could thirft after Human
Blood, or feast it felt upon the Innocent Lives, that are
fpilt with infinite Torture, and the moft exquifite Pain.
*At this rate the Gods are fond of Expiations which even Men
abominate; and the Mercy of Heaven is purchaſed with fuch
Barbarities, as all Nature ftarts at. Whence could fo wild
a fancy as this, a fancy fo diftant from all the Just Ideas
and Perfections of God fpring up, that he takes pleaſure in
the Mifery of Human Nature, and the Ruin, or at leaſt the
Torment and Damage of his own Workmanship? What
can be more impious or extravagant, and how monstrous
a Being does fuch a Belief as This, make of God? And how
justly does the Doctrine of Christ command our Reverence
and Efteem, which hath aboliſhed all fuch Worſhip, and
rectified Mens Notions in this matter?
Now as All, or Moft Religions have been fhewed to have
And others fome Principles in common, wherein they are agreed, fo
wherein
have they likewife Others, peculiar to themſelves; Cer-
they differ. tain Articles, which are the Characters, and, as it were, the
Boundaries of their refpective Communions; and ferve to
leparate and diſtinguiſh the many Sects and Profeffions
from one another. With regard to Thefe it is, that the
Men of every Religion prefer themſelves above all the World
befides; that they affirm, with great affurance, their own
Perfuafion to be the belt, the pureft, the moſt Orthodox
of any; and, as another means of magnifying themſelves,
are eternally reproaching thoſe that differ from them, with
Errors and Corruptions; and by this means they are eter-
nally employ'd too in creating Breaches, or in widening
and keeping open fuch as are already made; by the mutual
Difallowance and Condemnation, which every Party is
perpetually declaring againſt the Notions of every other
* Ut fic Dii placentur, quemadmodum ne homines quidem
fæviunt.
Party
Chap. 5.
The Study of True Piety.
103
Party, and reprefenting all Syſtems, but their own, to be
falfe and dangerous, and by no means to be admitted.
But, Bleffed be God, We Chriftians need be in no pain in
the midst of this Variety and Conteft. Our Religion ha-
ving the Advantages of all others, both in point of Authen-
tick and Unquestionable Teftimony, and in other Excellen-
cies peculiar to it felf. This I have demonftrated at large in
the Second of my Three Truths, and fhew'd the manifeft
Preeminence due to it.
4.
5.
more anti-
ent.
Now One thing is very worthy our Obfervation in this
general Strife; and That is the Advantage, which Time The later
and Succeffion have given in this matter. For we fhall are built
find, that in proportion as One Religion hath been of a upon the
later date than another, fo it hath gain'd fomewhat from former and
that which came into the World before it, and the Younger
hath always built and raiſed it ſelf upon the Elder; more
particularly upon that, which was next of all before it in
Order and Time. And the method of effecting this hath
been, not by difproving or exploding all that went before
in the grofs and at once; for upon theſe terms it could
never have found Entertainment, or got any manner of
Footing with People fo prepoffeffed; but the Courſe hath
been, to accuſe what was formerly received, of fome defect
or Infufficiency; alledging that the Inftitution was imper-
fect in it felf; or that it was only Temporary; and the
Term, for which it was calculated, then expired; and there-
fore this New Additional one was neceffary to fucceed in
the place of an abolish'd, and to compleat an unfiniſhed
Religion. And thus by degrees the New one rifes upon the
Ruins of the Old, and is enrich'd by the Spoils of its van-
quifh'd Predeceffor: As we know the cafe hath plainly
tood with the Jewish Religion, when it prevailed over the
Pagan and Egyptian way of Worship; the Jewish People
not being to be brought off from the Cultoms of that
Country all at once: And afterwards the Chriftian Faith
and Promiſes, when they triumphed over the Jewish Pri-
vileges and Mofaical Difpenfation; and fince that, the
fame Pretence hath been made ufe of to advance Mahome-
tanifm upon the Jewish and Chriftian Religion taken toge-
ther. Each of thefe hath retained fomething of the Reli-
gion it pretended to difpoffefs, and built upon Old Foun-
dations: But none fo much as the Mahometan; which
profeffes to perfift, and be fully perfuaded in All the Do-
Arines of Jefus Chrift, ſave only that Great and moſt Im-
H 4
portant
104
Book II.
Of Wisdom.
portant one, which afferts his Divinity. So that he who
would pass from Judaiſm to Mahometaniſm, muſt take
Chriſtianity in his way. And we are told, there have been
fome Mahometans, who have expofed themfelves to Suffer-
ings and Torture, in defence of the Chriftian Truths; as a
Chriftian likewife upon his own Principles would be bound
to do, in Vindication of the Authority, and Doctrines of
the Old Testament. But now, if we caft our Eyes upon
the more Ancient fort of Inftitutions, we fhall find them
dealing after a very different manner with the New, which
(as I faid) in part allow, and only profeſs to improve and
refine upon Them. For They reject and condemn Them
intirely, give them no quarter, but cry out upon them
for Innovations, and look upon every thing of later date
than themſelves, as a mortal and irreconcilable Enemy
to the Truth; as if after the Period of their own Efta-
blishment. Time could from thenceforth produce none but
monstrous Births; and all, who did not fit down and tick
there, must be inevitably abandoned to Falfhood and Cor-
ruption.
This, I think, may be farther affirm'd to be a Qualification
All of them common to all Religions whatfoever; that they are, every
uncouth to one, in fome Points uncouth and forein from the Common
Nature. Senfe and Apprehenfions of Mankind. And the Reaſon
feems to be, that They all of them propound to our Con-
fideration and Belief, and are Syftems confifting of, and
built upon, Points of a very diftant kind from Common
Senfe. For fome of them, when weighed in the Balance of
Human Judgment, appear to be exceeding mean, and low,
and contemptible; fuch as a Man of Wit, and Vigorous
Thought, finds himself rather tempted to ridicule and ex-
pofe, than to pay any Reverence to them: And Others
again are fo exceeding fublime, the Luftre of them fo
ftrong, the Nature of them fo full of Miracle and My-
ftery, that, as Finite Caufes could never effect, fo Finite
Underſtandings can never comprehend them fully; and at
Theſe the Men of Difcourfe and Demonftration take Of
fence, and will allow nothing to be credible, which is not
intelligible. Whereas, in Truth, the Sphere in which the
Human Intellect moves and acts, is placed between thefe
two Extremes. For we are capable but of fuch Things as
lie in a middle State, and are of a moderate proportion.
Theſe only are of a fize with our Souls, They fit us, and
therefore They Only pleaſe and are eafie to us. Thoſe of a
lower
Chap. 5.
105
The Study of True Piety.
lower Rank we look down upon with Indignation and
Scorn; and thoſe of a higher Condition are too weighty
and bulky for us; they create Wonder and Amazement
only; and therefore the Wonder ought not to be great, if
the Mind of Man recoil again, and fhew a difreliſh against
all Religion; fince in All there is fo very little of fuch Do-
Etrine as is agreeable to the common Temper and Capacity
of Mankind; but the principal Points of Faith and Wor-
ſhip are in one of the forementioned Extremes, and thoſe
of Practice diftant, either from common Ufe, or from ge-
neral Inclination. Hence it comes to país, that the Men
of ſtrong Parts have ſo often deſpiſed Religion, and expoſed
it to the Derifion of the World; and thofe of Weak and
Superftitious Minds are Confounded and Scandalized at it.
This was St. Paul's Complaint in the first Planting of the
Christian Faith; We preach Jefus Christ crucified, to the 1 Cor. i.
1
Jews a Stumbling-block, and to the Greeks Foolishness. And 23.
this indeed is the very Reaſon, why we find fo much Pro-
phanenefs and Irreligion, fo much Error and Herefie, in the
World. Some believe not at all, and others believe amifs,
becauſe they confult their own Judgment only, and
hearken to no other Guide, but the Dictates of Human
Reafon. They bring matters of Religion to the fame Trial
with other common Matters, and will needs undertake to
examine, and meaſure, and judge of them, by the Standard
of their own Capacity; They treat this Divine, like other
Common and merely Human Sciences and Profeffions; ex-
pecting to mafter, and penetrate to the bottom of it, by
the strength of Natural Parts. But This is not the way
of dealing with Divine Truths; A Man's Affections muſt
be qualified and difpofed for thefe Doctrines. They require
Simplicity and Honefty, meeknefs of Temper, an humble
and obedient Mind. Thefe only can fit a Man for receiving
Religion; For he that does fo in good earneſt, muſt be-
lieve its Declarations, fubmit to its Laws, and govern
himſelf by them, with Reverence and Refignation of Soul.
In short, he inuft be content that his own Judgment
fhould be over-ruled by the Word of God; and to live
and be led by univerfal Confent and Authority; which
feems to be the Subjection intended by the Apoſtle, when
he fpeaks of Cafting down Imaginations (or Reafonings) 2 Cor. x.5
*
* Captivantes intelle&tum ad obfequium Fidei.
and
106
Book II.
of Wiſdom.
1
7.
and every high thing that exalteth it ſelf against the know-
ledge of God, and bringing into Captivity every Thought to the
Obedience of Faith.
And, however the Conceited or Unthinking part of the
Realon good World may quarrel at this method, yet it was certainly a
they should great Inftance of the Divine Wiſdom, to order the matter
be jo.
thus. For fuch a Proceeding feems highly neceffary, in
order to preſerve that Admiration and Reſpect, which is
due to Religion; and which, upon any other Terms, would
very hardly have been paid to it. For Religion ought to
be entertained and embraced with Holy Reverence, and
great Authority; and therefore with fome degree of Dif-
ficulty too. For Reason and Experience may foon convince
us, that if it were in every Circumftance fuited to the Palat,
and of a fize with the natural Apprehenfions of Mankind;
if it carried nothing at all of Miracle or Mystery in it; as
it would be more eafily, fo likewife it would be lefs refpect-
fully, received. And fo much as you bring it nearer to
the Level of common Matters, fo much you certainly abate
of that Regard it ought to have, above all other matters
whatſoever.
8.
Now, fince all Religions and Schemes of Belief are, or
Why they pretend to be what I have here defcribed; forein from, and
are not to far above the Common Senfe and Capacity of Mankind;
be received they must not, they cannot be received, or take poffeffion
by Human of us by any Human and Natural Means. (For had the
Means.
Cafe been thus, the moſt exalted Minds would have been
in proportion eminent for Religion, and fo many Men of
Wit and Judgment in Other things, could never have been
defective here) but thefe Notions muft needs have been
conveyed into Mens Minds, by fupernatural and extraor-
dinary Methods, by Revelation from Heaven; and the
Perions that receive and imbibe them, muft needs have
them by the fecret Teachings and Infpiration of God. And
thus you find, that All who believe, and profefs Religion,
fay;
for all of them do in effect affume to themſelves that
Gal.i. 1, Declaration of the Apoſtle; Not of Men, neither by Man,
nor of any other Creature, but of God.
*2.
9.
But yet fo
they are.
But, if we lay afide all Flattery and Diſguiſe, and ſpeak
freely to the Point, there will be found very little, or no-
thing at the bottom of all theſe mighty Boaftings. For,
whatever Men may fay or think to the contrary, it is ma
nifeft, that all forts of Religion are handed down and re-
ceived by Human Methods. This Obfervation is true in its
very
Chap. 5.
The Study of True Piety.
107
very utmoſt Senſe and Extent, of all Falfe and Counterfeit
Perfuafions; for Thefe when fearch'd to the bottom, are
no better than Diabolical Delufions, or Human Inven-
tions: But True Religion, as it is derived down to us from
a Higher Original, fo it moves us by other Springs, and is
received after a very different manner. And here, to get a
right Understanding of this matter, we muft diftinguish
between the First Publication of the Truth, that Recep-
tion, which made it general, and gave it a Settlement in the
World; and that Particular One, by which private Perfons
embrace and come into it, when already eftablish'd. The
Former of Thefe which firft fix'd this Heavenly Plant, was
altogether Miraculous and Divine; and agrees punctually
with the Evangelifts account, The Lord working with the
Apoftles and Preachers, and confirming the Word with Signs
following. But the latter must be acknowledged in great
meaſure Human, and private Mens Faith and Piety to be
wrought by Common and Ordinary Means. This feems to
be fufficiently plain, firſt, from the Manner of Religion's
getting ground in the World, and that, whether we regard
the first general planting of any Perfuafion, or the method of
its gaining now upon private Perfons. For, whence is the
daily Increaſe of any Sect? Does not the Nation to which
we belong, the Country where we dwell, nay the Town,
or the Family in which we were born, commonly give us
our Religion? We take that which is the growth of the
Soil; and whatever we were born in the midlt of, and bred
up to, that Profeffion we ſtill keep. We are Circumcifed,
or Baptized, Jews, or Chriftians, or Mahometans, before
we can be fenfible that we are Men; So that Religion is
not the Generality of Peoples Choice, but their Fate;
not fo much their own Act and Deed, as the Act of Others
for and upon them. * The Man is made a Member of the See the
Jewish or Chriftian Communion without his Knowledge, Notes,
becauſe he is defcended of Jewish or Chriftian Parents, and page 110.
in a Country where this or that Perfuafion obtains moſt.
And would not this, do you think, have been his Cafe, if
born in any other part of the World? Would not the
fame perfon have been a Pagan, or Mahometan, if born
where Heathen Idolatry, or Mahometanifm prevailed? But
now as to the Obfervance, and living up to the Precepts of
Religion; Thoſe who are true and Pious Profeffors, befides
the external Profeffion of the Truth, they have the Ad-
yantage of the Gifts and Graces of God, the Affiftance and
Teſtimony
108
Book II.
Of Wildom.
Testimony of the Holy Ghoft, common to all, and from
which, even the miftaken are not utterly excluded. This
indeed is a Privilege, which (bleffed be God) is capable of
being very uſual and frequent, and many great Pretenfions
and pompous Boafts are made of it. But yet I vehemently
fufpect, notwithſtanding all the fair fhew, and plaufible
pretences Men make of this kind, This Grace and Spirit is
not fo largely and fo commonly enjoyed, nor fo ftrong in
its Influences and Effects, as Some would have us believe.
For furely were This fo powerful in us, and were Religion
our own free Choice, and the Refult of our own Judgment,
the Life and Manners of Men could not be at fo vaft a di-
ftance and manifeft difagreement from their Principles;
nor could they, upon every flight and common occafion,
act fo directly contrary to the whole Tenor and Deſign of
their Religion. And this Inconfiftence of Faith and Man-
ners is alſo a Proof, that our Faith is not from God; for
were this planted and faften'd in our Minds by fo powerful
a hand as His, it could not be in the power of any Acci-
dent or Temptation to ſhake, or unfettle us; fo firm and
ftrong a Band could not fo eafily be broken or burſt
through. Were there the leaft Touch, the ſmalleſt Ray of
Divine Illumination, This Light would fhine in every
Action of our Lives, and dart it felf into every corner of
our Souls; The Effects of it would appear in all our Be-
haviour, and not only be fenfible, but wonderful and ama-
zing too, according to what Truth himſelf faid upon occa-
fion to his Difciples; If ye had Faith but as a grain of Mu-
xvii. 20. ftard-feed, ye shall fay to this Mountain, Remove hence, and it
Shall remove; and nothing ſhall be unpoffible to you. But alas!
if we look abroad, and confider the Behaviour of the World;
what proportion, what correfpondence can we find, be-
tween the Belief of the Soul's Immortality and a future
Judgment, and the Practices of Mankind? Would Men,
Could Men indeed lead the lives they do, and at the fame
time be perfuaded in good earnest, that a Recompence
awaits them hereafter; fo glorious and happy on the one
hand, or ſo full of mifery, and fhame on the other? One
fingle thought, and the bare Idea of thofe things, which
Men profefs to firmly to believe, would perfectly confound,
and ſcare wicked Men out of their Wits. There have been
inſtances of very ftrange Effects wrought upon Perfons,
only by the apprehenfion of publick Juftice; the Fear of
dying by the hands of a Common Executioner, or ſome
Matth.
other
Chap. 5.
The Study of True Piety.
109
other Accident full of Misfortune and Reproach; and yet,
What are all theſe Calamities, in Comparison of thoſe
Horrors, which, Religion tells us, will be the Sinners por-
tion hereafter? And is it poffible, that theſe things fhould
be entertained and believed indeed, and Men continue what
they are? Can a Man ferioufly hope for a Bleffed Immor-
tality, make This the Object of his Expectations and De-
fires, and yet at the fame time live in a flaviſh dread of
Death, which he knows is the Neceffary, the Only Paffage
that can lead him to it? Can a Chriftian fear and live un-
der the apprehenfions of Eternal Death and Puniſhment,
and yet indulge himſelf in thofe very Vices, which that
very Hell he believes, is ordained to avenge? Theſe are moſt
unaccountable Stories, and things as incompatible as Fire
and Water. Men tell the World that they believe thefe
Doctrines, nay they perfuade themselves that they do real-
ly believe them; and then they endeavour to profelyte
others, and make them believe fo too; but alas! there is
nothing in all this; nor do they, who talk and act thus
inconfiftently, know what it is to Believe. Such Profeffors
as thele, are what an Antient Writer called them, Liars
and Cheats; or, as another exprefs'd himſelf very well
upon the like occafion, who reproach'd the Chriſtians with
being the gallanteft Men in the World in fome reſpects,
but the pitifulleft, and moft contemptible Wretches in
others. For, fays he, if you confider the Articles of their
Belief, you will think them more than Men; but if you
examine their Lives and Converfations, you will find them
worſe than Brutes, more filthy than the very Swine. Now
certainly, if we were wrought upon by fuch becoming Im-
preffions of God and Religion, as are the Effects of Grace,
and an Engagement fo forcible, as thefe of a Divine Power;
nay, were we but perfuaded of thoſe Matters by a bare,
fimple, and common Affent, fuch an hiftorical Faith, as
we credit every Vulgar Relation of Matters of Fact with;
did we but allow the fame Deference to what we call the
Word of God, which we pay to the Advice, and Exhor-
tations, and common Difcourfe of our Friends and Ac-
quaintance; the Doctrines of the Goſpel could not but be
preferred by us, infinitely above any other Advantages what-
foever, for the fake of that incomparable Goodness and
Excellence, fo illuftriouſly visible in every part of them.
But fure the leaft we can be imagined capable of in this
cafe,
110
Of Wisdom.
Book II.
Page 107.
cafe, would be to admit them into an equal fhare of our
Affection and Efteem, with Honours, or Riches, or Friends,
or any kind of Allurements this World can pretend to fe-
duce us by. And yet, all this notwithstanding, there are
but very few, who are not more afraid to offend a Parent,
or a Maſter, or a Friend, than they are of incurring the
diſpleaſure of an Almighty God: And who would not ra-
ther chule to act in contradiction to an Article of Religion,
and fo forfeit Heaven hereafter, than to break the meaſures
of worldly Intereſt and Prudence, at the Expence of what
they stand poffeffed of in prefent? This is indeed a Great
Wickedness and Misfortune; but for Perfons who confider
Things impartially, Chriftianity will not fuffer in Their
Efteem. The Honour and Excellence, the Purity and Sub-
lime Powers of Religion are no more Impaired or Polluted
by it, than the Rays of the Sun contract Defilement from
the Dunghils they fhine upon. For Principles are not to be
tried by their Profeffors, but the Profeffors by their Prin-
ciples. But we can never exclaim fufficiently againſt thoſe
vile Men, who prophane the Truth by their Vicious Lives;
and against whom that very Truth it felt hath denounced
fo many Woes, and fuch dreadful Vengeance.
* Monfieur Charron hath in this Section put together Two Objecti-
ons againſt the Divine Origine of Religion, and fuch as, no doubt,
do it prejudice in the Minds of Men, who do not attend to the
Reaſons of Things, and judge impartially. The First concerns the
Manner of Propagating Religion, and Man's first entrance into it.
The Second, That want of Efficacy, which one would expect an
Inſtitution coming immediately from God, muft needs have upon
the Lives and Actions of Thoſe who have Embraced, and profeſs
to be Governed by it.
I. The former of Thefe, is urged to be only a matter of Cuftom
and Neceffity, the Fate of a Man, rather than his Choice; who if
Adult, is brought over by Cuſtom and Multitudes; and if an Infant,
is preſently initiated into the prevailing Perfuafion of his Country,
or his Family, and fo continues all his Life long.
Now for Cuftom, and Multitudes, and Example, it is very evi-
dent, This was much otherwife in the firft Plantation of Religion;
that of the Chriftian in particular. A Perfuafion, which, it is ma-
nifeft, came into the World with all poffible Difadvantages; and
the Eſtabliſhment whereof was one of the most amazing Miracles,
that ever was wrought fince the Beginning of the World. For
People had common Şenſe then as well as now; and all the Cor-
ruptions
Chap. 5.
111
The Study of True Piety.
ruptions of Human Nature were equally powerful. There was
the fame Arrogance and Vain Opinion of their own Wiſdom, to
render the Myſteries which are acknowledged above the Compre-
henfion of a Human Mind, offenfive to the Men of ſome Learning
and more Vanity: The fume fenfual Appetites and Vicious Pra-
ctices to hold out and ftand at defiance, against the Precepts of
Chaſtity and Sobriety, Self-denial and Mortification: The fame
Pride and Opinion of Worldly Grandeur to raiſe their Indignation
and Diſdain of a Crucified Saviour; The fame Love of the World
and Tenderneſs for their Perſons to prevent any rafh Sacrificing of
their Lives and Eftates for a perfecuted Faith, when nothing was
promiſed in Reward but a very diſtant Happineſs after Death. And
yet notwithstanding prevail that Faith did; in defpight of Human
Oppofition, and Intereft; and prevail it could not have done, by
any other means, than the Almighty Power of its Author and Pro-
tector, and the Aftonishing Effects which the Conviction of its Truth
produced upon Men's Confciences. This certainly was Argument
fufficient, even to Demonftration, that thofe Words were not in any
degree mifapplied, when put into the Mouth of Christianity, and
its Preachers; Not of Man, neither by Man, nor of any other Creature,
but of God.
And ſhall it be efteemed any Prejudice to this Religion, that
Men do not ftill lie under the fame Difficulties, in the Choice of it?
When it hath made its own way triumphantly, and wearied out,
or won over its Perfecutors, fhall the Multitude of its Profeffors,
and the Peaceable and Eafie Exerciſe of it be thought to derogate
from its Authority? Sure it is very unreasonable, that Faith
fhould be thought of Divine Extract, no longer than while it bids
Men embrace it at their Peril. The being handed down in Fami-
lies is a plain and natural Effect of an Establish'd Principle. Pa-
rents could not have the Affection which becomes their Character,
did they not take all lawful and commendable Methods of putting
their Children into the fame way to Heaven, which they truft they
are in themſelves. Efpecially, if the Cafe le between any other
Perſuaſion, and Chriſtianity; which we have reafon to believe is the
only poffible Ordinary way thither. The entring Children early
into Covenant with God is a very Profitable, and Charitable Cu-
ftom; what He himself not only admitted, but enjoined formerly;
and fince He is much more eminently the Father of the Chriftians,
than of the Jews, we have no reaſon to ſuſpect they fhall be lefs
favourably received, when as early dedicated to him. This gives
Security, that they fhall be taught, when their Years enable them
to learn, how they ought to believe and act; fo that if their Reli-
gion afterwards be merely the effect of Cuftom and Example, This
is utterly beſide the Deign of Thoſe early Initiations, where the
Express Contrary is pofitively indented for. If Men happen to be
bred up in a wrong Perfuafion, there is little Queftion to be made,
but
112
Of Wisdom.
Book II.
but great and gracious Allowances will be made for that faft hold,
which the Prepoffeffions of Education have taken. But be they in
the right, or in the wrong, it is every One's duty, fo far as his Op-
portunities and Capacity will give him leave, to examine and fee,
that he may have comfort, and be better eftablished in the Truth;
or elſe retract his Error: Where this is not done, it is a negl &,
and far from the intent of Truth; for Truth will bear Enquiry,
and the more nicely fhe is look'd into, the better the is lik'd, the
more admired, and triumphs, and reigns more abfolute. St. Peter
1 Pet. iii. pofitively commands, that we should be ready to give a Reason of the
15.
Hope that is in us; and though Men are more difpofed to confider,
when their Opinions are like to coft them dear, yet the Reason of the
Command is Unive fal, and by no means reftrained to Times of
Perfecution only. Every Man fhould do his best to obey it, and
every Perſuaſion ought to encourage it; and if any do not, but hide
the Key of Knowledge, either by detaining the Scriptures, or not
leaving Men to the Free Ufe of Modeft and Impartial Reaſon, Thefe
are the Men, who are most contrary to St. Peter, and beſt deſerve
the Cenfure of Monfieur Charron, in this Paffage.
II. The Second Infinuation against the Divine Authority of Reli-
gion, is taken from the Viſible Inefficacy of it upon Mens Lives; as
if all that came from God muft needs be effectual for reforming the
World. Now This, how popular and plaufible foever at firſt ap-
pearance, yet is an Argument of no Foundation or Strength at all.
For the Short of the Matter lies here. Religion was never intended
to destroy Mens Nature, but only to mend it: to change Men in-
deed in their Affections and Inclinations, but fo as that this Ch nge
ſhould be wrought by themselves. Hence it is, that though the
Grace of God be Almighty, yet Man is not a proper Object for its
Omnipotence to exert it ſelf upon. For fhould he be forced even
to his own Good, that Compulfion would not only take away the
Merit of the Act, but the very Nature of the Perfon, whofe very
diftinguiſhing Character, is Choice and Freedom of Confent. And
therefore God deals with us as he made us; he lets us want no-
thing, that we can enjoy the Benefit of, and continue Men; he in
ftructs, fuggefts, perfuades, counfels, encourages, promiſes, threat-
ens, puts opportunities into our Hands, and gives us a power of ufing
them; but it will depend upon our felves at laft, whether theſe fhall
have a good effect or not. We can do no good without Him; but
neither will He do it without Us, nor indeed, according to the pre-
fent Scheme and Conftitution of Things, is it at all conceivable how
he can. So that the Actions of Men not anſwering the Efficacy
which might be expected from the Revelation of an Almighty God,
is no Argument against thofe Frinciples coming from Him, which
are not better obeyed; b.cauſe this is not a Cafe for him to exert
his Almighty Power in: And though he wrought many Miracles
formerly for the Confirmation of the Truth by virtue of that power;
yet
Chap. 5.
113
The Study of True Piety.
yet we never find, that he ever us'd that power for the forcing a
belief of thoſe Miracles; but Men were left to their own Confidera-
tion and Liberty, what Interpretation they would make of them;
and as they determin'd themſelves, Belie or more Obftinate Infi-
delity was the Effect of it.
Nor is it true, that Wicked Men do not believe Religion;
It is but too ſure, that they endeavour as much as they can
not to believe it, when Matters are come to that paſs, that
the Belief of it grows uneafie to them. It is indeed confeſs'd,
that our Perfuafion is the very Spring upon which all our Acti-
ons move. But then there muft a diſtinction be made between
the Habit and the Act of Faith. For a Man may entertain an
Opinion, and yet do fome things contrary to it, becauſe that
Opinion may not in the inftant of Action occur to him; and
then, as to all effect indeed, it is the fame, as if he thought it
not. Thus a Man may believe Chriftianity, but through the
Strength of Paffion, through the Surprize or Violence of a Tem-
ptation, through Rafhnefs or Incogitancy, Multitude and Intri-
cacy of Bufinefs, Inordinate Affection of the World, or the like,
he may not attend to what he believes, or he may not confider
it fufficiently, or not allow the Future its due weight, when
fet againſt the Preſent. Now though fuch a Peifon, as to all
the purpoſes of doing well, be pro bic & nunc, as an Infidel; yet
there is a great difference between Him in the general, and One
who does not believe at all. This Man, though he does not
act in confiftence with himſelf, hath yet a dormant Habit, which
when the Paroxyfm is off, the Temptation remov'd, the Paf
fion abated, or the like, may by Recollection, and Sober Senfe
be awaken'd; and then it will at leaft check him for what is
paft, and may (till he hath finn'd himself paft feeling) be a
confiderable Reſtraint upon him. But the Other hath nothing
to inform, nothing to controul him: And though a Man in fleep
may appear to the Standers by to be dead, yet we know what
difference there is in the thing it felf. This I take to be a
ſufficient Account of even good Mens finning often, and ſome Bad
Men doing it very fcandaloufly, and yet retaining the Faith;
which if purfu'd through all its Confequences, and apply'd cloſe-
ly and warmly to their Confciences, would fhew them the abo-
minable Contradiction they live in to their own Minds, and make
them quite another fort of Perſons.
From hence I fuppofe the Reader will naturally draw to himſelf
thefe following Reflections.
1. That Men are not wrought upon by Things as they are
in themſelves, but by their own Apprehenfions of them. They
act by the dictates of their own Minds, and as they are per-
fuaded. It is not the Happiness of Heaven, or the Mifery of
Hell, that excites to any one Good, or affrights from any one
Evil Action, in their own Nature; but the Idea, and as I con-
I
ceive
114
Book II.
Of Wisdom.
ceive of them. And confequently, in proportion as I defire the
One, and dread the Other, fuch will my Care be to practiſe,
or to decline thofe things, to which the Promifes and Threat-
nings of God are annexed.
2. That to make this Perfuafion effectual, it is neceffary it ſhould
be preſent to the Mind. For that which is not preſent at the time
of Action, is to all effect for that time as if it were not. This fhews
the Neceffity of Meditation, and much Thought upon the Princi-
ples of, and Motives to Religion; fince Faith will not, cannot
work, by barely being affented to; but by being vigorously and
lively impreft upon the Confcience, warm, and ready upon every
new Affault. And this gives us a very rational Account, how it is
poffible, and why it should be common, for a Man to entertain all
the Principles of a true Faith, and upon Premeditation be able to
fay as much for it as is poffible; nay, to perfuade himſelf as well as
others, that he is a very fincere Believer; and yet lead a Life very
contrary to that Belief. For this proceeds from his thinking a hear-
ty Affent to the Truth of a Doctrine fufficient; and it is fo indeed,
to denominate him a Profeffor; whereas to make him a Good Man,
that Affent fignifies little, unleſs it be follow'd, and frequently in-
culcated, fo as to ſeaſon his Mind throughly, and upon all occafions
to be at hand, and vigorous and freſh; for without Theſe qualities
it can never be a Principle of Action.
3. That confequently the Inconfiftence of Mens Lives with their
Profeffion, can be no juft Objection againft Religion; becauſe the
Fault plainly lies not in the Principles, but in Men's neglect to im-
prove them. And when we would be convinc'd of the Goodneſs of
any Perfuafion, we are to judge the Tree by its Fruits; (not the
Faith by the Practices it produces actually in Mens Lives, as that
Expreffion is frequently mifapply'd, but) by the Good Actions it
would produce, if Men would I t it have a due influence upon them,
follow it as far as it will carry them, and live up to what they pro-
fels. The Men who do otherwife, are very blameable, and lay a
ftumbling-block before the weak, by bringing diſhonour upon Reli-
gion, and tempting them to fufpect its Power and Excellence: But
it is only the Weak who ftumble at it; for there is not, nor ever
was in the Affairs of Religion, or of any other kind, any Scheme
of Rules or Opinions, where all the Perſons who made Profeffion of
them, acted in all points accordingly. And at this rate all manner
of Goodneſs and Virtue, Natural, as well as Acquired, and Re-
vealed, must be queftion'd and exploded; and the very firft Di-
Яtates of Humane Nature will not escape the fame Fate. of fuch
Eternal Equity and Truth is that old Axiom, Fides non è Perfonis,
fed contra. And the Chriftian Faith will fufficiently clear its own
Divine Original, if we will but give it free Courſe, and fuffer it to
draw us to a Refemblance of that Excellence, which firſt Inſpired
and taught it.
Now
Chap. 5.
The Study of True Piety.
115
10.
Now the first step towards informing our felves, What
the nature of True Piety is, will be to diftinguish it from The Diffe-
That, which is Falfe and Counterfeit, and only the Mask rence b-
and Diſguiſe of Religion. Till this be done, we fhall but then true
confound our felves with equivocal and ambiguous Terms; and falfe
and prevaricate, both in Expreffion and in Practice, as in- Religion.
deed the greatest part of Mankind (it is to be feared) do
upon this occafion. Now there is nothing, that pretends
more to a graceful Air, nor takes more true pains to ap-
pear like true Piety and Religion, than Superftition does ;
and yet, at the fame time, nothing is more diftant from,
or a greater Enemy to it. Juft as the Wolf, which carries
fome tolerable Refemblance to a Dog, but is of a quite
different Difpofition; and comes to devour that Flock,
which it is the other's Bufinefs to defend; as Counterfeit
Money is more nicely wrought, than true Coin; or as a
Flatterer, who makes fhew of extraordinary Zeal and Af-
fection, but is in reality nothing less than that true Friend
he defires to be thought. It is no injudicious Character
given by Tacitus, when he defcribes a fort of Men,
tremely liable to Superftition, and at the fame time violently
averfe to Religion. Superftition is likewife envious and jea-
lous to the laft degree, affectedly officious and troubleſome;
like a fond Courtezan, who, by her amorous jilting Tricks,
puts on more Tenderness, and pretends to infinitely more
concern and love for the Husband, than his true Wife,
whom she endeavours to leffen in his Efteem. Now fome
of the moſt remarkable Circumftances, wherein theſe two
differ, are; That Religion fincerely Loves and Honours
God; fettles the Mind in perfect Eafe and Tranquility,
and dwells in a noble and generous, a free and gallant
Spirit; whereas Superftition fears and dreads God; gives
Men unworthy and injurious Apprehenfions of his Majelty;
perplexes and ſcares the Man, and is indeed the Diſeaſe of
a weak and mean, a timorous and narrow Soul. † It is
(according to St. Augustin's account of it) all over Error
and Phrenfy; it lives in terror of those whom it ought to love ;
* Gens Superftitioni obnoxia, Religionibus adverfa.
*
ex_
+ Superftitio Error infanus. Amandos timet; quos colit violat:
Morbus pufilli animi. Qui Superftitione imbutus eft, quietus effe
nufquam poteft. Varro ait, Deum à Religiofo vereri, à Superftitiofo
timeri.
1 2
dofhonours
116
of Wisdom.
Book II.
dishonours and affronts those whom it pretends to respect and
adore; it is the Sickness of a little and feeble Mind; He that is
once tainted with Superftition, can never more enjoy peace and
reft. Varro's Obfervation is, That Religious Men Jerve God
out of Reverence; but the Superftitious out of Horror and perpe-
tual Dread of him. But we will be a little more particular
upon each of thefe Qualities.
11. The Superftitious Perfon is one, who neither lets himſelf,
Superftiti- nor any thing elfe be quiet, but is eternally teazing and
on defcri- troublefome, both to God and Man. The Ideas he enter-
bed.
tains of God repreſent him, as an Ill-natur'd and Moroſe, an
Envious and a Spitetul Being; Unreaſonable, Rigorous, and
hard to be pleaſed; quickly provoked, but long before he
is reconciled again; One that takes notice of our Actions,
after the fame manner that we commonly obferve thoſe of
one another; with a fort of malicious Curiofity, watchful
to find Faults, and glad to take the advantage of any Fail-
ings. All this, it is true, he does not own, nor speak it
out; but the manner of his ferving God fufficiently de-
clares, and fpeaks it for him; for that is agreeable, and ex-
actly of a piece with thefe Notions. He trembles and quakes
for fear; hath no Enjoyment of himſelf, nor any degree of
Comfort or inward Security; full of Fears and Melancholy
Diftrufts; always fancying, that he hath done too little;
and left fomewhat undone, for want of which, all the reft
will fignifie nothing. He very much queftions whether
God be fatisfied with his beft Endeavours; and in this dif
quiet he applies himself to methods of Courtship and Flat-
tery; Tries to Appeafe and Gain upon him by the length
and importunity of his Prayers; to Bribe him with Vows
and Offerings; Fancies Miracles to himself; eafily believes,
and takes upon truft the Counterfeit Pretenfions of this
kind from others; Applies every Event to his own Cafe,
and interprets thoſe that are moſt ordinary and natural, as
exprefly meant, and directed to him, by the particular and
immediate Hand of God; he catches greedily at every No-
velty; and runs after every new Pretender to Light and
Revelation. *Two infeparable Qualities of Superftitious
People (fays one) are, Excefs of Fear, and Excess of Devo-
tion. Now what in truth is all this, but to Torment one's
ſelf moſt immoderately, and at the expence of infinite
*Duo Superftitiofis propria, nimius Timor, nimius Cultus.
trouble
Chap. 5.
The Study of True Piety.
117
rouble and difquiet, to injure and affront God; to deal
with him after a moft bafe, fordid, and unworthy manner;
to ufe him, as if he were a mercenary Being, and to treat
the Majefty of Heaven and Earth, as we durft not prefume
to ufe a Man of Quality or Honour? And indeed, generally
Speaking, not only Superftition, but most other Errors
and Defects in Religion, are owing chiefly to want of right
and becoming apprehenfions of God. We debaſe and bring
him down to us; compare and judge of him by our Selves;
cloath him with our own Infirmities, and unaccountable
Humours; and then proportion and fuit our Worſhip and
Services accordingly. What horrid Prophanation and Blaf-
phemy is This?
12,
And yet, as deteftable a Vice, as dangerous a Difeafe as
This is, it is in fome meaſure Natural, and all Mankind It is Na-
have more or lefs Inclination to it. Plutarch laments the tural.
Weakness of Human Nature, in that it never keeps a due
Medium, nor ftands firm upon its feet; but is eternally
leaning and tottering to one or other Extreme. For in
truth, either it declines and degenerates into Superftition
and Vanity, and miſtaken Religion; or elſe it hardens it felf
in a Neglect of God, and a Contempt of all Religion. We
are all of us like a Silly-Jilted Husband, that is Put upon by
fome grofs Cheat of an Infamous Woman; and takes more
delight in her little ftudied Arts to cajole and bubble him,
than he finds fatisfaction with his own Virtuous Wife, who
ferves and honours him with all the genuine Modefty, and
affected Tenderneſs becoming her Character. Juft thus are
we abuſed by the large Pretences of Superftition, and prefer
it before the lefs fhowy and pompous Charms of true Re-
ligion.
13.
It is alfo exceeding frequent and common; we cannot
wonder the Vulgar fhould be infected with it, after what Common.
hath been faid of its proceeding from Weakneſs of Mind,
from Ignorance, or very miſtaken Notions of the Divine
Nature. Upon all which accounts we may well fuppofe it
is, that Women, and Children, Old Men, and Sick Per-
fons, or People ftunn'd with any violent Misfortune, or
under the Surprize and Oppreffion of fome uncommon Ac-
cident, are obferved to labour moſt under this Evil. The
fame hath been likewiſe obſerv'd by Plutarch, of rude and
unciviliz'd Countries. * The Barbarians, lays he, are naturally
*Inclinant naturâ ad Superftitionem Barbari. Plutarch in Sertorio.
1 3
difpofed
118
Book II.
Of Wisdom.
14.
difpofed to be Superftitious. Of Superftition then it is, and
not of Religion and true Piety, that what we commonly
repeat after Plato, must be understood; where he fays,
tha the Weakneſs and Cowardice of Mankind firſt brought
Religion into Practice and Efteem; and that upon this ac-
count, Children, and Women, and Old People, were moft
ant to receive Religious Impreffions, more Nice, and Scru-
puious, and more addicted to Devotion than others. This,
sy, is true of Superftition, and miftaken Devotion; but
we muſt not entertain any fuch difhonourable Thoughts
of true and perfect Religion. This is of a nobler Deſcent,
its Original is truly Divine; it is the Glory and the Ex-
cellence, not the Imperfection of Reaſon, and Nature; and
we cannot be guilty of greater Injustice to it, than by
affigning fuch wretched Caufes, for its beginning and in-
creafe, and drawing fo fcandalous a Pedigree for its Ex-
tract.
Now, befides thofe firft Seeds, and general Tendencies to
Cherished
Superftition, which are derived from Nature, and Com-
by Reafon
mon to Mankind, there are large Improvements and Addi-
and Policy,tions of this Vice, owing to Induftry and Cunning. For
many people fupport and cheriſh it in themſelves; they
give it countenance and nurfe it up in others, for the fake
of fome Convenience and Advantage to be reaped from it.
It is thus, that great Perfons and Governors, though they
know very well the Folly and Bafenefs of it, yet never con-
cern themſelves with putting a ſtop, or giving any diſtur-
bance to it; becauſe they are fatisfied, This is a proper
State-Tool, to fubdue Mens Minds, and lead them tamely
by the Nofe. For this reafon it is, that they do not only
take good care to nourish and blow up that Spark, which
Nature hath already kindled; but when they find occafion,
and upon fome preffing Emergencies, they fet their Brains
on work to forge and invent new and unheard of Follies
of this kind. This we are told was a Stratagem made uſe of
by Scipio, Sertorius, Sylla, and fome other eminent Politi-
Cians.
* Who by falfe Terrors Freeborn Souls debafe ;
And paint Religion with fo grim a Face,
That it becomes the Scourge and Plague of Human Race.
* Qui faciunt animos humiles formidine Divûm.
Depreffofque premunt ad terram.
* Nothing
I
Chap. 5.
119
The Study of True Piety.
*Nothing keeps the Multitude under ſo effectually, as Super-
Aition.
15.
But enough of this wretched People, and that bafe Su-
perftition, which, like a common Nufance, ought to be An T
detefted by that Scholar of mine, whom I am now inftru- duƐtion ta
&ting, and attempting to accomplish in the Study of Wif the defcrip
dom. Let us leave them grovelling in their Filth, and be- to true
take our felves now to the Search of true Religion and Religion.
Piety; of which I will here endeavour to give fome ftrokes,
and rude lines; which, like fo many little Rays of Light,
may be of fome ufe at leaft, and help to guide us in the
purfuit of it. Now from the former Confideracions it does,
I hope, fufficiently appear, that of the great Variety of
Perfuafions at prefent, or any poffible to be Inftituted,
Thofe teem to Challenge the Pre-eminence, and beft de-
ſerve the Character of Truth and Religion indeed, which,
without impofing any very laborious, or much external
Service upon the Body, make it their buſineſs to contract,
and call the Soul home; that employ and exalt it by pure
and heavenly Contemplations, in admiring and adoring
the Excellent Greatneſs, and Majefty incomprehenfible of
Him, who is the First Caufe of All Things; the Neceffary,
the Beſt, the Original Being; and All this, without any
nice or prefumptuous Declaration what this Being is, or
undertaking pofitively to determine and define any thing
concerning that Nature, which we cannot underſtand; or
prefcribing too peremptorily, how he ought to be Wor-
fhipped: But contenting our felves with fuch large and in-
definite acknowledgements as Thefe, That God is Good-
neſs, and Perfection it felt; infinite in all Refpects, and
altogether incomprehenfible; too vaft for Human Know-
ledge to understand, or conceive diftinctly. And thus
much the Pythagoreans, and other moft celebrated Sects of
Philofophers taught long ago. This is the Religion of
Angels, and that beft fort of Worfhippers in Spirit and
Truth, whom God feeks and loves. But among all thofe
leſs fpiritualized Pagans, who could not fatisfie themselves
with fo refined a Principle, as Inward Belief, and the Ex-
ercife of the Soul only; but would needs gratifie their
Senfes and Imagination with a viſible Object of Worship,
(which was an Error all the World almoſt was tinctured
* Nulla res multitudinem efficaciùs regit, quam Superftitio.
I 4
with.)
120
Book II.
Of Wisdom.
with.) The Ifraelites choſe a Calf; but None ſeem to have
made fo good a Choice, as thoſe who pitch'd upon the Sun
for their God: This indeed excelling all other Creatures fo
vaftly, with regard to its Magnitude and Motion, its Beau-
ty and Luftre, its wonderful Ufe and Activity, and the
many unknown Virtues and Efficacies of its Influences;
that it does certainly deferve, nay, command the admira-
tion of all the World; we cannot think too highly of it,
while we remember it is ftill but a Creature; for, look
round this whole Fabrick, and (Man excepted) your Eye
fhall diſcover nothing fo glorious, nothing equal, nay, no-
thing near, or comparable to it.
The Chriftian Religion preferves a due Temper between
thefe Extremes, and by devoting both Body and Soul to
God, and accommodating it felf to all Conditions and Ca-
pacities of Men, hath mixed the Infenfible and Internal
Worſhip, with that which is Senfible and External. Yet
fo, that the moit perfect and Spiritual Perfons employ
themſelves chiefly in the former, and the weak and leſs
exalted are taken up with that which is inviſible and po-
pular.
16. Religion confills in the Knowledge of God, and of our
Some de- Selves. For This is a Relative Duty, and theſe are the
fcriptions two Terms of that Relation. Its bufinefs is to magnifie
of Religion. God, and fet him as High; and to humble Man, and lay
17:
Him as low, as poffibly we can. To fubdue and beat him
down, as a loft worthless Wretch; and when this is once
done, then to furnish him with helps and means of raifing
himself up again; to make him duly fenfible of his own Im-
potence and Mifery, how Little, how meer a Nothing he
is; that fo he may caft away all Confidence in himſelf, and
place and feek his Hope, his Comfort, his Happiness, his
All, in God alone.
That which Religion is chiefly concerned in, is the bind-
ing us faft to the Author and Source of all Good; the graft-
ing us afreſh, and confolidating Man to his firſt Cauſe, like
Branches or Suckers into their proper Root. For fo long
as Man continues firm and fixt in this Union, ſo long he
preferves the Perfection of his Nature; but on the contrary,
when once he falls off, and is feparated from it, all his Vi-
gor and Powers are dried up and gone, and he immediately
withers and dies away.
The
Chap. 5.
The Study of True Piety.
121
18.
The End and Effect of Religion is faithfully and truly
to render their Dues, both to God and Man; that is to lay,
All the Honour and Glory to God; and all the Gain and
Advantage to Man. For theſe two comprehend under them
all manner of Good whatfoever. The Profit or Gain, which
is a real Amendment and bettering of our Perfons and Con
ditions, is an effential and internal Benefit; and This be-
longs to Man, who is of himfelf, and without this, a Crea-
ture Impotent and Empty; Indigent and Neceffitous;
and Miferable in all refpects: The Glory is not fo much an
Advantage as an Ornament, an Additional and External
Grace; and This belongs to God only; for he is the Ful-
neſs and Perfection of all Good; fo abfolute and compleat,
that nothing can be added to his Effential Happiness; and
therefore Benefit is a thing he cannot receive. And thus, if
you pleaſe, you may underſtand that Angelick Hymn;
Glory to God in the Highest, and on Earth Peace, and Favour Luke ii.
towards Men.
14.
19.
I.
Thus much being premifed in general, the particular
Steps or Directions in this matter, muſt be thefe that fol- Piety ex-
low: Firft, It is neceffary that we apply our felves to plained.
ſtudy, and in fuch a meaſure as we are capable, to know
God. For our Knowledge of Things is the Foundation To know
and the Standard of the Honour we have for them. The God.
first thing then that we ought to be convinced and fully
perfuaded of upon this Occafion, is His Exiſtence; then,
That He created the World, and that all other Beings what-
foever are the Products of His Power, and Goodneſs, and
Wiſdom: That by theſe fame Attributes He governs this
Univerſe of His own making: That His careful Providence
watches over all Things, and even the leaſt and moſt in-
confiderable Events do not eſcape His Obfervation: That
whatſoever His Difpenfations to Us are, they are all for
our Good; and that all our Evil comes from our felves
alone. For, if we ſhould account thofe Accidents, which
God appoints for us, to be Evils, this were to be guilty of
great Prophanation, and to Blaſpheme againſt his Govern-
ment; this were to tear up the very Foundations of all
Piety and Religion; becauſe Nature teaches us to Honour
and Love our Benefactors; but begets Hatred and Averfion
to them that deal unkindly by us, and do us mifchief. Our
Duty therefore is to get a right Notion of God's dealings
toward us; to refolve, that we will obey Him at any rate;
to
122
Book II.
of Wisdom.
bim.
to receive all that comes from his hand, with Meekneſs and
Contentation; to commit our felves to his Protection and
Care, and to fubmit all we are, and all we have, to his di-
rection and wife difpofal.
The next Duty, which follows upon our Knowing God,
To Honour and which indeed refults moit naturally from it, is the Ho-
nouring him. And the best, the moft becoming, and moſt
Religious Honour we can pay him, confifts, First of all, In
raifing our Souls far above any Carnal, Earthly, or Cor-
ruptible Imagination; and then exerciting our felves in the
Contemplation of the Divine Nature, by all the pureſt, the
nobleft, the holiest and most reverent Conceptions that can
be. When we have adorned and reprefented this most ex-
cellent Being to our felves, in all the most magnificent
Ideas; when we have given him the moſt glorious Names,
and fùng forth his Praifes in the moſt excellent manner that
our Mind can poffibly devife, or ſtrain it felf up to; we are
ftill with all Humility to acknowledge, that in all this we
have not done, or offered to his Majefty, any thing fuitable
to his own Excellency, or in it ſelf worthy his Acceptance;
and to poflefs our felves with yet more awful and refpect-
ful Ideas of him, by the profoundeſt Senfe of our own Im-
perfections; That it is not in the power of Human Nature
to conceive any thing better; though we plainly fee, that
our molt exalted Thoughts ferve not fo much to fhew us
his Glory, as to reproach us with our own Weaknefs and
Defects. For God is the laſt and higheſt Flight, which our
Imagination is able to make, when it would foar up to-
wards abfolute Perfection; and in afpiring to this Idea, e-
very Man lets loofe his Mind, and enlarges his Notions ac-
cording to his own Capacity; or rather indeed, God is in-
finitely greater and higher than all the boldeft and braveft
Flights of poor feeble Man; a Perfection more exquiſite,
more bright, than the Dim Eye of Mortals can receive the
Luftre of, or the moft towring Imagination make any ap-
proach to.
20.
We muft alfo ferve this God Sincerely, in Spirit, and
Fo Serve from the Heart; for this is a fort of Service, which is moſt
bim with agreeable to his Nature. God himself is a Spirit, and they
our Spirit. that worship him, must worship him in Spirit and Truth, fays
Joh.iv.24. he, who beft knew both what he was, and what he expects
from us. This Argument the very Heathens could enforce
for Inward Purity and a Sanctified Mind *. This he will
* Si Deus eft apimus, fit purâ mente colendus.
not
Chap. 5.
123
The Study of True Picty.
not only accept, but it is what he ſeems defirous of, and
hath declared will be exceeding welcome and delightful:
The Father feeketh fuch to worship him. The Offering of a V. 23.
fweet-fmelling Savour, and what he values indeed, is That
of a clean, free, and humble Spirit, (The Mind is a Sacri-
fice to God, fays Seneca;) an unfpotted Soul, and an inno-
cent Life. And thus others; * He that brings the best Heart
worships God beft. The moft Religious Adoration is to imitate
the Perfections of Him we adore; The only way of ferving God
is not to be an ill Man. The truly Wite Man is a True Frieft
of the most High God: His Mind is God's Temple, and
the Houſe where his Honour dwelleth: His Soul is God's
Image, a Ray or Reflection of that Brightneſs and Glory
above: His Affections and Appetites, like fo many Oblati-
ons, are all confecrated, and entirely devoted to his uſe and
fervice: And his great, his daily, his moſt folemn Sacrifice,
is to imitate, and ferve, and obey him. You ſee how dif-
ferent this is from that abfurd Notion of thofe People, who
make Religion confiit in Giving to God. Alas! what can
We give to Him? All is his own already; and the moſt
we can poffibly do, is but to reſtore and pay back what his
Bounty hath beftowed upon us. But we are wretchedly
miftaken, if we imagine it poffible for God to receive any
Addition, or be enriched from Men; No, he is above all
That; Our buſineſs muſt be to ask of Him, to implore his
Favour and Affiftance for our Wants and Weakneffes: It is
the Character of the Great to give, and of the Poor and
Mean to ask; And therefore we may eafily difcern which
of theſe two parts belongs to an Infinite Almighty God,
and which to wretched indigent Mortals. It is more bleſſed Acts xx,
to give than to receive: And however he may graciouſly con- 35.
defcend to interpret thofe Works of Mercy done for his fake,
yet in the way of Sacrifice and Worſhip of himſelf, it is a
Prodigy of Vanity that many have been guilty of, to think
themſelves in a Condition of Giving to Him, from whoſe
liberal Hand alone it is, that they receive their own Subfi-
ftence.
21.
But though the Mind be that which we are principally
oblig'd to offer, and God is beft pleafed to be ferved with; With our
yet is not the External Worſhip and Service of the Body, Body.
* Optimus Animus pulcherrimus Dei Cultus.
Cultus imitari. Unicus Dei Cultus non effe malum.
Triſm.
Religiofiffimus
Lallant. Merc.
by
124
Book II.
Of Wisdom.
22.
The de-
by any means to be neglected or difdained by us.
monftrations of Reverence exprefs'd by This Part, and par-
ticularly in his Publick Worship, are by no means contem-
ptible in his fight. He efteems and expects thefe from us;
that we ſhould appear in the Aflemblies of his Servants;
that we ſhould affift and bear a part with our Brethren in
what is done there; that we ſhould obferve and conform
to thofe Ceremonies, which either the Laws have enjoin'd,
or Cuſtom hath made common; And that all this be done
with Moderation and Temper; without Vanity or Affecta-
tion, without Hypocrifie or Ambition, without Luxury or
Avarice; conftantly poffeffing our felves with this Reflecti-
on; that God expects to be ferved with the Spirit, and all
thefe outward Services are more upon our own account
than His; that they are decent fignifications of our Reve-
rence and Zeal, marks of Unity, and tend to the Edification
of our Brethren, the enflaming their Devotion, and encou-
raging them by good Examples; and that they are very
Reaſonable and Decent upon thefe accounts, though they
regard Comelineſs and Cuſtoms only, and are not the Ef
fentials of Worship; nor of the very Subftance of Religion;
but Ornaments and Convenient Helps to it.
The Vows and Prayers we make to God, muſt all of
By Prayer. them be regulated by, and fubject to his own good Plea-
fure. We ſhould never defire, we must never ask any
thing, but only with fubmiffion to his wifer Appoint-
ments; and every Request must be attended with that ne-
ceffary Refervation, Thy Will be done. To ask any thing
contrary to the order and Methods of his Providence, is as
if we ſhould attempt to bribe the Judge of all the Earth,
and divert this univerfal Governor from his Rules of Juftice
and Judgment: To imagine that God is to be courted or
flattered into Compliance, that Prefents and Promifes can
win him over; is to Affront him: God cares not for our
Riches, for the whole World is His, and all that is therein. He
demands not any Gifts at Our Hands; for, ftrictly speak-
ing, we have nothing to give. For All is His, and he only
requires, that we ſhould walk worthy of thoſe which our
felves have fo largely received from Him; He does not ex-
pect we ſhould Preſent him, but that we fhould make
known our Wants with Faith and Humility, and receive
our Supplies with Modefty and Thankfulneſs. And by fuch
Requests he thinks himſelf honoured. But even in theſe we
muit be much refigned. For Us to prefcribe to His Wif
*
dom,
Chap. 5.
The Study of True Piety.
125
dom, to be too peremptory and particular in our Requests;
to inform Him what is fit for us, or eager and importunate,
for what we are fond of, is a breach of that Deference and
Refignation we owe to God; and it is often of ill Confe-
quence to our felves; it expofes Men to the Inconvenience
of Midas in the Fable, and ruins them at their own in-
ftance. The wifeft, as well as the most becoming Style,
for all our Addreffes to the Throne of Grace, is, That he
would act with us according to his own Wildom and
Goodness; and always do and give thofe things, which are
most pleafing to Him, and which He knows best and most
expedient for Us.
In a word, All our Thoughts, our Words, our Behavi-
our, and whole Communion with God fhould be managed,
even in our greatest Privacy, with the fame Decency and
Reverence, as if all the World were by and faw them; and
all our Converfation with Men fhould be managed with
that Sincerity, which becomes thofe, who remember that
God fees, and is confcious to every thing we do, and can-
not be impofed upon, though our Brethren may.
his Name,
The making bold with God's moft Holy Name, is a
23.
Great and Horrible violation of that profound Honour and A Reve
Refpect we owe to him; And thofe People are exceedingly rent use of
to blame, who take it into their Mouths lightly, and pro-
mifcuouſly, and mingle it with every Sentence they speak,
and every thing they do. Of this Nature are all thoſe Ex-
clamations of Paffion, or Wonder, or Surpriſe; all thoſe
vain and cuſtomary Oaths, which we fo frequently hear,
and find habitual; all thofe mentionings of God, by Men
who do not ſo much as think of Him, or know that they
do it; and to be fhort, All thofe hafty and trifling forms of
Speech wherein God is called upon irreverently and by the
by; for No reaſon at all; or for Such as is not important
enough to juſtifie fuch an Invocation. For we ſhould by all
means take care of being familiar or faucy with fo Auguſt a
Majeſty; we ſhould name him but feldom; and when we
do, with great Seriouſneſs and Gravity; with Modeſty and
Humility, with Reverence and Fear. We ſhould never
fpeak of Him or His doings, but with all poffible Submiffi-
on and Caution; and efpecially, we ſhould never take up-
on us to judge or pafs fentence upon any of His Actions,
but conclude, that whatever he does, is Juft, and Good,
and fitteft to be done,
And
126
Book II.
Of Wisdom.
24.
And thus you have fuch a compendious Account of Pie-
Conclufion. ty, as I thought neceffary for this place, I only add, that
This Virtue ought to be had in the greateſt Efteem and
Veneration; and that Men fhould make it their Conftant
Care and Buſineſs, as well as Entertainment and Delight,
thus to be continually exercifed in the Contemplation of
Almighty God; with Freedom and Chearfulneſs, and Fi-
lial Reverence and Affection; for This is Religion; And
not with a Mind terrified and troubled, and haunted with
ghaſtly and affrighting Idea's of him, which is the Vice and
the Torment of the Superftitious. As to the particular
Points both of Faith and Practice, the Chriftian Doctrine
is to be our Rule: For this is the Trueft, the Nobleft, the
moft Refined and Spiritual, and beft accommodated to the
Glory of God, the Comfort and Safety of our own Souls,
and the general Good of Mankind. And therefore here we
muft fix, and to this we muſt ſtick; And amidſt the unhappy
Differences of thefe feveral Contending Parties, who all
profefs to follow this Rule, the Conftant Authority, and
the concurring Senfe and univerfal Agreement of the Church
in all Ages and Parts of the Chriftian World, is to be our
Meaſure. This is an Authority fo venerable, that it requires
our Submiffion with Meeknefs and much Deference. Here
we muſt fix; and to This we must refer the Refolution of
our Doubts. At leaſt All that are of a modeft and peace-
able Spirit will forbear the being factious and troublefome,
and not diſturb the Quiet and Order of their Brethren, by
ftarting any Novelty, or engaging in behalf of any Private
and Singular Opinions. And this they are obliged in
Duty and Confcience to do, upon the account of the Rea-
fons laid down by me at large in the first and laft Chapters.
of my Third Truth; which places alone are fufficient to fa-
tisfie thofe Readers, who either have not the opportunity,
or will not give themſelves the trouble of perufing the
whole Book.
25.
Piety and
Probity
muſt go to
gether.
One neceffary Caution there is yet behind, and he who
makes any pretenfions to Wiſdom, muft by all means at-
tend to it; which is, That he do not feparate the Piety
ſpoken of in this Chapter, from that Probity and Integrity
treated of before; and fo imagining, that One of theſe is
fufficient for his purpoſe, be at no pains to qualifie himſelf
with the Other; and as careful muft he be too, not to
confound and jumble theſe two together, as if they were
but two Names for one and the fame thing. For in truth,
Piety
Chap. 5.
127
The Study of True Piety.
Piety and Probity, Devotion and Conſcience, are diftinct
in their very Nature, are derived from different Cauſes,
and proceed upon different Motives and Refpects. I defire
indeed, that they may go hand in hand, and be both united
in the Perfon, whom at prefent I am forming into Wif
dom; and moſt certain it is, that Either of them with-
out the Other, is not, cannot be perfect. But still they
muft both meet, and both continue diftinct; and though
we would join, yet we must take care not to confound
them. And Thefe are two Precipices, which must be di-
ligently avoided; and few indeed keep clear of them; for
either they feparate Religion and common Honeſty, fo as
to fatisfie themſelves with one of them alone; or elfe they
jumble Godliness and Morality together, fo as to make
them all one, or at least to reprefent them, as exactly of
the fame Species, and Effects of the fame Cominon Prin-
ciple.
26.
The Perfons under the former Error, which feparate
theſe Two, and content themſelves with One of them fing- Piety with-
ly, are of two forts: For fome devote themfelves entirely out Probity
to the Worſhip and Service of God, fpend all their Time
and Pains, in Praying, and Hearing, and other Holy Or-
dinances; and place all Religion in Thefe; but as for Vir-
tue, and ftrict Honefty in their Dealings, Sincerity, and
Charity, and the like, and in a word, living in agreement
to their Prayers, and practifing what they hear and read,
they have no reliſh or regard for Theſe things, nor make
any account of them at all. This is a Vice taken notice of,
as Epidemical, and in a manner Natural to the People of
the Jews (who were above all Mankind addicted to Superfti-
tion, and upon that account fcandalous and deteftable to
all the World betides;) and among them the Scribes and
Pharifees in a yet more intamous degree. The Prophets ex-
claim against it loudly, and afterwards their own Melfiah
reproaches them with it perpetually. He expofes that Matt. xxi.
villanous Hypocrifie, which made their Temple a Den of
Thieves; which exalted their Ceremonies and outward Ob-
fervances, to the prejudice of inward and ſubſtantial Holi-
nefs; which made a Confcience of Traditions, that they
might, under that pretence, get a convenient Cloak and
Excute for the most unnatural Barbarities; which Tithed
Mint, and Anife, and Cummin, but over-look'd Judgment,
and Righteouſneſs, and Fidelity: In one word, They were
fo over-run, fo extravagantly conceited in the matter of
external
XV.
xxiii.
128.
Book II.
Of Wisdom.
27.
external Devotion, and ceremonious Obfervances; that,
provided they were punctual in Theſe, they fancied them-
felves difcharged of all Other Duties; nay, they took oc-
cafion from thence to harden their Hearts, and thought
This would atone for other Faults, and give them a Pri-
vilege of being wicked. This is a fort of Female and Vul-
gar Piety, and vaft numbers are tainted with it every
where, at this very day; they lay out all their Diligence
and Care upon thofe little Exerciſes of outward Devotion;
for Little fure they are, as They ufe them, who never carry
the Effects of them home to their Lives and Confciences;
but Pray, and Read, and frequent the Church, and Ordi-
nances, and are not one whit the better Men for doing fo.
This gave occafion to that Proverb, A Saint at Church, and
a Devil at Home. They lend their hand, and their out-
fide to God, pay Him all the demonftrations of Reverence
and Refpect; And a fair Outfide it is; but all This, as our
Lord told the Pharifees, is but a whited Wall, and a whited
Sepulchre; This people honoureth me with their Lips, but their
Heart is far from me. Nay, they do not only neglect the
Practice of other Duties, and take no pains to be all of a
piece; but their very Holiness it felf is from a wicked De-
fign; they make this Piety a Cover for greater Impieties;
alledge, and depend upon their Devotions, firft to give them
Credit in the World, and greater Opportunities to deceive
under the Mask of fo much Sanctity; and then for the ex-
tenuating or making a compenſation for their Vices, and
finful Liberties.
Others there are, who run into a diſtant, and quite con-
trary Extreme: They lay fo great Stress upon Virtue and
Moral Honefty, as to value nothing elfe; and make Reli-
gion and Piety, ftrictly fo called, no part of their Con-
cern. This is a Fault obfervable in ſome of the Philofo-
phers; and may be obferved very commonly in People
of Atheiſtical Principles. And furely, it is the proper
Fruit of fuch a Corrupt Tree; for, that Men fhould be-
lieve God and his Revelations; that they ſhould call
Themſelves Chriſtians, and yet be of opinion, that we are
excufed from all the Acknowledgments, and Marks of
Homage due, and paid to God, in our Faith and Worship,
and That Branch of our Duty, which is properly diſtin-
guifhed by the Title of Godliness, is very inconfiftent, and
unaccountable.
Theſe
Chap. 5.
129
The Study of True Piety.
Theſe are the two Vicious Extremes; whether of the
Two is the more or lefs fo, I fhall not at prefent take upon
me to determine; nor will I difpute, whether Religion, or
Morality, will ftand a Man in greater ftead. Thus much
only give me leave to add, by way of Compariſon, as to
Three Confiderations; which is, that the Former, as de-
ſcribed in the laft Paragraph, and practifed by the Jews, is
without difpute, by much the eafier, the more pompous,
and more incident to weak and vulgar Souls. The Latter
muſt be allowed infinitely more difficult and laborious; it
makes leſs Noiſe and Oftentation in the World, and is
more proper to Brave, Refolute, and Generous Minds, for
the former Reafons; as being more fubftantial, and of a
larger compaſs, meeting with great oppofition, and having
lefs to feed Mens Vanity with.
28.
My buſineſs is next with a Second Sort of Men, who con-
found and fpoil all, for want of a juft Diftinction, but per- Against
plex thefe Two, and the Grace of God; and jumble all the that
confound
together. Theſe in truth are defective in all Three. When these two.
you come to examine the matter ftrictly, they will be
found to have neither true Religion, nor true Moral Ho-
neſty, nor true Grace at the bottom; but by the Figure
and all the outward appearances they make, they very
much reſemble the Perfons mention'd before, who are fo
immoderately zealous for Religion, that they have little or
no concern for any thing, befides; marvellously fatisfied
with Themſelves, and merciless Cenfurers of all the World
befides. And theſe are the Men, that make all manner of
Probity and Good Actions to be a confequent and attendant
upon Religion; wholly to depend upon, and entirely to
be devoted to it; and fo they acknowledge no fuch thing
as Principles of Natural Juftice, or Probity of Mind, any
otherwife than they are derived from, and moved by the
Springs of Confiderations purely Religious. Now the
Matter is far otherwife; for Religion is not only after it in
Time, but more limited and particular in its Extent. This
is a diftinct Virtue, and not the Comprehenfion and Sum
of all Virtues; and, as the Inftances of Pharisees and Hy-
pocrites here prove, may fubfift without Them, or that ge-
neral good Difpofition of Mind, which we call Probity:
And fo again may They be independent of Religion, as the
Examples of Philofophers, and good Moral Heathens (who
we cannot fay had ever any Religion properly fo called)
fhew on the other hand. This is alfo, according to the
K
common
130
Book II.
Of Wisdom.
common Schemes of Theology, a Moral Virtue, a Branch
of Juftice, which we know is one of the Four Cardinal
Virtues, and teaches us to give to All their Due; according
to their Quality, and refpective Claims. Now God being
Supreme, the Maker and Mafter of the Univerſe, we are
bound to pay him the most profound Honour, the most
humble Obedience, the most punctual and diligent Service.
This now is properly Religion, and confequently it is a
Divifion under the General Topick of Jultice. Again,
Thefe Perfons, as they miſtake the Nature, fo do they like-
wife invert the Order of Things; for they make Religion
antecedent to Probity: But how can this be, fince, as the
Apoftle fays, Faith cometh by Hearing, and Hearing by the
Word of God; how, I fay, can That which is the Effect of
Revelation and Inftruction, be the Caufe of a Thing origi-
nally rooted in Nature, born with us, and infeparable from
us? For fuch is that Law and Light of God, kindled in
every Man's Breaft, and interwoven with the Conftitution
of the whole Species. This therefore is plainly diſturbing
the true Order of theſe matters; and turning them out of
all method. They would have a Man Virtuous and entirely
Good, merely for the Profpect of Heaven to allure, or the
Terrors of Hell to affright and awe him into his Duty.
But methinks thoſe Expreffions carry a very ill found, and
ſpeak a mean and vulgar Virtue: If the Fear of the Divine
Vengeance and Everlafting Damnation did not reftrain
me, I would do thus or thus. O pitiful cowardly Wretch !
what Senfe, what Notion haft thou of thy Duty? what
Inclinations doft thou cherish all this while? what Motives
dost thou act upon? what Thanks doft thou deſerve for
all that is done upon fuch conſtraint and againſt thy own
Will? Thou art not wicked, becauſe thou dareft not be fo
for fear of the Rod. Now I would have thee fo perfect, as
not to want the Courage but the Inclination to do amifs
I would have thee fo refolutely good, as not to commit the
leaft Evil, though thou wert fure never to be chidden,
never to be called to an account for it. Thou playeſt the
part of a Good Man, that thou may'ft be thanked and re-
warded for thy pains; I would have thee be really ſo, with-
out any prospect of Hire or Gain, nay, though none but
thy felf ſhould ever be confcious of thy Virtue. I would
have thee to, becauſe the Laws and Dictates of Nature and
Reafon direct and command thee to be fo. (For Nature
and Reaſon in this cafe are but another word for God;
and
Chap. 5. The Study of True Piety.
131
and Thefe Principles, and That Light, and the Original
Diftinctions of Good and Evil are his Will and his Laws
iffued in a different manner.) Becauſe the Order and Good
Government of the World, whereof thou art a part, re-
quire this at thy hands; becauſe thou canst not conſent to
be otherwife, without acting against thy felf, in contra-
diction to thy Being, to thy Intereft, to the end of thy Crea-
tion; And when thou hast thus fatisfied thy Duty, and act-
ed upon theſe Motives, never be folicitous for the Event;
but perfevere in Virtue, in defpight of any Sufferings or
Dangers that may threaten thee.
When I urge This as the beſt Principle of doing well, I
do not wholly difallow all others, nor utterly condemn that
Probity required and cheriſh'd by the external Motives of
Recompence and Puniſhment, as if Theſe were unlawful
to be proceeded upon. Doubtlefs they have their Ufe and
Efficacy; are very proper for the reducing of Ill Men, who
muſt be treated in a more flavish and mercenary way; and
the Foundations thus laid at first come frequently to noble
Improvements. But ftill I call this a poorer and meaner
Principle, and would have my Wife Man afpire to fome-
thing Sublimer, and more worthy his Character. For This
requires a brighter, ftronger, and more generous Probity,
than the Common Sort of Mankind may be allowed to take
up with. And even Divines have generally repreſented
ſuch a Piety as Servile, Imperfect; accommodated to the
weaker and more ignorant, and fitter for Babes and Begin-
ners, than for Strong and Mafterly Chriftians. This farther
is very certain, that the Probity wholly depending upon a
Spirit of Zeal and Religion; and having no regard to the
Principles of Natural Light; befides that it must needs be
accidental and unequal in its Operations, and want that
Evenneſs and Conftancy which was there largely fhewn to
be one of its Properties; I add, that This is a very dange-
rous Principle, and does frequently produce horrid and
fcandalous Effects; for it makes all the Rules of Common
Honeſty fubfervient to Zeal for Religion; and opens a
Door for all thofe execrable Villanies, which the dear-
bought experience of all Ages hath too fenfibly convinced
us, are capable of being committed under the tair Shew and
Colour of Piety. And Theſe are really fo dreadful and de-
teftable, that we have reason to question, whether any
other occafion or pretence in the World have done more
mifchief, than thoie talle but fpecious Proteffions of Reli-
K 2
gion,
132
Of Wisdom.
Book II.
gion. The Caufe and Honour of God is indeed the great-
eft, the nobleft, and moft worthy our Zeal; and if it were
not all this in its own nature, the abufe of it could never
be fo fatal as it is. For Brave and Valuable Things only
are fubjects for Hypocrifie; and what is little and defpi-
cable, as the right ufe of it does no great good, to the per-
verting it to wrong purpoſes can do no mighty harm. It
is not therefore any Difparagement to Religion, but the
confefs'd Excellency of it above any other Subject whatfo-
ever, that the Corruption and falfe Pretences of it are fo
pernicious; Were it lefs good, the abufe of it muſt have
been lefs evil.
* Such Devilish Acts Religion could perfuade
If you shall start at thefe bold Truths, and fly
Such Lines as Maxims of Impiety,
Confider that Religion did, and will,
Contrive, promote, and act the greatest Ill.
Creech.
To lay afide all manner of Affection and Common Hu-
manity for all Sects and Parties but our own; To look
with Scorn and Indignation upon them, as if every Man,
of a different Perfuafion from our felves were perfect Brutes
and Monſters; To ſuppoſe our ſelves difparaged and defiled
with their Company and Converſation; Theſe are ſome of
the mildeſt and moſt moderate Principles and Actions of ſuch
furious Zealots. He that profeffes himſelf a good and an
honeſt Man merely for the Check and Reſtraints which Reli-
gious Fears have upon him; and hath no other motives of
Virtue, no fcruples of doing ill, but fuch as depend upon
Revealed Promiſes and Threatnings, is a Man of lefs noble
Principles, more hardly to be trufted, and lefs to be eſteem-
ed or admired. I will not call fuch a Man wickeder; but
fure there is more danger in him, than if he had no Virtue
nor Religion neither. Such People would tempt one to
think that Religion whets their Paffions, and enflames
* Tantum Religio potuit fuadere malorum--
Illud in his rebus vereor ne forte rearis
Impia te Rationis inire elementa, viamque
Endogredi fceleris. Quod contrà fæpius olim
Religio perperit feclerofa atque impià facta.
Lucret. Lib. I.
them
Chap. 5.
The Study of True Piety.
133
them with Pretences of Zeal, as it did the Jews of old;
Whosoever killeth you, ſhall think that he doth God Service. John
Not that I mean, by all This to caft the leaft Afperfion xvi. 2.
upon Religion, as if It taught, or warranted, or counte-
nanced any kind of Evil (as fome who from hence take
occafion to argue and rail at Religion in general, would
pretend; For this is not to fhew their Reafon, but to betray
their extreme Folly, or extreme Malice) The falfeft and
moft abfurd of all Perfuafions that ever were, will not own
any fuch Intention. But the bottom of all this Mifchief
feems to lie here; That fuch Men have no taſte or fenfe,
no Idea or diſtinct Notion of Sincerity and Honeſty, but
merely as it retains to Religion, and is entirely in its fer-
vice and devotion; and withal they know no other Defini-
tion of a Good Man, but One who is extremely diligent
and warm in the propagating and promoting the Religion
himſelf profeffes; From which two Iniaginations joined
together, they eafily and naturally flide into a Third; and
preſently perfuade themfelves, that any the blackeft and
moft barbarous Enormities, Treachery and Treafon, Sedi-
tions and Murthers, are not only lawful and allowable,
when ſheltered under the Colour of Sanctity, and the pro-
tection of a Zeal for the advancement of one's Religion;
but they are even Sanctified by this pretence; fo far from
deferving Punishment or Reproach, that they commence
Commendable and Meritorious; and think nothing leſs
than a Canonization their due, if their own Party and Per-
fuafion reap any advantage, or their Adverfaries fuffer any
damage or defeat from them. Thus the Jews, we read,
were most unnatural and barbarous to their Parents; un-
juſt to their Neighbours; they neither Lent nor Gave to
thoſe in want; and were fo far from contributing towards
fupplying the Neceffities of the Poor, that they refuſed to
pay their own juit Debts; and all this because they con-
tributed to the Temple; Corban was thought an anfwer Matth. xv.
fufficient to stop the mouths of all the World, and He that St. Hier.
could make this reply, look'd upon himfelf discharged
from all Duties and Demands whatfoever. Let Parents
ftarve, or Creditors be cheated, yet all was well, fo long as
the Money that ſhould have paid the one, and fed the other,
was devoted to pious Uſes.
29.
And now, to conclude what I have to lay upon this
Subject, I will fhew you very briefly, how I would have Conclusion.
my wife Man qualified, with regard to Piety and Probity,
K 3
which
134
Of Wisdom.
Book II.
which is in one word by a ſtrict union, and infeparable al-
liance of them both; and that in fuch a manner, that, like
Perfons in a conjugal State, each fhould fubfift and be able
to act upon its own natural and proper Strength, but yet
neither of them fhould ever part, or be deftitute of the o-
ther. And then to make the Union compleat, and the Vir-
tue as Chriftian and Noble as it is capable of being, I defire
that both the Former Qualifications may be crowned with
the Grace of God, which, as I have obferved before, he is
not sparing in to Them who do their utmoft, but will be
fure to give his Holy Spirit fufficiently and liberally to all
Them that fincerely and devoutly ask Him.
I.
CHAP. VI.
Of a Due Regulation of a Mans Pleafures and
Defires.
NE very confiderable effect of Wiſdom, is the Teach-
ing and Qualifying a Man, to be moderate in all his
Pleaſures, and attain a perfect Maſtery over his De-
fires. For, as for renouncing all our Pleafures, and utterly
extinguishing all Inclination, I am to far from expecting
any fuch thing in that Pattern of Wiſdom I am now en-
deavouring to form; that I look upon This, not only as a
fantastical and extravagant, but, which is a great deal
worſe, I verily believe it to be a vicious and an unnatural No-
tion. The first thing therefore requifite to be done at pre-
fent, is to confute that Opinion, which abfolutely condemns.
and would fain exterminate all Pleafures; and then, after
the vindication of the thing in general, to lay down fome
directions, how Men ought to govern themfelves in the Ufe
and Enjoyment of them.
There is fcarce any Opinion more fpecious and plauſible,
Of the Con- more admired by the generality of Mankind, and more af
tempt of fected by thofe who pretend to be, and would fain paſs for
the World. the beſt and moſt knowing part of them, than the Con-
tempt of the World. No Man fets up for extraordinary
Wiſdom and Sanctity, but One of his folemn and moſt
pompous Profeffions, is the Neglecting and abfolutely De-
fpifing all forts of Pleaſure; a perfect Difregard of the Bo-
dy,
1
Chap. 6. Of Regulating our Pleaſures, &c.
135
dy, an Abſtraction of the Mind, and retiring within him-
felf; ſo as to cut off all correfpondence with the World
and the Body; raifing and refining his Mind by the Con-
templation of noble and fublime Subjects; and thus contri-
ving, that his life fhall pass away in a State of Infenfibility;
without fo much as ever defcending to tafte, or take notice
of its Enjoyments. And indeed, the common expreffion of
Mens paffing away their Time is in a peculiar manner appli-
cable to thefe Perfons above any others: For they have a
Notion, that the beſt Uſe Life can poffibly be put to, is to
let it flide over without Obfervation; to deceive the Time,
and ſteal from the World, as it Living were a moſt mifera-
ble Hardſhip, full of unavoidable Mifchiefs; and a Penance
fo burdenfome and tedious, that He only is happy, who
can make his efcape from it. Thus thefe great Sages dodge,
and run away from the World; they do not only bring the
common methods of Living into Sufpicion, and caft an O-
dium upon the Recreations and Entertainments, and inno-
cent Liberties in common ufe; but they even proclaim War
upon the Neceffities of Nature; and profefs an Averfion to
thofe very things, which God in his Wifdom hath feafon'd
with Pleaſure, on purpoſe to recommend the Ufe of them
to us. They never come in the way of theſe, but with Re-
luctance, and are rather dragged, than move willingly;
they keep their Mind ſtill in exercife and employment upon
fomewhat elfe, and are abſent in thought all the while; In
fhort, If you will believe the mighty boafts they make,
and all the mortified account they give of themfelves, Their
whole Life is a Toil and a Burthen; Death is the only
Eafe and Solace they propofe to themfelves. And that un-
natural Sentence is ever in their mouths, That they do
indeed bear and can be content to Live, but if they might
follow their own Inclinations, the thing they wish, and
would much rather chufe, is to Die.
*
2.
But it will be no hard matter to take off all the feeming
Virtue of this Opinion, and to blaſt the Glories and Com- This Opini-
mendations it pretends to. For when we come to a cloſe on diſappro-
and impartial Confideration of the matter, The Unreafo- ved.
nableneſs, the great Wickedness indeed, of fuch a Contempt
diſcovers it ſelf in ſeveral Inftances. For, First of all, if
we confult Nature, and attend to the Condition and De-
fign of our Creation, Reaſon will teach us, that nothing is
* Vitam habere in Patientiâ, mortem in Defiderio.
K 4
more
136
Book II.
Of Wisdom.
more Graceful, no. Duty more Obligatory, than the confi-
dering and maintaining the Character affign'd to us; that
is in plain English, the Learning to live here, in all respects,
as becomes Men. It is in truth a very difficult Study, but
withal a most divine Accompliſhment, to know how to
Enjoy and Ule the Being God hath given us, as he intend-
ed we ſhould do: To obferve the Common Model of Na-
ture, and then the particular Circumftances and Qualifica-
tions of our own State and Cafe: And ſo to adjuſt and pro-
portion our behaviour to the firft of thefe, as at the fame
time to be guilty of nothing forein to our private Conditi
on, or any way difagreeable to the part we are to play up-
on this Common Theatre. We are to follow and to act
what is given us, but not to invent and make a new part
of our own Head. But now thefe Extravagant Singulari-
ties, Thefe Studied and Artificial Effays and Overtures,
Thefe ways of living befide the common road, are all of
them Sallies of Mens own Folly, and Paffion, and imperti-
nent Additions of fuch, as, becauſe they do not understand
their part, miſtake and overdo it. They are the Diſeaſes
and Frenzies of the Soul, that put Men quite befide their
Senfes. They Spiritualize themſelves, only to be more re-
fined Fools; and while they affect the Perfection of Angels,
degenerate into the Stupidity of Brutes. It was wifely faid
by him in the Comedy, Home fum, humani à me nihil alie-
num puto; which with refpect to our prefent Subject is, I
my telf am a Man; and therefore muft think nothing that
is Human, unworthy my concern. For this is the very
State of our Cafe. Man is a compounded Being; a Crea-
ture confifting of Soul and Body both; and it is by no
means commendable to maim Nature and take the Building
to pieces, by curting off this Fleſhy Tabernacle. God hath
United, and as it were Married theſe Two together, by all
the Ties of Nature, and the moft tender intimate Affecti-
on; and how impious an Undertaking is it for Us to create
Jealoufies and Diſlikes, to drive things to Separation and
Divorce, and thus to put afunder thofe whom God hath
joined together? Quite contrary we fhould rather tye
this Knot fafter, by all the good Offices and mutual Affi-
ftances they are capable of to one another. For indeed,
they are well contrived for fuch reciprocal Services. The
Body of it felf is heavy and ſtupid, and therefore the Soul
fhould animate, and awaken, and render it Vigorous and
Active. The Spirit of it felf is light and airy, and often-
times
Chap. 6. Of Regulating our Pleafures, &c.
137
times very troublefomly brisk; and therefore the Body is
of uſe to check and fix it. In a word, The Mind fhould
govern, and cheriſh, and be helpful to the Body, (as a
Husband fhould affift and direct his Wife) and by no means
hate, or caft it off; or defpife the Infirmities and Neceffi-
ties of this weaker Veffel. It is an unbecoming Niceneſs
and Pride, to refuſe the partaking in its innocent Pleaſures;
fuch as Nature ordains, and the Laws of God and Man al-
low, for our Recreation and Entertainment. For the thing
required upon this Occafion is not total Abftinence, but
prudent Moderation. Man is really bound to make this
Lite a confiderable part of his Care; to taste the Pleaſures
of it; nay, to chew the Cud, and reflect upon them with
Satisfaction; for all this is neceffary to give a right Reliſh
and Value of them, and to make him duly thankful, and
fenfible of the Goodness of that Providence, which hath
made ſo liberal a Proviſion for our Entertainment here be-
low. Do not miſtake; There is no part of that which
God hath in bounty beſtowed upon us, unworthy our re-
gard Were it below us to accept, it would have been much
more below Him to give. We fhall do well therefore to
remember, not only that we may receive it, but that we
are accountable for every the leaft Mite of it. And there-
fore the Ule of Life is no jefting matter; but a Commiffi-
on, and a Talent, which requires our moft ferious Care;
that the living in agreement to Nature, and governing our
felves by fuch Rules, as refult from a due Confideration of
it, is an exprefs Duty, impofed upon us in very good ear-
neft, and with an intent to be feverely reckoned for.
3.
And Thus much may ſerve to convince us,how unnatural,
and how fooliſh a Delicacy that is, which teaches Men to See B. III.
condemn Actions as Vicious, becauſe they are Natural; or Chap. 38.
to nauſeate and difdain them, as mean and below their Cha-
racter, becauſe they are neceflary. Whereas in reality, Ne-
ceffity and Pleaſure are the happieſt Marriage that ever God
made in all the Courfe of Nature. It is a moft convincing
Demonftration of his Infinite Wiſdom, that in thoſe Acti-
ons which are of greateſt Uſe and indifpenfible Neceffity to
human Life, the matter fhould be fo ordered, that fome
agreeable Satisfaction ſhould always attend them; and that
our Senfes fhould be feaſted, as often as our Wants are fup-
plied. Thus are we doubly invited to our Refreſhments;
first by Reafon and Neceffity, and then by Appetite, and a
certainty of being Gratified. Now your mortified and Phi-
lofophical
138
Book II.
of Wisdom.
lofophical Contemners of the World take upon them to
invert this Order, break the Rules of Nature, and utterly
overthrow this beautiful Eftablishment. Whereas in truth,
it is every whit as unreaſonable and unjuſt to fall out with
the World, and utterly renounce all Pleafures, as it is to
doat, and be fond of all, and abandon one's ſelf to all man-
ner of Excefs and Abufe of them. In fhort, We ſhould
neither run after them, nor run away from them. But
when they make their Approaches, and put themſelves in
our way, we ſhould receive them kindly, love them mode-
rately, and enjoy them foberly and difcreetly; in fuch man-
ner as will be prefcribed hereafter, when our Method brings
us to the Rules proper for this Occafion.
He who values himfelt upon this Abſtraction of the Soul,
and keeping it in a Separate and Independent State from
the Body, let him give us a Trial of his Skill, when the
Body is languifhing under Sicknefs, or tortured with Pain;
and fhew that he can at fuch a time preferve it free, and
above the reach of this Contagion. Then Experience will
fhew fuch Attempts as much out of his Power, as Reaíon
argues them to be against his Duty. For, if we will con-
fider this marter as in all Equity and Common Humanity
it ftands, it is certain the Soul ought not to abandon the
Body, nor caft off all Fellow-feeling of its Sufferings and
Diftreffes. It is mere Apifhnefs and Affectation for any
Man to pretend to it. The Mind, if you pleaſe, ought to
go thus far; It fhould look both Pleaſure and Pain in the
Face, without Commotion or Transport, with the fame
Compofure of Countenance, and Evennefs of Temper: Or
rather let it meet the One with a Severe and Grave Mein,
and the Other with an Air of Gaiety; But let the Circum-
ftances of the Man be what they will, the Mind is obliged
upon all occaſions to ftand by the Body; to lend it Affi-
ftance, to elpoufe its Cauſe, and keep it in a conſtant Dif
cipline, and good Order.
Temperance, which is the Rule and Standard of Pleaſure,
confifts in a Mediocrity, and is no lefs diftant from a fullen
Infenfibility, which is the Extreme in point of Defect;
than it is from Extravagance and Luxury, which is the
other Extreme in Excefs. For voluntary Rigor and Tor-
ment is unnatural; and 'tis as ridiculous to hate cheap and
eafie Conveniencies, as it is mad and fooliſh to purchaſe ex-
penfive and uncommon Delicacies.
The
Chap. 6.
139
Of Regulating our Pleaſures, &c.
The Contempt of the World founds big in the Mouth;
they are very folemn and pompous Words, and fuch as
every Man proclaims his own Gallantry in, with great Tri-
umph. But when we come to enquire into the true mean-
ing of this Expreffion, and what there is really in it; I
cannot for my part think that the Perfons who uſe the
Phrafe, know what they Intend by it; and much lefs does
it appear, that any of them practice what it denotes, if it
have any Senfe or Signification at all. For after all, What
does this Defpifing of the World import? What is this
World, which they reprefent as to juſt an Object of Con-
tempt? Is it the Heavens, and the Earth, and in one word,
what we call the Univerfe, or whole Frame of Created Be-
ings? No; Thefe they allow are no fuch defpicable things.
What are we to underſtand by it then? The Use and Pro-
fit, the Service and Convenience, which thefe Things are
capable of yielding us? What monftrous Ingratitude would
this be to the great Author and Maker of all theſe things,
who in Kindness fitted them to our ufe, and provided for
our Neceffities by them? What a Reproach and Accufa-
tion upon Human Nature in general, which leaves us liable
to fuch Neceffities? For after all their bluftering, I would
tain know how they can difpenfe with the want of Thefe
things, or which way they can continue Men, and ſubſiſt
without them? If then you fhall evade this Difficulty too,
and fay that you underſtand the World neither in the one,
nor the other of theſe Senſes; but All that you make the
Object of your Contempt, is the Abufe of things Good and
Neceffary; that is, The Vanities and Follies, the Extra-
vagances and Vicious Exceffes, which you fee daily practi-
fed, and which are the Failings common to all that ap-
pear to be fond of living like the rest of the World; I must
tell you, That, however commendable your Virtue, or the
Defign of it may be in it felf, yet you give it a wrong
Name. For what can be more injurious than to call thoſe
Things the World, which are no part of it, nor hath the
World any thing to do with them? So far from it, that
Thefe are all of them directly againſt the Order and good
Government of the World; and in truth, have no Being,
no Foundation in Nature, but are purely Additions of Mens
making, born and brought up within their own Breafts.
Theſe are Artificial Debaucheries, the effect of wicked In-
duſtry and Skill, to corrupt and pervert Nature; and there-
fore the preferving a Man's felt from thefe, in fuch manner
5.
\ as
140
Of Wildom
Book II.
as the Study of Wiſdom, and the Rules, which you will
meet with preſently, direct; This is not Defpifing the
World, which is not one whit the lefs, but would be a
great deal more perfect, if all theſe things were taken out
of it; but it deferves much rather to be called, Making a
good Ufe of the World, and behaving one's felf prudently
in it: And thus Divines make a very juft Diftinction, be-
tween Uling the World, and Delighting in it. Thefe Phi-
lofophical Gentlemen, I know very well, imagine Them-
felves great Maſters, and that they have got quite above
the World, and all its Temptations, and Enjoyments, be-
cauſe they practife fome affected Singularities, and have put
themſelves in a way of living, quite befide the common
Road of the reft of Mankind. But alas! This is all a Jeft.
The World hath nothing in it fo Worldly, and fo parti-
cular as theſe very Men are; There is a great deal more
trifling, and playing the Fool, by thofe that pretend to
fhun and live out of it, than by them that are content to
be thought in it; and if you would find Fondness and
Concern for the World in Perfection, you must feek it in
thofe places, where you hear moft of running away from
it, and fcorning all its Enjoyments Upon the whole mat-
ter, this abandoning all Fleafures, and ftifling all our De-
fires, is an Extreme as culpable, as abandoning our felves
to them. What I fay here, is intended as a juft Reproof of
thoſe Men and their Hypocrifie, whofe pretended Mortifi-
cations, and particular way of making a Figure in the
World, ferves only to fwell them more with Pride, and fill
them with impudent and cenforious Malice againſt ail who
are not of their way: But I would not be thought to caft
the leaft Reflection upon any Religious Self-denial, or any
fuch Retirements and Aufterities as are practifed for the
Advantage of Piety and Heavenly Contemplation. But
ftill I fay, to condemn and difallow fuch Appetites and
fuch Gratifications without Referve, is the Effect of a Sick
Imagination; a fantaſtical, morofe, and unnatural Opi-
See B. III. nion. God himſelf is the Creator and the Giver of Pleaſure ;
Chap. 38. and our Duty is to receive it Thankfully, and not to difpa-
rage the Gift, by charging it with Folly. All that we have
to do in the Cafe, is to learn how to enjoy theſe things, and
to uſe them fafely; to hearken to the Voice of Wiſdom,
and conform our felves to thofe Rules of Behaviour, which
fhe will not fail to furnish us with upon this Occafion.
Now
Chap. 6. Of Regulating our Pleafures, &c.
141
6.
ting our
Pleaſures
and Defires.
Now the Direction, neceffary for this purpoſe may very
well be reduced to Four Particulars. First, That our De- The fecond
fires be Little. Secondly, That they be Natural. Thirdly, part, which
That they be Moderate. And Laftly, That they be bound- concerns
the regula-
ed within a fhort compaſs, and with regard to one's own
ſelf. And theſe are fuch Qualifications, as, if theſe mighty
mortified Perſons, and magnanimous Contemners of the
World would practife in good earnest, I ſhould allow them
to be Excellent Men indeed. Thefe Four generally go to-
gether. And when thus in Conjunction, they make up one
Perfect and Entire Rule. One might indeed contract them
into lefs compaſs; And he that is difpofed to fave his Me-
mory, may comprehend all the Four Qualities in this fingle
Word, Natural. For in truth, Nature, if we would faith-
fully pursue her Dictates, is not only the Fundamental, but
of herſelf alone a Sufficient Direction to us, in the manage-
ment of this whole matter. But however, to explain the
Thing more fully, and for the making our Notions more
clear and eafie, we will allow each of thefe Particulars a di-
ftinct Confideration.
1. The First Branch then of this Rule concerns the Quan-
tity of the Object, and commands us to defire but Little.
The reſtraining our Defires, and cutting them fhort, fo
that they ſhall extend to very few, if any Things at all, is
of infinite Ufe and Advantage: It is the ftraighteſt Road to
Happiness; a certain Defence againſt the Aſſaults of For-
tune; it fecures all the Avenues by which ſhe can attack us,'
and leaves her nothing to faſten upon: It is the only courfe
we can take to live Contentedly, and Happily, and in one
word, Wifely. He that can bring himfelt to defire no-
thing, the matter is not great if he have nothing; for even
upon these Terms he is as Rich, and as Great, as he that
poffeffes all things; They come both to one at laſt; for in
fumming up a Man's Wants, it makes no difference in the
account, whether you actually have a thing, or whether you have,
no defire of it. For which reafon it was well enough obfer-
ved, that Wealth and Contentment were not to be attained
by Variety and Abundance, but by Scarcity and Nothing;
that is, by Scarcity of Defires; for he that is Poor in De-
fires is Rich in Contentation. + The Want of Defires is the
Nihil intereft, an habeas, an non concupifcas.
† Summæ opes inopia Cupiditatum.
true,
142
Of Wisdom.
Book II.
true, the greatest wealth. In a word, The Man who de-
fires nothing, hath made great Advances toward a State of
Abfolute Perfection, and is in fome degree like God him-
felt. He approaches very near to the Condition of the
Saints and Bleffed Spirits in Heaven, whofe Happineſs does
nor conſiſt in having and enjoying all that We value here
below, but in not wanting, not defiring, and being above
it all. He that hath mastered, and confined his Defires, may
vye Happiness with Jove himself; fays a Heathen Author.
But on the other hand; if we let the Reins loofe, and fuf-
fer Appetite to fly out at pleafure; if nothing but Abun-
dance will fatisfy, and we grow Nice and Fanciful in the
Propoſals we make to our felves, perpetual Mifery and Tor-
ment must be our Portion. Things in their own Nature
fuperfluous will then become neceffary and indifpenfable;
our Mind loſes its Native Freedom, and is enflav'd to the
Body; and all we live for from thenceforward is only Wan-
tonnefs and Pleafure. If we do not moderate our Pleaſures
and Defires, and meafure all we have, and all we feek, by
the Standard of Reafon, Opinion will carry us away, and
run us upon Pits and Precipices, without bounds, or bot-
fom. For when we once have begun to indulge our Ex-
travagances, there is no knowing where the Luxury will
end. At this rate, for inftance, we may cover our Shoes,
firſt with Velvet, then with Gold, after that with Embroi-
dery, and at last come to ſet them with Pearls and Dia-
monds; And thus when we lay the Foundations, and carry
up the Walls of our Houfes, we may rife from Stone to
Marble, and then to Jafpar and Porphyry.
This method of enriching one's felt hath likewiſe theſe
farther Advantages, that it expofes a Man to no Fraud or
Injustice, but is agreeable to the ftrictest Rules of Equity;
and it is alfo entirely in every one's own power and difpo-
fal. There is no need of going abroad to feek for Content-
ment; it dwells at home; we need but ask our ſelves, and
we may have it: Stop but the Current of our own De-
fires, and the thing is done. How unreaſonable is all the
Formality of Prayers, and Vows, and Wiſhes; all the
Complaints we make of Vexations and Difappointments;
all the Blame we lay upon God and Nature, and the World,
* Qui Defiderium fuum claufit, cum Jove de fælicitate con-
tendit.
how
Chap. 6. Of Regulating our Pleaſures, &c.
143
how wicked and unjuſt are they; when the Reſult of all is
in truth no more than this, That we want fomething to
be given us, which none can give, none can procure, but
our felves; and which we are fo abundantly provided with
Means and Opportunities of obtaining, that we cannot
poffibly tail of it, unless we will be wanting to our felves?
For after all, Why fhould I rather beg of another to grant
me what I have not, than of my ſelf not to defire or be un-
eafie for the want of it? How abfurd is it to think For-
tune will gratifie my Defires, when I cannot eafe my self by
ceafing to defire? And wherefore should I fo far forget the frailty
of my Condition, as to indulge my Defires? If I either cannot,
or will not prevail with my felf, whom I have a Right to
govern; with what confidence can I pretend to importune
others, over whom I have no Right, nor Power, and
hope to extort from them, what, without all this trouble
of asking, might have come much better from my own
Hand? Take this then for the first Rule neceflary for the
Regulating Mens Pleaſure and Defires, That the Quantity
be rightly adjuſted. For this Little, or to exprefs the thing
in terms every whit as true, though more acceptable, A
moderate Proportion, and Sufficiency of Mind, is the
thing that brings Wifdom and Satisfaction. This is what
will content a Wife Man, and keep him always in a State
of Eafe and Tranquility. Upon the full Conviction of
this Truth it is, that I have chofen for my Motto those two
fignificant Words; Paix & Pen. Quiet and a Little. A
Fool thinks nothing enough; he is fickle and irreſolute;
knows not what he would have, nor when to have done;
and confequently can never be contented, becauſe he never
knows what would fatisfie him. Such a Man is well
enough repreſented by the Story Plutarch tells of the Moon,
which came to her Mother, and begged fhe would give
her fome New Cloaths that would fit her; but received
this Anſwer, That fuch a Garment was impoffible to be
made, for fhe was fometimes very Big, and at other times
very Little, and continually Increafing or Decreaſing; and
how then could fhe expect to be fitted with a Garment,
which must always be the fame, when her own Body was
* Quare potius à fortunâ impetrem ut det, quàm à me ne petam?
quare autem petam oblitus fragilitatis humanæ?
Senec, Epift, xv.
fo
144
Book II.
Of Wisdom.
7.
fo changeable, that its Bulk was never two days together
the fame ?
2. The next Point is, That our Defires and Pleaſures be
Natural; and this in truth carries great Affinity and Re-
femblance to the former. For we cannot but obferve,
that there are Two forts of Pleafures; Some of which are
Natural, and thefe are Juft and Lawful; They have a foun-
dation in our very Temper and Frame, and are impart-
ed, not to Men only, but are exactly the fame in Brutes.
Theſe Appetites and the Gratifications of them are ſhort,
and bounded in a narrow compafs; it is an eafie matter
to fee to the End of them. Now with regard to fuch, no
Man is, or can be poor; becauſe all Circunftances and all
Places furnish enough to fatisfie theſe Inclinations. For
Nature is Regular and Abftemious, a very little contents
her; and not only fo, but fhe is very well provided too,
and puts into every Man's hand as much as will fuffice to
fupport him. Thus Seneca obferves, * That the Sustenance
Nature requires, is always ready, and any where to be had;
and it is very eafie to come at enough for the supply of our Ne-
ceffities; For that which Nature requires for the preferva-
tion of its Being is in reality as much as we need; and fure
we ought to acknowledge it a particular Happineſs, and a
fpecial Favour, that thofe things which we ftand in need
of for the fupport of Life; as they must be had or we pe-
riſh, ſo they are eafie to be had, and no body need periſh
for want of them; and that the matter is fo contrived,
that whatever is hard to be obtained, we can be without it,
and fuffer no great Prejudice. If we lay afide Fancy and
Paffion, and follow Nature and Neceffity, we are always
rich, and always fafe; for theſe will direct us to fuch pur-
fuits, as all the Malice of Fortune cannot defeat. To this
fort of Defires, we may add too thofe others, which regard
the Cuſtoms of the Age and Place we live in, and the Cir-
cumſtances and Quality of our Perſons and Fortunes. For
I can eaſily allow, that they fhould be comprehended under
this Head too, though it must be confefs'd, that they do
not come up to the fame degree of Neceffity with the for-
mer. If we will fpeak ftrictly and confider things accord-
ing to their utmoft rigour, theſe are neither Natural, nor
*Parabile eft quod Natura defiderat & expofitum; Ad manúm
eft quod fat eft.
Neceffary;
Chap. 6. Of Regulating our Pleaſures, &c.
145
Neceflary; but if they be not abfolutely fo, yet they follow
cloſe in order, and are next to thoſe that are. They do
indeed exceed the bounds of Nature, which hath done her
part, when the maintains us in Any Condition; but yet
we are not tied to all that Exactnefs but are permitted to
enlarge our Defires farther; and may, without any breach
of Virtue, defire a Competency, in proportion to the Rank
Providence hath placed us in. We may, I fay, defire and
endeavour this fairly and reafonably; but yet with this
Reſerve, that it is against Juſtice and Reaſon both, to mur-
mur and be difcontented, if we be diſappointed in our
Hopes, or deprived of the Poffeffion of it. For theſe are
Additional Advantages, and the Effect of Bounty; all
that Nature hath bound her felf to, is the Subfiftence of
our Perſons, and we have no Right to depend upon
more.
But we muſt not omit to obferve, that there are (as I
hinted before) another fort of Pleafures and Defires which
we may truly call Unnatural, becauſe they are quite
befide and beyond the Bounds already mentioned. With
theſe Nature hath nothing at all to do; fhe knows them
not; they are of a Baftard Race; Fancy and Opinion gave
them Birth; Art and Induftry Cherifh and Improve them;
They are fuperfluous and ftudied Follies; and must not be
allowed fo mild a Term, as Appetites, but are moſt truly,
and in the worſt ſenſe of the word, Paffions. I know not
well indeed, what Title to diftinguish them by; they are
fo fantaſtical, that it is not eafie to find a Name for them;
but call them if you will, Luftings, Longings, Any thing
that expreffes the Whimfy and Impatience of a wild and
wanton Mind. Thefe we have therefore fpoken to already,
when in the First Book we treated of the Paffions at large;
all that is neceflary to be added here concerning them is
only, That the greateſt part of what Men call Defires, are
fuch as thefe; and that they are the proper fource of that
Mifery and Fretfulneſs we fee Mankind fo generally diſquiet-
ed by; and that a Wife Man will think himself concerned
to diſtinguiſh his Virtue in no one Inftance more, than in
keeping himſelf abfolutely and entirely clear from any Va-
nities of this kind.
8.
3. The Third Qualification requifite upon theſe Occa-
fions, is, That all our Pleaſures and Defires be Moderate; See B. III.
by which I mean, that they fhould be guilty of no Excefs Chap. 40
L
in
146
Book II.
Of Wisdom.
9.
in any reſpect whatfoever. Now this is a Rule of a very
large Extent, and capable of being parcelled out into a great
many Subdivifions, but I think All of them may be redu-
ced to thefe Two ; That neither, first, our Neighbour, nor,
Secondly, our Selves fuffer by them. When I mention other
Peoples Sufferings, I defign by it, that we fhould indulge
our Selves in nothing that may any way give any perfon
difquiet, by Scandalizing him, or miniftring juft caufe of
Relentment; nothing that may contribute to his Lofs or
Prejudice, by hurting his Perfon, Eftate or Reputation:
By our Own Suffering I mean, that we ſhould have all due
regard to our Health, our Leifure, our Buſineſs, and par-
ticularly the Offices of our Calling and Capacity, our Ho-
nour, and above all, our Duty. And He that is content
with being fubject to theſe Reſtraints, and takes care not to
break in upon any of the forementioned Boundaries, I ad-
mit to be fuch a one, as exercifes what I call Moderation in
his Pleaſures and Defires.
4. There remains yet a Fourth Direction, which is, a
Short Compass, and a conftant Regard to one's felf. For,
befides that our Defires must not be let fly at large, nor
our Pleaſures run wild without any Check or Controul;
the very Courſe and Figures they move in, muſt be ma-
naged and rightly ordered. It is not enough, that a ftop
be put to their Career; but, if the Reader will permit that
Allufion, they must not move in a Right Line, but in a
Circle, of which the Perfon himself is the Center. My
meaning is, They must not run out into Lengths a great
diſtance from us, as Right Lines do; but they muſt have a
conftant refpect to, keep near, and quickly return again,
to the Point from whence they fet out at firft: For This
is to terminate in our felves; and to make our own Ne-
ceffities and Enjoyments the Subject and the Meafure of
them. And what miferable work do they make, who do
not govern themſelves by this Reflection? How wretched,
for want of keeping clofe, and moving round their proper
Center, are the Slaves to Avarice and Ambition; and in-
finite others, who are folicitous for Pofterity, and contri-
ving to keep up the Family in long diftant Succeffions, or
upon any pretence, as vain as thefe, run beyond them-
felves, and are perplexed for things that no way concern
them? Such Actions are properly Excentrical and Irre-
gular, Fanciful and Vain; and yet fo very frequent withal,
that,
Chap. 7.
147
Of Profperity and Adverfity.
1
that, if all theſe Unreafonable Projects were reduced, or
quite taken away out of our Lives, it is incredible, how
great a part of Mens Cares and Anxieties would be cut off
with them.
CHAP. VII.
Of Decent Deportment, and Evenness of Temper, in
Profperity and Adverfity.
E
VERY Man in this World hath two ſorts of For-
tune to grapple with; a Good and an Ill Fortune;
or Profperity and Adverfity, as we commonly call it.
Theſe are the Rencounters, in which a Man ought to ftand
upon his Guard; the Trying Seaſons, when we are moſt
obliged to have our Wits about us; the two Schools, by
whole Difcipline we are trained up in Wiſdom; the Effays,
or Touchſtones, which bring Mens Minds to the Teft; and
diſcover whether they be Standard or not.
The Common and Ignorant part of the World have no
notion of Trial, except in one of theſe only; They can by
no means imagine, how Profperity, and kind Fortune
fhould poffibly make a Man work, or involve him in any
Difficulty or Trouble; they hear no Threatning, and fo
they fear no Danger. They are fo tranfported, fo giddy
with their Joy upon thefe occafions, that they lofe all
Senfe; know not where they are, nor what they do ; and
fo Infolent, that there is no enduring them. And in Af-
fliction again, they are fo miferably fubdued, to perfectly
ftunn'd and confounded, that they have no manner of fenfe
left; but are affected with this Sickness and Feeblenefs of
the Mind, as we generally fee Men with That of the Body,
who are always uneafie and in pain, can bear neither
Heat nor Cold, but are reſtleſs and diffatisfied in either Ex-
treme.
I.
2.
3.
But Wife Men have quite different Notions of the matter;
they obſerve and acknowledge a Difficulty in Both; and Which the
think it an inſtance of equal weakneſs, on Which fide fo- harder.
ever the miſcarriage happens. And indeed it is the fame
Vicious defect, and as egregious a Folly, for a Man not to
be able to govern himself in Profperity, as not to fupport
himſelf
L 2
148
Book II.
Of Wisdom.
himſelf under Adverfity. But though all Men of Judgment
allow a Difficulty on either fide, yet on which hand the
Difficulty is greater, they are not fo perfectly agreed. Some
are of Opinion, that Adverfity is the harder Task of the
Two, by reafon of its extreme Severity, and that fenfible
fharpneſs we feel under the fmart of it. So fays one Philo-
fopher, * Its harder to endure, and bear up under Grief, than
to deny one's felf, and be moderate in Joy; and another, † It
is a nobler Victory to get well over Hardships, than to temper
Pleaſures. Others again rather incline to Profperity, and
think this the nicer and more dangerous State of the Two.
They obferve very truly, that Good Fortune charts and
gets within us by her Smiles and kind Careffes; That there
is Treachery at the bottom of all this Fondneſs; that it un-
bends and foftens the Mind, enervates all its Powers, fteals
away its generous Qualities, and, as Dalilah dealt by
Sampson, betrays the ftrength and vigour of the Soul, and
reduces the best and braveft Heroes to the Condition of
common Men. And of This we have frequent Inſtances;
Perfons who have been firm and inflexible, ſtood their
ground, and born the fhock of Adverfity with all the Refo-
lution and Gallantry in the World; and yet even thefe In-
vincible Sufferers, whom Affliction could not break, Profpe-
rity hath quickly vanquiſh'd and melted down. Courtship
and Flattery have effected what Threats and Blows never
could; and Verified that Saying, That Profperity is no
fuch eafie matter, but this must be endured too; (how odd
foever that Expreffion may found) and || is really a difficult
and laborious thing to be born. As Full Ears load and lay
the Corn, fo does too much good Fortune bend and break
the Mind. It deſerves to be confidered too, as another Dil-
advantage, that Affliction moves Pity, and reconciles our
very Enemies; but Profperity provokes Envy, and lofes us
our very Friends. Again, Adverfity is a defolate and
abandoned State; the generality of People are like thoſe
infamous Animals, that live only upon Plenty and Ra-
pine; and as Rats and Mice for fake a tottering Houſe, fo
do theſe the Falling Man. Now this hath fometimes that
* Difficilius eft Triftitiam fuftinere, quam à delectabilibus ab-
Atinere.
+ Majus eft Difficilia perftringere, quam Lata moderari.
Magni laboris eft ferre profperitatem.
good
Chap. 7.
Of Profperity and Adverfity.
149
good effect, that when One perceives himſelf thus reduced
and deſtitute, and that his own Endeavours are all he hath
to truft to; his Courage is awakened, he rouzes and ſhakes
himſelf, collects and exerts all his Powers, and with won-
derful Bravery and Succefs forces his way through. In Pro-
fperity, quite contrary, Every body is making their Court
by Compliments, and Commendations, proffers of Service,
and officious Aſſiſtances; and this is a Temptation to Neg-
ligence and Security, we truft to Others, and neglect our
Selves; apprehend no difficulty becaufe we feel none, and
promife abfolute fafety, while we fee not our danger; till
at laſt our falfe Confidences deceive us, and we are fen-
fible of our Error, when it is too late to retrieve it. Thus
much, and a great deal more might be urged on both fides
of the Queſtion, which I fhall not take upon me to deter-
mine on either fide; For it may be, that it is not capable
of any general and pofitive Decifion, one way or other,
And the most probable Refolution we can come to in the
cafe, is in my poor Judgment this; That Both the fore-
mentioned Opinions are true as it may happen; and that
Profperity is more difficult to fome, and Adverfity to others.
according to the different Difpofitions and Complexions of
the Perfons concerned in making the Experiment. But if
we look at the Thing it felf, and the Ufefulneſs of it in ge-
neral, the Advantage feems to lie on the fide of Adverfity:
For this is the feed and occafion of great Virtues, the Field
in which the Bravest Heroes have fignalized themfelves.
For Wounds and Hardſhips provoke our Courage, and when
our Fortunes are at the loweſt, our Wits and Minds are
commonly at the best.
4.
Now the Directions which Wifdom gives upon this occa-
fion are, To preſerve an Evennels of Temper and Beha- Both in
viour, through the feveral Occurrences of Life, and to common.
meet them all with the fame ferene compoſed Counte-
nance. A Wife Man is Mafter of his Trade, and knows
how to manage his Matters fo, as to make every Thing
turn to Account; Let the Accident be what it will, ftill
Virtue fhall be the refult of it; as the Painter Phidias
fhewed his Skill, in making the fame Figure reprefented,
what form or profpect foever you put the Piece into.
Thus Events are his Materials, and whatever comes to
hand, he will not fail to convert into an occafion of doing
good; and how different foever the Afpects of Fortune
may be to him, yet his own Face always keeps the fame
L 3
Air.
150
Book II.
Of Wisdom.
Air. * A Wife Man (fays Seneca) is provided for Occur-
rences of any kind, the Good he manages, the Bad he vanquiſhes.
In Profperity be betrays no Prefumption, in Adverfity he feels
no Defpondency. He neither rafhly courts danger, nor cowardly
runs away from it, and for Profperity, he fets not his heart upon
it, but stands well appointed for any thing that happens; He
fears no attack in any kind; the hurry and diforder of the one
does not confound him, nor the Splendor of the other dazzle or
tranfport him. Calamities find him gallant, refolute, and in-
flexible; Luxury and Eafe he is not only ne Friend, but an
Irreconcilable Enemy to. And, in short, this is his greatest.
Excellence and the Fast Commendation and Character of a Good
Man, in all the variety of Human Chances, to raise the Soul,
and get above the Promifes and Threats of Fortune. Thus
Wifdom equips us for the Fight; She puts proper Weapons
into our Hands, teaches us to handle the Arms fhe gives,
and when we are well difciplin'd, leaves us to engage, as
the Laws of Combat, and the prefent Exigence of Affairs,
require. When we are to encounter with Adverfity, She
provides us a Spur to quicken us, raifes and whets our
Courage, calls up our Refolution, and hardens our Mind
against it; and thus She infpires us with the Virtue of For-
titude; When Profperity engages us, She puts a Bridle in-
to our Hand to curb and contain us, that our Flights may
not be too bold, but all regulated by Prudence and Mo-
defty; and thus She qualifies us with the Virtue of Tem-
perance. Theſe are the two great Cardinal Virtues, which
enable us to manage the two Extremes of Fortune, and
are a Preparation fure and fufficient, against any kind of
Accident, that can poffibly befal us. All which the brave
Epictetus intimated his Senfe of, when he fummed up the
whole Syftem of Moral Philofophy in thoſe two fignificant,
and most comprehenfive words †, Bear and Forbear. Ap-
plying the former to what the World ufes to repute Evil
* Ad utrofque cafus Sapiens aptus eft; Bonorum Rector, Malo-
rum Victor. In Secundis non confidit, in Adverfis non deficit.
Nec avidus periculi, nec fugax; profperitatem non expectans, ad
utrumque paratus, adverfus utrumque intrepidus; nec illius tu-
multu, nec hujus fulgore percuffus. Contra calamitates fortis &
contumax ; Luxuriæ non adverfus tantum fed & infeftus: Hoc præ-
cipuum in humanis rebus erigere Animum fupra Minas & Promiffa
Fortunæ. Seneca.
† Ανέχε και Απέχει
all
Chap. 7.
151
Of Profperity and Adverfity.
all manner of Misfortune and Diftrefs; for Theſe things,
as Burthens, are to be ſuſtain'd with Patience and Conftan-
cy.
The latter, of Forbearing to all thofe, which in com-
mon efteem paſs for Good things; the Plenty, and Plea-
fures, and profperous Succeffes of our Lives, all which re-
quire Moderation and Restraint. As for any particular Di-
rections, fuited to the particular Favours or Unkindneffes
of Fortune; The Reader must give me leave to beg his
Patience, till the Third part of this Treatife; where I fhall
have occafion to treat of this Subject more at large, under
the Topicks of Fortitude and Temperance. At preſent I
fhall only lay down fome general Rules, and Remedies, a-
gainst Profperity and Adverfity taken in the grofs; the de-
fign and bufinefs of this Second Book being to extend no
farther than general Instructions to Wildom, without en-
tring into refpective Cafes, which call for the Exerciſe of
fuch Rules; for This you may remember was the Scheme
and Method of this whole Undertaking, laid down in my
Preface, at our firft fetting out.
5.
All the general Inftruction, which I think neceffary in
this place, with regard to Profperity, confifts of thefe of Profpe
Three Confiderations. First, That it is a great Mistake, rity.
nay, a great Injustice, which thofe Men are guilty of, who
eſteem Honours, and Riches, and other Gifts and Advan-
tages of Fortune, Good things; and reckon them among
the moſt ſubſtantial Happineffes of Human Life. For with
what pretence can they be called Good? They can neither
impart nor improve Goodness; they reclaim no Man who
lives amifs; nor can they reform one vicious Habit; nor
are they peculiar to, or any diftinguishing Character of
Good Men, but diftributed promifcuoufly, and, at leaſt in
equal Proportions, to the Wickedeft and worst part of
Mankind. And He, that calls them Good in the notion of
Happiness, and places his Hopes and his Felicity in them,
hath committed his Treature to a Rotten Cable, and an-
chored his Veffel upon a Quickfand. For what is there in
the whole World fo floating and unfaithful, as the Poffeffi-
on of tuch flippery Advantages? They go and come at
random, no body knows how nor why; flow in upon us,
and ebb off again, like a fudden Tide of Water: Like
That, they come on with noife and obſervation, are vio-
lent and fierce in their Motions, troubled and foul in them-
felves; and like That too, they prefently diſappear, leave
us drawn dry of all our overflowing Comforts and Joys,
L 4
and
1
152
Book II.
Of Wisdom.
6.
and nothing but Mud, and Stench, and Filth, left behind
at low Water.
The Second part of this Advice, is, To entreat_Men,
that they would remember, what the Nature of Profperity
is; That nothing better reſembles it, than a Poyſon given
in Honey; which, though it be fweet and pleaſing_upon
the Palat, yet is fatal in the Operation, and Certain Death
at the Stomach; and therefore that Men ought to be con-
ftantly upon their Guard againft its treacherous Flatteries.
When Fortune fmiles upon us, and every thing falls out to
our hearts defire; then is the Seafon efpecially for Watch-
fulneſs and Fear; then we fhould be more than ordinary
fevere in the Government of our Paffions, and draw the
Reins tight, becaufe we are apter to grow skittish, and fly
out at fuch times. Then we fhould be careful, that all our
Behaviour be ſerious and compos'd, and above all things
avoid Prefumption and Infolence; which are exceeding apt
to grow upon us in the midst of Gaieties and fair Weather.
Alas! Profperity is a very flippery Ground, and all a Man's
caution is little enough, to ftand faft, and tread fure in it.
There is not any Circumftance in the World, in which Men
are more difpofed to forget God; it is the very critical Sea-
fon that practiſes Religion leaft, and yet needs it most.
One tolerable account whereof, among others, may be
This; That you very feldom meet with any fortunate Man
who is content to afcribe his Succeffes to the Bleffing and
Providence of God; but all Men ufually think they owe
their Advancement to their own Merit, and call themſelves
the Makers of their own Fortunes. Since then this is fo
very hazardous a State, a Man ought leaft to depend upon
himfelf in it, and the greater his Profperity is, the leſs ſtill
is he fit to be trufted. This is the proper Time of calling
in Succours, of making ufe of our Friends for their Coun-
fel and Affiftance, of giving what they advife more than
ordinary weight and Authority; and in a manner putting
our felves into their Guardianship and Protection. To be
ſhort; a Man upon Theſe occafions ſhould act as he would
if he were walking in very flippery Ways, or upon fome
dangerous Precipice; he fhould take every step with deli-
beration and fear, and beg fome faithful Guide to lend him
his hand, For want of theſe Precautions it is, that ſharp-
er Remedies become fometimes neceffary; and even Affli-
Etion it felf often proves a ſeaſonable and very ſucceſsful
Application, to fettle Mens Heads that were grown giddy;
and
Chap. 7.
153
Of Profperity and Adverfity.
and bring them back to the knowledge of themſelves again.
The Third Admonition I would give at prefent, is, That
Men upon thefe occafions would put a Bar to their Defires,
and not fuffer them to grow extravagant, and cut of all
meaſure. Profperity naturally fwells the Heart, dilates the
Spirits, pufhes us on to new Undertakings, fills us with
great Confidence of Succefs, and will not fuffer us to fee the
Difficulties fufficient to defeat and difcourage our Attempt ;
It makes us more impatiently eager of more and greater
Attainments, (fomewhat like a very vulgar Proverb, which
fays, The Eating a good Breakfaſt gets a Man a keener Sto-
mach to his Dinner): In one word, it exalts, and carries us
quite beyond our felves: And then it is, that by grafping
at More, we lofe All; plunge into Ruin, and make our
felves a Jeft and publick Scorn; like the Monkey that skips
from Bough to Bough, till he get to the top of the Tree,
and then turns up his Tail to the Company. It is really a
very deplorable thing, to reflect how many brave Men have
been loft, and come to a miferable End, merely for want
of Prudence to govern themfelves, and check thoſe afpiring
Thoughts, which Profperity and Greatneſs pufh'd them for-
ward with. The moſt adviſable courſe therefore is to put
a ſtop to theſe towring Imaginations; to move gently and
warily to relifh our prefent good Fortune; and not lofe
the Enjoyment of what we have already, by being perpe-
tually upon the fcent, and anxious purfuit of fome trefl
Advantages. For it is One confiderable point of Wiſdom,
to ſet up our Staff when we are well; to fecure our Eaſe
and Contentment, which can never dwell in that Breaft,
which is never at reft; but eternally urging its Fortunes on
farther, and fixes upon no Period of its Labours; no End
where to fit down, and make a final Settlement.
7.
8.
The general Advice and proper Reflections againſt Ad-
verfity, confidered in the grofs, are fuch as follow. First of Adver
of all, A Man fhould take great care that he be not impofed fy.
upon with that general Opinion (among the common fort It is not
of People especially) which reprefents Affliction, as a thing Evil.
Evil in its own Nature. This is, like most of the vulgar
Notions, extremely falfe and unjuft, and the most contrary
that can be to found Reaſon. They have indeed a ſtrange
dread and abhorrence of all manner of Adverfity; and
therefore, to propagate, as well as juftifie this Averfion,
they render it as odious as is poffible, by running it down,
and loading it with hard Names; they call Afflictions, Ca-
lamities,
154
Book II.
Of Wisdom.
9.
lamities, Difafters, Dreadful Evils, Sore and Intolerable
Evils; whereas in truth, none of thefe Outward Things
are either Good or Evil in their own Nature; but of a mid-
dle kind, and in a ſtate of perfect Indifferency. Adverfity
never made any one Man wicked, fince the beginning of
the World; but hath proved a very fuccefsful Inftrument
for reducing and reforming Perfons very far engaged in
Wickedness before; and hath in many other refpects been
the happy occafion of very great Advantages, to the Per-
fons labouring under it: And it is too manifeft to need a
Proof, that it is by no means the Mark of Vengeance fet
upon Wicked Men; for the Good have large proportions
alfo; and no Man can diftinguifh Virtue and Vice by E-
vents; but all things in this prefent Condition of Mortali-
ty are order'd by a promifcuous Providence, and happen to
all Men alike.
But though thefe fevere Croffes and melancholy Acci-
dents are ſcattered in Common, and all finart under the
fame Rod; yet all do not make the fame ufe of them: The
Events agree, but in the Confequences and Effects there is
a mighty difference. In the Ignorant and Fooliſh, the Re-
probate and Obdurate, their only Operation is, the dri-
ving them to Defpair; perplexing them with Trouble,
and tranfporting them with Rage: The Extremity of their
Sufferings does indeed fometimes bend them, whether they
will or no; forces them to ftrike Sail, and humble them-
felves; extorts fome Prayers and Complaints to the God
that fmites them; but if they look up and cry to Heaven,
this is all; the Effects of it are of no continuance, nor does
all their Affliction make them one whit the better Men. To
Unthinking and Carelefs Tranfgreffors they are fo many
lively and fenfible Inftructions, which by the fharpness of
the Pain drive them to Recollection,and a Second Thought;
and in a manner force from them Acknowledgments of God
and their Duty. To Men of fteady Virtue, they are Trials
and exerciſe to keep them in breath, and render their Ex-
cellencies more confpicuous and exemplary; to recommend
and endear them the more to Almighty God, and exalt
them to nearer degrees of Affinity and Reſemblance to his
own Divine Perfections. To Perfons of Wiſdom and Con-
duct, they are, as Materials in the Hand of a Skilful Ar-
tift, who will be fure to make fomewhat Good out of
them; they are, as it were, Stairs, by which fuch Perfons
afcend to the higheſt Elevations of Honour and Greatneſs :
Inftances
Chap. 7.
155
Of Profperity and Adverfity.
Inftances whereof Hiſtory furniſhes in Abundance; Perfons
under moſt prodigious and unexpected Croffes, fuch, as
when they hapned, threatned no lefs than irrecoverable
Mifery and Ruin; and yet by a ſtrange Turn, to theſe ve-
ry Misfortunes have ow'd all their future Happineſs and
Advancement; and had, but for thefe Accidents, ftuck in
the Dirt, never come to be fignificant in the World; but
lived, and dy'd, and been buried in Obfcurity and Con-
tempt. This Obfervation was made good to that Athenian
Commander, who cried out upon a like Occafion, We had
been undone, if we had not been undone. (Perieramus nifi pe-
riiffemus.) How full and noble an Inftance of this Nature
is that Relation of Jofeph, which Mofes gives us? The En-
vy and Spight of his Brethren, the being Sold as a Slave to
Strangers, and imprifoned upon a falfe Accufation, were fo
many Steps to the Throne of Pharaoh, and the Adminiftra-
tion of one of the greateſt Kingdoms in the World.
muſt be confeft indeed, thefe are very extraordinary Events,
and can be ascribed to nothing less than a strange over-ru-
ling Providence; but ftill Men are not without their part
in it. For Human Prudence is the proper Inftrument,
which Providence makes ufe of for the finishing thefe
works of Wonder; and upon this account that excellent
Advice of Wife Men ought to be ftudied by every one in
theſe Circumſtances; which is, To make a Virtue of Necef-
fity. For indeed, it is a Noble Inftance of good Manage-
ment, and the boldeft and moft beautiful Stroke of Pru-
dence, when a Man can thus far imitate God, as to bring
Good out of Evil; when he can give a Turn to his Affairs,
and get the Weathergage of Fortune, with fuch Dexterity
and Addrefs, That even Ill Accidents themfelves fhall turn
to account, and, whatever happens to him, he will order
matters fo, that his Condition fhall be the better for it.
It
10.
All manner of Adverfity and Afflictions may be truly af-
cribed to one or more of the Three following Caufes; for It proceeds
they indeed are the Authors, and the Finiſhers of all our from three
Sufferings. The first Inventer and Original of them is Sin; Causes.
this gave them a Being, and without it they had never ex-
ifted, nor had any Place in Nature at all. The Second is
the Anger and Juftice of God, who being provoked by Sin,
iffues out his Commiffions, and employs thefe, as the Mini-
fters and Inftruments of Vengeance, to execute Wrath up-
on them that do Evil. The Third is the Polity of the
World, as it stands at prefent; its Order difturbed, its
Admini-
156
Book II.
Of Wisdom.
Adminiſtration corrupted, and its whole Frame vitiated
and Changed by Sin. The State of Nature, by thefe la-
mentable Alterations, is like That of a Kingdom under a
general Mutiny or Civil Infurrection; where Every thing
is out of its proper place, and no part does its Duty; and
what can poffibly be the Confequence of This, but Calami-
ty and Confufion? The Miferies of fuch a Body Politick,
are like the Pains and Aches, which afflict the Natural Body;
when its Limbs are disjointed, the Bones bruifed or difloca-
ted, and all the Ligaments, that ſhould knit and keep theſe
in their proper Duty and Station, loofed or cut afunder.
Thefe Three Caufes therefore producing fuch difinal Effects,
our Refentments toward Them fhould be proportion'd to
the Injuries they do Us. The First is the deteftable Root of
all our Unhappineſs, and This we ſhould hate and avoid.
The Second is the terrible Judgment of a juſt and provoked
Deity, and This we ought to live in an awful Dread of.
The Third betrays us into Mifchief, and This we ought to
beware of as an Impoftor, and manage our felves as would
become confiderate Men, to that which they know will de-
coy them into Ruin. But with regard to the Afflictions a-
rifing from all Three, the beft courfe of fecuring our felves,
will be to fubdue and kill them, as David did Goliah, with
his own Sword; that is, as I faid before, to convert this
Neceffity into Virtue, to make Advantage of our Afflicti-
ons, and retort the very Sufferings they bring upon us,
back again upon their own Heads. For Affliction, which is
in truth the genuine Fruit of Sin, if well and wifely enter-
tained, will choak and kill the bitter Root that bears it.
It deals with its Author and Parent, as the young Viper is
faid to do by the old One, that hatches it; and is like Oil
of Scorpions, the Sovereign Remedy for All that are ſtung
by them: Thus Sin is made its own Deſtruction; and does
not only breed the Difeafe, but provide the Cure.
We
Suffer because we have finned, 'tis true; but it is as true too,
that we fuffer, that we may not fin any more. The Rough-
nefs of Adverſity is like that of a File, it fcours off the ruft
We had contracted, cleanfes and purifies the Soul from
Vice and Filth, and brightens the Mind and its Virtues.
By this means the Anger of God confequently is appeaſed,
the Provocation removed, we releaſed from the Pritons and
* Patimur quia peccavimus, patimur ut non peccemus.
*
Fetters,
Chap. 7.
157
Of Profperity and Adverfity.
Fetters, which Guilt and Juſtice had bound us in; and
brought into the free and open Air, the glorious and che-
rifhing Light of his Countenance lifted upon us. The
Storms are quieted, the Thunder laid afide, and Grace and
Mercy, and a clear Sky fucceeds. And, then as a farther
Antidote against the Third Source of our Misfortune, Ad-
versity weans our Affections, and calls them off from the
World; begets in us a diflike and diffatisfaction to a State
of fo much Mifery; and the bitterneſs of our Calamities
fupplies the place of Wormwood, which Providence, like
a wife Nurfe, puts upon the Breaft, to make us loath the
Milk; and be content to part with the lufcious Delights of
that deceitful Life, of which we ſhould otherwiſe be moft
immoderately fond.
Now One great, and in reality the moft effectual Expe-
dient to qualifie a Man for this prudent Behaviour in Adver-
fity, and all the valuable Fruits of it, is for a Man to be
ftrictly Virtuous and Good. For a Man of Virtue is more
eafie, and hath a more agreeable Enjoyment of himſelf in
Adverfity, than a Vicious Man hath in all the Sweets of
Profperity. As Men in Feverish Diftempers feel more Un-
eafinefs from their Cold and Hot Fits, than thoſe in per-
fect Health from the moft fcorching Heat of the Summer,
or the greateſt Severity of Winter-blafts. Thus it is with
Ill Men. They carry their Diſeaſe within, and about with
them; their Confcience is feverish and diforder'd, and this
gives them infinitely greater Pain, than any that Good Men
are ſenſible of. For theſe Perſons are found within; and
nothing without can hurt them: That which arms Affli-
Etion, and gives it a deadly Force, is the Guilt and Re-
proach, the Mifgiving and Diftruft of one's own Mind;
the Senfe of having drawn what we labour under, down
upon our own Heads, and the Amazing Expectation of
more and worſe: But where Thefe do not put an Edge up-
on, it cannot wound very deep; and how fierce foever the
Affaults may be, yet He will fuffer but little by them, who
feels all eafie in his own Breaft; and hath the beſt Defen-
five Armour in the World to oppoſe againſt them, a Good
Courage, becauſe a Clear Confcience.
11.
12.
Adverfity is of two kinds; Either That, which truly and
in its own Nature is fuch; what we cannot continue Men, Mɔre parti-
and not be moved with; fuch as Sickness, and Pain, and cular At-
the Lofs of those things which are very dear to us; or elfe, vice.
That, which is not really fuch, but falfly reprefented to be
fo,
158
Of Wiſdom.
Book II.
against
them.
fo, and owes its being reputed fuch, either to ſome ge-
neral Opinion, and Vulgar Error, or elfe to the private
Interpretation, and Senfe of particular Perfons. When
this is the Cafe, a Man hath both his Mind and Body at
his own difpofal, juft as before any fuch Afflictions happen-
ed: And therefore in fuch Notional Calamities, all that
need or can be faid, is this, That what you make fuch dole-
ful Complaints of, hath nothing painful, or troubleſome
in it; but all this is of your own creating, who put on an
unneceffary Melancholy, refent things tenderly, cry out
when you are not hurt, and fancy Mifery, where there is
really none.
13.
As for thofe, which are Real and Natural, the moft Ob-
Real Af vious, and Popular, and Sound Advice is in this Caſe the
fflictions. most Natural and moft Equitable; and therefore without
Remedies propofing nice, and ftudied, and uncommon Arguments,
i fhall content my felf with thefe few following Reflections.
First, A Man will do well to remember, that nothing of
this kind which he endures, is contrary to the Law of Na-
ture, and the Condition of Mankind; Since Man is born
to Sorrow, as the Sparks fly upward; that is, All fuch things
as thefe, are very ordinary and ufual; and from his Birth
entailed and annexed as Incumbrances upon this State of
Mortality, into which he is admitted. Therefore upon
every Accident that ufes to afflict us, we ought conſtantly to
confider two Things; the Nature of what happens to us;
and our own Nature; and when once we come to regard
things as they really are, and to behave our felves accord-
ingly, we fhall then deliver our felves from any Vexation
and Difquiet, that can arife from them. Vexation and
Fretfulneſs are a Diſeaſe of the Soul; a Distemper unnatural
in it felf, and what ought by no means to be allowed by us.
For Nature hath been fo bountiful, and fo very provident
for our Eaſe, that there is not any Accident poffible to
come upon us, which She hath not already furniſh'd us
with a Faculty to bear, and manage, and convert to our
Good; and rendred capable of fuch Arguments and Con-
fiderations, as may very reaſonably prevail with us to be
contented under it. There is no one Condition of Life fo
deftitute and deplorable, but it hath fome Interval of Re-
freſhment; fome Solace, fome mitigating Circumſtance to
foften it. There is no Confinement ſo cloſe, no Dungeon
fo dark, but fome Light will fpring in; fome Comfort
nay be found to chear the Prifoner, and drive the Sorrow
from
Chap. 7.
159
Of Profperity and Adverfity.
from his Heart. Jonas, we fee, found Leifure for Devo-
tion even in the Whale's Belly, and from thence poured out
a Prayer, which God gracioufly accepted and anfwer'd.
And fure this is a Privilege of confiderable Value; and a
great kindness in Nature, that ſhe ſupplies us with Leni-
tives, and contrives ways for the qualifying and affwaging
of our Pains, even in the inftant of our labouring under
them. This ought no more to be forgotten for our Confo-
lation and Support, than that other Reflection, That our
Condition neceffarily expofes us to Suffering, and we were
born liable to all kinds of Mifery. For * all thofe Grievan-
ces, which we either groan under, or tremble with apprehenfions
of their Approach, are but fo many Taxes, or Rent-Charges upon
Life.
Secondly, It may be of great Advantage to confider, that,
notwithstanding none of us are, or can be abfolutely ex-
empt from the Power and Juriſdiction of Fortune; yet we
are far from being entirely under it, and that by much the
leaft part of us is fubject to it: The Principal and moſt va-
luable is ſtill in our own hands; no Attempts from without
can fubdue or wreft it from us; nothing can lose it, but
our own Conſent and Voluntary Surrender. 'Tis confefs'd,
Fortune can reduce us to Poverty, wafte us with Sickneſs,
haraſs us with Afflictions; but it cannot debauch our Man-
ners, nor enfeeble our Spirits, nor make us fubmit to baſe,
and unmanly, immoral and difhonourable Actions. And
how happy is it that we are thus far out of her reach? how
incomparably better, that fhe fhould tyrannize over our
Riches, or Succeffes, or even Health it felf, than that ſhe
fhould deprive us of our Probity, our Courage, and our
Virtue? Let us fupport and pleaſe our felves with this Re-
ferve; for, while we hold our Own, nothing can render us
truly miferable.
In the next place, I muſt beg of Men, that they will be
Honeſt, and act according to the Rules of Reafon and Juſtice.
For the very truth is, Men are frequently very injurious to
Providence, and complain without any Juft caufe. For, if
at any time a crofs Accident befal us, fhall we fit down un-
der it, full of Murmurings and difcontented Thoughts? No
fure; let us rather recollect, how much oftner things have
* Omnia ad quæ gemimus, ad quæ expavefcimus, Tributa vitæ
pint.
fucceeded
14.
15.
160
Of Wisdom.
Book II.
16.
fucceeded as we would wifh; and then compute, and com-
pare thefe, and balance one with the other. And I make
no doubt to affirm, If this Reckoning were fairly and im-
partially stated, but the moft Melancholy, moft Unfortu-
nate Man alive, might fee greater reafon to commend, and
be thankful for the Good, the Successful Paffages of his
Life, than to Repine at any Loffes and Difappointments
he may have fuftained in it. 'Tis a Reflection full of Eter-
nal Equity, Shall we receive Good at the hand of the Lord,
and shall we not receive Evil? But it is enough to filence all
our Grumblings, and put all Complainers to the bluſh,
when improved with this Small, but moſt True Addition ;
Shall we receive Good more and oftner, and ſhall we not
be content to receive the Evil, which is but little and fel-
dom? Nature hath taught us to fhut, or turn away our
Eyes from all fuch Objects as are fhocking or offenfive to
us; to remove them from fuch Colours, as hurt and ſtrain
the Sight, and to fix upon others more gay and agreeable:
There is the fame Reafon here, and Prudence and Duty
both oblige us, to call off our Thoughts from melancholy
Subjects, and to divert them with others more pleafant and
entertaining. But we feem to be of quite different Difpo-
fitions; to feed upon the Worft, and indulge our felves in
Peevithnefs and Spight. We are like Cupping-glaffes, that
draw only the foul and corrupt Blood, and let all the good
alone; like Mifers, that put off their belt Wine, and keep
the worft for their own Drinking; like froward Children,
who if you take one of their Play-things from them, throw
all the reft into the Fire, for very Rage and Vexation.
Thus upon every little Mifchance, we teaze and torment
our felves, and for the lofs of a Trifle, ceafe to enjoy; nay,
perfectly forget, and overlook all that we have ftill left.
Nay, fome there are, fuch unthankful, fuch ungodly, fuch
unreaſonable Creatures, that you fhall hear them call
themſelves Unfortunate in every thing, and tell you they
never knew what Happineſs or Succels was; infomuch that
with theſe Wretches one Ounce of Adverfity gives more
Pain, and provokes more Complaints than Ten thouſand
times as much Profperity excites Gratitude or fenfible Satif
faction.
Another good Expedient in thefe Circumftances would
be to look abroad into the World a little, and there obſerve
the infinite multitudes of Men whofe Condition is more
grievous, more lamentable than our Own; to think feri-
oully
Chap. 7.
161
Of Profperity and Adverfity.
ouſly and compare our felves with the many Thousands who
envy what we repine at, and would think themſelves very
happy to exchange, and be in our caſe.
* When thou art bending under Fortune's frown,
Obferve the Ills, that prefs thy Neighbour down,
And from his heaviour load learn to fuftain thy own.
Theſe querulous People would do well to confider, and,
if they pleaſe, to practife that Saying of a Wife Man;
That if the Calamities of all Mankind fhould be brought
together, and laid in one common Heap, and afterwards
an equal devifion be made out of all thefe, to every in par-
ticular; The generality of People would find themſelves
bid to their lofs; and the Difadvantages of fuch a Diftri-
bution as This, would effectually difcover the Injustice of
their preſent Melancholy and Refentment; when They
complain of hard ufage, who have lefs of Misfortune, than
comes to their Share, upon a ſtrict and impartial Divi-
dend.
After all theſe Admonitions, we may fay with great
Truth, That there are two very powerful Remedies yet
behind; and fuch as are of wondrous force and fuccefs
againſt all manner of Sufferings and Calamities. Though
indeed theſe two do both amount to One and the fame,
and differ chiefly according to the Difference of the Perfons
that apply them: viz. Cuſtom and Practice for the groſs,
and ignorant, and vulgar Capacities; and Meditation for
the wife and confiderate. Both of them obtain their in-
tended effect by the help of Time, which is indeed the beſt
Reſtorative, the fureft and moſt common healer of all our
inward Wounds. Only it is not applied by all alike; for
the Wiſe are before-hand, and prevent their Miferies by
Premeditation; the weaker Vulgar have a more expenſive
and painful Cure; and that which in the Others is Fore-
fight, is in thefe Experience. That Cuſtom produces won-
derful Effects, we fee moft manifeftly, and every day
proves it by Ten thouſand Inftances; infomuch that what
at first appeared to be infuperable, and infupportable, grows
* Cum tibi difpliceat rerum fortuna tuarum,
Alterius fpecta, quo fit difcrimine pejor.
87.
M
in
162
Of Wisdom.
Book II.
18.
in proceſs of time very tolerable and eafie. Your Gally-
Slaves, when firſt put on board, wring their Hands; and
Sighs, and Tears, and Groans, are all their Mufick; but
their Chains grow fofter by degrees, and by that time they
have plied the Oar one quarter of a Year, who more chear-
ful and merry than they; Men that have never uſed the
Sea, tremble with fear, when they weigh Anchor, even in
the calmeft Weather; and yet the Mariners will laugh and
fing in a Storm. The young Widow is inconfolable upon
the loss of her Husband, and thinks of nothing but Sorrow
and Defpair for the remainder of her Days; but a very few
Months affwage this violent Paffion, and the Concern wears
off fo faft, that before the Year of Mourning comes about,
'tis odds but you find her in the Arms of a Second Bride-
groom. Thus Time and Practice overcome all things; and
the greateſt grievance in most of our Difafters, is that they
are new, and uncouth; but all that abates of it felf, and a
little converfation and better acquaintance reconciles us
very well to them.
Now Meditation and provident Thought hath the very
Forefight, fame efficacy with Wife Men, that Senfe and Smart have
upon Weaker. For by repreſenting matters frequently to
themſelves, the Images are fo lively, and the Impreffions
ſo ſtrong, that the very Realities themfelves could ſcarce
affect them more. Thus the Things that are not, are
rendred as common and familiar, as though they were.
*What the Vulgar make light and eafie by long-Suffering, the
Wife Man foftens to himself by long Thinking. Let us then fit
down, and take an exact Account of our Fortunes: Let
us confider the Nature of all thofe Accidents which are ca-
pable of giving us any Difquiet; and let us reflect with
our felves the worſt, moſt difmal, moft infupportable, that
can poffibly befal us; Whether it be Sickneſs or Poverty,
Flight or Banifhment, Injuries and Affronts, Difgrace or
Reproach; and examine in all this whole Black Catalogue,
what there is confiftent with Nature, and what contrary
to it. Forefight is therefore an Admirable Preſervative
against all manner of Misfortunes, becauſe by this Atten-
tion of Mind we have formed the whole thing in our Ima-
* Quæ alii diu patiendo levia faciunt, fapiens levia facit diu cogi-
tando.
ginations
Chap. 7.
163
Of Profperity and Adverfity.
ginations before, and fo they cannot make any mighty al-
teration in us, when they come in good earnest. And this
is fo confiderable a Point gained, that you rarely find any
great harm done by Calamities, except upon the Parties
who fuffer themselves to be furprized by them. Medita-
tion and Reaſoning is the very Temper of the Soul; this
ſteels and hardens it, fortifies it againſt Affaults, and renders
it impenetrable against all that can attempt to wound or
break it. Let the Accident be never fo grievous, yet the
Man that ſtands upon his Guard, and puts himſelf in a po-
fture to receive it, fuffers but little by it. When a Cala-
mity is foreſeen, the blow is broken; and whatever was long ex-
pected, is lefs felt when it comes, fays Seneca.
*
Now the Method of attaining to this wife and profitable
Forefight, is first to convince our felves, and be very duly
fenfible how craggy and rough a Standing Nature hath
placed us in; that Nothing is ftable in this World, but We
and All about us totter, and are in perpetual danger of
falling; That whatever hath happened to Another Man,
might every jot as well happen to Us; and the Fate which
hangs over Every Head, may fall down, and cruſh Any;
and in all our Deſigns and Undertakings, carefully to form
to our felves the Difappointments, and Inconveniences, to
which they are any way liable; that ſo, if any of theſe
ſhall afterwards fall to our Lot, we may not be confound-
ed, as if fome ftrange thing had happen'd to us. Alas!
how infinitely do we cheat and fool our felves, by propo-
fing only the fair and inviting Side, and turning all the dif
couraging Circumftances out of fight? How miferably
do we betray our want of Judgment, by never confidering,
that our Neighbours Misfortunes to day, may be Ours be-
fore to morrow; that we are by no means exempt, and out
of reach. But how foolishly do they argue, who prefer a
blind Fool-hardiness before it, and pretend that a Compu-
tation of probable Accidents would difcourage and put a
ftop to all Action? As if a Man might not be prudent
without Deſpondency, nor diftruft Fortune without Irre-
folution, and Cowardice, and Panick Fear. Whereas, if
we would reprefent Things to our felves, according as they
* Præmeditati mali mollis ictus venit. Quicquid expe&tatum eft
diu, levius accedit.
M 2
really
104
Book II.
Of Wisdom.
really are, and as Reafon directs; we ſhould be fo far from
Surprize at Croffes and Difappointments, that it would
rather appear matter of Wonder and Aftoniſhment, that
fo very few befal us, in compariſon of what we had
ground enough to expect; and when fo many Accidents
are always dogging us clofe at the Heels, that they fhould
be ſo long before they overtake us; and when they have
us in their Clutches, and we lie at their Mercy, that they
ſhould not treat us more ruggedly, than the Generality of
them do. For he that fees another Perfon's Ill Fortune,
and regards it as a thing fo uſual and common, that his
own turn may very probably be next, This Man is armed
againſt it, and hath vanquish'd his Foe, before he makes
his Approaches. Nothing in thefe Cafes fhould be left un-
confider'd, and it is very advifable to reckon upon the
worft; thus Events will mend upon us, and a great part
of what comes, will be clear Gains. But it is foolish to
fink under a Misfortune, and think to excufe one's Weak-
nefs, by alledging, We never imagined Matters would be
fo bad. It is a very common Saying, That when a Man is
furprized, he is half beaten; and then by the Rule of Con-
traries, a Man forearmed is worth two others. A wife
Prince will make Preparations for War in the Times of
profoundeſt Peace; a skilful Sailor lays in freſh Tackle,
and all manner of Provifions for the weathering a Strom,
and refitting after it, before ever he fets fail out of Port;
For when the Mifchief is actually upon us, 'tis too late
to provide againſt it. Befides, There is this farther Ad-
vantage attends a Premeditation, that let a
that let a thing be
never fo difficult in it felf, every Man finds himſelf dex-
trous to a wonder, in Matters that he hath been a great
while prepared for; Preſence of Mind, Prudence in Choice,
and Boldneſs in Execution, give infinite Advantage in fuch
Cafes, and almoſt inſure the Succefs. Whereas on the other
hand there is nothing ſo obvious and eafie in its own Na-
ture, but Men are confounded and at a lofs, if they be
utterly unacquainted with it. This therefore (hould be our
conftant Care, That nothing happen unlook'd for;' becauſe the
being new and strange to us, is really a very great Aggrava-
* Id videndum ne quid inopinatum fit nobis, quia omnia novi-
tate graviora funt.
tion
Chap. 7.
165`
Of Profperity and Adverfity.
tion of any Accident whatfoever. Thus much I eafily per-
fuade my ſelf, that were we in any tolerable degree fo pro-
vident as we might and ought to be, all that Amazement
and Perplexity would be faved, which we fo commonly
fee in the World. For what is it that confounds thee,
Man? You expected the thing, and it is come upon you;
Aftoniſhment is not the effect of having our Expectations
anſwered, but the direct contrary. Let us therefore order
our Affairs fo confiderately, that it may never be in the
Power of Fortune to iurprize us; let us ftand upon our
Guard, diſcover things at a diſtance, and obferve how they
make their Approaches toward us. *The Mind fhould be
fortified against all that can poffibly happen; that we may be
able to fay with that Hero in the Poet;
-No Terror to my View,
No frightful Face of Danger can be new.
Inur'd to fuffer, and refolved to dare,
[Mr. Dryden.
The worst that Fate can do, hath been my early Care.
You foretel theſe things now, I have told them to my ſelf long
ago; I have all along contemplated them; for I confidered 1
was a Man, and made provifion against all that could poffibly
befal me as such.
* Animus adverfus omnia firmandus, ut dicere poffimus,
Non ulla laborum
O Virgo, nova mi facies, inopinave furgit.
Omnia præcepi, atque animo mecum ipfe peregi.
Tu hodie ifta denuncias; ego femper denuntiavi. Hominem pa
ravi ad Humana.
M 3
CHAP
166
Book II.
Of Wisdom.
CHAP. VIII.
Obedience to the Laws, Compliance with the Customs,
and Obfervance of the Ceremonies in ufe. How,
and in what fenfe neceffary.
W
HAT a Man is in compariſon of a Beaſt, the ſame
is a Wife Man in compariſon of a Fool; and as
the Qualities, fo likewife the Methods of ordering
and managing them refemble one another. The Wild
Beafts, and fuch as live by Prey, will not fuffer themſelves
to be taken, nor willingly fubmit to the Difcipline and Go-
vernment of Man; they either flee from his Prefence, and
hide themſelves in Dens and Coverts, or grow enraged,
and make at him, if he offer to come near them; ſo that a
mixture of Arms and Artifice, of Fraud and Force, is ne-
ceffary to tame and make them tractable: Juft thus is Folly
reftive againſt Reaſon ; deaf and inflexible to Wiſdom; it
runs wild, grows peevish, and angry; and more extrava-
gantly foolish, when mild Inftructions, gentle Reproofs,
and cool Arguments endeavour to reclaim it; fo that Means
more forcible are neceffary; it muſt be managed and ſub-
dued, taken fhort, and kept in Awe, and affrighted into
Obedience, that by theſe terrifying and compulfive Me-
thods, it may at last be brought to hand, and ſubmit to
Difcipline and Inſtruction. Now the proper courſe of
effecting this Reformation, is by fome over-bearing Autho-
rity, fome Power, whofe Severity may be perpetually
thundring in its Ears, and whofe amazing Splendor may be
ever flaſhing in its Eyes, and like fome God in Human
Shape, command Submiffion and Compliance. For, as is
well obferved, Nothing but Authority can prevail with Fools,
to make any tolerable Advances toward Wifdom. The Efficacy
of this is very often feen in the fudden compofing of Mu-
tinies, and Management of the Rabble; by the Addreſs
and Credit of fome one Perton of Reputation and Emi-
nence; and proves, that the People are to be led by the
*
* Sola Authoritas eft, quæ cogit ftultos, ut ad fapientiam fefti-
nent.
Perfuafion
Chap. 8.
167
Obedience to Laws and Customs.
Perfuafion of Others, much better, than guided by their
Own Judgment: A very lively and beautiful Defcription
whereof Virgil preſents us with, in that Similitude;
* As when in Tumults rife th' Ignoble Crowd,
Swift are their Motions, and their Tongues are loud:
And Stones and Brands in rattling Vollies fly,
And all the Ruftick Arms that Fury can supply;
If then fome Grave and Pious Man appear,
They bush their Noife, and lend a liftning Ear ;
He fooths with fober Words their angry Mood,
And quenches their innate Defire of Blood.
Mr. Dryden.
The greateſt thing this World can fhew is Authority.
This is the Image of the Divine Power, a Meffenger and
Deputy from Heaven. If this Deputation (as to Men) be
Sovereign, and immediately under God, we call it Majefty;
if it be fubordinate to any Human Power, we then call it
(in a more peculiar and reftrained Senfe of the Word) Au-
thority. And this is ſupported upon two Bafes, Admiration
and Fear; both which must go together, and jointly con-
tribute to the keeping it up. Now this Majefty and Au-
thority is principally and properly in the Perfon of the
Supreme Governor, the Prince, and Lawgiver, and in him
it lives, and moves, and acts, in its utmoſt Vigor. The
next degree of it, is, when lodged in his Commands, Or-
ders, and Decrees, that is, in the Law, which is a Prince's
Maſter-piece, and the Nobleft Copy of that Incommuni-
cable Majefty, whereof himſelf is the Original; And by
this Law it is, that Fools are reduced from Evil, informed
in Good, governed and led to know and do, what is con-
venient for their own, and neceffary for the Publick Inte-
reft. Thus you fee in fhort, of what Weight and Efficacy
Authority and Laws are to the World; how neceffary, and
how beneficial to the preſent Circumſtances, and the great-
eſt part of Mankind.
*
Veluti magno in populo, cùm fæpe coorta eft
Seditio, fævitque animis ignobile vulgus.
Jamque Faces & Saxa volant, Furor Arma miniftrat.
Tum Pietate gravem ac Mento fi forte Virum quem
Confpexere, filent, arrectifque auribus aftant,
Ille regit dictis animos & pectora mulcet.
M 4
Æneid Lib. 1.
This
168
Book II.
Of Wisdom.
2. This Authority is ftated, fix'd, and agreed upon; but
Cuftom. there is Another, which comes neareſt of any up to it,
commonly called Cuftom; a very Powerful, but withal a
very Pofitive and Imperious Miftrefs. This Power is all
gain'd by Encroachment and Ufurpation, by Treachery and
Force; it gets footing by Inches, and fteals in upon the
World infenfibly. The Beginnings of it are ſmall and im-
perceptible, gentle and humble, and frequently owing to
Mens Tameneſs or Neglect; their Laziness, and Yielding;
the Influence of Example, and the Blindneſs of Inconfide-
ration; but when it hath once taken Root, and is fix'd by
Time, it puts on a ſtern domineering Look, iffues out its
Orders, plays the Tyrant, and will be obſerved: It is to
no purpoſe then to argue for Liberty and Right; no Man
is fuffered to ſpeak, to move, to look, in contradiction to
ſuch an Eſtabliſhment. It stops your Mouth with Poffef-
fion and Precedent; which indeed are its proper and only
Pleas of Title, grows great and more eminent, the farther
it goes; and like Rivers, enlarges its Name and Channel by
rowling; infomuch, that even, when the Miſchiefs and
Inconvenience of its ſtill prevailing are manifeft, yet is it
not fate to reduce it to its firſt Infant-State; and Men are
oftentimes better adviſed in ſuffering under it, than in at-
tempting to diſuſe, or reverſe it.
3.
If now we compare thefe Two together; it will be found,
Law and that Law and Custom eſtabliſh their Authority by very
Custom different Methods. Cuftom creeps upon us by little and
compared. little, by length of Time, by gentle and acceptable Means,
by the Favour and general Confent, or at leaſt with the Ap-
probation of the Majority; and its Beginning, Growth,
Eſtabliſhment, are all from the People. The Law admits
none of theſe flow Proceedings; it is Born at once, and in
full Perfection; comes to Vigor and Maturity in a Mo-
ment; it marches out with Authority and Power, and re-
ceives its Efficacy from the Supreme Commander; it de-
pends not always upon the good liking of the Subjects, but
is frequently full fore against their Wills; and yet prevails,
and takes place, though burdenfome and ungrateful to
them. This laft Confideration is the Reaſon, why Some
have compared Law to a Tyrant, and Custom to a King
Again, Cuſtom, though otherwife never fo engaging, yet
never propoſes Rewards or Penalties; But the Law pro-
pounds both, and to be fure threatens Penalties upon the
Difobedient at leaft. Yet, notwithſtanding thefe Diffe-
·
rences
Chap. 8.
169
Obedience to Laws and Customs.
rences, the matter is fo order'd that thefe Two are fre
quently capable, either of ftrengthning, and mutually affift-
ing, or of deſtroying and overthrowing each other. For
Cuſtom, though in ftrictnefs it be only upon Sufferance,
yet when countenanc'd and publickly allow'd by the Prince,
will be ftill more firm and ſecure; and the Law likewiſe
gets ground upon the People, and ſtands the fafter by
means of Poffeffion, and long Ufage. On the Contrary,
Cuſtom will be quafh'd by a Law prohibiting the Conti-
nuance of it; and a Law will go down the stream, and be
loft to all the purpoſes and effects of it, if a contrary Cu-
ſtom be connived at. Thus, I fay, they may interfere to
the Prejudice of each other; but ufually they go hand in
hand, and are in reality almoſt the fame thing, confider'd
under different refpects: the wifer and more difcerning
Men confidering that as a Law, which the Ignorant and
Vulgar, who have little Notions of a Legiſlative Power, or
its Sanctions, obferve purely as a thing Cuſtomary, and be-
cauſe it hath been in ufe, without attending how it came
to be fo.
The ſtrange Variety of Laws and Cuſtoms, which have
4
obtained in the World, and the Extravagance of fome of Different
them, is really prodigious. It is fcarce poffible to think of and odd
any Imagination fo whimsical and odd, but fome Country Customs.
or other hath received it as a Cuftom, or eſtabliſh'd it by
a Law. I will give my felf the trouble of inftancing in
feveral upon this occafion, to convince Thofe, who perhaps
cannot eafily fuffer themfelves to be perfuaded, how much
Truth there is in this Obfervation. And here, not to in-
ſtance in Religion, which in the Idolatrous and leſs civiliz'd
Countries eſpecially, hath had groffer Deceits, more abo-
minable Abfurdities, and more amazing Variety of theſe,
than any other Subject whatſoever; yet, becauſe it does not
fall fo directly within the Compafs of our prefent Argu-
ment, I fhall pass it over at prefent; and confine my felf
to the Head of Civil Commerce; in which alone Cuftoms,
properly fo called, are uſed to take place; and where the
Matter being exceeding obvious to every Underſtanding,
it is fo much the more aſtoniſhing, that Men fhould be
carried into fuch Extravagances. Now thofe, which I
think_moſt remarkable, and fit to be mentioned, are fuch
as follow. The Reputing it an Inftance of Affection and
Duty, when Parents live to a certain term of Years, for
their Children to Kill, and to Eat them; In Inns and other
Publick
170
Book II.
of Wisdom.
Publick Houſes of Accommodation, inftead of difcharging
the Reckoning with Money, to lend their Wives and
Daughters to the Hoft for Payment; The having Wives
in common; The fetting up Publick Stews for Young Men;
The efteeming it honourable for Women to be Common,
and wearing Tufts of Fringe at their Garments by way of
Boaft and Glory, to fignifie the Number of their Gallants;
The fuffering Single Women to abandon themſelves to all
manner of Filthinefs, and publickly to procure Abortions
when with Child; but of all Married Women requiring the
ftrictest Chastity, and Fidelity to their Husbands imagina-
ble; The Marrying of Men to one another; The Women
going to War, and engaging in Battle along with their
Husbands; Wives dying, and laying violent Hands upon
themſelves, either at the inftant, or very quickly after the
Death of their Husbands; The allowing Widows a Liberty
of Marrying again, provided their former Husbands died
by a Violent Death; but if otherwife, then debarring them
of that Privilege. Invefting Husbands with an Abfolute,
Unlimited, Uncontroulable Power over their Wives; to
Divorce them at Pleaſure, without being obliged to fhew
Cauſe; to Sell them off, if they bring no Children; to Kill
them without any manner of Provocation, merely by virtue
of this Difpotick Power, and the Relation the Wife ftands
in to him, and to borrow afterwards from other People;
Women to Bear Children without any manner of Terror, or
Complaint; Killing their Children, becauſe they are not
Handfome, not Beautiful in Complexion; not well-Fea-
tured, Crooked, or ill Shap'd, or without affigning any
Reafon at all; The Feeding altogether upon Man's Flesh;
The Eating Fleſh and Fish quite Raw; The Lodging Per-
fons of all Ages and Sexes indifferently, to the Number of
ten or twelve together; Making the putting their Finger
down to the Ground, and afterwards pointing with it up
to Heaven, the common Form of Salutation; Turning
their Back upon the Perfon they Addrefs, and make a Ci-
vility to, and taking it for a conftant Rule, never to look
at the Perfon to whom you defign Honour and Refpect;
Obferving it as a Mark of Duty to gather up the Spittle of
Princes in their Hands; Never fpeaking to the King, but
through a long Trunk; Never cutting the Hair or Nails
during their whole Lives; To Shave the Hair on one Side,
and Pare the Nails of one Hand, but never to do it of the
other; The boring Holes in the Cheeks, and other parts of
the
Chap. 8.
171
Obedience to Laws and Customs.
the Face, to wear Pendants and Jewels at, and the fame at
the Breafts and Nipples; Abfolutely to defpife Death, to
welcome it with Feafting and Joy, to contend and quarrel
for it, nay, to plead and fue for it in publick, as if it were
fome remarkable Dignity, or extraordinary Favour, and to
look upon the granting thefe Suits, and being preferred be-
fore other Competitors in them, as a fingular Honour;
The Efteeming it the inoft Honourable way of difpofing
their dead Bodies, and much more glorious than any Bu-
rials, to be Eaten up of Dogs, and Fowls of the Air, and to
be Boiled or Baked, Dried and Pounded to Powder, and
that Duft mingled with Men's ordinary Drink.
ed.
Now, whatever Diverfion the relating fuch Cuſtoms as
5.
thefe, or whatever wonder it may create, yet if we come a Cuftoms
little cloſer to the matter, and once undertake to pass a Examined
Judgment upon them, all then is noife and fcuffle, eager and Judg-
and endless quarrel. The Common People are ſo over-run
with Prepoffeffion and Pedantick Folly, that they, accord-
ing to their uſual Wiſdom, run all down at a venture;
and without more ado, condemn every thing for Barbarous
and Brutish, which is not juft according to their own Pa-
late, that is, which does not agree with the received Pra-
ctice and Cuſtoms of their own Country. For they, never
looking Abroad, nor underſtanding what is done there, can
fee no manner of Reaſon, why their own Local Uſages at
Home, fhould not be the only, and unalterable Standard of
Truth, and Justice, and Decency, all the World over. If
you endeavour to infufe fome larger Notions of thefe Mat-
ters, by telling them, That other People of their Capacity
are even with them; That they are every jot as much out
of conceit with our Methods, as we can be with theirs ;
they cut you short immediately, by replying, You may fee
by that how Barbarous and Brutish they are; which is but
faying the fame thing over again, and here they reſolve to
ftick. But now a wife Man is more reſerved, and allows a
greater Latitude; he gives them a fair hearing at leaſt, and
does not determine haftily, for fear of two much warmth,
and wronging his Judgment; and he is certainly in the
right; for there are really a great many Laws and Ufages,
which, at firft fight, appear infufferably Barbarous, con-
trary to all the Notions of Humanity and found Reafon,
and yet it they were foberly confidered, (all Paffion and
Prejudice apart) it they did not fo far approve them-
felves to our Judgment, as to be allow'd Juft and Good,
yet
$72
Of Wisdom.
Book II.
yet it would be found that they are not deftitute of all Co-
Jour of Reafon; but have a great deal to be faid in their
Vindication; and Arguments plaufible enough to excufe
other Men's Practice, though not enough to recommend
them to our Own.
Let us now, for instance, make the Experiment in thoſe
two first mentioned, which, I must confefs, feem extreme-
ly odd, and the most diftant that can be, from all the Ap-
prehenfions we commonly entertain of the Duty and Af
tection we owe to thofe who brought us into the World,
and were at the Trouble and Expence of our Suſtenance
and Education. Theſe Cuftoms then are the Killing one's
Parents, when they come into fuch particular Circum-
ftances, and Eating their dead Bodies. The People who
receive this Custom, look upon it as the higheſt Teſtimony
of Piety and Refpect; the laft and fulleft Proof of their
Tenderneſs and fincere Affection. The great deſign they
have in it is Compaffion to their old decrepid Parents,
whom they think themfelves under the ftricteft Obligations
to deliver from a ftate of Mifery and Infirmity; a State
that renders them not only utterly Ufelefs to themſelves
and to every Body elfe, but even a Trouble and a Burthen;
a State of Languifhing and Decay, of Uneafineſs and Pain;
that makes Life a Wearinefs and a Torment to themſelves
and all about them, and therefore they think that Death
which gives them Eafe and Reft, and puts them paſt Suf-
fering any more, a very profitable Exchange, a Gain which
they might be glad to chufe, and thankful for receiving.
When they have done them this Kindneſs (as they eſteem
it) the next Proof of their Dutiful Regard, is to give them
the moſt honourable Burial in their Power: And for this
purpoſe they make their own Bodies their Repoſitory;
lodging thefe Carkaffes and precious Relicks in their own
Bowels; thus in fome meaſure conveying a new Life, and
recruiting their perifh'd Nature, by digefting and turning
to Nouriſhment this dead Flefh of their Parents, and
Tranſubſtantiating it into their own living Fleſh. Thefe
Reaſons are not fo very Contemptible; at leaft, I am apt
to believe, they may fomewhat abate that Deteftation,
which the prejudice of a contrary Opinion is apt to pro-
duce in the generality of People. A Man that confiders im-
partially, will, I believe, allow, That the Perfons who have
been brought up to this Cuftom, may think it fo plaufible
a one, that it will not be eafie to bring them off from it;
nay,
Chap. 8.
173
Obedience to Laws and Customs.
nay, that it may appear in the Eyes of thefe Perfons, a
horrible Cruelty, and Abomination, to fee their Aged Pa-
rents lie Languifhing before their Eyes, in the midst of
Sickneſs and Pain, and Faint Strugglings for the wretched
Remnants of Life; without any kind Hand to do the good
Office of fetting them at Reft. And when Declining Na-
ture hath finish'd its own Courſe, it is no hard matter to
imagine, that thefe People fhould with Reluctancy and
Horror Interr thefe Spoils of Thofe who gave them Being;
that they might think it a Neglect and a Reproach to caft
thofe Remains they fo dearly Love into a Hole, to Rot in
the Earth, to Corrupt and become Food for Worms; that
this is the greateſt Diſregard they can poffibly be guilty of,
and a very ill Expreffion of Tendernefs and Duty.
And that this Suppofition is not to very much out of the
way, we have plain matter of Fact to prove: For Darius
made the Experiment, and found it to be exactly as I have
put the Cafe. He firſt demanded of fome Grecians, upon
what Terms they would be content to take the Indian
Cuſtom of Eating the Bodies of their Deceaſed Parents; and
their Anſwer was; What! do fo Barbarous a thing, as Eat
our own Fathers? We could not do it at any rate! Then
again he attempted to perfuade the Indians, That they would
Burn the Bodies of their Parents, after the manner of the
Grecians; and he found Thefe a great deal more averſe to
his Propoſal, and more difficult to be perfuaded, than the
Other. Give me leave here only to add one Inftance more
of Men's different ways of Reafoning in a Trifling Matter,
and fuch as only concerns Decency and Civility. A Man
that uſed to wipe his Nofe upon his Fingers, being reproved
for fo unmannerly a Trick; defired in his own vindication,
to know, what Privilege that filthy Excrement had above
all the rest, that we must pay it the refpect of a fine Hand-
kerchief, and then, as it it were fome valuable Treaſure,
wrap it up cloſe, and carry it in one's Pocket: That in all
reaſon this ſhould rather turn one's Stomack, and give of-
fence, than throwing it carelefly away. Thus you fee how
few things there are, for which fome probable Reafon may
not be alledged; and This fhould be a warning to us, not
to condemn Things haftily and rafhly, but to confider both
fides of the Queſtion.
6.
But after all, the Power of Cuftom is incredible; no Man
can conceive eafily, how abfolute and uncontrouled an The force
Authority it exerciſes over Mankind. He that called it à Cuſtom.
Second
174
Book II.
Of Wisdom.
Levit.
xviii.
Deut.
xxii.
2 Sam.
30.
Second Nature, came far fhort of the Truth; for it is equal,
it is fuperiour to Nature; it even contends with, it tri-
umphs over, Nature. Whence, I pray, comes it to pafs
that Fathers never fall in Love with their own Daughters,
though never ſo charming and defirable Creatures? Or why
are Sifters feldom or never finitten with their own Brothers,
though infinitely handfomer, better accomplish'd, and more
engaging than Strangers? This Refervation and Coldness
does not properly proceed from Nature; She makes no fuch
Diftinctions; Thele are the Effects of general Cuſtoms and
Pofitive Laws, who forbid fuch Mixtures, pronounce them
Scandalous, and Horrid, Incestuous and Wicked; but again,
I fay, thefe Characters are fix'd by Divine or Human In-
ftitutions; for Nature knows no fuch thing as Incest, nor
condemns any Alliances, let the Line or Relation be what it
will.
This is fufficiently plain from Scripture, not only if we
confider the Children and firſt Deſcendents of Adam, whoſe
Gen. ii. Cafe made the thing unavoidable. But obferve the Marriages
xx.xxix. and Relation of Abraham and Nahor, and the Defcendents
xxxviii. from them; the Matches of Ifaac and Jacob; the Fact of
Exod. vi. Judah one of the twelve Patriarchs; Amram the Father of
Mofes; and other Holy and Eminent Perfons. It was in-
deed the Law of Mefes, which prohibited thefe Mixtures
within the neareſt Degrees: And yet this very Law Difpen-
fed with that Rule in certain Cafes, not only in the Colla-
xiii. 13.
teral Line, that of taking the Brother's Wife for inſtance,
I Kings ii. which was an exprefs Command, and not barely an Indul-
gence, but between Brother and Sifter of the Half Blood,
nay, even in a Right Line of Alliance, as betwixt the Son
and his Father's Wife; for as to a Right Line in Blood,
this indeed ſeems a Crime againſt Nature, and the Example
of Lot can give no Countenance to it, whatever Excufes
See Cajet. fome great Men have found for his Daughters, who ſeem
in Loc. to have done this for the fake of preferving Mankind, which
in the Confternation they were then in upon the Deſtruction
of Sodom, they thought All extirpated but themſelves.
But the Law of Nature is an Original Law, and Eternal
one too, fuch as none but God can difpenfe with, and ſuch
as we never find any Example of his having ever difpenfed
with. But then, as for fuch Incefts as are Accidental,
and Ignorant, and Involuntary, 'tis very likely Tertulli-
an's Complaint may be too true, That the World is full of
them.
Farther
Chap. 8.
175
Obedience to Laws and Customs.
Farther yet; Cuftom commits a Violence upon the Rules
of Nature, and overbears them; witnefs that daily pra
tice of Phyficians, who frequently forfake the Theory,
and fet afide what Art and Reafon do both concur in, fo far
as the Rules and Grounds of their Profeffion can difcover
or direct; and take a different Courſe with their Patients,
in Deference to Experience, and common Succefs: Wit-
nefs again thofe People, who have wrought a perfect
Change in their Conftitutions, even fo as to Eat, nay to
to live upon Poiſon, Spiders and Ants, Lizards and Toads,
as feveral whole Nations are faid to do in the Indies. Cu-
ftom does likewiſe ſtupifie our Senfes, and alter the Temper
of the Organ, and the quality of the Impreffion, and the
Report made from it. To this purpoſe are the Accounts
we read of thofe People, who dwell near the Cataracts of
the River Nile, and indeed a Mill-pool, or a Steeple, or a
Brazier's Shop will in proportion have the fame Effect;
and, if you give credit to fome old Philofophers, All the
World are deaf to the Mufick of the Spheres, which is no-
thing else, but the different Motions of the feveral Orts
turning round upon their own Axis, and variously juftling
and interfering with one another. In one word, The great
and Mafter-workmanship of Cuftom is, That it fubdues
and conquers Nature, vanquishes every Difficulty; makes
thoſe things eafie by degrees, which feemed unattainable.
and impoffible; and the Bitterness of Pain and Suffering it
wears out, and foftens, till at last our Complaints ceaſe,
and we are reconciled, even to our Miferies themfelves.
Nay, it does not only produce Content, and lay aſleep the
fenfitive Soul, but it manages and domineers over the Ra-
tional one too; and exercifes a most unjust and arbitrary
Power, over our Imaginations and Judgments. It makes
and unmakes at pleaſure: Gives and takes away Reputa-
tion and Efteem, without, nay, fometimes againſt Reaſon.
It brings Notions in Philofophy, in Religion, in Politicks,
Opinions and Ceremonies, Faſhions and Modes of Living
into credit, though they be never fo fantaftical and extra-
vagant, never fo uncouth and diftant from what Reaſon
and Judgment would teach and approve. Nor is its Tyran-
ny lefs formidable in the contrary Extreme; for it as fre-
quently does great wrong, to things in themſelves noble,
and worthy of univerfal Advantage, by difparaging and
leffening them, and even bringing them into Neglect, and
univerfal Contempt. So unreasonably does Cuftom and
common
176
Book II.
Of Wisdom.
common Fame raiſe or lower the Market; fo precarious and
uncertain is the greateſt intrinfick Worth, if it happen to
be lodged in an Obfolete Opinion, an Antiquated and Un-
faſhionable Virtue; for all thefe things have their Seaſons
of Improvement and Declenfion; and the Sentiments of the
World upon them will vary, though the Reaſon and Nature
of the thing be conftantly the fame.
❤-What we now with gredeft eafe receive,
Seem'd ſtrange at first, and we could ſcarce believe;
And what we wonder at, as Years increaſe,
Familiar grows, and all our Wondrings ceafe.
[Creech.
Thus you plainly fee the vaft Influence, and exceſſive
Power of Cuſtom. Plato was once reproving a Youth for
playing often at Cob-Nut; who replied in his own excuſe,
Methinks, Sir, under favour, you chide me for a very small
matter: No, (faid Plato) you are mightily mistaken; for be
affured, Young Man, that Cuſtom is never a small matter. A
Sentence this, which well deferves the Serious Attention of
All, who have the care of Educating Youth. Once more.
Cuſtom is ſo very tyrannical in the Exercife of its Power,
and expects fo unreferved a Compliance, that it will not
give us leave to ftruggle with it, or retreat from it; nay,
does not allow us fo much as the Liberty to confider, and
reaſon with our felves, whether what it impoſes be fit for
us to comply with, or not. It fo perfectly charms our
Senfes and Judgment, as to perfuade us that every thing
which is new and ſtrange, muft needs be contrary to Rea-
fon; and that there can be no Juftice or Goodneſs in any
thing, which Cuſtom hath not confirmed, and made cur-
rent by its Approbation. We do not govern our felves by
Reafon, but are carried away by Custom; whatever is most in
ufe, that we eſteem most virtuous, most becoming; even Error
it felf, when it is become Epidemical, hath the Authority of
Truth with us. Thefe Complaints of Seneca are but too
true in every Age and Place; and, were only the Plain,
and Mean, and Ignorant People concerned in them, the
Calamity were fomewhat tolerable: Becaufe theſe Men are
* Nil adeo magnum, nec tam mirabile quicquam
Principio, quod non definant mirarier omnes.
Paulatim.
Lucret. Lib. XI.
not
Chap. 8. Obedience to Laws and Cuſtoms.
177
not really qualified to enter into the true Reafons and Dif-
ferences of things, they have not Sagacity enough to ſee,
nor Solidity enough to fearch an Argument to the bottom;
and therefore 'tis the best thing they can do, fince they are
not able to diſtinguiſh and judge for themſelves, to pin their
Opinions upon the Sleeves of thofe that are able, and let
them fpeak for them. This is a ſafe and a peaceable way,
and the Publick finds great Eafe and Convenience from it.
But for Wife Men, who are under a very different Cha-
racter, and have another part to Act, to fee them led thus
about by the Noſe, and enflaved to every Folly, that puts
on the Venerable Face of Cuftom; is very much below
their Judgment and Quality, and may juftly be allowed to
move our Indignation, that they fhould fo far forget them-
felves, and what they are qualified for.
7.
Advice
wilb re-
I do not mean by this, that a Man, who would approve
himſelf Wife, fhould be Singular and Precife, and denounce
War upon all Mankind, and their Manners; for my De-
gard to
fire and Advice is, That he fhould be very obfervant of the Laws and
Laws and Customs which are Eftablifh'd, and in prefent Customs.
force in the Country where he dwells: Yet that, not with
a Servile Superftitious Spirit, but from a Manly and Ge-
nerous Principle: That he fhould fpeak of them with De-
ference, and great Refpect; and conform his Actions and
whole Behaviour to the Rules and Meafures they prefcribe.
And all this I would have him do, not merely from a Con-
viction of their Agreement with the Principles of Juſtice,
and Equity, and Reaſon, but without regarding fo much
what they are in themſelves; and upon this Confideration
only, that they are Laws and Customs: Then I defire he
fhould be very cautious and confiderate in his Judgment of
Foreign Customs and Conftitutions, and not rafhly con-
demn, or take offence at them, upon flight and fuperficial
Pretences. And laftly, I would have him with all poffible
Serioufnefs, Freedom, and Impartiality, examine into both
the Domeftick, and the Foreign; and engage his Judg-
ment and Opinion in the behalf of either, no farther than
Reafon will bear him out; Thefe are the Four Inftructions
which I fhall a little enlarge upon, and they contain the
Whole of what feems to me neceffary under this Head.
In the First place, All Wife Men agree, that the obferving
the Laws, and being governed by the Cuftoms of the They ought
Country where we dwell, is the Great and Fundamental to be com-
Principle; the Law of Laws; becauſe indeed it is this,
N
which
plied with.
178
Book II.
Of Wisdom.
them.
2.
which gives Life and Vigor to all the reft. All affected
ways of living that are particular, and out of the common
Road, give juft Caufe of Indignation and Jealoufie; betray
a great deal of Folly, or Conceitednefs, or Ambition; con-
found the Order, and difturb the Government of the
World.
I add in the Second Place, that this be done out of Re-
Not merely verence to Publick Authority. For ftrictly ſpeaking, theſe
for the fu- Laws and Cuftoms fupport their Credit, and ought to
ftice and preferve an Authority, not merely with regard to any in-
Equity of herent Equity or Reaſonablenefs to be difcovered in them;
but they are facred upon this fingle Confideration, That
they are Laws and Customs, though there be nothing elfe
to recommend them to our Obfervance. This is the My-
ftical Foundation upon which they ftand, and the great
Secret of Government; and, properly ſpeaking, they have
no other Motive but their Sanction to enforce them. My
meaning is not from hence, That any Eftabliſhment,
though never ſo ſtrong, can derive a Right to our Obe-
dience, upon Laws and Ulfages, manifeftly Unreaſonable
and Unjust; but that he who obeys a Law, merely for the
fake of its Subject-matter being juft, though he do the
thing commanded by it, yet he does it upon a wrong Prin-
ciple. For at this rate every Law muft fubmit it felf to
the Judgment of every private Man; and each Subject ſhall
call it to account, arraign and try it at the Bar of his own
Breaft; bring all Obedience to be a Matter of Controverfie
and Doubt, and by confequence, all the Right of Adminiftra-
tion, and the whole Civil Polity muft truckle and ſubmit,
not only to the Ficklenefs and Variety of infinite feveral
Judgments; but to the Changeable and Humourfome Sen-
timents of one and the fame Perſon. That which binds
the Law upon Mens Confciences, is the Authority of the
Legiſlative Power; and the Sanction it receives from thence;
the Reaſonablenels of the Duty contained in it is only an
additional and collateral Obligation. How many Laws
have there been in the World fo far from any appearance
of Piety or Justice, that they have really been exceeding
trifling, extravagant, and ſenſleſs; fuch as no Man's Rea-
fon knew what to make of? And yet Mankind have fub-
mitted, nay, and enjoyed as much Peace, and good Order,
and been as regularly governed, as highly contented; as
if they had been the Jufteft and most reaſonable, that
ever Human Wisdom and Policy enacted. Now, he that
fhould
Chap. 8.
179
Obedience to Laws and Customs.
ſhould have gone about to create a Diffatisfaction and
Diflike to fuch Laws, or attempted to repeal, or to amend
them, would have deferved to be fufpected as an Enemy
to the Publick, and not to be endured or hearken'd to in a
wife Government. There are very few things, but Human
Nature may in procefs of Time reconcile it felt to; and
when once the Difficulty is overcome, and things fit eaſie
upon People, it is no better in effect, than an Act of Ho-
tility, to offer at the diffetling them again. We ſhould
always be content to let the World jog on in its own
beaten Path; for it is but too often feen, that your Re-
movers of Antient Land-marks, and bufie Politicians, un-
der their plaufible Pretences of Reforming, ſpoil, and ruin
All.
There is feldom or never any confiderable Alteration
made in eftablifh'd Laws, received Opinions, acknowledg-
ed Customs, and ancient Ordinances, and Difcipline; but
it is of very pernicious Confequence. The Attempt is
always extremely hazardous; there is commonly more
Hurt than Good done by it; at leaſt this deferves to be
duly weighed; That the Miſchief, it lefs in it felf, is yet
fooner felt; for the Diſorders every Change creates are cer-
tain and preſent, but the Advantages it produces are di-
ftant and doubtful; fo that we exchange a Good in Poff:f-
fion, for one in Expectation only; and where we fubmit
to That, there ought to be very great Odds in value, to
juſtifie the Prudence of our Proceeding. This is certain,
that Men are but too fond of Novelties, before they have
tried them; and Innovators never want fome very fair and
plaufible Pretences, to catch and feed their Fancies with;
but the more of this kind they pretend, the more ought
we to fufpect and be aware of them. For how indeed can
we forbear detefting the vain and ambitious Prefumption
of Perfons, who undertake to fee farther, and be wifer
than all Mankind befides? What an intolerable Arrogance.
is it in fuch Turbulent and Factious Spirits, to perfuade
Men into Compliance with their Humours, at the Ex-
pence of the Publick Peace, and to think it worth while,
that the Government ſhould run the Rifque of its own
Ruin, merely for the fake of eſtabliſhing a freſh Scheme,
and paffing a private Opinion into an Univerfal Law ?
I have already hinted, and do repeat it here again, That
we are not by any means obliged to obey all Laws and
Conftitutions whatfoever, which our Superiors shall think
N 2
fit
180
Of Wisdom.
Book II.
3.
fit to impofe, without any Diftinction or Referve; For
where we find them evidently to contradict the Laws of
God and Nature, in fuch cafe, we muft neither comply on
the one hand, nor diſturb the Publick Peace by our refu-
fing to do fo on the other. How Men ought to behave
themſelves in fuch Critical Junctures, will fall more pro-
perly under Confideration, when we come in the next Book
to treat of our Duty to Princes. And indeed this Incon-
venience is much more frequent upon Subjects, with re-
gard to their Arbitrary Commands, than the Eſtabliſhed
Laws. Nor is it fufficient, that we fubmit to Laws and
Governors, upon the account of their Juftice, and parti-
cular Worth; but this must not be done fervilely, and
cowardly, upon Motives of Fear and Force: This is a
Principle fit only for the Meaneft and moft Ignorant; it is
part of a Wife Man's Character, to do nothing unwillingly
and upon Compulfion, but to delight in his Duty, and
find a fenfible Pleaſure in a reaſonable Obedience. He keeps
the Laws, for his own fake, becaufe he is jealous and ten-
der of doing any thing he ought not, and a rigid Maſter
over himself. He needs no Laws to conftrain him, in what
is decent and good. This diftinguiſhes Him from the Com-
mon Populace, who have no other Senfe or Direction of
their Duty, but what Pofitive Laws can give. In ftrict-
nefs, according to the old Stoical Notions, the Wife Man is
above the Laws, and a Law to himfelf. But however, he
pays all outward Deference to them, and a free voluntary
Obedience; this is due from him as a Member of Society, as
the inward Freedom of his Mind is owing to the Preroga-
tive of a Philofopher.
In the Third Place, I affirm it to be the Effect of extreme
Levity, a Prefumption, vain in it felf, and injurious to
others; nay, a mark of great Weakness and Infufficiency
of Judgment, to Condemn all thofe Laws and Cuſtoms
abroad, which are not confomable to thofe of our own Na-
tive Country. This indeed is owing either to want of
Leiſure and Opportunity, or to'want of Ability, and Large-
nels of Mind for the confidering the Reaſons and Grounds
impartially, upon which Foreign Eſtabliſhments are found-
ed. It is a great Wrong done to our own Judgment, to pro-
nounce a Rafh Sentence, which, when we come to a more
perfect underſtanding of the Caufe, we fhall in many In-
itances, find our felves obliged to retract, and be afhamed
of. And it is an Argument that we forget the Extent and
Condition
Chap. 8.
181
Obedience to Laws and Customs.
Condition of Human Nature; how many, and how diffe-
rent things it is fufceptible of. It is a fhutting the Eyes of
our Mind, and fuffering them to be laid afleep, and delu-
ded, with the often repeated Impreffions of the fame thing,
the daily Dream of Long Ufe; and to fubmit fo far to
Precedent and Preſcription, that theſe fhould overbear the
plaineft Reaſon, and give Example the Afcendent over
Judgment.
Laitly, It is the Bufinefs and the Character of a generous
Mind, and fuch a Wife Man, as I am here drawing the Idea
of, to examine all things. Firſt, To take each apart, and
confider it by it felf; then to lay them one over against
another, and compare them together, that fo the feveral
Laws and Cuſtoms of the whole World, fo far as they fhall
come to his Knowledge, may have a full and a fair Trial;
and that, not for the directing his Obedience, but to affert
his Right, and execute his Office. When this is done, he
ought to pass an honeft and impartial Judgment upon
them, as he fhall find them, upon this Enquiry, to be agree-
able, or otherwife, with Truth, and Reaſon, and Univerfal
Juftice; For This is the Rule, This the Standard, which
all of them are to be Tried and Meatured by. To thefe we
are Principally and Originally engaged; nor may we fo far
falfifie our Obligations, as to depart from them in favour
of any Customs; or to fuffer our Judgments to be debauch-
ed with falfe Notions, though our National Conſtitutions
were Ten thouſand times dearer to us, than it is poffible to
ſuppoſe them. For theſe can only claim a Secondary Obli-
gation; the Former was general, and concerned us as Men;
This only binds us as Subjects, or Natives of fuch a deter-
minate place; and fo the Obligation is limited and parti-
cular; and if we pay our outward Obfervance, and fubmit
in our Behaviour to thefe Municipal Injunctions, this part
of our Duty is difcharged; and all Parties have reafon to
be fatisfied. It is true, Things may fo fall out, that in
compliance with this Second, this particular and Local
Obligation, (that is, in conformity to the Laws and Cu-
ftoms of the Place where we dwell) we may do fomething
that does not appear to Us in every point Agreeable to the
Primitive and Univerfal one; that is, fuch as Nature and
Reaſon do not dictate, nor evince the Equity of; but we
ftill are true to this Obligation, by referving our Judg-
ment for it, acknowledging that what Nature fuggefts,
and Univerfal Equity dictates, ought to be preferred; and
N 3
conti
4.
$82
Book II.
Of Wildem.
8.
continuing firm in our Opinions, that this is always beft,
though it be the Unhappinets of our particular Conftitu-
tion not to be regulated according to it. For after all, our
Judgment is the only thing we can call our Own, and all
we have left to difpofe of; the World hath nothing to do
with our Thoughts. Our External Behaviour, 'tis true,
the Publick lays claim to, This we ought to pay, and muft
be accountable for it; and therefore thus far our Laws
and Ulages take place. We may very juftly do, what we
cannot approve for any Juftice or Goodness of its own; and
obey Laws, which have nothing of that intrinfick Excel-
lence, that, had we been in Power, or perfectly Free, we
fhould either have Enacted, or made Choice of them. A
great deal muſt be foregone for the fake of Order and Quiet,
for, in fhort, there is no Remedy; This is the Condition
of the World, and, as matters ftand, Mankind could not
fubfift without ir.
Next in order to the two former Governeffes, Law and
Cuſtom, fucceeds a third; who with a great many is
efteem'd of equal Authority with either of the former; and
indeed, thofe that fubmit, and enflave themfelves to her,
The treats with a more tyrannical, and unrelenting Seve-
rity, than either of the former does. And this is Ceremony,
which, in plain English, is for the most part no better
than a fet Form of Vanity. But yet, through Littleness
of Soul, and the ſpreading depravation of Mind and Man-
ners, fo very general among Men; it hath gained fo un-
deferved Honour and Reputation, and ufurped fuch a
Power, and is fo infolent in the Exerciſe of it, that a great
many People are poffefs'd with an Opinion, That Wildom
confifts in a nice Obfervance of it. Under this Notion of
the Thing, they tamely come to the Yoke, and lift them-
felves its moſt willing Slaves; infomuch, that their Health,
their Convenience fhall fuffer and be loft, Bufinefs be difap-
pointed, Liberty be fold or given up, Confcience violated,
God and Religion neglected, rather than they will fuffer
themſelves to offend against one of the leaft and niceft
Punctilio's. This is manifeftly the Cafe of Formal Cour-
tiers, and others, that affect the Character of Civility and
good Breeding; This Mint, and Anife, and Cammin, is
punctually paid, when the weightier matters of the Law
are paffed over; and the Idol Ceremony fet up in the
Place, and to the infinite Prejudice of plain downright
Honesty, and fincere Friendship. Now I am very defi
!
rous,
Chap. 9.
383
Of Behaviour in Converfstion.
rous, That the Wife Man of my Forming fhould by no
means fuffer himself to be thus Captivated and Impoſed
upon. Not that I would have him Singular and Morofe,
as if Wiſdom confifted in Rudeness, and acting in De-
fiance of Ceremony; for fome Allowance must be made
to the way of the World; and all the outward Conformity
we can fhew, is fit to be paid to the Manners of it, pro
vided always, That this Compliance do not thwart other
more weighty Confiderations. For thus much I muſt needs
infift upon, That my Scholar never bind himfelf without
reſerve, nor be ſo abfolutely Devoted to thefe forts of Re-
ſpect, but that, when he fhall find it Neceffary, in point
of Duty, or otherwife fhall fee fit, he may have the Cou
rage to Difpenfe with, and fhew that he can Defpile thefe
little Niceties. And this I would have done with fo vifible
a Prudence and Gallantry of Soul, that all the World may
be fatisfied, it is not Humour and Affectation, nor Igno.
rance, or fordid Neglect, which moves him to a Behaviou
different from theirs; but that he is acted by a right Judg-
ment, and jufter Notions of the matter, which will not
let him value thefe poor things more highly than they de-
ferve; that even where his outward Comportment is fuited
to the Practice, his Will and Judgment are entire and un-
corrupted, and have not been perverted to a falfe Appro-
bation and Esteem: In fhort, That, however he may lend
himſelf to the World when he fees occafion, and not be
Sullen, and Reſtiff, and Particular; yet he will not, nor
can it ever become any Wife or Good Man, to fell, or give
himſelf up to the World, by being eternally Supple and Ce-
remonious, and devoted entirely to the Rules and Modes
of it.
CHAP.
IX.
Modeft and Obliging Behaviour in Converſation.
T
HIS Particular is properly reducible to the To
pick of Justice; a Branch of that Virtue which in-
ftructs us how to live and converfe with all Man-
kind, and to render to every Man what by any fort of
Right becomes his due. And the proper Place for Treating
of this will be in the following Book where the different
N 4
Rules
184
Book II.
Of Wisdom.
I.
Rules and particular Directions will be laid down, fuitable
to particular Perfons and Occafions. At prefent you muſt
expect only general Advice, That being agreeable to the
Scheme at first Propofed, and fuch as the Defign and Matter
of this Second Part of my Treatife is confined to.
>
Now this is a Subject, which offers it felf to us under a
Twofold Confideration, and confequently this Chapter
which difcourfes of it, muft of neceffity be divided into
Two Parts; according to the Two different forts of Con-
verfation, which Men ufe, and are engaged in, with the
World. One of thefe is fimple, general, at large, and in
common; fuch as is made up of our ordinary Company,
and that Indifferency in Commerce and Acquaintance
which fome accidental Occafion, or Bufinefs, or Travelling
together, or Meeting in third Places, or frequent inter-
views at Places of Publick Reſort, or the Civilities of Vifits
and Complemental Ceremonies, do every day lead us into;
and to increaſe, or leffen the number of our Acquaintance,
introduce new Familiarities, or change our old; All, or
fome of which, happen not only with thofe we know, but
with fuch as we never knew nor faw before: And this is a
Correfpondence and Converfation wholly owing to Fortune,
and Formality; our own Choice hath nothing to do with
it, nor did we feek or take pains to procure, or contract
it. The other fort of Converfation may be called Parti-
cular, becauſe confifting of fuch Companions as we like and
love; Acquaintance of our own defiring; fuch as we either
induſtriouſly fought, and chofe to recommend our felves
to; or elfe fuch as when offered to us, was moft willingly
embrac'd, and that with a profpect of Advantage to our
felves; either for the improvement of our Minds, or the
advancing our Intereft, or fome other Profit or Pleaſure,
which we hope to reap from an Intimacy with them. And
here, we are not to confider fuch a fuperficial Commerce as
before, but that which is stricter and more endearing, cloſe
Conferences, mutual Communication, fecret Confidences,
and great Familiarity. Each of which require diftinct
Rules, and fhall have Directions apart. But before we
enter upon either of thefe Confiderations, I beg the Readers
leave to lay down One general Rule, which regards them
both; and is in truth a Fundamental Principle in the Cafe
before us; for which reaſon I chufe to place it here, as a
neceſſary Introduction to every part of the ſubſequent Dif-
courfe.
One
Chap. 9. Of Behaviour in Converfation.
185
2.
One very great Vice, which the Wife Man I am all this
while forming, must be fure to keep himfelt clear of; (and Eafinefs of
indeed a moſt Unfeaſonable and Troubleſome ill Quality it Humour.
is, both to one's telf, and to all he converfes with) is the be-
ing particularly addicted to fome certain Humours, to keep
always in the fame Road of Convertation. This brings a
Man into Slavery to himſelf, to be ſo inſeparably wedded
to his own Inclination, and Fancy, that he can upon no
occafion be prevailed with to comply, nor be agreeable to
other People; and 'tis a certain fign of a perverfe and un-
fociable Difpofition, the Effect of Ill nature and Ill-breed-
ing, of unreaſonable Arrogance, Partiality, and Selfcon-
ceitedneſs: The Men of this Temper have a rare time on't ;
for, where-ever they come, they are fure to meet with Ob-
jects enough, either to try their Patience, or to raiſe a Con-
troverfie. On the other hand, it argues great Witdom and
Sufficiency, when a Man hath an abfolute Command of his
Temper, fo that he can accommodate himſelf to all Com-
panies; and is of fuch a flexible and manageable Spirit,
that he can rife and fall with the Company, be pleaſant or
ferious, keep pace, and conftantly make one, with what he
finds the reft difpofed to. And indeed the beft and braveft
Men have always the largeſt and moſt general Souls; and
nothing argues Greatness of Mind more, than this univerfal
Temper; the being always in good Humour, free, and
open, and generous in Converfation. This is a Character
fo beautiful, that it in fome meaſure refembles God himſelf,
and is a Copy of his Communicative Goodneſs: And
among other things faid in Honour of Old Cato, this is one
Noble Commendation; * That he was of a Difpofition fo dex-
trous and eafie, that nothing ever came amifs to him; and what-
ever you faw him engaged in at that time, he was fo perfectly
Master of it, that you would imagine this, the very thing which
Nature had cut him out for.
Having premifed this general Confideration, which is of
3.
ufe in both the following Branches of the Subject I am now First part.
upon; let us return to the former part of the Divifion, And Ad-
which concerns what I called Simple, and General, and vice upow
Common Converſation; in diftinction from that other,
which is choſen, and intimate, and particular.
* Huic verfatile ingenium; Sic pariter ad omnia fuit, ut natum
ad id unum diceres, quodcunque ageret
Now
186
Book II,
Of Wisdom.
3
6.
Now for our Behaviour in this Point; there are ſeveral
Things very proper and neceflary to be obferved; and the
Firit Thing I would advife is, To be very Reſerved and
Modeft in our Difcourfe.
The Second is, Not to be out of Humour with every
foolish or indifcreet thing; every little Indecency, or Le-
vity, which want of better Senfe, or better Breeding, or fome
unthinking Gaiety of Mind may betray Men to: For we are
to confider, when in Company, that we are in fome degree
difpoted of to Others, and no longer entirely our Own;
fo that, allowing the Thing to have been otherwife than it
ought, and better let alone; yet it is troubleſome and im-
pertinent in Us to take Offence at every thing, which is not
just as we would have it, or think it ought to be.
The Third is, Not to be too profufe of fpeaking all we
know; but to play the good Husbands, and manage the
Stock of our Understanding prudently. For Refervednefs
is not unbecoming even the wifeft, and beft provided for
Difcourfe; fo far as it argues a Deference to the rest of the
Company, and declines that Affuming way of talking All.
But generally it is advifeable, that Men fhould be more in-
clined to hear, than to ſpeak; and converfe, rather with a
profpect of informing Themfelves, than with an Intention
to teach the Company. For indeed 'tis a very great fault,
to be more forward in fetting one's felf off, and Talking
to fhew one's Parts; than to Learn the Worth, and to be
truly acquainted with the Abilities of other Men: He that
makes it his bufinefs not to Know, but to be Known, is
like a fooliſh Tradelinan, that makes all the haft he can to
fell off his old Stock, but takes no thought of laying in any
new.
The Fourth is, Not to lie upon the Catch for Difputes;
nor to fhew our Wit, by perpetually entring into Argu-
ment; and even, when it is proper to do fo, with regard
to the Subject, yet to make a difference, as to the Perfons,
with whom we are to engage. We ought not to conteſt a
Point with Perfons of Honour, and thofe that are much
above us; it is a breach of the Deference and Reſpect due
to their Character. Nor will it become us to do it with
thoſe that are much below us, either in Quality, or in
Parts, for neither of theſe are an equal Match for us; To
the One we are reftrain'd by good Manners, and the Other
is to Triumph, where we ought rather to be aſham'd of
the Victory.
The
Chap. 9.
187
Of Behaviour in Converſation.
The Fifth Rule is, To be Modeftly Inquifitive: For
there is a decent and very commendable Curiofity, fuch as
with great Innocence and Temper, and genteel Addreſs,
endeavours to be informed of all things fit to be known;
and when a Man hath attained to this, his next care muft
be to manage his Knowledge to the beſt advantage, and
make every thing turn to fome account with him.
The Sixth and most important Direction is, To make
ufe of his Judgment upon all occafions; for the examining
and confidering Matters well is the Mafter-piece of a Man;
'Tis this that acts, and influences, and finiſhes All. With-
out the Underſtanding every every thing is void of Senfe
and Life, and in all respects as if it were not. Thus in
Hiftory particularly, How poor a thing is it to remember
the Paffages we read? The judging of what is done is the
Soul and Energy of Reading: But this perhaps you will
think a little out of feafon here; and fo far I confefs it is,
that the acting this judicious part in Converfation, is what
concerns a Man's felf, and not the Company he is engaged
in.
•
The Seventh is, Never to talk pofitively, nor be perem-
ptory in any thing: And above all things, to avoid that
Magisterial and Imperious Air, that pretends to Dictate to
all the Company; That Stiffness and Opiniatrety, which
is, of all things in the World, the moſt naufeous and offen-
five. An infolent dogmatical Humour is what no body
can help being provoked at; and indeed it is ufually a fign
of a Senſeleſs Ignorant Fellow. The Stile of the Ancient
Romans was fo extremely modeſt, that even the Witneſſes
in their Depofitions, and the Judges in their Sentences and
Decrees, when they spoke nothing but from their own
pofitive and certain Knowledge, did always foften their
Expreffions with an Ita videtur, To the best of my Knowledge,
and This is my Judgment. And if thefe Perfons were fo
much upon their Guard in thoſe moſt Solemn Occaſions ;
what ought the Generality of People to be in Common
Difcourfe? Sure it were convenient for a Man to accu-
ftom himſelf to all thofe Expreffions, that may any way
fweeten the harfhnefs, or take off from the rafhneſs of
what we fay; fuch as, Poffibly, As they say, In my Opinion,
In fome fenfe; And fo again, when we reply to others, to
qualifie our Anfwers thus, Sir, I do not apprehend you;
what is the meaning of that? nay poffibly it may be fo, fay
you (o? or the like. By all which we fufficiently make
\ our
7.
8.
9.
188
Book II.
Of Wisdom.
TO.
Second
part.
tion.
our own Senfe understood, but convey it in a lefs fhocking
manner.
*
I will conclude this first general part of the Chapter with
this fhort Admonition; That the true Qualifications for
converfing with the World, are an open good-natur'd face,
a free air, pleaſing and agreeable to every body; a mind clofe
and fecret, open to no body, a Tongue fober and reſerved, fuch
Difcretion as is always upon its Guard, and lays not too
much trefs upon other People; in fhort, The Man that
fees and hears a great deal, that talks little, and judges every
thing, is perfectly accomplish'd, as to this Point.
Let us now proceed to the other Confideration, and that
part of Converfation which is Chofen and Particular. And
here theſe following Hints may probably be of ſome uſe,
Particular for the due Government of our felves.
Converfa- The First concerns the Choice of our Acquaintance; in
which it ſhould be our great care, to find out Men of the
beft Senfe, and foundeft Judgment; and to frequent the
Company of fuch. For by conferring with Wife and Judi-
cious Perfons, the Mind whets and fortifies its felf; it im-
proves every day, hath ftronger and higher Notions of
Things, and is elevated above its common pitch. As on
the other hand, it degenerates and falls off, grows poor,
and weak, and defpicably low; by ufing the Converfation
of People that are fo: For Ill Qualities are catching as well
as Diſeaſes; and the Mind is at leaſt as much, if not a great
deal more, liable to Infection, than the Body.
II.
82.
The Second is, Not to be Surprized, or much Offended
with the Opinions of other People; for how different fo-
ever they may be from our own, or from thofe commonly
entertained in the World; how odd and extravagant, how
frivolous and abfurd foever they may appear to us, yet still
they are fuited, it feems, to the Notions and Nature of a
Human Mind; which, like a fertile Soil, is in a capacity of
producing all manner of Seed; and therefore it is a Weakneſs
in us to be amazed at a Crop, fo very unlike what grows in
our own part of this common Field.
The Third is, Not to be afraid of Correction, nor fur-
prized or troubled for any rough Treatment, or fharp Ex-
preffions, which it ſhall fall to our Lot to receive. For thefe
* Frons aperta, Lingua parca, Mens claufa, Nulli fidere.
Vide, Audi, Judica.
are
Chap. 9.
Of Behaviour in Converfation.
189
are Things that a Man ought by all means to harden
himself against, and learn to bear them without being
moved. Brave Men express themfelves boldly; they speak
and ſpare not; This nice and ceremonious Softneis, this
tender Complaifance, fo fearful to give the leaft umbrage, is
fit for none but Women, and formal Coxcombs: Men
ought to Converfe like Men; their Familiarity ſhould be
open and free, mafculine and generous, full of courage and
becoming confidence; they fhould dare, both to give and
take Reproof, when occafion requires. It is but a dull and
infipid Pleaſure, to have always to do with fuch fupple and
well bred Fools, as Confent, and Flatter, and Applaud all
you fay, be it True or Falfe, Right or Wrong, Indiffe-
rently.
The Fourth is, To make Truth our conftant Aim and
End; to direct all our Difcourfes hither, to acknowledge
it wherefoever we meet it, to yield to it fairly and chear-
fully; For this is a Mark of Ingenuity, to make no diffe-
rence or refpect of Perfons, but give up our Aflent to Truth,
let it come from what hand it will; To be Honest and
Sincere upon all occafions, and in all our Diſputes; and not
like Pedantick Wretches, who affect to fhew their Parts,
maintain an Argument, right or wrong, and wrangle for
Victory, and the laft Word; and think it a Reproach to
give out, and not Silence their Adverfary. The nobleft
Conqueft, after all, is to conquer one's own Vanity; and
the truest Glory is to fubmit to Reaſon; for this we are
fure is Victory indeed; but an Adverfary may be baffled by
Art and Management; a Good Caufe may ſuffer by a
weak and unskilful Defence: This is not carrying a Point,
but triumphing over an Infirmity; and therefore all Heat,
and Pofitiveneſs, and Paffion, fhould be avoided. When a
Man confeffes his Miftake, owns his Scruples, or his Igno-
rance, and acknowledges his Faults, when made fenfible of
them; when he can yield quietly and decently to stronger
Reaſons; This Man fhews more than common Marks of
Judgment, and Candour, and Sincerity; which are in-
deed the principal Qualities of Honesty and Wifdom: But
Stiffness and Obftinacy is an irrefragable Evidence of an
ill Mind, and a fure fign of great and many Vices and De-
fects.
Fifthly. When we engage in any Diſpute, it will be
very adviſable, not to trouble one's felf with muftering up
all the Arguments that can any way be ferviceable to us;
but
13.
14.
1
190
Book II.
1
Of Wisdom.
☆5.
but rather out of that Variety to cull out a few of the best,
moſt pertinent, and fuch as come up to our purpofe; and
to put theſe into as clofe and ſhort a method, as conve-
niently we can. For let a Man talk never fo well, yet he
may lay too much, and the beft Subjects may be rendred
tedious. And indeed, this Affected way of Enlargement,
and Spinning out our Difcourfes; our Repetitions and
formal Amplifications, are a certain fign of a Man's Often-
tation, and Vanity, and loving to hear himfelf Talk; and
as fuch, it is certain too, to be troubleſome and offenfive,
and never fails to tire, and to prejudice the Company
against us.
The Sixth, and indeed the Chief, Direction is, To ob-
ferve due Form and Order, and not to make impertinent
Digreffions and Excurfions in our Difcourfes. Oh the hor-
rid Confufion, and Vexation, that there is in difputing or
talking, with an impertinent Coxcomb; that ventures at
All, knows nothing of the Matter, will be kept to no
Method, but is eternally out of Time! This feems the
only reaſonable excufe for breaking abruptly, and renoun-
cing all Meaſures; nay, for leaving the Field, and giving
quite out. For what can you expect but Teazing and
Torment, from a Fellow that is Untractable, and Incorri-
gible? Not to difcern the Strength of what you offer
against him, to take his own courfe, to run away with his
own Notions, and never Reply to the Objections of an Ad-
verfary; to hang upon fome one word; to catch hold upon
a thing accidental and by the by, and let go the prin-
cipal and defigned Argument of Difcourfe; to confound
and jumble all; fufpect every word; deny every thing at
a venture; to proceed in no order; to weary you with
formal Prefaces, and unprofitable Digreffions; and after a
world of Words, nothing to the purpofe, to grow Loud
and Clamorous; to ſtick to his own Senfe, and not to be
one whit moved by all one can fay; to infift upon Forms
and Terms of Art, and never come to the true Head of an
Argument, nor know the real Merits of the Caufe; Thefe
are the Qualities, and common Practice of Pedants and
Sophifters, Arrogant and Affected Coxcombs. And from
this Deſcription we may very easily learn, how to diſtin-
guish between judicious and pertinent Wisdom, and pra-
ting Impertinence and Folly. This is Bold and Raſh, Hot
and Fierce, Arrogant and Affured; the Former is never
Confident or Politive, but Cautious and Fearful, Modeft
and
Chap. 9. Of Behaviour in Converfation.
191
and Referved, Calm and Peaceable. The Wife Man is full
of Refpect, and free in making Allowances; obtains his
Victory fairly, and ufes it generously; but the Impertinent
is full of Self-fatisfaction and Joy, leaves the Field with an
air of Gaiety and Boafting, as taking for granted that the
Day is his own; all his Countenance and Behaviour is tri-
umphant, and proclaims to the Company, that he looks
upon himſelf as abfolute Conqueror.
Laftly. When we are reduced to a neceffity of contra-
dicting any thing faid, particular care fhould be taken, that
we do it not after a bold and affuming manner, nor betray
any thing that looks like Eagerness and a Spirit of Conten-
tion. For, if it have any of thefe ill Symptoms, it can
never be well received; and the Mifchief will be much
greater to the Author himfelf, than to the Perfon whom
it is directed against. The only way to render any oppo-
fition tolerably eafie to the Company, and to be fecure
from any of thofe ill Refentments, which are apt to follow
upon it, is to contrive, that it fhould be produced upon
the ſpot, and immediately applied to the Matter, which
gave the Provocation; that it be not far fetched, not fo-
rein to the prefent Difcourfe, nor ripping up fomewhat
long paft and forgotten. It must also be levelled at the
Thing alone, and be free from any Perfonal Reflections;
nor muſt we contradict any thing becaufe fuch a one fays it,
but merely becaufe the Thing it felf deferves, and the vin-
dication of Innocence or Truth requires it. In which cafe,
if there be any manner of occafion put into our Hands, it
is a very proper expedient, to foften the difference' of
Opinion, with fome particular Commendation of the Per-
fon we oppofe; But above all things, we must be fure that
in all matters of this Nature, we command our Temper;
and Reaſon with all the Coolness, and calm Argument ;
the gentleſt Terms, and moſt inoffenfive Language, that is
poffible.
16.
CHAP.
192
Book II.
of Wisdom.
I.
of Men and
Things.
T
CHA P. X.
Prudent Management of Business.
HIS Particular does in ftrictneſs belong to the
Virtue of Prudence; of which our intended Me-
thod hath not as yet led us to treat, but referved
that to the following Book. And there indeed is the proper
place, for infifting feverally upon the many Rules and Ad-
monitions, which anfwer to the feveral Kinds and Branches
of Prudence; and provide against that infinite variety of
Occurrences, which call for the Exerciſe of it in Human
Life. But in the mean while, I will fo far enter into that
Subject at prefent, as to lay down fome of the principal
Points of Prudence, which may ferve for common and ge-
neral Topicks: Thus to inftruct my Scholar in the Grofs,
how to behave himſelf well and wifely in the common
Correfpondence and Commerce of the World, and to make
him a Maſter of his Bufinefs. For the due Management
whereof, I would recommend theſe Eight Directions that
follow.
The First of thefe is, That he would be fure to get good
Knowledge Information, and a competent Knowledge of Men and
Things. For the Men he hath to deal with, it is requifite
he be well acquainted with their particular Humour and
Difpofition, their Understanding and Capacity, their Incli-
nation, and governing Paffions; their Intention and De-
fign, and the Methods by which they move. The Things,
or particular Buſineſs, in which a Man is engaged, or which
he propoſes to undertake, ought likewife to be well under-
ftood; whereby I mean, not fuch a flender and fuperficial
Knowledge, as confiders the Appearances only, but a tho-
rough Examination to the very bottom: Such a Diſquifi-
tion, as does not only confider the Things themſelves in
their own Nature, but enlarges and extends it felf, to the
Accidents which they in any probability may be incum-
bred with, and the feveral Confequences they are like to
draw after them. Now, in order to the attaining this
Knowledge, it is neceffary to take a cloſe and particular
view of our Affairs; to turn them all manner of ways, eye
them in all the different Profpects they are capable of, and
nicely ſcan all the Forms and Circumſtances of them, which
our
Chap. 10.
193
Management of Bufinefs.
our own Imagination can repreſent them under. For there
are a great many Attempts, which have a fair and beau-
tiful fide, full of Invitation and large Promifes; and yet if
you turn the other fide, look horrid and forbidding, and
fhew nothing but Deformity and Danger. Now there is
no occafion to prove the Neceffity of fuch a Knowledge as
This; becauſe it is fo very evident, that this is the very
Compaſs Men muſt ſteer by; For no Man doubts, but
that the different Tempers of Men, and conditions of
Things bring us under an abfolute Neceffity of changing
our Meatures, and making all our Scheme fuitable to them.
A Man in this caſe ſhould be as vigilant, and as dextrous,
as the Seamen are; who immediately gibe their Sails, and
ply their Oars differently, as the Wind fhifts, or their
Courſe they run, brings them upon different Roads and
Shores. And as they could never make their Ports by
fteering always the fame Courſe, no more could a Man,
who always governs himſelf alike in Bufinefs, expect any
other effect at laft, than that his Affairs fhould be ruined
and come to nothing, and that all the World ſhould de-
fpife and laugh at his Folly. Now, if we do but reflect a
very little, how intricate the Affairs of the World are, and
how much more intricate and full of Difguife Human Na-
ture is; The Perplexity will appear fo great, as to con-
vince us, that the Knowledge I have here been advifing, is
no fuch eafie matter, but that we muſt be content to come
at it flowly and painfully; for it requires much Attention,
long Study, and repeated Confideration; a Judgment clear
and strong, and a Mind unprejudiced and free from Paf-
fion.
2.
The next Leffon to be learnt upon this occafion, is, that
of knowing how to make a juft Estimate of Things, fo as Juft Valu
to give each that real Value, and proper Place in our Opi. ation of
nion, which of Right belongs to it. And this is a certain them.
Effect of Prudence and Sufficiency. It is indeed a very
high pitch of Philofophy, to be able to do this; and fuch
as a Man fhall never rife up to, except he first get clear of
his own deceitful Paflions, and the Common received Er-
rors of the World. There are fome fix or feven Qualities,
that strangely captivate Vulgar Minds; and feduce them
into very miſtaken Valuations of a Thing, which Wife
Men will take good Care not to be deluded by. Theſe are
the Novelty, the Rarity, the Strangeness, the Difficulty,
the Artificial Compofure, the Quaintnefs of the Invention,
Q
the
194
Book II.
Of Wisdom.
the Abfence or prefent Want, the Lofing or being Refuſed
it; but especially, and above all the reft, the Noite, and
Show, and Pomp it creates in the World. Thus the gene-
rality of People look upon all things to be little better than
deſpicable, which are not exalted by Art, and Study, and
Human Skill; they must have them raiſed and refined, to
recommend them. Thoſe that are plain and fimple, and
have nothing but their own Native Excellencies to fet
them off (let thofe Excellencies in reality be never fo va-
luable) are fo far from being had in any regard, that they
are ſcarce taken notice of at all. They pafs off in the com-
mon Crowd, unobferv'd and unfeen; or, it they are ſeen,
yet do they not move us, but are look'd upon as low, flat,
and infipid: Than which we cannot have a plainer Proof
of the Vanity and Weakneſs of Mankind, who thus take
up
with Air and Emptiness, and are content to accept Baſe
Metal, and Counterfeit Coin in Payment, rather than True
Standard and Current Money. Hence it is, that Art is fo
much preferr'd before Nature; Acquired Excellencies to
thofe that are Innate; Things difficult and elaborate, be-
fore thoſe that are eafie; fudden Gufhes, and Flights, and
impetuous Sallies, before the Conftancy and Calmness of
Habit and Temper; Things extraordinary, above thoſe
that are ordinary and ufual; Oftentation and Pomp, above
intrinſick and private real Worth; Things that are Another's,
above our own; Foreign above Domeftick, Borrowed before
Natural. And how egregiouſly foolish now is all This;
This, I fay, is the Folly of the Vulgar and the Undifcerning;
but Wife Men obferve other Meaſures. They take care not
to be thus impoſed upon, nor carried away with fantaſtical
Notions; but to pass a fevere and crittical Enquiry ; and
judge of Things, firft by their True, Subſtantial, and Natu-
ral Goodness, which many times is internal, and lies far
out of fight; And then by the Advantages they are capable
of bringing. Theſe are folid Foundations of Eſteem, all the
reft is mere Cheat and Delufion.
Now, it muſt be confefs'd, the being able to make theſe
Diſtinctions judiciously, is exceeding difficult; for the World
is full of Sophiftry and Difguife; Things have a Thouſand
Falle Faces; and it often happens, that Thofe which are
really Counterfeit and worth nothing, look fairer, more
gay, more inviting; than Thofe that are truly valuable and
good. (Nay, Aristotle hath ventured to ſay, That in Mat-
ters of Speculation, there are a great many Falfities, which
carry
Chap. 10.
Management of Buſineſs.
195
carry more fhew of Probability, and bid fairer at first fight
for engaging our Affent, than feveral Truths do:) But then,
for our Encouragement, we ought to remember, that as this
a is very difficult and laborious, fo is it likewife an incompa-
rably Noble and moft Divine Attainment; and withal, that
it is of infinite Ufe, and Abfolute Neceffity. * How neceflary is
it (faith Seneca) to fet a true rate upon things? And fo without
queſtion it must needs be. For, to what purpofe does a Man
inform himfelt in the Rules and Directions for living well,
till he be first rightly inftructed, what account he ought to
hold thoſe feveral Objects in, which his Defires and Actions
are converfent about? Riches, for inftance, and Health,
and Beauty, and Quality, and Learning, what degrees of
Good thefe can pretend to, and what Evil he is to expect,
or can fuffer from their Contraries. It is a great Instance
of Skill in Moral Heraldry, to know the Places of all thefe,
and what Precedences are due to them refpectively; and
eſpecially, when feveral of them meet together, it is not
eafy to proportion our Refpects, becauſe the Number con-
founds us; and indeed all People are not, nor ever will be
agreed as to their Quality, which of them is moft honoura-
ble. The Taftes and Judgments of particular Perfons dif-
fer exceedingly; And it is very well they do, for if all Man-
kind were fond of the fame thing, they would conſtantly be
interfering, and hindring one another.
For an Inftance of what I have faid; let us take theſe
Eight Principal Sources of all the Happineſs, we can pro-
pole to our felves in this World; whether of Body of Mind.
I fhall pair them together by mentioning Four of each fort;
And they are Probity and Health; Wifdom and Beauty;
Good Parts and Quality; Learning and Riches. Thefe Terms
I underſtand here in the common and received Senfe, and do
not confine them to a Philofophical Nicety. By Wiſdom
I mean a Prudence and Difcretion in the Government of our
Selves, and in all our Converfation and Deportment with
Others: By Good Parts, that Capacity, and thofe Abilities
for Buſineſs, which fuch Perfons are known to be prepared
and provided with, above others, to whom Nature hath
been lefs bountiful. And by Learning, that Knowledge of
Things, which is acquired by Book and Study. The Reft
are fo perfpicuous, that they need no Explanation.
* Quàm neceffarium pretia rebus imponero?
Now
196
Book II.
Of Wisdom.
3.
Now what a prodigious Difference do we find in the Opi-
nions of Men, in adjufting the Place and Precedence,
which is pretended to belong to thefe Eight Things? What
infinite and irreconcilable Competitions are there among
them? I, for my own part, have delivered my own Judg-
ment freely already in this Treatife; I have here mingled
them together, and tack'd them to one another in fuch
order, that each Advantage of the Mind hath one belong-
ing to the Body, joined; and fo joined, as to be Corref
pondent to it; for as Nature hath united Body and Soul
together, fo the feems to have given each of them Accom-
pliſhments extremely agreeable, and alike. Thus Health
is to the Body, what Probity is to the Mind; it is the Pro-
bity or good Difpofition of the Body, as Probity is the
Health of the Soul. Theſe ſhould be the Sum of our
Wiſhes.
* Forgive the Gods the reſt, and ſtand confin'd
To Health of Body, and a Virtuous Mind.
Says the Poet.
Beauty is commenfurate to Wiſdom; the Juft Meaſure, ex-
act Proportion, and Comeliness, is the Wiſdom of the
Body; and Wisdom is the Regularity, the Decency, the
Beauty of the Soul. Quality and good Birth is a wonder-
ful Capacity, a mighty Difpofition to Virtue; and theſe
Spiritual Abilities again, and good Parts, are the Nobility
of the Mind. Learning is the Wealth of the Soul, and
Riches the acquired Advantages of the Body. Others, I
know, will differ from me in the Method and Order of
Ranging theſe Qualifications; for fome put all the Advan-
tages of the Mind firft; and are of opinion, that the leaſt
of theſe is more valuable than the beft and higheſt of thoſe
that belong to the Body; and others, who go not fo far,
yet may not agree in the Preference due to each Particular.
Every Man in this Cafe follows his own Senfe, and from
that we cannot but expect great Variety of Judgments will
enfue.
In the next place, fucceeds a third Qualification, which
Wife choice, indeed naturally fprings out of the former; For, from the
Sufficiency of paſſing a juſt Eſtimate upon Things, is de-
Mens fana in Corpore fano.
J
rived
Chap. ro.
197
Management of Eufinefs.
rived an Ability of making a Wife Choice; and this is, not
only a matter of Duty and Confcience, but very often an
Eminent Inftance of Wiſdom and good Conduct. There
are indeed fome Cafes extremely plain and eaſy; as when
Difficulty and Vice, Honefty and Profit, Duty and Interest
ftand in competition; For the Preeminence in this Compa-
rifon is fo vifible and fo vaft, on one fide above the other,
that whenever thefe things encounter each other, the Advan-
tage lies, and the Balance fhould always fall, to the fide of
Duty, though attended with never fo great Difficulty and
Inconvenience. In the Cafe of Private Perfons, I mean, for
poffibly there may fometimes be room for an Exception;
but then this does not often happen, and if it do, tis gene-
rally in the Adminiftration of Publick Affairs; and then too,
it muſt be managed with great Tenderneſs and Circumfpe&ti-
on. But of This 1 fhall have a more proper feafon to ſpeak,
when my Third Book brings us to treat of Prudence in par-
ticular. But fometimes there is fuch a Conjucture of Cir-
cumſtances, that a Man is driven to a very hard Choice:
As for Inftance, When we ftand inclos'd, as it were, with
Two Vices, and there is no getting clear of both. Thus
Hiſtory deſcribes that Eminent Father Origen, who had it
left to him, Whether he would commit Idolatry, or fuffer
his Body to be carnally abufed by a Moor: The first was
the Thing he chofe, and fome fay he chofe amifs. Now,
when we are unhappily involved in fuch Perplexities, and at
a lofs which way we fhould incline, in the choice of Matters
not morally evil; the beſt Rule we can be guided by, is to
go over to that fide, where there is the greateſt Appearance
of Justice and Honefty. For, though every thing fhould
not afterwards fucceed according to our Wifh or Expecta-
tion, yet there will refult fo pleaſing an Applauſe, fuch Glo-
ry, and Self-gratulations from within, for our having taken
the better Part, as will make us ample Compenfation for
our Misfortunes, and abundantly fupport us under them:
And befides all this, If the Worfe, but feemingly Safer Side,
had been chofen, what Security can we have, that the Event
would have proved more favourable? and why may we not
reaſonably fuppofe, that the Governour and Lord of Us, and
all our Fortunes, would have been provoked to puniſh, and
diſappoint us that way too? When Matters feem to be ſo e-
qual, that we cannot diſtinguiſh, which is the better, and
fhorter courſe, we fhould take that which is the plaineſt
and ſtraighteft. And in Things manifeftly Immoral (of
0 3
which
198
Book II.
Of Wisdom.
which properly speaking there cannot be any Choice) we
muft avoid that which is most deteftable, and hath more of
Villany and Horror in it. For this indeed is a Point of Con-
ſcience, and is more truly a part of Probity than of Prudence.
But it is very often exceeding hard to fatisfy one's felf,
which of Two things of the fame in is the more agreea-
ble to Justice, or to Decency, or which is preferable in point
of Advantage: And fo likewife of Two Ill Things, which
is the more Unjuft, more Indecent and Diſhoneft, or attend-
ed with worfe Confequences. Upon the whole matter then,
though the Act of chufing is an Act of Probity and Confci-
ence; yet the Ability of making this Choice aright is a part
of Prudence and found Judgment. I am apt to believe, that
in fuch Straights as thefe, the best and fafeft way will be to
follow Nature, and to determine, that thofe Things which
are moſt agreeable to Nature, are the more juft and becom-
ing; and that what is most diftant from, or contrary to
Nature, is more efpecially to be avoided and abhorred by
us. This agrees well with what was formerly delivered in
our deſcription of Probity, That we ought to be Good Men,
by the Dictates and Impulfe of Nature.
Before I go off from this Point of Choice, give me leave
to fay one word or two for the refolving a Doubt, which
fome People have ſtarted, with regard to the Determina-
tion of our Wills in thefe Cafes. The Queſtion is, When
two Things are propofed fo Equal and Indifferent, that we
can give no reaſon, why one fhould be valued more than
the other; what it is that difpofes the Soul to take the one,
and leave the other? The Stoicks pretend, that it is a rafh
Operation of the Soul, fomewhat Forein, and Extraordi-
nary, and befide its proper courfe. But let Them fay what
they will, We may be bold to affirm, That there is no
ground for the Queſtion; and that no Two Things ever do,
or can preſent themſelves to our Confideration, ſo as to be
perfectly Equal and Indifferent to us: It frequently hap
pens indeed, that the Difference is very ſmall and inconfi-
derable; but ftill fome difference there is; fomething we
apprehend in one, and not in the other, which cafts the
Scale, and draws us on to a Choice, though the Motion be
fo gentle, that we ſcarce feel it; and the Motive fo flender,
that we know not how to exprefs, and can very hardly give
our felyes any account of it. But ftill certain it is, that were
Man evenly poized between Two Defires, he would never
chuſe
Chap. 10.
199
Management of Bufinefs.
chufe at all: For all Choice implies Inclination of the Mind,
and all Inclination fuppofes Inequality.
4.
Another very neceffary Direction in this Matter, is, That
of confulting with our Friends, and taking good Advice. Confulsa-
For there is great danger in acting upon our own Heads, tion.
and depending entirely upon our felves; Others will fee
further, and judge better of our Affairs, than Partiality
and Concern will fuffer us to do. Now in this Point of
Confulting, there are two Cautions very neceffary to be ob
ferved for the prudent Management of our felves, and the
making this method turn to account with us.
The Firſt regards the Choice of fit Perſons to Adviſe with:
For many are much better let alone than applied to, and a
Man is as highly concerned to be upon his Guard, and con-
ceal his Defigns from fome fort of People, as he is to com-
municate them, and addrefs for Counsel to others. Thofe
then, who are proper for fuch purpoſes, muft First of all
be Men of Integrity and Fidelity, that is fit to be truſted;
and then they must be Men of found Senfe, Sober and Dif-
creet, Wife and Experienced; otherwife they will not be
fit to Direct. Honefty and Sufficiency are the two Indifpen-
fable Qualifications of good Countellers; and indeed, to
theſe we may add a Third Confideration which ought to
weigh with us very much in our Choice; and this is, That
neither they themselves, nor any of their Relations, or par-
ticular Friends, be at all concerned in the matter we con-
fult about. For, though you may poffibly Reply to this,
That I have fufficiently prevented any Mifchiefs of that
kind, by providing already, that they ſhould be Perſons of
Integrity, and whoever is fo, will not be biaffed by his
own, or his Friend's Intereft; yet to that I must rejoin, in
juftification of this Advice; Firft, That Honefty fo ftanch
and firm, and Philofophical, as fhall be Proof against all
the Impreffions of Advantage, is to be met with in very
few. It is indeed what ought to be; but, as the World
goes, it is rather to be wifh'd for, than found and practis'd.
And Secondly, Allowing the Party we Confult, to have
attained this Perfection of unmovable Sincerity; yet it is
neither Wiſdom, nor Kindnefs, nor good Manners, to
drive him to fuch Difficulties, and fuch Anxieties of heart,
as the asking his Advice in fuch Circumstances muit needs
involve him in. This is what we call putting him in be-
tween the Milftones, where he muft either crush himself,
or us.
•
04
The
200
Book II.
of Wisdom.
5.
The other part of Caution, requifite upon theſe occa-
fions, regards the receiving Advice, when our Counſellers
are chofen. And this must be fure to have a patient Hear-
ing, and kind and grateful Entertainment allowed it; we
fhould follow and put it in practice betimes, and not delay,
till we are reduced to Extremities; we fhould confider and
proceed upon it with Judgment and Candour, and be well
pleafed that our Friends fhould fpeak their Minds freely,
and declare the Truth, though it happen to be ſevere and
unpalatable to us. When we have taken our Meaſures ac-
cording to it, in full confidence of the Prudence and Friend-
ſhip with which it was given, we muſt not afterwards re-
pine, or be forry that we have been guided by it, though the
Event fall fhort, or prove contrary to our Expectations.
For it is a very common thing for good Counfel to be very
unfuccessful. But a Wife Man ought to take greater Satif-
faction in proper Meatures, and prudent Conduct, though
the Confequence be calamitous; than in the greateſt good
Fortune imaginable, when his Meaſures were falfe and ill-
adjuſted; When as the Hiftorian obferves of Marius ; *The
Rafhness of the General was corrected by the Event, and his
fault received Honour and Commendation. It is below a Man
of Senfe, and agreeable to the Character of Vulgar and Ig-
norant Souls only, to fit down and wifh they had done
otherwife; and, after the matureft Deliberation, and the
beft choice their cafe will admit, to fancy they took a wrong
Courfe: For fuch People in their Crofles and Dilappoint-
ments, only way the Reafons for the contrary Methods,
without having greatness or Prefence of Mind to counter-
balance thefe, with thofe other, once more forcible Argu-
ments, which induced them to act as they did. Thus much
was not amifs, I thought to be hinted briefly for the uſe of
thoſe who want and ask Advice; but as for the Perfons
addrefs'd to, the Rules fit to be obferv'd by them in giving
of it, ſhall be ſpecified at large under the Head of Prudence.
For indeed Counfel is a very confiderable and extenſive
Branch of that Virtue.
The Fifth Thing, which I apprehend adviſable for the
Moderation prudent Management of Affairs, is a Steadineſs of Temper;
between confifting in a middle State, between the Extremes of Con-
Fear and fidence and Diftruft; Affurance and Fearfulneſs. And this
Affurance.
Sic correcta Marii temeritas gloriam ex culpâ invenit.
Chap. 1o.
201
Management of Bufinefs.
is neceffary to be well Moderated, both with regard to our
Selves and Others.
To repofe too great Confidence in a Friend, and reckon
our felves abfolutely fure of him, is very often Prejudicial
to our Affairs; and to diſtruſt his Ability, or his Inclina-
tion to do us Service, is offenfive to him; Infomuch, that
where we entertain Sufpicions, though never fo juft in thein-
felves, yet it is not prudent to give any Demonſtrations of
our Jealoufie. For no Man loves to be Diftrufted (becauſe
every Man loves to be thought to have Power and Since-
rity) and therefore to betray our Diftruft is fure to Dif-
pleafe; nay, likely to Provoke, and turn a Friend into an
Enemy. But then, on the other hand we must be careful
too, not to be fo entirely depending, to lazy and fecure in
our Confidences, as not to be very much upon our Guard,
except it be with fome very choice and tried Friends: A
Man never Rides fafe without the Reins in his own Hand;
only the Skill of the Horſeman muſt be fhewn, in neither
letting them hang too flack, nor drawing them too ftiff.
A Man fhould never difclofe all his Thoughts, and Inten-
tions; but, fo far as he thinks convenient to communicate
his Mind, he ſhould do it with Truth and Sincerity; he
muft by no means Deceive or Enfnare his Friend, and
therefore let him tell True; but he must take heed too,
that he be not Deceived or Abuſed himſelf, and therefore
he fhould take care not to tell All. He fhould follow that
excellent Advice of our Bleffed Mafter, to Marry the Ser-
pent with the Dove; tempering and qualifying that Inno-
cence and Simplicity which reftrains a Man from hurting
Others, with that Wildom and Subtlety, which keeps him
injuring himſelf; ſo ſtanding upon one's Guard, and De-
fending one's felf against the Cunning Infinuations, and
Treacherous Defigns, and unfeen Ambuſhments of our pre-
tending Friends. For Policy and Stratagem is as commen-
dable a Weapon, when uſed Defenfively, as it is Difho-
nourable and Bafe, when Offenfive. And therefore every
Motion ſhould be wary and well-adviſed; and in our Ad-
vances of Familiarity and Confidence, we must never en-
gage fo far, as not to ſecure a Retreat to our felves, when-
ever our Inclination fhall diſpoſe, or the Neceffity of our
Affairs oblige us to it: Nay not only fo, It is not enough,
that our Retreat be poffible, but it must be fafe and eafie,
without any great Reluctancy in our Selves, or any Da-
mage from thofe in whom we Confided.
•
On
202
Book II.
Of Wisdom.
6.
On the other hand, we fhould not fo far be confident of
our Selves, as to let this grow into Security and Prefump-
tion. If we have Friends, though they do not bear our
whole Weight, yet it is not convenient to let go our Hold;
nor for any Opinion, either of our own Abilities, or the
profperous Condition of our Affairs, to difdain another's
help, or grow negligent and remifs in our own Care. And
yet this is oftentimes the Cafe of Men, who think no Body
fo Wife as themſelves, or have that Opinion of their own
Power and Addrefs, to imagine every thing will bow be-
fore, and truckle under them; that no Body will dare to
attempt any thing to their Prejudice or Diffatisfaction; and
from thefe fond Poffeffions, come to abate of their Pains,
to defpife all Care; and fo at last are abominably over-
reach'd, furpriz'd into Miſchief and Ruin, and become a Jeft
and publick Scorn.
Another, and that indeed a very important piece of Ad-
The laging vice, is, to take every thing in its proper Time, while
sid on Oc. it is feafonable, and Occafion ferves. And in order here-
CASIONS. unto, we must be fure to avoid Precipitation, which is a
mortal Enemy to Wisdom, the bane and confounder of all
good Defigns: And a Vice very ufual, and much to be
fear'd, among People in heat of Youth, and all others of a
warm and fanguine Complexion. And in truth, the know-
ing how to take every thing in the Nick; to lay hold on
every Opportunity and Advantage, and make the best of all
times, and all means of Action, is one of the mafterly Per-
fections of a Wife and Dextrous Manager. For we are to
confider, that every thing hath its Seaſon, and even the
beſt things, as we may order them, may be irregular, and
out of due Time. Now Haft and Hurry is the most con-
trary to that good Quality, that can poflibly be imagined;
for this diforders and confounds all, and fo at laſt ſpoils all.
You know the common Proverb, * Hafty Bitches bring blind
Whelps. This Precipitation is ufually the Effect of fome
Paffion, which ſpurs us on too fast, and will not endure to
wait till Matters are ripe for Execution; † The impatience
of Defire puts us upon haftening, and Haft diforders and undoes
ll; fo that This is always improvident and blind; Haftiness
* Canis feftinans cæcos parit catulos.
+ Nam qui cupit, feftinat; qui feftinat avertit; unde feftinatio
improvida & cæca; duo adverfiffima recta menti Cæleritas & Ira.
and
Chap. 10.
203
Management of Bufinefs.
and Anger are the Two things in the World moft diftant from a
Sober and Judicious Mind. Such is the account generally to
be given of it; though it cannot be denied, but thefe Hafty
Proceedings are frequently owing to Weakness, and want
of Judgment. Now the contrary Vice of Heaviness, and
Sloth, and Negligence in our Affairs, which is fometimes
miftaken for Solidity, and Thought, and wife Caution, is
no lefs dangerous and deftructive to our Affairs, eſpecially
then, when all Preliminaries are adjufted, all Refolutions
taken, and nothing remains but the Executive Part. For
it is well obferved, That in Deliberation and Conſultation a
Man is allowed to spend a great deal of Time, becauſe then
every Particular is to be nicely weighed, every Advice can-
vaffed, and out of All compared together, the Beft to be
pitch'd upon; but when we come to Action, the cafe is
much otherwife, for the Mind is then fuppofed to be fettled,
and all Doubt over; upon which account it is, that we are
commanded by the Matters of Wiſdom, to be Slow in
Counſel, and Swift in Execution; to deliberate at leifure,
but to finish apace. It is true indeed, this Rule is not fo
univerfally efficacious, but that fometimes we fee Events
contrary to it. A Man ftumbles upon Succefs, though he
run headlong upon it; and proves as Fortunate in the
Event, though the Time he took to confider was very
fhort; and the Refolves he made as rafh and imprudent, as
they were hafty: But this is very ſeldom feen, and the few
Inftances we have of it are owing purely to Chance;
And Chance is fomewhat fo diftant from the ordinary
courfe of Affairs, that a Man can never depend upon it, or
govern himself by fuch Events, On the contrary, he
fhould take great care, That thefe lucky Hits, like a win-
ning hand, do not tempt us to run too great a Rifque, and
venture upon them boldly. For, commonly fpeaking,
Gamefters give out Lofers; and all they have to fhew for
their daring Haftinefs, is only that Proverb, Of Refolving in
Haft, and Repenting at Leifure; Ruin and a fruitlets Re-
morie being commonly the End of fuch inconfiderate Un-
dertakings.
Theſe then are the Two Extremes, which like Rocks
muſt be avoided, and with equal care too; for if we Split
upon either, our Affairs will be fhipwrack'd and loft. It
is as great a Fault to anticipate a fair occafion, and fnatch
it, while it is Green and Crude; as it would be to let it
Wither and Rot in our Hands. The Former is a Defect
moft
204
Of Wildom
Book II.
7.
Industry
and For
tane.
moſt incident to Young Men, whofe Spirits move briskly,
and their Blood boils in their Veins; and whole Defires are
fo eager and impetuous, that they want Patience, and can-
not be content to let Time and Providence bring things to
Maturity, and work for them; and fo thefe fprightly Men,
by starting too quick, run, and catch nothing; The Latter
is more proper to Stupid Men, the Cowardly and Irrefo-
lute, the Lazy and Unactive. For there is need of a
Sprightly and Vigilant Soul to difcern and to lay hold on
favourable Junctures; but then at the fame time that
the Soul muſt be awake, we muft fee that it be not Reſt-
lets and Impatient. A Man must look before him; defcry
Opportunities at a diftance; keep his Eye conftantly upon
them; obferve all the Motions they make towards him ;
make himſelf ready for their approach; and, lying thus
upon the catch, when he fees his time, lay fait hold, and
not let go again, till he hath done his Bufinefs.
The Seventh Direction I would give at prefent, is for a
Man to govern himself well, and to do his Duty to the
Two great Difpofers, and Superintendants of all Human
Affairs; Induſtry I mean, or which in this place comes to
the fame thing, Virtue, and Fortune. It bath long been
matter of Controverfie, which of Thefe carry the greatest
Sway; and the Queftion never was or will be decided to
the Satisfaction of all People; for fome have a greater re-
fpect for the One, and fome for the Other. Thus much at
leaft is paft all Doubt, that both the One and the Other
do a great deal; both have Power and Credit, and both
have a Title indifputable to fhew for it; for nothing can
be more palpably falfe, than that either of thefe Two does
All, and the other Nothing. Perhaps indeed Matters
would go better, if it were not thus; and Men have reafon
to wiſh, That the whole Authority were vefted in one of
them fingly. For then we fhould know what to trust to.
Then our Task would be eafie, becauſe all our Thought and
Diligence would be fixed, and determined to one Object;
whereas now we float between both, the Diſtraction of the
Mind renders our Attempts infinitely laborious and full of
hazard; and we can very hardly attend to both, and bring
them friendly to confpire together. Daily Experience
proves this Truth to us; for ufually thoſe who are very
much taken up with the One, difregard and perfectly deſpiſe
the Other. Thus the Young and Sanguine, the forward and
daring Men keep Fortune in their Eye, and lay the main
ftrefs
Chap. 10.
205
Management of Bufinefs.
ftrefs there, as you fee plainly by their large Hopes, and
the mighty Succeffes they promiſe themfelves in every Un-
dertaking And Fortune often rewards this Refpect they
pay her, and declares them her Favourites, by the many
Prodigious and moft Surprizing things wrought by them.
On the other hand, Men in Years, whofe Blood is cold and
heavy, and they confequently calm and flow, place all their
Expectations in Induſtry: And it cannot be denied, but
theſe act the more reaſonably of the Two. If a Man were
difpofed to compare them both together, and obferve what
can be alledg'd to determine his Choice on either fide; we
may ftate the Matter very fairly thus. He that depends
upon Induſtry, takes the fafeft Side, the more Virtuous,
and the more Reputable: For admit, that Fortune run
counter, and pightfully defeat all his Diligence, yet is
there ftill this Satisfaction left, that he hath made no falfe
Steps, that he ſuffered in his proper Poft, doing his Duty;
and that he hath acquitted himself, as became a Wife and
an Honeft Man. Thofe that take the other courfe, are in
great danger of waiting and hoping in vain: But if all
fhould fucceed to their Hearts defire, yet ftill this is none
of their doing; nor is there really any Credit or Commen-
dation due to them for it. But indeed Wiſdom takes a
middle Courſe; the advifes no Man entirely to devote him-
felf to either of thefe; and though One may be preferred,
yet not to that degree, as to bring the Other into abfolute
Neglect and Contempt. For fince Neither can be excluded
from our Affairs, it is fit we fhould allow Both a place in
our Regard; and indeed they are often beholding to one
another; and an obferving Man will eafily difcern a great
deal of Mutual Affiftance, and a very good Understanding
between them. We muit take care then to diſcharge our
part to Both, but Both do not challenge our Reſpects alike.
For the Preference is abundantly on the fide of Industry;
for, according to that old Motto, * Virtue ſhould lead, and
Fortune go along with us.
There is yet one neceffary Caution behind, which is, In
all our Behaviour to act with Difcretion. For this feafons
every Action, and gives it an agreeable Reliſh. Now Dif-
cretion is not any one particular Quality, but a Large and
Comprehenfive Virtue, that mingles with every part of our
* Virtute duce, comite Fortunâ.
Duty.
8:
206
Book II.
Of Wisdom.
Duty. Indifcretion ſpoils all; and the very beſt Actions,
it tainted with it, lofe all their Beauty and Commendation.
If a Man defign an Act of Beneficence or Charity, this is
neceffary to direct it; for neither all Kindneffes are fit to
be done, nor all forts of Perfons fit to receive them. If a
Man would vindicate or excuſe himſelf, he muſt do it diſ-
creetly; for there are fome ways of Apologizing, which
in effect are Bills of Indictment against one's Self; and in-
create the Sufpicion, instead of clearing our Innocence.
If a Man would pay Civilities, and appear courteous and
well-bred, he muft diftinguifh and moderate himfelf here
too; otherwiſe he will run into the Excels of Foppery and
Affectation, or degenerate into Clownifh Rudeness; and
the fame may be faid of Offering, or Accepting, or any
other Inſtance of Courtefie and Converfation; or indeed of
Virtue in general; for without this Prudence, and diſcreet
Managery, even Virtue, and the beft Intentions, can never
recommend, nay, can scarce juftifie themfelves to the Spe-
Єtators.
I.
The Day of
Death.
T
CHAP. XI.
The Fruits, or Good Effects of Wisdom.
The First,
Living in a conftant Readiness for Death.
HE Day of our Death is the Principal and moſt
Important of any that belongs to us; That which
gives the finiſhing Stroke, and fixes the Character
upon all the reft; for indeed all the Actions of our whole
Life muſt be ſubmitted to this Teft. This is most truly
what we commonly call it, The Great Trial; The Effay,
that diſtinguiſhes our Alloy and True Standard; and it is in
the good Succeſs of this Trial, that we are to expect the
greateſt Fruit of all our Studies. In order to make a true
Judgment of Life, we muft of neceffity inform our felves
what fort of Conclufion it hath; For the End compleats
and crowns the Work; and as a Good Death is an Honour
to our whole Life, fo an Ill one cafts back Infany, and ful-
lies
Chap. 11.
207
Conftant Readiness for Death.
lies all that went before. You can never give a Juft Cha-
racter of the Player, till his Part be at an End; and the
Cafe of common Life is fo far the fame, that the Manage-
ment of the Laft Act is incomparably the most difficult of
any that belongs to either of them. Epaminondas, one of
the Bravest Men that ever Greece bred, when his Opinion
was ask'd, To which of the Three he thought the Prefe-
rence due, Chabrias, Iphicrates, or Himfelt; made anfwer,
That this was a Queſtion incapable of being refolved; For
(fays he) the Man that would determine juftly of fuch a
Competition for Honour, muft ftay till he hath feen how
we all three die. The Reafon is evident; becauſe every
every other Action of a Man's Life is capable of Hypocrifie
and Diffimulation; but in this laft Scene alone, All is Na-
tural, and no room left for Counterfeit or Difguiſe.
* For then Mens Words will with their Thoughts agree;
And, all the Mask pull d off, ſhew what they be.
Creech.
Fortune, in truth, feems to way lay us here; to drive us
upon this as her laft Referve; to make the utmoſt Effort
upon our Virtue; and in one moment overturn all that
Character and Credit, which we have for many Years with
infinite Toil, and Anxiety, been fetting up. Oh what a
Triumph it would be then, to make a Man expire with
Laberius his Exclamation; † I have lived this one day more,
than it was for my Honour and Advantage to have lived! So
truly as well as wifely, fo every way worthy of Solon, was
that Obfervation made to Crafus, which one of the Poets
hath illuſtrated thus:
:. — Man must cenfured be by his Laft Hour,
Whom truly we can never Happy call,
Before his Death, and clofing Funeral.
* Nam veræ voces tum demum pectore ab imo
Ejiciuntur, & eripitur Perfona, manet Res.
Sandys.
Lucret. Lib. III.
† Nimirum hâc die unà plus vixi mihi, quàm vivendum fuit.
• ——Scilicet ultima femper
Expectanda dies homini, dicique beatus
Ante obitum nemo, fupremaque funera debet.
Tis
208
Book II.
Of Wisdom.
2.
'Tis, without all difpute, a moft Excellent Attainment,
of knowing to have learnt how to die: It is the Study of true Wildom,
how to die. and that in which all its Rules, and all its Labours deter-
3.
૩.
4.
mine: He that hath laid out his whole Life upon it, hath
put it to no ill ufe; and he, who among all the reft of
his Qualifications is not Maſter of this, hath thrown away
all his Time and Pains to no manner of purpofe. That
Man can never Live well, who knows not how to Die well; and
he hath lived to very good purpose, who makes a happy End,
(lays Seneca.) A Man can no more govern and direct his
Actions as he ought, who does not keep Death in his Eye;
than an Archer can fhoot well, who never looks at the
Mark. In one word, The Art of Dying as becomes us, is
the Art of Liberty, and an eafie Mind; the way to get above
all Fear, and to live in perfect Happiness and Tranquility;
Without this there is no Pleafure in Life; it is impoffible.
indeed there fhould; for who can enjoy that with Peace and
Satisfaction, which he eſteems most valuable and dear, and
is tormented with perpetual anxious Fear of lofing every
Moment?
Now the Firſt and Principal Step toward this, is to make
it our Care and conftant Endeavour, that our Vices inay
die before us; and then our next Care must be, to live in
conftant Readinefs and Expectation of dying our felves.
Who can express the happy Condition of that Man, who
hath husbanded his Talent, and finiſh'd the Buſineſs of Life,
before Death approach to interrupt him? So that when he
comes to die, he hath nothing else to do but to die; no oc-
cafion to ask longer time; no farther Buſineſs for this Body;
no need of any thing; but can walk out of the World,
pleaſed and ſatisfied, like a Gueft after a full Meal: All this
I take to be comprehended in the Notion of our being al-
ways in a Readineſs for Death: There remains yet One
Qualification more to be attained, which is the being Will-
ing, as well as Ready; for no Man dies well, who goes out
of the World with fuch Loathnefs and Reluctancy, that
it is mere matter of Conſtraint; and plain, he would fain,
but cannot, ftay here any longer.
The feveral Sentiments and Sorts of Behaviour, which
Five Sorts Men are capable of with regard to Death, may, in my Opi-
f Behavi- nion, be reduced to thefe Five that follow:
our with
regard to
Death.
1. They may Fear and Avoid it, as the Laft and greateſt
Evil.
2. They
Chap. 11. Conftant Readiness for Death.
209
2. They may expect and wait for it with great Eafineſs,
and Patience, and Refignation of Mind, as for a Thing
which they look upon as Natural, Unavoidable, and not
only Neceffary, but allo Reaſonable to be undergone.
3. They may deſpiſe it, as a Matter Indifferent, and of no
great Concern to them.
4. They may wish for it, pray for it, make toward it,
as the only Safe Harbour which can give them Reft and
Protection from the Troubles of this Life; nay, as that
which will not only be a Deliverance, but a Happineſs; a
mighty Advantage, as well a perfect Security.
5. They may bring it upon themſelves.
Now, if we examine thefe Particulars, the Second, Third,
and Fourth will appear Commendable and Good; the
Thoughts and Refentments of a Virtuous and a Judicious
Mind; though it must be allowed, that as they differ from
each other, fo they are expected to move and effect the
Man differently, according to his prefent Circumftances.
For All of them are not commendable equally, and at all
times. But for the Firſt and Laft, they never are or can be
fo at all; as being the Vicious Extremes of Weakneſs and
Want of Virtue; for how different foever the Effects may
appear, This is the fame common Cauſe of them both. I
fhall enlarge a little, and try to illuftrate each of theſe Par-
ticulars, in this Chapter.
3
The First is what no understanding Perfon hath ever
pretended to approve, though indeed it be the Practice (the Fear of
Failing I ought to fay) of almoſt all the World. And Death.
what can be a greater Reproach? what a more undeniable
Evidence of the Weakness of Mankind, than that every
Body in a manner fhould be guilty of that, which No Body
dares undertake to defend? But on the contrary, againit
thoſe who labour under this painful Folly, in Tenderneſs
for themſelves; or are thus concerned upon the account of
others, we can never want plenty of Arguments. Among
others, thefe following Confiderations may perhaps do
fomething toward fottning the Approach of our own
Death, or that of our Friends to us. There is not in the The effect
World any Calamity, which Mortals have fuch amazing of vain O
Notions, and live in fuch conftant Terror of, as Death; and pinion.
yet it is very evident, there is nothing they call a Misfor-
tune, dreaded upon fuch Poor, fuch Infignificant Grounds;
nay; I must revoke thofe Words, Dreading and Misfor
tune too; and dare venture to affirm, there is not any thing
which ought to be received with greater Satisfaction, and a
P
\more
210
Book II.
Of Wisdom.
more refolved Mind. So that we must be forced to confeſs,
in deſpight of all the Sophiftry of Flesh and Blood to the
contrary, that this is a mere Vulgar Error; Opinion hath
charm'd and captivated all the World; for Reaſon hath no
hand at all in it. We take it upon truft from the Ignorant
and Unthinking Multitude, and believe it a very great Evil,
becauſe they tell us fo; but Wifdom affures us, that it is a
Deliverance and fure Repofe from all the Evils that can
poffibly befal us; the only Haven where we can lie fafely,
after the Waves and Storms of a Troublefom Toffing World,
we turn the deaf Ear, and believe not one word the can fay.
Thus much is certain: Death, when actually preſent, never
did any body hurt; and none of thofe many Millions, who
have made the Experiment, and know what it is, have
made any Complaints of this nature concerning it. If then
Death muſt be called an Evil, it hath this to ſay in its own
Vindication; That of all the Evils which are, or ever were
in the World, this is the only one that does no body harm;
and in truth, the mighty Dread of it proceeds merely from
ghaftly and monstrous Ideas, which Mens vain Imaginations
form of it at a diftance. There is nothing of Foundation
or Reality at the bottom; 'tis all Opinion and Fancy; nay,
'tis the very Inftance, in which Opinion pretends moft to
fet up againſt Reafon; and attempts to fright us out of our
Wits, by fhewing the hideous Vizor of Death: For, Rea-
fon to fear it there can be none, becauſe we are ſo perfectly
ignorant what it is. How Unaccountable is our Concern,
how almost Impoffible indeed, for a Thing, of which we
have little or no Notion? Upon which account, He, who
had Apollo's Teftimony for the Wifeſt Man living, faid, that
to fear Death, was to pretend to be more knowing than
one really was, and a vain Affectation of Witdom; for it
was to make the World believe a Man underſtands a thing,
which neither He, nor any body elfe underſtands: And we
find, that this was his real Senfe, by the Teftimony his Pra-
tice gave to it. For when his Friends importuned him to
plead for his Life, and juſtifie himſelf againſt the Calumnies
of his Accufers, the Addrefs he made upon that Occafion,
we are told, was to this Effect.
k
"Gentlemen. If I fhould make it my requeft, That
you would not put me to Death, I am under ſome appre-
"henfions of asking a Puniſhment, inftead of a Favour;
"and fuing to my own Diſadvantage. For I muft inge-
"nuouſly confefs, I do not at all know what it is to Die,
nor what Good or Ill is confequent upon it. They who
66
"fear
Chap. I.
211
Conftant Readiness for Death.
""
"fear Death muſt in reaſon preſuppoſe fome Notices of it,
"for my own part, I declare I have none; nor can I tell
"at all, either what fort of Paffage that is, which leads into
"the other World, or how Matters ftand there; fo that for
"ought I know to the contrary, both the One and the
Other, the Condition and the Way to it, may be exceed-
"ing Defirable, and full of Felicity, As for thofe things,
"which I know to be Evil, fuch as Injuftice and Wrong,
CL I have the greateſt abhorrence of them, and avoid them
"with all poffible Circumfpection and Care; But for fuch
" as I know nothing of, I know as little how to Hate, or
66 to Fear them. Now Death I own is one of theſe; and
"therefore, Gentlemen, I leave the Matter wholly to You
"For really I cannot be fatisfied, whether is beſt for me,
to Die or not to Die; and therefore I hope you will
"Order what is really beft; and I am perfectly content you
"fhould determine and difpofe of me, as you think fit.
66
6.
And why this mighty Trouble and Concern upon the
account of Death? This in the first Place is most defpicable Of Weak-
Weakneſs, and fcandalous Cowardice, the mereft Woman, nefs.
the moſt tender-heared Wretch alive can Compofe her felt
in a few Days, and put an End to the juſteſt Paſſion, for
the Lofs of a Husband, or a Child; and what a Difparage-
ment is it to Reafon and Wiſdom, that they ſhould not
effect that preſently, which in a little while will do it ſelf?
The moſt Ignorant and poor Spirited Man alive can do it
with the help of Time; and why fhould not a Wife and
Brave Man do it without that Advantage? For what is
Wiſdom, and Refolution, and Gallantry of Soul good for,
or how fhall we diſtinguiſh it, if it do not quicken a Man's
pace, and render him more expert and dextrous; ſo that he
fhall be able to do Greater Things, and to diſpatch them
with greater eaſe and ſpeed, than Others, who are deftitute
of theſe Accomplishments? From the fame Weakneſs and
Irrefolution it is, that the Generality of Dying Men, are
never fenfible of their laft Hours; but flatter themſelves
with Expectations of perfect Recovery, or longer delay at
leaft; and perhaps, there is no one paffage of our Lives
comparable to this part for Cheat and Deluſion; none that
equally fooths, and amufes us with vain hopes. Not that I
afcribe this wholly to Weakneſs neither; for poſſibly Va-
nity may contribute a great deal toward it. We look upon
our Death, as a matter of mighty Confequence, a ſtrange
and moſt important Revolution; in which the whole
World is concerned ; and can ſcarce be brought to imagine,
P 2
that
212
of Wisdom.
Book II.
7.
that Providence will permit a Calamity, in which all Na-
ture must fuffer, and this orderly and beautiful Syftem of
the Univerſe End, and Periſh. So extravagant are the No-
tions we entertain of our Selves, and of the importance we
are of to God and the World.
Befides all this, fuch a Man is evidently guilty of Inju-
of Injustice. For if Death be really a good and a defirable Thing,
Aice. Wherefore are we afraid of it? And if it be otherwife, Why
do we make it worfe? This is to aggravate and multiply
upon our felves the very Thing we pretend moft to be afraid
of; and to create new Pains and Torments, which Death
knows nothing of, nor would ever bring upon us. This is
a Fool-hardy Madneſs, like his, who, when an Enemy had
Robbed him of one part of his Goods, threw the reft into
the Sea, to fhew how little he valued the Injury his Plun-
derer had done him.
Life.
8.
Laftly. To live in fear of Death is the greatest Injury a
"Tis preju- Man can be guilty of to himself; the fpightfulleft way of
dicial to deftroying his own Life. For no Man, who hath this
Dread perpetually upon him. can ever have any tolerable
Enjoyment of himſelf or the World. He only lives truly free
and at eaſe, who is got above the Fears of Death: And on
the other hand, Life were no better than perpetual Slavery,
if the Liberty of Dying were taken away. Death is in effect
the only Foundation, and Support of all the Freedom we
can make any Pretenfions to; The fure, and common Re-
treat from all our Sufferings and Hardships. A Man there-
fore muft needs be very wretched and uneafie (and yet thus
wretched are almoſt all Mankind) who takes off the Quiet
and Enjoyment of Life, by an anxious Concern and Fear to
die; and lofes all the Benefit of Death too, by an immode-
rate Fondneſs, and afflicting Solicitude for Life.
9.
And yet, as full of Dilcontent as People generally are
with the preſent Order and Conftitution of Things; what
loud Complaints, what eternal Murmurings, may we very
reaſonably fuppofe, would have filled their Mouths, if it
had been otherwife? How would Nature and Providence
have been curfed, condemned, and blafphemed, if Men had
been under a fatal Neceffity of dwelling always here, whe-
ther they would or no; and no fuch kind Relief, as Death
is, had been provided for them? Think with your ſelf, how
much more Infupportable, how much more Grievous and
Burdenfome a Lite muft needs be, without any Period
affign'd for it; than that Life we now lead, which is at-
tended with a Neceffity of leaving it, but of laying down
the
}
Chap. 11.
213
Conftant Readiness for Death.
the Load that oppreffes us along with it too? To this pur-
poſe it is, that the Poets tell us, Chiron refufed to be Im-
mortal, when it was proffer'd him, upon receiving Infor-
mation from the God of Time (his Father Saturn) what
hard Conditions the Gift was clogged with. On the other
hand, What would become of the World, if there were not
fomething of Pain and Bitterneſs, which fhould difcourage
us, and create in us fome Averfion to Dying? There is no
doubt to be made, but were it not for this Check upon our
Nature, Men would run out of the World eagerly, greedily
embrace Death,and upon every little Pett take Sanctuary here,
without any manner of Judgment or Diftinction, how far
the Provocation ought to carry them. We must therefore
upon fecond Thoughts confefs, that this Mixture is made.
with Difcretion, fit to preferve us in a due Moderation; fo
as neither to be fond of Life, nor peevishly weary of it; and
fo again, as neither to be afraid of Death, nor to court and
haften to it; both the One and the Other are tempered
with Sweet, and allayed with Bitter; enough of the One
to recommend and make it Tolerable; and fo much of the
Other too, as will keep it from being the Object of any
Paffion in Extremes. So neceffary are the Ingredients, fo
just the Proportions; fo skiltul, and withal fo tender of our
Good, the Hand that mingled them.
Now the Remedy which the Vulgar preſcribe againſt the
Fears I have been condemning, is much too dull and ftu-
pid; For they advife a Man to banish all Uneafineffes of
this kind, by ftriving to forget the Occafion of them, and
drawing off the Mind to fomething elfe. Tis upon this
Account, that you find them always bid their Friends never
Think of Death, and can by no means bear to hear it
Named: But fure this is for many Reaſons a very improper
Prefcription. For, in the first place, fuch an odd carelefs
Temper as this, is fomewhat fo contrary to a Man of Parts
and Judgment, fomewhat fo like a State of Thoughtleſneſs
and Infenfibility, that none but the Ignorant and the Heavy
feem capable of the Medicine: Application and good Senfe
cannot Doze away a Life at this Rate. But if every Body
could bear the Phyfick, yet what Operation, what good
Effect is to be expected from it? Where would all this end at
laft, and what a miferable Account fhould we find when we
come to the upfhot, and feel how dear this Courſe hath coft
us? For do but imagine the Condition of a Man furprized by
Death; the Tears, the Agonies, the Groans and Lamenta-
P 3
tions
10.
214
Of Wisdom.
Book II.
tions, the Rage, the Defpair, in a word, the inexpreffible
Confuſion of being feiz'd all on the fudden, by a Mercileſs,
Invincible, and Unfeen Enemy. Theſe are fuch dreadful
Circumstances, that Wifdom fure gives much fafer and bet-
ter Advice, in directing Men to ſtand their Ground; to
face their Enemy; to obferve his Approaches; and pro-
vide for the Combat. Nay rather indeed, to encounter him
perpetually, by following a Method the direct contrary to
that of the Vulgar; which is, by fixing their Eyes and
Thoughts fteadily upon Death; to converfe, and grow inti-
mately acquainted with it; to render it gentle and tame by
Familiarity and long Ufe. To carry the Idea and the ſtrong-
eft Repreſentations of it that we can poffibly form, con-
ſtantly about with us. To harden our felves in the Ex-
pectation of it; and that not only in Times of Sickneſs, and
Danger, where we have reafon to fufpect our felves; but
in our most confirm'd Health; in the midſt of what we call
Safety. Death fhould not be the Companion of our black,
and fullen, and melancholy Hours only; but of our greateſt
Gaieties, beft Humour, and moſt folemn Entertainments
and Delights. The Sawce to every Difh; the Burden to
every Song fhould this Reflection; That we are always in
danger, fet as fair Marks, and that Death is aiming at us;
that feveral others have been fnatch'd away, who thought
themſelves as far out of the reach of his Dart, as we can
ſuppoſe our ſelves to be now in the heighth of all our Jollity;
That an Accident, which happen'd at One Time, or to
One Perfon, may as well happen to Another: And thus we
are adviſed by the Wifeft Men, to check our Pleaſures, and
abate our blind Security, by imitating, as well as fupplying
by theſe never unfeaſonable Meditations, that Ancient Cu-
ſtom of the Egyptians, who at their Feaſts ſerved up a Deaths-
*
* According to the Cuftom of the Egyptians, &c. The Meaning of this
Cuſtom is very often misunderstood, and mifapplied. For whereas
the bringing this Death's-head in to the Company at Publick Enter-
tainments, is frequently look'd upon as done with a defign to check
the Exceffes of Mirth, with this Melancholy, but never Unfeaſonable
Reflection: Both Herodotus in his Euterpe, and Plutarch in his Tract
de Ifid. d Ofiride, give a quite different Account of the Matter; and
report it to have been done for the heightning of their Jollity; by
confidering, that their Time was but ſhort, and therefore they ought
to make the beſt of it. This Emblem in effect ſpeaking that Maxim
of the Epicure, Let us Eat and Drink, for to morrow we die.
head;
Chap. 11.
218
Conflant Readiness for Death.`
head; and that of Chriſtians, and other Perfuafions too,
who contrive, that their Burying-places fhall join to their
Temples, or be in fome other Parts the most confpicuous
and frequented of any: The Original whereof feems to have
been, That theſe Publick Monuments might awaken Men's
Minds, and preferve the Reflections and Remembrances of
Death always freſh and vigorous. Where Death awaits us,
is very uncertain; and therefore we fhould expect to meet
it every where, and every moment; and make fuch con-
ſtant and fure Provifion againſt its coming, that let it ſteal
upon us never fo Cunningly, never fo Suddenly, it may find
us always in readiness. This is no fuch mortifying Exer-
cife, as fome fondly imagine; quite otherwife, it rather
fweetens Life, and recommends its Enjoyments, by letting
us above the Fears, and Diſappointments, and amazing
Terrors, which Worldly and Senfual Men feel and labour
under. It abates our Loffes, by forefeeing and preparing
for them; and it doubles our Advantages, by looking upon
them, as clear Gains, and adding a pleafing fort of Surprize
to the Fruition. Thus the Poet very justly hath obferved to
his Friend:
* While 'midſt ſtrong Hopes and Fears thy Time doth wafte;
Think every Rising Sun will be thy laſt.
And fo the grateful unexpected Hour
Of Life prolong'd, when come, will pleafe thee more.
Creech.
But, that we may not be thought guilty of Injuſtice, in
condemning People unheard; let us examine a little into
the Grievances they complain of, and the Excufes they
make for themfelves upon this occafion; and then it will
appear, how frivolous and foolish all the Apologies are, by
which they would palliate their Fears, and put fome fpecious
Colour upon their Melancholy Apprehenfions. And here
you may obferve throughout, that Men are generally
afhamed to own their being afraid to die, fimply confider'd;
and therefore they bethink themfelves of fome fad aggrava-
ting Circumſtance or other; by which they hope to juftifie
their uneafie Dread for themſelves, or their inordinate Grief
for their Friends, who have been taken from them.
* Omnem crede diem tibi diluxiffe fupremum,
Grata fuperveniet, quæ non fperabitur, Hora. Hor. Lib. 1. Ep. &.
P 4
\ The
11.
216
Book II.
Of Wiſdom.
The Firſt of theſe is Dying Young; and this they think a
very lamentable Cafe; for what Reflection can be more di-
fturbing, than that Death fhould fnatch them rudely be-
fore their Time; that he ſhould crop this lovely Fruit,
while green, and in the Bud; and mow down the Glory of
the Field, before it was ripe for the Sickle? This indeed is
a Complaint moft ufual, moft becoming Mean and Vulgar
Souls, who meaſure every thing by the Length; and count
nothing valuable, but that which lafts a great while :
Whereas on the Contrary, we find, that Things rare, and
excellent, and exquifite in their kind, are generally the
moſt fine, and fubtle, and fubject to Diffolution and De-
cay. 'Tis eſteemed a Maſter-piece in Art, to contract a
great deal into a narrow room; and God and Nature have
fo far taken the fame Method in their choiceſt Pieces, that
a Man would almoſt think it a Fate upon Extraordinary
Perfons to be ſhort-liv'd. Eminent Virtue, great Parts and
Attainments, and Old Age very feldom meet together. But
the folid Comfort is, that the true Eſtimate of Life is to be
taken from its Ufe and End; and if it be well employ'd
and well finiſh d, all the reft hath its due proportion. Years
are good for nothing but to make a larger Sum; nor does
the Number of them contribute one whit to the rendring
Life more or leſs Happy, more or leſs Deſirable. But the
shorteft Term is capable of Virtue and Felicity, and hath
its proper Perfections, which are no more increated by
Quantity, than the Largenefs of the Circumference makes
the Perfection of a Circle: The Leaft Round is as truly fo
as the Greatest; and as the Figure in Lines, fo the Quality
and Manner in Life, does all. A Man of fmall Limbs and
Low Stature, is as truly a Man as the Talleft Giant that
ever Story defcribed; and to be fhort, neither Men nor their
Lives are to be Eftimated by their Bulk and Length; but
by having All their Parts entire, and every Qualification re-
quifite or poffible to the Condition of their Nature.
Another could be well enough content to Die, but to do
this in a remote Country, at a diſtance from all his Relati-
ons; to be cut off with a Violent Death, and have his Car-
kafs lie Unburied, and ſtink above ground: This is what he
cannot bear; and fure every body muft allow fuch a Death
to have a world of Horror in it, in compariſon of that gen-
tle and eaſie Paffage which thoſe have, who die in Peace
and Quietness; by the flow and gradual Decays of Age, or
fuch as we call dying a Natural Death at leaft, decently and
in
Chap. II.
217
Conftant Readiness for Death.
in their Beds, with their Relations and Friends about them;
taking and giving the Laft folemn Ceremonies of Parting;
Comforting thoſe they leave behind, and receiving Support,
and Affiftance, and Confolation from them. Now how
Reaſonable or Natural foever theſe Notions may feem, 'tis
evident all Mankind are not of the fame Opinion. How
many Brave Men do we fee every day, who follow the Wars,
and contend for the Poft of Honour in the Engagement,
without any of theſe tender Thoughts? They put them-
felves in the way of Dying, when Life and Vigour are at
their highest pitch; they go into a Forein Land for Graves,
and think the Heaps of Slain, and the Throng of fallen Ene-
mies the nobleft Monument; fo far are they from grieving,
that they cannot lie among their Family and their Friends.
And as for the Terrors of a Violent Death, they are exceed-
ing Childish and Vain; and would eafily be cured, could
we prevail with our Selves to fee Things as they are. For,
as little Children cry and tremble at Men in Vizors, but
are preſently quiet, and lay afide their Fears, as foon as you
uncover their Faces; fo it is here. Remember then Man,
that Fire, and Sword, and all other Inftruments of Vio-
lence, and Caſualties, and furprizing Aggravations of this
kind are only the hideous Difguife of Death; a Vizor put
on to affright us; but all this Effect is owing to the difmal
Idea's we form to our Selves; for take but off this Mask, and
you will find that Death is always one and the fame. And
he, who dies in Battel, or is Burnt in his Bed; he that falls
in an inftant by the hand of an Executioner, and he that
Expires upon a Rack, meet all in the felf-fame State, tho'
they do not come to it the fame way, and die the very
Death that Women and Children, and all that ſeem to us
to depart in the eaſieſt, gentleft, and most peaceable man-
ner, Die. The Difference lies only in the Pomp and Noiſe,
the Preparation and Prefacing of Death; but let the Cere-
monies be what they will, in the Subſtance and Thing it
ſelf, there neither is, nor can be any Difference at all.
Another fore Grievance is their Concern to leave the
World. But what occaſion of Grief is there in This? Alas!
here is nothing new; all your Curiofity hath been ſatisfied
over and over; and you have ſeen all that is to be ſeen al-
ready. Each Day is equal and exactly alike to every other
Day. Four and twenty Hours brings the World round, the
fame Succeffion of Light and Darkneſs: There is no freſh
Sun to be Lighted up, nor any other Courfe or Revolution,
than
3.
218
Book II.
Of Wisdom.
4.
છે.
than what Nature hath Travelled in from the very Begin-
ning. But put the longeſt Period the thing can bear, and
One Year is fure to prefent you with all the Viciffitudes: In
the Change of thefe Seaſons you fee the feveral Stages of the
World and your own Life; the Sprightlinefs of Infancy,
and a new Born Univerſe in the Spring; the Gay and
Chearful Youth of Summer; the Maturity and Manhood of
Autumn; and the decrepid Age, the Decays and Defor-
mity of a dying World in Winter. All the Trick is to play
this Farce over again, and begin where this time Twelve-
month we left off. So that they who live longer, do not fee
any more Objects than Others; but only more of the fame
Objects oftner repeated to them.
But Friends and Relations are very dear to us, and it is a
hard thing to part with thefe. Never fear, Man, thou wilt
find a great many of thy Family and Acquaintance in the
Place whither thou art going. Thou art rather parted from
thy Friends here at prefent; for the Number of those thou
leaveft behind, is not comparable to thofe thou will meet in
another World. Thy Acquaintance will be infinitely in-
creafed, and abundance of thy Kindred are there, whom yet
thou haft never feen. All, who were too Little, or too
Great; too Remote, or too much before thy Time, to be
known and taken notice of here. And as for thofe, whofe
Correfpondence is fweet and valuable now, remember that
the Separation is like to be very fhort; for they too are
Travelling the fame Road, and follow thee apace to thy
Journeys End.
Oh but a Man hath a Family of dear Pretty Children,
and what will become of theſe poor Orphans? What a
World of Difficulties must all this tweet Innocence ſtruggle
with? How will they be expofed for want of a Parent's
Care? What a Prey will they be made, if they have For-
tunes? And if they have none, How will they be Supported,
or where will they find the Kindneſs of Inſpection and good
Advice? For they who are deftitute of a Competence, and
itand moſt in need of Friends, are leaft likely to have their
Affiſtance. This is furely a very cutting Confideration, a
natural Anxiety, and a neceffary Confequence of thoſe ten-
der Regards thought due to a Man's Pofterity.
But, hark you my Friend; confider again, whofe Chil-
dren theſe are; Are they not God's as well as yours? Nay,
Are they not his a great deal more than yours? He hath an
Original Right in them; He is their True, their Firſt Fa-
ther
Chap. 11.
219
Conftant Readiness for Death.
ther; You are only fo in a fubordinate Senfe; as One who
by his Permiffion were an Inftrumental Caufe of their Being.
He is able to Provide for his own Family; never fear it:
All your Care without His Bleffing is Vain and of no Signi-
ficance while you Live; but though His Affiftance be necef-
fary to you; Yours is not in any degree fo to Him. He will
feel no Difficulty at all in Suftaining thefe Orphans, when
you are taken from them. Every Condition, and all Times
are equal to Omnipotence. And if you cannot queſtion
His Power, Have you any pretence to doubt His Difpofition?
You have daily Experience of this; they Subfift by His Boun-
ty, even now; His Bowels are not lefs tender than yours;
and as He is more truly and properly, fo is he a more, Infi-
nitely more Affectionate Father to them, than your felf
are; It is moſt abſurd to think, that you can either Do, or
With better for them than He. Nay, if upon any other
Confideration fuch an Imagination could be endured, yet
even common Experience contradicts it. Do but obferve
the Circumſtances of fuch as feem to be left entirely upon
Providence; deftitute of all Human Advantages; and you
fhall find more thriving Men in the World, more that have
been raiſed to great Honours, and eminent Poſts, and plen-
titul Fortunes, who have had nothing but His Favour, and
their own Induſtry to depend upon, than Others, who be-
gun upon good Funds, and thought they might reaſonably
promife themſelves much greater Succefs. So particularly,
fo vifibly, is He the Father of the Fatherlefs.
But it may be you are afraid to venture into this dark
Place all alone. Never trouble your felf; you need not fear
a Solitary Journey. That Road is always very full of Com-
pany. There are abundance of Men, that die when you do ;
nay more than you can imagine, fet out the very fame hour
with you.
To be fhort, You are going to a Place, where you fhall
be fure never to grudge at the Lofs of this Life. For what
room, what pretence can there be for any fuch Dilcontent?
If a Man, who hath felt all the Troubles of Life, had it in
his Choice, whether he would live the fame over again;
without all Controverfie he would refufe it. And, if before
one is first called into Being he could See and Know what he
is going about, he would rather chufe to fleep ftill in Non-
entity.* Were People throughly acquainted with the Conditions,
Vitam nemo acciperet, fi daretur Scientibus.
\ and
6.
7.
220
Of Wisdom.
Book II
8.
and Incumbrances of Living, no body ( fays a Wife Man) would
accept Life upon those Terms. What ground of Diflarisfacti-
on then can occur to them who have felt and fuffered under
thefe? What Temptation can they have to with a Second
Torment, or to Repine, that their Firft was not of a longer
Continuance? The Old Philofophers fixed upon this Argu-
ment for Comfort, and thought it an irrefragable one. Ei-
ther we are Nothing at all after Death, or we are in a much
better State than at prefent; and either we way have Reaſon
to be well Content to die, becaufe either way Death puts an
end to all our Suffering and Pain. "There is, I confefs, a
"great Alteration in the Cafe, when we come to confider
"the matter as Chriſtians; becauſe thus we are affured that
"there is a State, infinitely Worfe than the most exquifite,
" and moſt durable Miſeries of this Life. But then this is
"what we have fair warning of, and may avoid if we pleaſe.
re
ec
t
A Chriftian who lives as he ought, is better fortified with
Arguments against the Fear of Death, than any other
"Perſon can be. And they who will not live fo, have no
"Reafon to repine; for even thus, the fhorter the Life,
"the lefs Meaſure of their Iniquities; and the Damn'd
themſelves would not wifh to Live again, but upon a
fuppofition, that they fhould Live better than before.
But be that State to which Death turns fuch Men over
t never fo dreadful, yet fince this is a Mifery of their own
making, it comes not within the compaſs of our preſent
Argument, which only undertakes to fhew, That Death
"hath nothing formidable, fo far as Nature and Providence
are concern'd in it." And that comes to thus much, and
no more. You came out of Death, that is, out of a State
of Infenfibility, into Life, a Scene of Bufinefs and Action;
and this you did without any Horror or Paffion, or the leaft
Diſorder; You are now going back again into the former
Condition of Sleep and Inactivity. Travel then the way
you came, with the fame unconcernedneſs you did before.
For after all, *What mighty Calamity can it be to return from
whence you came, and where you lay hid for many Ages ?
ર
It may be the Gaftliness of Death affrights you, becauſe
dying Perſons make but a very ill Figure. 'Tis true, you
fee their Countenance difcompofed, their Features diftorted
with Convulfions, and all their Body ſtruggling and labour-
ing under Agonies and Pains. But all This is only that ugly
* Reverti unde veneris quid grave eft?
Vizor,
Chap. 11.
Conſtant Readiness for Death.
221
•
Vizor, which (as I faid before) Death puts on to ſcare us;
it is not Death it felf in its own Natural Vifage; for that
hath nothing of Horror or Deformity, but is all Quietnefs
and Compoſure. We fend our Senfes and Paffions out to
diſcover this unknown Land; and they, like cowardly Spies,
bring us an ill Report of the Country. They never pene-
trated far enough to get true Intelligence; they fpeak no-
thing of their own Knowledge, but make a Report only
from the common Rumour of Ignorant People, and their
own Fears.
But it ſnatches fo many things away from Us, or rather
it takes us away from them; nay, takes us away from our
Selves, removes us from all that we have been fo long ac-
quainted with, and accuſtomed to, and puts us in a State of
Darkneſs and Horror, fuch as we have no Knowledge of;
and from this Condition of Light, fhuts us up in Eternal
Night: In a word, It is our End, the Ruin, the Diffolution
of our Perfons. Thefe are the cutting Confiderations which
Men aggravate to themſelves, and magnifie the terrible
Ideas. To all which we may return a fufficient Anfwer in
one word; by faying, That Death being the neceffary Law
and Condition of Human Nature, from which there is no
poffibility of an Escape (as will be fhewn hereafter) it is to
no purpoſe to difpute, or create thefe Uneafineffes to our
own Minds; and wretchedly foolish, to torment our felves
with Fears of a Thing, which there is no getting quit of.
Things that are doubtful and contingent may be a proper
Object of Fear; but for thofe that are fix'd and irreverfible,
we have nothing to do but to fit down, and expect, and
prepare to meet them. But waving that, I rather chufe to
obferve at prefent, how extremely miſtaken theſe Men are
in their Account; For the Matter is in very Truth, the di-
rect Reverſe of all the terrible Repreſentations theſe Perfons
form to themſelves. For Death, inſtead of taking away
from us all that is valuable and dear, puts into our Poi-
feffion all we are capable of receiving; Inſtead of taking us
from our Selves, it enlarges us from our Confinement, and
reftores our Souls to perfect Liberty, and true Enjoyment:
Inftead of locking us up in the dark, it fets us in the clear-
eſt and brighteſt Light; and ſerves us as we ufe to deal by
the Fruits, when we take off the Skin, or Shell, or other
Covering, that fo we may fee, and ufe them, and taste their
Natural Excellence. It removes us out of a ſtreight incon-
venient Dwelling, from a Dark, and Rheumatick, and Dif-
eafed Place, where we can fee but a very little Spot of Hea
9
i ven,
221
Of Wisdom.
Book II.
1
12.
ven, and only receive Light by Reflection, and at a vaſt di-
ftance, through two little Holes of our Eyes; into a Region
of abfolute Liberty, confirmed and uninterrupted Health;
perpetual and inceffant Light, a Sun that never ſets, and
Endleſs Day without any gloomy Intervals: * A Place
where our Faculties fhall be enlarged, and all Heaven will
diſplay it felt to us; where we ſhall not only fee Light, but
dwell with it in its own proper Sphere. In a word, It de-
livers us from the very Thing we dread moft, by making us
Immortal, and putting a final and full Conclufion to that
Death, which took place from the Inftant we came into the
World, and was finiſh'd at our Paffage into Eternity. + For
the Day we have fuch dreadful Apprehenfions of, as if it
were to be our Laft, is really our Firit, the joyful Birthday
into a Life, which can never have an End.
We come now to confider the Second Sort of Refentment,
which Men are affected with, upon the account of Death;
which is, Waiting for, and entertaining it with contented
and chearful Minds, when it comes. This is indeed the
Quality of a good, a gentle, and well governed Spirit; and
the Practice of it is peculiar to a plain, eafie way of living;
and to Perfons, who, as they make the beft of Lite, and
enjoy the Quiet of it, fo know very well how to eſteem it
as it deferves; but ftill they make Reaſon the Standard of
all their Affections and Actions; and, as they are well fatis-
fied to ſtay here, fo they readily obey, when Providence
thinks fit to call them out of the World. This is a Medium
very justly temper'd, a Maſterly Greatneſs of Soul; and fuch
an Indifference to all here below, as a Life of Retirement
and Peace ſeems beft qualified for; and the two Extremes
between which it lies, are Defiring and Dreading, Courting
and Running away from Death; according to that of the
Poet:
|| With Courage firm, and Soul fedate,
Attend the Motions of thy Fate
;
And whether Death be far or near,
Live free from eager Wish, and anxious Fear.
* Æqualiter tibi fplendebit omne Coeli latus. Totam lucem fuo
loco prope totus afpicies: quam nunc per anguftiffimas oculorum
Vias procul intueris & miraris.
† Dies ifte, quem tanquam extremum reformidas, æterni natalis
ell.
Summum nec metuas diem, nec optes,
Now
Chap. 11.
223
Conftant Readiness for Death.
ན་
Now thefe Extremes, except there be fome very parti-
cular and uncommon Reafon to give them countenance, are
both of them Vicious and exceeding blameable; and when
I come hereafter to ſpeak of this Matter in its proper place,
you will fee, that nothing less than a very extrordinary
Caufe can render them fo much as excufable. To defire and
purfue Death is very criminal; for it is very unjuſt to throw
away one's Life without a fufficient Reafon; it is ſpightful
to the World, and injurious to our Friends, to grudge them
the longer Ufe and Continuance of a thing, which may be
ferviceable to them: It is the blackeſt Ingratitude to God
and Nature, thus to flight, and throw back again, the beſt
and most valuable Prefent they can make us; as if it were
a Trifle, or a Burden, not worth our keeping: It favours
too much of Peevifhnefs, and Pride; and fhews us humour-
fome and difficult, when we cannot be eafie, and bear the
Lot that falls to our ſhare; but will needs quit our hands
of the Station God hath called us to, when there is nothing
extraordinary to render it cumberfome. And on the other
hand, to fear and flee Death, when fummoned to it, is an
Offence against Nature, Juftice, Reafon, and every Branch
of our Duty; fince Dying is Natural, Neceffary, and Un-
avoidable, Reaſonable and Juſt.
13.
Firſt, It is Natural; it is a part of that Great Scheme,
by which the Order of the Univerte is eſtabliſhed and Dying is
maintained, and the whole World lives and fubfifts. And Natural.
who are we, that all this Regularity fhould be broken, and
a new Syſtem contrived in our Favour? Death is really one
of the Principal and moſt Material Articles in the Conftitu-
tion, and Adminiſtration of this vaft Republick; and of
infinite Ufe and Advantage it is, for determining the Conti-
nuance, and promoting a Conftant Succeflion of the Works
of Nature, The Failure of Life in One Inftance progagates
it afresh in a Thouſand others.
* Thus Life and Death fucceffive keep their round,
Things die to live, and by decays abound.
But, which comes nearer home, Death is not only a part
of this great Complex and Univerfal Nature; but of thy
own Nature in particular; and that every whit as effential
a part, as that Birth which gave thee Life. So that in che-
riſhing an Averfion, and running away from this, thou at-
* Sic Rerum Summa novatur.
temptest
224
Book II.
Of Wisdom.
tempteſt to flee from thy own felf. Thy Being is divided
equally between Death and Life; Thefe are the Two Pro-
prietors, and each claims a fhare, and hath an indefeaſible
Right in every one of us. Thefe are the Terms, upon which
thou wert created, and Life was given with a Purpofe, and
upon Condition of being taken away; rather indeed it was
only lent, and, like all other Trufts or Debts, muſt be de-
manded back, and may be called in at pleaſure. If then the
Thoughts of Dying difcontent thee, confider, that the
Hardſhip does not lie here; but carry thy Reflections
higher, and be concerned that ever thou waft born. For,
either there is no caufe of Repining in either cafe, or elſe
the Ground of all the Complaint lies in having lived at all.
You had Neighbours Fare, and purchas'd Life at the Market
Price; which is, The laying it down again; no body hath
it cheaper; and therefore they who do not like the Bargain,
and are loth to go out again, fhould have refuſed at firſt,
and never come into the World at all. But this is what
Men, were they capable of fuch a Choice, would never do,
if their Fondnets of Life be fo exceffively great. The First
Breath you drew bound you faft; and all the Advances you
made toward a more perfect Life, were fo many Steps to-
ward Death at the fame time.
* Affoon as born we die; and our Lives End
Upon its first Beginning does depend.
Manil. Aft. 4.
To be concern'd then, that we muft die, is to be concern'd
that we are Men, for every one that is fo, is Mortal. And
upon the ſtrength of this Impreffion it was, that a Wife
Man, when the News of his Son's Death was brought him,
received it with all the Sedatenefs and feeming Unconcerned-
neſs that could be, and only made this calm Reply; I knew
very well that my Child was Mortal.
was Mortal. Since then Death is a
thing-fo Natural, fo Effential to all Nature in general, and
contributes fo much to the Order and Well-being of the
whole World; and fince it is likewife fo to your own Being,
and the Condition of That in particular, why fhould you
conceive fuch horrible Ideas, why hold it in fuch irreconci-
lable Deteftation? In This you act in Contradiction to Na-
ture. I allow indeed, that the Fear of Pain is very Natural,
but I cannot admit the fame Plea for the Fear of Death.
For how is it poffible, that Nature ſhould ever have infufed
* Nafcentes morimur, finifque ab origine pendet,
into
Chap. 11. Conftant Readiness for Death.
225
into us a Principle of Hatred, and Dread, againſt an Ordi-
nance of her own Inftitution, and fuch as the receives fuch
a mighty Benefit from the due Execution of? And, as an
inconteftable Evidence, that ſhe does not fo, it appear plain-
ly, that, where Nature works entire, without any Depra-
vation or Reſtraint, there little or no Marks of this Paffion
are to be found. Little Children, for instance, and Erutes,
who are not capable of being corrupted with Prejudice, are
fo far from betraying any Fear of Death, that they meet it
chearfully, and feem pleafed to undergo it. The Gay and
Smiling Countenances of thefe Creatures are enough to affure
us, that Nature does not teach us to fear Death, but we
learn that from fome other hand. But all the Direction we
have from Nature upon this occafion, is, to expect and wait
for Death; and whenever it comes, to receive it with Sub-
miffion and Chearfulneſs, as confidering, that it is of Na-
ture's fending, and exprefs appointment.
14.
Secondly. It is neceffary; a Sentence paft for it, and
irreverſible; and thou who diſtracteft thy Soul with Fears,
and bewaileft this Fate of thine, art fatisfied at the fame Neceffary.
time, that there is no poffibility of avoiding it. And what
more exquifite Folly can a Man be guilty of, than the tor-
menting himſelf induftriouſly, when he knows it is to no
purpoſe? Where do you find any Man fo ftupidly filly to
fpend his Time and his Breath in Intreaties, and impcrtu-
nate Addreffes, to one whom he knows incapable of grant-
ing, or inflexible and never to be prevailed upon for his Re
queíts? Or to knock eternally at a Door that will not, can-
not be opened? And what more inexorable, more deaf to
all our Supplications, than Death? If any Calamities be
proper Objects of Fear, they are fuch as are barely Contin-
gencies; which may indeed, but may not happen too. And
thoſe that are capable of Remedy or Prevention, are fit to
have our Thoughts and Care employ'd upon them. But
thoſe that are fix'd, and must come (which is the Cafe of
Death) we have nothing to do but to expect and to provide
for; and all that is to be done with that which cannot be
cured, is to fortifie our Souls, and refolve to endure it. The
Ignorant and Inconfiderate fear and flee from Death; the
Raſh and Fool-hardy courts and purfues it; the Wife Man
waits its Approach, and is ready to follow and obey the
Summons; but neither runs away from it, nor advances to
meet it. But certainly our Lamentations are very Idle and
Extravagant, where they are ture to do no Good; and fo
B
are
226
Book II.
Of Wisdom.
are our Anxieties and Fears, where there are no means of
Elcape. * You must bear, and not complaim, when the thing is
a Sam. xii, unavoidable. The Behaviour of David was really very pru-
dent; and an admirable Pattern he hath fet us in it: When
his Servants informed him, that the Child, whofe Sickneſs
he had exprefs'd a moft paffionate Concern for, was dead;
the next thing he did, was to wafh, and drefs himself, and
return to his ordinary way of Eating, and uſual demonftra-
tions of Chearfulnefs. This indeed was fomewhat out of
the common Road; and thofe about him, who knew no
better, were much aſtoniſh'd at his proceeding; but the
Account he gave of himſelf was folid and ſubſtantial; That,
while the darling Infant was yet alive, and confequently it
was yet uncertain, how God would pleaſe to difpofe of him;
he fafted, and wept, becauſe he did not know, whether his
Prayers might be heard, and God would be gracious in
letting the Child live: But as foon as he underſtood it was
dead, he changed his Courfe; becauſe all hopes of that kind
were then paft: Life could not be recall'd, nor his Tears
and melancholy Humiliations be of any farther uſe in this
Cafe. I know well enough, that fooliſh People have a Re-
ply ready for all this. They will tell you, that when a
Thing is beyond all Remedy, it is then the fittest Object of
our Grief; and, that our Concern is at no time fo feaſon-
able, as when we cannot be better than we now are. But
this is the very Extremity of Senſleſneſs; this compleats,
nay doubles the Folly. It is moft truly faid, † That the
greatest Madness a Man can poffibly be guilty of, is to ſtruggle
and fret himself, when he fees and knows all he does is in vain.
Since then the Matter now before us is fo abfolutely neceffa-
ry, fo unalterably fix'd, fo perfectly unavoidable, it is not
only to no manner of purpoſe to torment our felves with
the fear of it; but, if we would take right Meaſures, and
make any Profit of this Confideration, our Method muft
be, to make a Virtue of Neceffity; and if this grim Gueſt
will come, to put on all our good Humour, and prevail
with our felves to receive him decently, and bid him wel-
come. For the best thing we can do is to be beforehand
with him. It would better become us to make fome Ad-
vances, and meet Death, than to fuffer it to overtake us ;
*Feras, non culpes, quod vitari non poteft.
+ Scienter fruftra niti extrema dementiæ eft.
and
Chap. 11.
227
Conftant Readineſs for Death.
16.
and to lay hold on that, than to be furprized and appre
hended by it.
Thirdly. It is highly agreeable to Reaſon and Juftice,
that Men fhould die. For what more reaſonable, than that Fust and
every thing fhould come to the place of its Final Reft, and Reasonable,
be fafely depofited, where no new Change, no freſh Remo-
val awaits it? If Men are afraid of arriving at this Long
Home, they ſhould not move towards it, but ftand still or
go back again, or get out of the Road: But none of theſe
are in their Power to do. What more reaſonable again,
than that you ſhould go off this Stage of the World, and
make room for new Actors, and a new Scene, as your Pre-
deceffors made room for you? If you have plaid your Part
well, you go off with Applaufe, and that ought to content
you; If you have enjoy'd your Self and the World, you
have had a good Entertainment, enough to Satisfie and
Feaſt your Appetite; and therefore you ought to riſe from
Table in good Humour. If you had not the Wit to make
the beft of Life, and all its Advantages flipt through your
Fingers; what lofs do you fuftain in parting with it? What
would you do with it any longer? If you could be truſted
on, ſtill the Talent would lie unimproved. Obferve to this
purpoſe the Reaſoning of the Poet.
*
If Nature fhould begin to fpeak,
And thus with loud Complaints our Folly check;
Fond Mortal, what's the matter thou dost figh?
Why all thefe Fears, because thou once must die,
And once fubmit to ftrong Mortality?
For if the Race thou hast already run
Was pleaſant; if with Joy thou saw'st the Sun;
* Denique fi vocem Rerum Natura repente
Mittat, & hoc aliquoi noftrûm fic increpet ipfa ;
Quid tibi tantopere eft, Mortalis, quòd nimis ægris
Luctibus indulges? quid mortem congemis, ac fles?
Nam fi grata fuit tibi Vita anteacta, priorque,
Et non omnia pertufum congefta quafi in vas
Commoda perfluxere, atque ingrata interiere,
Cur non, ut plenus Vitæ conviva, recedis,
Æquo animoque capis fecuram, Stulte, quietem?
Sin ea, quæ fructus cunque es, perière profufa,
Vitaque in offenfu' eft ; cur amplius addere quæris,
Rurfum quod pereat male, & ingratum accidat omne;
Nec potius Vitæ finem facis, atque laboris?
Lucret. Lib. III.
228
Book II.
Of Wisdom.
9.
If all thy Pleafures did not pass thy Mind,
As through a Sieve, but left fome Sweets behind
Why dost thou not then like a Thankful Gueſt,
Rife chearfully from Life's abundant Feast,
And with a Quiet Mind go take thy Reft?
But if all thofe Delights are loft and gone,
Spilt idly all, and Life a Burthen grown;
Then why, fond Mortal, doft thou ask for more,
ivhy still defire t' increase thy wretched Store,
And wish for what muſt waſte, like thoſe before?
Nor rather free thy felf from Pains and Fear,
And end thy Life, and neceffary Care?
Creech, Lucret.
in
But, befides that we are accountable for the Ufe of Life
while we have it, and our Profufenefs does but inflame the
Reckoning, the longer time we have allow'd us to Mifpend
it in; we mult remember, that, according to what was
urged a little before; Life it felf is a Debt; This is as the
Principal Sum put into our Hands to Traffick with, but
fuch as we ſhould always be ready to pay down upon the
Nail, whenever it fhall be called in again; and he who is
the Owner and Giver may demand it the very next Hour.
How then can you Argue against the Condition of your
own Obligation? How can you falfifie your Truſt, and Act
against your Engagement, and your Duty? It is moft un-
reaſonable to Shuffle and Flinch, and Kick against thefe
Pricks; becauſe by Death you eaſe your ſelf of a mighty
Charge and Trouble; You make up your great Account,
and pay in that vaft Sum, for which you stood reſponſible,
and which, while in your Cuftody, was liable to great Lofs
and Hazard. Dying is a general Thing; Every Body does
it, And can you take it Ill not to be Exempted? Do you
expect to be the Single Inftance, the Sole Reſerve from Uni-
verfal Nature; to enjoy a Privilege by your felf; a Privi-
lege never yet feen nor heard of in the World? What un-
parallel'd Folly and Prefumptuous Madneſs is this? Or why
ſhould you be afraid to go where all the World goes, where
you will find innumerable Millions of Men, who have taken
up their Refidence before you come, and whither you will
be follow'd by as great a number afterwards? How fingular
an Affectation is this? Death is equally certain to All; and
therefore it cannot be Unreafonable, nor Unjuft, with re-
ſpect to you; for Equality is the first constituent part of
Équity;
Chap. 11.
229
Conftant Readiness for Death.
Equity; and no Man will be forgotten or overlook'd in this
Diftribution.
*In the fame Road All travel on,
By All alike the fame dark Journey muſt be gone.
Our Blended Lots together lie,
Mingled in one common Urn;
Sooner, or Later, out they fly, &c.
IIId. Mifcell.
The Third Refentment I mentioned upon this occafion is 16.
the Contempt of Death, and this is a Mark of a Brave and Contempt of
Generous Mind; This frequently proceeds from exalted Death god,
Judgment, and ftrength of Reaſon, and is more peculiarly if upon a
the Virtue of a Publick Character, Elevated Fortune, and good Ac-
a Life full of Difficult and Weighty Affairs. For to Perfons count.
in fuch Circumstances, many Accidents, may happen, for
which no Man ought to fcruple Dying; and feveral Pro-
ſpects preſent themſelves, of Things fo valuable, that they
deferve to be preferred even before Life it felf. Let other
Matters fucceed how they will, this at leaft is a conſtant
Rule; That a Man ought always to be fonder, and have a
greater Regard for himſelf, than for a Life led in hurry and
publick Bufinefs; which fhews him, as it were, always in
a full Theatre, and expoſes him to the View and Centure of
all the World. He must confider himſelf, not only as a Spe-
ctacle, but as a Pattern to Mankind; and remember, That
one of the Incumbrances of Honour and Dignity, is a neceffary
Obligation to ſhine brighter than Common Men; to render
his Virtue more confpicuous to thofe below him; and to do
Things exemplary Good and Great, though it happen to be
at the Expence of All that the World calls Dear. To fuch
Perfons many times the fame Methods of ſafety are denied,
which private Men might make ufe of, without any reflection
upon their Prudence, or their Duty. They muft by no means
fuffer any diminution of their Honour; but when driven to
a pinch, muft Rifque and Sacrifice their Lives, and trust the
Event to Fate. The Great Man, who cannot command
himſelf ſo far as to Defpife Death, is not only made there-
by incapable of doing any Gallant and eminently Good
Action, but he lays himſelf open to more than ordinary
* Omnes eodem cogimur, Omnium
Verfatur Urna : Serius, ocyus
Sors exitura, &c.
Horat. Od. 3. Lib. 11,
Q3
Dangers,
230
Book II.
Of Wisdom.
Dangers, by this timorous Spirit and Behaviour; and thoſe
too, fuch Dangers as threaten moft, what requires his beſt
care to preferve. For while his great Concern is to preferve
his Perfon, and fee that Life be under Covert; his Duty,
his Honour, Virtue and Probity lie naked and expofed; and
run a mighty hazard for want of Courage to Protect and
Stand by them. The Contempt of Death is in effect the
very Principle, to which the Boldeſt and moſt Renowned
Exploits are owing; the moft daring Attempts, whether in
Good or Ill Deſigns. He that hath Conquered the Fear of
Death, hath nothing more left to terrifie him; He hath it
in his Power to do what he pleaſes, and may at any time
make himself Maſter of another Man's Life, becauſe he is
already Maſter of his own. And as this Contempt is the true
Scource of Generofity and undaunted Firmnefs in Action;
fo is it likewife the very Spirit and Life, that quickens and
fupports that Refolution from whence they proceed. Hence
Calmness, and Conftancy, and Perfeverance, All the free
bold Determinations, by which Virtue hath expreffed her
felf; the Noble and Admired Sentences uttered by Celebra-
ted Perfons, when reduced to Extremity of Danger and
Diſtreſs: Such as fhine in Story, give laſting Characters to
their Authors, and tranfport the Reader with Wonder and
Delight; a very few of which, becauſe they now occur to
my Mind, I take the Liberty to infert here.
Helvidius Prifcus, having received a Meffage from the
Emperor Vefpafian not to appear in the Senate; or, if he
came, ftrictly prohibiting him to interpofe his Opinion in a
Debate, which was to be moved there; fent back word,
That his Character of a Senator required his Attendance,
and he ſhould not refufe his Summons; neither fhould he,
when there, balk any thing that became him; but, if called
upon to give his Judgment, would diſcharge his Confcience,
and deliver his Senfe of the Cafe freely, and without Fear or
Referve. The Emperor provoked with what he thought
Infolence in this Reply, fent a Second Meffage, threatning
to put him to Death, if he open'd his Mouth; To which he
return'd thus; Sir, faid he, Did I ever tell the Emperor that
I was Immortal? His Majesty, I fuppofe, will de his Pleaſure,
and I will take care to do my Duty; It is in his Power to put
me to Death Unjustly, but it is in my own to die Virtuously
and Gallantly. The Lacedemonians, when Philip of Macedon
Father of Alexander the Great, had entred their Country
with his Army, received a terrible Meffage from him,
Threatning
Chap. 11.
231
Conftant Readiness for Death.
Threatning what Severity he would uſe them with, if they
did not court his Friendſhip, and fend to make Terms with
him. To which one Brisk Fellow Anſwered in behalf of
the whole Republick, What Harm can those Men Suffer who
are not afraid of Death? And upon another Diſpatch from
Philip, telling them, That he would break all their Meaſures,
and prevent the Deſigns they had form'd in their own De-
fence; The Anſwer was, How, Sir, what break all our Mea-
fures? No, Sure you will not pretend to hinder us from Dying?
This is a Project which you cannot Defeat. Another, when
his Opinion was ask'd, What courſe a Man could take to
live Free and Eafie, refolved the Doubt thus, That all other
Methods were ineffectual, except that One of Defpifing
Death. We read of a Young Boy, who was taken Captive
and Sold for a Slave, and in Difcourte with his Parron who
had Bought him, Sir, fays he, You shall now see what a pur-
chaſe you have; I ſhould certainly be much to blame, and guilty
of great Folly, Should I fubmit to Live in Slavery, when my Li
berty is in my own Difpofal, and I can retrieve it when I pleaſe :
And with that he threw himſelf down from the Houle top,
and was dafh'd to pieces. While a Perfon was deliberating
with himfelf in deep perplexity of Thought, whether he
fhould quit this Life, or not accept that Deliverance, but be
content to tug on ſtill under the weight of a very heavy Ca-
lamity, which then opprefs'd him; A Wife Man told him,
That in his Judgment the Matter under Debate was very
fmall and inconfiderable. "For, what is it, fay he, to Live?
"Thy Slaves, nay thy Beafts and Cattel Live; but to Die
like a Man of Honour, and Integrity, and Wifdom, to
"leave the World with remarkable Conítancy and Courage,
"this indeed is a thing of moment, and worth Studying for.
To conclude this Argument; and to crown it with the most
complete and fubftantial Confideration that can poſſibly
belong to it; our most Holy Religion owes more of its Suc
cefs in the World, and more its Effect upon Mens Hearts and
Lives, to this fingle Principle of getting above the Fear of
Death, than to any other Human Foundation whatſoever :
No Man can be an excellently good Chriftian, who is not
Refolute and Brave; and upon this Account we find, that
our Great Mafter, who beft understood the Temper of his
own Goſpel, does infift upon taking up the Cross; hating
and defpifing Lite for his fake; not fearing Men who can
only deſtroy the Body, and the like; which are but other
Expreffions for the Contempt of Death; Thefe he infifts
Q4
upon,
232
Book II.
Of Wisdom.
upon, I fay, as frequently, as earnestly, as upon any other
Duty, or Article of Religion whatſoever.
Now we must understand, That there are many Coun-
terfeits and Falle Pretences to Bravery upon this Occafion;
a great many People, who look big upon the matter, and
would fain perfuade the World, nay perhaps are perfuaded
themſelves, That they defpife Death, and yet are in truth
afraid of it. Thus feveral People will tell you, They do
not value Life; they would be content, nay glad to leave
the World; but the Ceremony and Procefs of Dying is
what they cannot away with. Others again, while in per-
fect foundness of Health and Judgment, can think of Death
without any Impreffions of Horror; nay have, as they
imagine, fettled their Minds fo, as to bear the Shock of it
Firm and Unmoyed; and fome have gone farther yet, and
refolved to make it their Choice, their own Act and Deed.
This is a Farce very often play'd; infomuch that the Soft,
the Luxurious Heliogabalus himself had a part in it; and
made Sumptuous Preparations, that his Death might be as
Pompous and Expenfive, as his Life had been. But when
thefe Mighty Men of Valour have come to the Puſh, their
Hearts have failed; and either Courage was wanting to give
the Blow, or they have repented of fuch Hardinels for rafh
Heat and Folly; (as Lucius Domitius particularly, who after
he had Poifon'd himself, was forry for what he had done)
and would fain have lived, when it was too late. Others
turn away their Heads, draw their Cap over their Eyes,
and dare not look Death in the Face; They think of it as
little as they can, fteal upon it, and plunge in all on the
fudden; They ſwallow it down like unpalatable Phyfick;
and haften to get to the End of that bitter Potion which
goes against their Stomach. To this purpoſe is that faying
of Cafar, That the Shortest Death is the best; and that of
Pliny, That a Sudden and Speedy Dispatch is the greatest good
Fortune, that can happen to Man in this State of Mortality.
Now no Man can truly be faid to have Refolution and Cou-
rage, fuch as above the Fear of Death, who is afraid of
facing, and coming up to it; who dares not meet and un-
dergo it with his Eyes open, and his Thoughts and Senfes
about him. Thus we know feveral have done, and there-
Fore this is no Romantick Excellence, above the Power or
Capacity of Human Nature. Thus did Socrates particular-
ly, who had Thirty days time to chew the Cud, and digeſt
the Sentence pronounced against him; and yet, after all this
Fore-
Chap. II.
233
Conftant Readiness for Death.
Forefight and Confideration, died without the leaſt Diſ-
order or Paffion, without any Change in Countenance or
Temper; without any struggle or fign of Reluctancy; in
the moft Calm, Compofed, Chearful manner, that you at
any other time can fuppofe a Man in. Thus did Pomponius
Atticus and Tullius Mercellinus, thoſe two Gallant Romans;
and Cleanthes the Philofopher, who died all three almoſt
alike. For, refolving to Faft themſelves to Death, that fo
they might get rid of a very painful Distemper, that had
made Life a Burthen; and finding their Abſtinence to prove
the belt Phyfick, and, inftead of Killing them, to Cure their
Dileafe; They would not defift, even upon this Recovery,
but finish'd their Defign; and took great Satisfaction in
obferving the gradual Dec ys of Nature; and by what Steps
and Methods Death gained ground upon them. Among
thefe fearleſs Men we may reckon Otho and Cato too; who,
after refolving to Kill themſelves, and all neceffary Prepa-
rations made in order to it, juft as they were going to put
their Deſign in Execution, took a found fleep. Thus pre-
ferving their Spirits from any Diſorder or Confufion, which
the Profpect of Approaching Death was no more able to caft
them into, than any trifling little Accident in Human Life,
would Difcompofe a Man of Temper and Judgment.
17.
The Fourth Quality is the Affection of a Great and Gene-
rous, a Firm and Refolute Mind; which hath been often, Defire of
and with general Approbation practifed by Perfons of un- Death.
queftionable Magnanimity, and eminent Piety. But then
they have reftrained this commendable defire of Death to
two particular Cafes.
The Firſt of thefe, which feems most agreeable to Na-
ture, and upon that account may juftifie fuch a Defire, is a
Life of extreme Calamity and Diſtreſs, of perpetual Uneafi-
nefs, and exquifite Pain; or an Apprehenfion of fome Death
more Scandalous, more Torturing, more Infupportable,
than that which at preſent they ſhould undergo; In a word,
a Condition fo Deplorable, that there is no place left for
Hope, no poffibility of Remedy or Redrefs. Then Death
is defired as a fure Retreat, and quiet Harbour from the
Waves and Storms of a troublefome Life; the best and most
effectual Relief for weary and wafted Nature; the only Re-
fuge and Support of Slaves haraffed and ill Treated; and,
as the Cafe then ſtands, the fupreme Happineſs a Man is
capable of. It is, I own, an Argument of Weakneſs and
Littleneſs of Soul, to fink under Misfortunes; but it is as fure
an
234
Book II.
of Wisdom.
an Inftance of Folly, to cheriſh and be fond of them. And,
in my poor Judgment, it is high time to Die, when (all
Circumftances fairly computed) there is a great deal more
Evil than Good in Living. For, as throwing away one's
Life rafhly and incontiderately is against Nature, fo likewife
is the taking pains to preferve it to our own Lofs, and chu-
fing to Live in Mitery and l'orment. When therefore Pro-
vidence hath reduced us to fuch a lamentable Condition as
this, God will not fure be Angry, that we wiſh a Releaſe.
Some Perfons have run the Point fo high, as to tell you,
That Men ought to Die to avoid the Pleafures and Tempta-
tions, which are highly agreeable to Nature; And if fo, how
much ftronger and more cogent are the Reaſons for avoid-
ing Pain and Grief this way, which are of all things in the
World the moft contrary to Nature? There are, in all Ap-
pearance, feveral Incidents in Lite, worfe and much more.
formidable than Death: Such as a Man had better die than
continue under; many Circumftances, in which, if it were
left to any Wife Man's Choice, he would infinitely rather
quit the World, than ftay longer in it; So far is Life it felf
from being a fufficient Compenfation for all the Evils pof-
fible to be endured in it. Hence it was, that when Antipater
threatned a great many terrible things, and fevere Revenge
upon the Lacedemonians refufal, if they did not fubmit pre-
fently, and comply with the Terms he fent them; They
replied, "That he did not yet drive them to abfolute Ne-
૬.
ceffity; for if the Sufferings he threatned were worſe than
"Death, they would chufe That, as the more defirable of
"the Two. And it is a Saying ufual with the Philofophers,
"That a Wife and a Good Man lives as long as it is fit he
"he fhould, and not as long as poffibly he can: Which is
the Care of thofe who only facrifice their Virtue, their Re-
putation, their every Thing that is most valuable and dear,
to lengthen out their Term, and gain, though it be but a
little Refpit from Death.
Again. Death is much more at Command, and in our
Difpofal than Life is, or can be ; There is but One Paffage
into the World, and our Entrance into it muſt be affifted
by the Will of Others; Our Ways out again are Infinite,
and our Departure hence needs no Confent, but our Own:
And the more chearful and contented we are at our leaving
it, the more becoming and reputable is our Exit. We may
want Lands and Revenues fufficient to maintain us while
Living, but no Man can want enough to receive him when
Dead;
Chap. II.
235
Conftant Readiness for Death.
Dead; This is a Freehold, which neither Poverty nor Pro-
digality can alienate. No Man is fo defpicable, but he may
have the Life of any other Man at his Mercy; no Place fo
fecure, none fo ftrong, as to be inacceffible to Death; for as
the Tragedian obferves moft truly;
*
Through all the fpacions Tracts of Air, Seas, Land,
Death, Omniprefent Death is still at hand.
The numerous Ill, that wretched Mortals wait,
Kind Heaven with Pity (aw and did create
This always near, this ever fure Retreat.
Courage and Strength, Wisdom and Virtue, All
To Vice and Cowardice a Prey may fall:
The Bafe and Weak may take our Life away,
The Strongest cant detain, or force its Stay.
The Privilege of Escape none can refuſe,
Death hath Ten thousand plain and eafie Avenues.
}
The most valuable Prefent that Nature hath made us, and
that which really renders all the Complaints we utter in
our melancholy Moods without Excufe, is, the Truſting us
with the Outlets of Life, and leaving the Keys in our own
hands. "Why then (Vain Man) doft thou find fault with
"the World? It detains thee not. If thou liveft in Uneafi-
nels, thank thy felf, thy own Cowardice is to blame for
"it: For he that hath but the Refolution to Die, needs no
more to fet him free, and perfect his Deliverance.
el
The Second Cafe, wherein the defire of Death is moſt
practicable and most commendable, is purely Religious;
when Men have entertained fuch ftrong and lively Appre-
henfions, and thofe Apprehenfiens have kindled fuch eager
Wiſhes, of a Future State; that Death is long'd for with
great Impatience; becauſe this is look'd upon as a Gain
and mighty Advantage; the Seed from whence a Rich Crop
fhall fpring up to a better Life; the Paffage to the Seats of
Blifs, and Inlet to Full and Perfect Happiness; the Store-
houfe where we and all our Earthly Treafures are fafely de-
pofited, to be produced with vaft Improvement at the Re-
furrection. Theſe are Things of that Moment and Infinite
Value to us, that a firm Belief and ſtedfaft Hope of them is
Ubique Mors eft; optimè hoc cavit Deus;
Eripere Vitam nemo non homini poteft,
At Nemo Mortem. Mille ad hanc Aditus patent.
Senec. Thebais A&. 1.
\ very
236
Of Wisdom.
Book II.
Phil. i.
very hardly confiftent with the Fear and Loathness to die:
For fure, if this Principle were purfued through all its Con-
fequences, the Effect muft needs be to make us diffatisfied
with Life, and weary of being confined here to long, and
at fo great a diftance from our Happinefs: Life upon thefe
Terins should be barely fupportable, but Death our Choice,
and the Object of our Love and Defire: To fuch Men, Li-
ving muſt needs be a Toil, and a Burden; and Death an
Eale and Refreshment, after much Suffering, and hard La-
bour. St. Paul's Declarations and Wiſhes would then be in
the Hearts and Mouths of all Good Men. I defire to be dif
folved and to be with Chrift, which is far better. To me to die
Rom. vii. is Gain. And, Oh wretched Man, who shall deliver me from
the Body of this Death? Of fuch Efficacy, I fay, in all Reafon
muft thefe Expectations be, when duly cheriſhed and en-
forced: And I cannot but acknowledge thofe Reproaches
upon fome Philofophers and Chriftians, both Ancient and
Modern, to have a great deal of Justice in them; whom
Men called Hypocrites, and Publick Impoftors. For what
better Notions can be entertain'd of Perfons profufe in the
Proofs of an Immortal State, and in the Glorious Commen-
dations of a Blifs inexpreffible in the Life to come; and yet
at the fame time, Pale and Shivering for fear, declining
Death by all poffible Means, and trembling at the very men-
tion of its Approach; though this very thing, to which
they are fo exceeding averfe, is confefs'd to be the Paffage
into their fo much admired Eternity; the only Method of
putting them into actual Poffeffion of thoſe Joys, the very
Hope and Reverſion whereof they pretend to value above
this whole World?
18.
Killing
one's felf.
The Fifth and laſt Particular mention'd upon this Occa-
fion, is only a putting in Execution that which was men-
tion'd before; For what is Dying by one's Own hand, but
the Gratification and Accomplishment of a Man's Defire of
Death? This indeed hath at first blufh a good fair Appear-
ance; and feems to proceed from Virtue, and Greatness of
Spirit: And certain it is, that the Allowance and the Pra-
Etice of it hath been both frequent and antient. Many In-
ſtances of this kind live in Story, Perfons eminently Great
and Good; of almost every Country, and every Religion.
Greeks and Romans, Egyptians, Perfians, Medes, Gauls, In-
dians; Philofophers of all Sects, nay Jews too; as is evident
from the Fact of old Razias, who hath the Honourable
2.Mac, xiv. Character of The Father of his Country given him, and is con-
ftantly
Chap. 11.
237
Conftant Readiness for Death.
ftantly mention'd with Commendation of his Virtue: An-
other Inftance the faine Hiftory gives us likewife in thoſe 2 Mac. vi.
Women under the Tyranny of Antiochus, who after they
had Circumcifed their Children, caft Themfelves down
headlong from the Wall with them. Nay, not only Jews,
but Chriftians too; witneſs thofe two Holy Women, Pc-
lagia and Sophronia, Canoniz'd for their Piety and Courage;
the former of which, with her Mother and Sifters, caft her
felf into a River, that by drowning they might eſcape the
Rudenels and Violence of the Soldiers; and the latter ſtab-
bed her felf, to prevent the outragious Luft of the Emperor
Maxentius. And, as if fingle Perfons were not fufficient to
juftifie this Practice, we have whole Cities and Nations gi-
ving Authority to it by their Example. Thus did the Ĉi-
tizens of Capua, to avoid being taken by the Romans; thus
did Aftapa and Numantia in Spain upon the fame account.
Thus the Abideans, when hard preffed by Philip; and a City
of the Indians, when Alexander had encamped againſt it.
This hath likewife had the yet more Authentick Approba-
tions of Laws and Publick Sanctions; and feveral Common-
wealths have not only permitted, but recommended, and in
fome Cafes brought it into a Cuſtom; as Marſfeilles hereto-
fore, the Ifle of Cea in the Negropont, and fome Northern
Nations, in particular; where the Publick Juftice regulated
the Times, and the Methods of doing this. Nor is it only
upon Precedents, that the Favourers of this Opinion do rely,
but they think it abundantly fupported by Reafon; and
particularly, that feveral Arguments of Weight may be de-
duced from the former Article to juftifie it. For, fay they,
if a Defire and Willingneſs to die, be not allowable only,
but commendable too; if we may Wiſh and Pray for a Re-
leafe; if we may put our felves in the way of it, and be
glad when it is offer'd, why may we not give this Relief to
Our Selves? Is the Defire it felf a Virtue, and the Execution
of that Defire a Sin? What is permitted in the Will, why
do you call forbidden in the Act? That which I inay be
pleaſed with from another hand, why fhould I be condemn-
ed for from my own? Indeed why ſhould I wait the tedious
Approach of that from other means, which I can at any time
give to my felf? For is it not better to Act in this Cafe, than
to be purely Paffive? Is it not more Manly and Generous to
meet Death, than lazily to fit ftill and attend its Motions?
The more voluntary our Death is, the more like a Man of Ho-
nour. Again; What Law does this offend againſt ? There
are Penalties indeed ordained for Robbers and Pick-pockets,
but
238
Of Wisdom.
Book II.
but is any Man liable to them for taking his own Goods?
By the fame Reaſon the Laws against Murder do not con-
cern me. *They provide for every Man's Security againſt
the Infults of others; they tie my Neighbours hands trom
taking my Life, and mine up from taking his; becauſe this
is fuppofed to be an Act of Violence, and want of Confent
in the Sufferer makes it an Injury; but what is all this to the
purpofe, or how does it render a Man guilty, who volun-
tarily and deliberately takes away his own Life? Theſe are
the Principal, I think indeed, the whole of thofe Arguments
commonly alledg'd in Defence of this Practice; but then
there are others a great deal more Subftantial, and more
Obligatory, that uſe to be produced for the Contrary Side of
the Queſtion.
* Although the Anſwers to the Pretences uſually alledged in favour
of Self-murder be in a great meaſure taken off in the latter part of
the Section; and the Determination at laft be found and good; yet
in regard thoſe Returns are general, and do not reach every Parti-
cular, I will fo far treſpaſs upon the Reader's Patience, as to run
over this part of the Argument, Period by Period, as freſh Matter
arifes; and obferve to him, what hath been, or may very reafon-
ably be replied upon each of the Excufes produced here (for I rather
call them Excufes than Juftifications) to give Countenance to that
Unnatural Act of Self-murder.
Firſt, It is urged that there are great Examples for it in all Story,
and of Perfons of all Perfuafions, particularly, thofe of Ragias and
the Women under the Tyranny of Antiochus among the Jews; and
Pelagia and Sophronia among the Chriftians, the Former drowning
her felf to escape the Ruden fs of the Soldiers; the Latter ftabbing
her ſelf to get free from the Luft of Maxentius.
Now here in the first place I obferve by the way, That Example
in General is a very infufficient and deceitful Rule; nor can we al-
ways make any fure Conclufions of the Lawfulness or Unlawfulneſs
of a Fact, by the Relation given of it. Becauſe many times the
Thing is commended with regard to One Part or Circumftance, and
yet not thereby juftified as to all the reft; This, I fay, when there
is a Commendation pofitively added to it; but many, if not moſt,
are barely related, and left for Us to interprer, without any Cha-
racter at all fixed upon them. Nay, I add farther, that the Cir-
cumftances of Perfon, Time, and feveral others of the like na-
ture, are fo infinitely different, that, as it is exceeding hard for
Us, who are not perfectly acquainted with the Reaſons and Motives
upon which others act, to pass an exa& and true Judgment upon
their Actions; fo is it much more difficult to find Inftances, where
Their Circumftances and Ours fhall agree fo nicely and in every Par-
ticular, that we fhall deferve juft the fame Commendation, or
Blame,
Chap. 11.
239
Conftant Readiness for Death.
Blame, which they did, by imitating their Proceedings.
Thus
much was not amifs to be hinted, concerning the Fallacy of Examples
in general, and how very unfit they are to be made a Rule for the
Behaviour of other People. I fhall now touch briefly upon each of
the Particulars above mentioned.
As for that of Razias, It is indeed delivered after ſuch a manner,
as feems to carry a Commendation with it, but this is only a Com-
mnendation of his Valour, and Heroick Greatness of Scul; not of the
Virtue of the Action, or any thing which might render it Imitable by
others. St. Augustine's Reflection upon it is, Di&tum eft quod elegerit Cap. xxiii.
nobiliter mori; melius vellet humiliter, fic enim uiliter. Illis autem contra 2.
verbis hiftoria Gentium laudare confuevit, fed viros forte bujus feculi, Epift. Gau
non Martyres Chrifli. His Charalier (fays he) is, That he chefe to die dent.
Nobly; it had been much better if the Commendation had been, that he
choſe to die Modeftly and Humbly, for This had been a profitable way of
Dying. But thofe are Pompous Terms, ufual in Prophane Story, fuch as
are counted an Honour to the Men of this World, but not to Mariyrs for
Chrift. The Account in the Maccabees expreff.s his refolute Detefta-
tion of Idolatry, and that is commendable; but certainly had he
been taken, and fuffered Torments and Death_under Nicanor, his
Praffe had been much more juft, and his Character clear and indif
putable. For even Perfecution it ſelf is not a Reafon fufficient for
our making this Eſcape; according to that of St. Ferome in his Com-
ment upon Fonah: Non eft noftrum Mortem arripere, fed illatam ab aliis
libenter excipere. Unde & in perfecutionibus non licet propriâ perire manu.
It is not our buſineſs to bring Death upon our flves, but to receive it wil- 2 Mac.xvi.
lingly, when inflilled by Others; and for this Reafon even the Cafe of 37, &c.
Perfecution will not warrant a Man's dying by his own band. But in
truth, Razias his Cafe, as the Hiftorian defcribes it, was none of
this; for his Account at the 42ª Verſe is very remarkable. He fell
upon his Sword, chufing rather to die manfully, than to come into the
hands of the Wicked, to be abuſed otherwiſe than befeemed his Noble Birth.
So that Razias at this rate was what the World vainly calls a Man of
Honour, and his Life was facrificed to that Principle: Had he done
this Act to avoid offending God, it had had a fairer Pretence at leaft,
though neither would That have excufed it; but to kill himſelf for
fear of Indignities, and Affronts not fit for a Man of his Quality to
fubmit to; this was far from a Religious Principle; and we cannot
wonder that the Commendation it receives hath given fo ftrong a
Prejudice to the Church against the Book of Maccabees, as not to
admit it into their Canon of Scripture. I add too upon this occa- Spanhem.
fion, that ſome have thought this whole matter a Fiction; and I con- de Author.
fefs the Circumftances are very Odd and Romantick; That a Man Lib. Apo-
fhould fall upon his Sword first; then leap down from a Wall into the cryph. in
midst of his Enemies; That they fhould make way for him, where he Difp. Thecl
fell among the thickest of them; that he fhould rife up again in anger, Ver. 41.
but withal in fuch a Condition, that his Blood guſhed out like Sputs of
Water, and his Wounds were very grievous; but he ran through the
midst of the throng notwithſtanding, and ſtandirg upon a fleep Rock,
\ When
43.
41.
240
Book II.
Of Wisdom.
45.
46.
Marc.
When his blood was n w quite gone, he pluck'd out his bowels, toob them in
both his hands, caft them upɔn the Crowd; and yet for all this, his
Senſes it seems were not loft at the laft Gafp, but after all thoſe
wonderful Exploits this was not the lealt wonderful, that he ſhould
have the uſe of his Underſtanding ſo perfect, as to call upon God to
reſtore him thoſe Bowels again; and fo die. This I thought not
amiſs to hint ; and let them look both to the Truth of the Story,
and the Juftice of the Commendation, who have entitled theſe
Books to an equal Authority with the Scriptures of the Old and New
Teftament.
That Inftance of the Women under the Tyranny of Antiochus, I
do not underſtand, for if it refer to thoſe mentioned, 2 Macc. VI. 10.
they seem to have been thrown headlong from the Wall, by the
hands of Executioners. But if they had done it themselves, their
Cafe had been ſomewhat more Pitiable, but not more Imitable, than
that of Razias.
Thoſe of Pelagia and Sophronia are indeed extolled, but yet St. Fe-
rome, who in one place makes the preferving of Chaflity an Excep
tion, and the only referved Cafe from what I quoted out of him juft
now againſt Dying by one's own hand in Perfecutions; fays in ano-
Epift. ad ther place without exception, That God receives no Souls who come
without his orders. Deus non recipit Animas quæ fe nolente exierunt è
corpore. And whether this Cafe of Theirs was a Call, notwithſtand-
ing the Advocates and Applauſes they have found, is greatly to be
queftioned. For what is the Chaftity God requires? Is it not
that of the Mind? Could not God have reftrained even thofe lafci-
Eufeb. Ec- vious Intentions? Do's not Eufebius in the very fame Chapter,
clef. Hift. wherein he relates this Act of Sophronia delivering her felf from Max-
Lib. VIII. entius, particularly tell of a Chriftian Lady at Alexandria, who not
Ch. XIV. being any way to be conquered by Maximin, he would not ſo much
as Kill her for her obftinacy, nor indeed Force her Perfon, but in
the Conflict of Rage and Luft, at laſt only Confiscated her Goods,
and ſent her into Banifhment? But fuppofing God had permitted the
foul Act, yet fo long as the Mind was unblemiſh'd, here had been no
Guilt, but rather a double Martyrdom. If you fay, they might pof-
fibly fufect, that they ſhould in the Commiffion of the Fact, have
been polluted with finful Inclinations. 'Tis cafie to Anſwer, That
this is but a Fear, but a bare Poffibility; and if an Act be, Other-
wife, and in the general, Unlawful, the bare avoiding a poffible Sin,
cannot make it lawful to break a Command, and by going againſt
God and Nature, commit and chufe a certain Sin. He has promi-
fed, That he will not fuffer his Servants to be tempted, above that they
are able, and declared that our Weakness can never be ſo ¿reat, but that
2 Cor. xii. his Grace is fufficient for us, with many other gracious 'romifes, which
it is a great fault in us to diftruft, even in cur greateſt Straits and
Neceffities. And to deliver our felves by Methods, contrary to his
Laws, is to diftruft them, for we are to expect the Affiftance of his
Grace, and the Protection of his Providence in the ufe of thoſe
I Cor. x.
13.
Means,
Chap. 11. Conftant Readiness for Death.
245
Means, and obfervance of thofe Rules he hath given us. And there-
fore I cannot conceive how the fear of falling into Sin only, can poſ
fibly render that Action Lawful, which otherwife, and generally
Ipeaking, is it felf a Sin and Unlawful. Methinks therefore we
fhould do well in this Cafe to diftinguiſh with our Saviour in the Pa-
rable of the Unjuft Steward; and as he commended the Wiſdom of
that Man, without approving his Injuftice, fo we may allow all
poffible to Praiſe the Gallantry, and Conftancy of thefe Female Mar-
tyrs; without allowing, at the Courſe they took to preferve their
Virtue, was ftrictly regular and good. And thus St Chryfoftom ſeems Tom. 1.
to have done, who, notwithſtanding the great Encomium given of Front. Dus
Pelagia in one place, yet ſpeaks of this Act of dying by one's own ca. 628.
hand in very ſevere Terms in another; and declares without excep compared
tion, that the Chriftians had all ſuch Perſons in Abhorrence; and with Com-
that they were more guilty before God than any other Murderers. ment on
And ſome of thoſe Inftances, which were thought hard to Condemn, Gal. i. 4.
the Vindicators have not well known how to acquit, otherwife than
by a prefumption of a particular Impulſe of God, which was for that
Time and Action a Diſpenſation to the General Law. So St. Au-
guſtin of Sampson, Spiritus latenter hoc jufferat, qui per illum miracula
faciebat. The fame Spirit which wrought Miracles by him, gave him a
Secret Command to do this thing. And Lipfius fpeaking of theſe very Lip. Mmu-
Women, fays, Monitum aut fuffio Dei hic quoque prafumenda; That a duc. ad
Command, or at leaſt ſome Inſtinct and Direction from God, is to be Philof.
prefumed in their Cafe, as well as Samṛfon's; and he had St. Auguftin's Stoic. Cap.
own Authority, he fays, for this prefumption. All which, when XXIII.
duly confidered, as it will not warrant us to cenfure theſe Perfons as
to their Eternal State, ſo neither will it warrant our Imitating fuch
Actions, or arguing from thence in defence of fuch Behaviour, or for
the Extenuating the Sin of Self-murther. For whatever they might
be in hemſelves, 'tis fure they are no Pattern to us; and if God ſee fic
to Allow, or the Church to Commend their Zeal, it will ſtill become
us to obferve, and beware of the Irregularities of it.
The Examples which follow of Cities deftroying themselves, ra-
ther than they would lie at the Mercy of the Conquerors, whatever
appearance they may have of Fortitude and Gallantry, yet as to the
point of Conſcience, and Lawfulneſs, they are certainly blamcable,
and fall under the fame Cenfure, which is afterwards given of Cato,
and others. Page 294. N. 3, 4.
The Cuftom of Marſeilles, and the Ifle of ceo, where Perfons wil Faler.
ling to Dye made no fcruple of doing it, having firft obtained the Maxim.
Judgment and Approbation of the Senate, and by Poifon kept on Lib. II.
purpoſe, and prepared at the Publick Charge, is only a l'ermiffion Cap. VI
and Allowance, and does by no means take off the Guilt and Inju- F. 7, 8.
ftice of making our felves away, except only in that fingle Point,
that here the Publick is not injured, having exprefly conſented to
the lofs of that Member. But in all other refpects the Fact was Wick-
ed and Abominable, and is reported to have had no other founda~
tion, than Affliction, or Extreme old Age, or in general a Weari-
nefs of Life.
R
Nor
242
Book II.
Of Wisdom.
Nor will the next Argument hold, concerning the Defire of Death
for fuppofing, that whatſoever a Man is allow'd to delire, he is like-
wife allow'd to procure to himfelt (which yet is not univerfally true)
yet this Defire it felf is faulty, when it grows into Impatience, and
is not content to wait God's methods, and God's leifure. And there
is great difference between meeting Death gladly, and running into
it; between receiving our Releaſe with Satisfaction, and breaking
Prifon. So far therefore as this Defire is confiftent with Patience,
and Refignation to the Divine Will, fo far it is truly Magnanimous
and Commendable, and no farther.
To that Queftion, What Law does this offend againſt, it is eaſie
to answer, Against the Laws of God, and of Nature, againft the
Condition of Mankind, againſt our Duty to the Publick; againſt the
Sixth Commandment in particular, which no more argues us Guilt-
leſs when we Kill our Selves, becauſe chiefly defign'd to reſtrain us
from Killing Others; than it can be proved from the Seventh, that
we do not Sin against our own Bodies, when we Invade another's
Bed. The Love of our felves is propofed as the ftandard of our
Love to others; and the Rule muft be fuppofed as perfect at leaſt,
as the thing to be regulated by it. Ifthere be no Prohibition againft
this in expreſs words, it was becauſe none was thought needful; and
fure it is no excufe to fay, That no Law is violated in Terms, when
the Caſe was ſuch as needed no Law. As to the other part of the
Argument, That Men may difpofe of themſelves as they pleafe, and
a willing Perſon can receive no Injury; it fuppofes an Abfolute Right
to diſpoſe of our felves, fuch as no Creature hath with respect to
God and Providence, and no Man can have with regard to the ſeveral
Relations and Dependencies in which he is engaged.
And if fo little can be faid for this Horrid Fact, when the moſt
favourable Cafes are put; How deteftable and impious muft it needs
be, when Difgrace, or Poverty, Diſappointments and Croffes, Ra-
ging Paffions, and Repining at Providence, prevail with Men to
commit it? For theſe are fuch Motives as no body ever undertook
to juſtifie, and the Stoicks themſelves, who went the fartheft in this
matter, yet flopp'd fhort of thefe, and, to ſpeak the Truth, even
wavered in all the reft. A more full account whereof I refer my
Reader for to Lipfii Manuduc. ad Stoic. Philofoph. Lib.III. Cap.XXIII,
XXIV. and for a larger difcuffion of this whole matter, to Spanhem.
Difput. Theolog. De Lib. Apocryph. Authoritate. Difp. XIII, XIV. and
Biſhop Taylor, Ductor Dubitant. Book III. Chap 2. Rule 3. From
1. De. Civ. all which compared, St. Auguftin's Determination I doubt not will
Cap. 26. feem moft reaſonable; His exceptis, quos vel Lex jufta, vel ipfe Fons
Fultitia Deus jubet occidi; quifquis Hominem, vel feipfum, vel quem-
liber occiderit, Homicidij crimine innectitur. Thofe only excepted, whom.
either a just Law, or Ged himself, who is the Fountain of all Fuftice,
Shall command to put to Death, whofnever shall kill any Perfon, be it
himſelf, or any other Man, he becomes thereby guilty of Murther; and is
answerable for his Blood
First
Chap. 11.
243
Conſtant Readineſs for Death.
Firſt then. As to Authorities, This Practice, however
countenanced by fome, but very few States in compariſon,
hath yet been abfolutely difallow'd, and condemn'd by the
Generality of Mankind; and not only by Chriftians, but
Jews too, as Jofephus fhews at large, in the Oration he made See Joſeph.
to his Officers in the Cave, at the Taking of Jotapata. By de Bell..
the generality of Philofophers and Great Men, as Plato, and Judaic.
Scipio, and others; who all impute this manner of proceed- Lib. III.
ing to a Detect, rather than any Sufficiency of Courage; Cap. XIV.
and reproach it, not only as an Act of Cowardice, misbe-
coming a Brave Man, but of Heat and Impatience, unwor-
thy of a Good Man. For what can we ſay better of it, than
that this is skulking and running out of the way, to hide
one's felf from the Infults of Fortune? Now a Virtue that is
vigorous and ſtanch, will be fure to ftand its ground: Di-
ftrefs and Pain are fo far from making it flinch, that they
feed and cheriſh, and exalt it; it lives, it grows, it triumphs
by them. There is certainly greater Firmness of Mind ex-
preſs'd in bearing and making an Advantage of ones Chain,
than in breaking it to pieces, becauſe it keeps us confined,
and ties us faft to fome Uneafineffes: And all confiderate
Men muſt allow, that Regulus fhew'd infinitely more Gal-
lantry than Cato.
* The Baſe, when wretched, dare to Die; but He
Is Brave indeed, who dares to Live in Mifery.
+ If the Crack' d'Orbs ſhould ſplit and fall,
Crush him they might, but not Appall.
Sir. R. Fanfhaw.
Nay, theſe Men ought to be counted Infamous, and treated
as Deferters. For no Man can answer quitting the Poft he
is order'd to, without the exprefs Leave, and freſh Orders
of the Superior Officer, who placed him there. We are by
no means put into the World upon our own account alone;
and therefore Perſonal Calamities must not put us upon an
Act of fo great Injustice, as the fquandring away that, in
which others have a Right, as well as We; nor yet are we
Maſters of our felves, but under the Difpofal and Direction
of a Lord who hath a Right Paramount.
* Rebus in Adverfis facile eft contemnere Vitam :
Fortiter Ille facit, qui Mifer effe poteft.
+ Si fractus illabatur orbis,
Impavidum ferient ruinæ.
Martial Lib. xi. Ep. 97.
Horat. Od.
3. L. 3.
R 2
\
Thus
244
Book II.
Of Wisdom.
I.
2.
3.
Thus you fee what Arguments are generally brought on
either fide; but if we fet the Confiderations of Duty and
Religion afide, and take the Liberty to speak the Senfe of
mere Nature in the Cafe, the Refolution fhe would come
to ſeems to be this; That Men ought not to enter upon this
Laft and Boldeft Exploit, without fome very extraordinary
and most preffing Reafon to induce them; that fo it may be,
what they call, making a Decent and Honourable Exit.
Every flight Occafion, every little Pett, or crofs Accident,
will not justifie Mens falling out with the World; and there-
fore they are certainly in a great Error, who pretend that a
fmall Excufe will ferve to quit Life, fince there are no very
weighty Arguments to perfuade our keeping it. This is
highly ungrateful to God and Nature, when fo Rich a Pre-
fent is fo much flighted and undervalued; It is an Argu-
ment of great Levity, and betrays a great deal of Morofe-
nefs and ill Humour, when we quarrel and break Company
upon every flender Provocation. But indeed there is fome-
thing to be faid (though that fomething is not enough)
for a very urgent and weighty Occafion; fuch as renders
Life a perpetual Torment, and the Thoughts of continuing
in it infupportable; fuch, for Inftance, as I mentioned for-
merly, Long, Acute, Exceffive Pain, or the certain Pro-
ſpect of a very Cruel and Ignominious Death. And upon
this account, the feveral Perions that I am going to name,
how favourably foever Story hath reprefented their Behavi-
our, do by no means feem to have a Plea fufficient to Juftifie,
no, not fo much as to Excufe a Voluntary Death. Such are
Pomponius Atticus, Marcellinus, and Cleanthes, who after
they had begun the Procefs, refolved to finifh it, merely
becauſe they would avoid the trouble of having the whole
Courſe to begin and go through again: For, what Apology
foever might be made for the delivering themfelves from a
painful Diftemper, yet when that Pain and the Cauſe of it
were removed, they lay under no farther Temptation to be
out of love with Life; and a bare Poffibility of the Diſeaſe
returning, was a Confideration much too remote. The
Wives of Patus, and Scaurus, and Labeo, and Fulvius the in-
timate Friend of Auguftus, of Seneca, and a great many
more, were as fantastically Fool-hardy; when they killed
themſelves, either to bear their Husbands Company out of
the World, or to invite them to go with them. So likewife
Cato and others, who were difcontented with the Event of
their Undertakings, and the Chance of War; and choſe ra-
ther
1
Chap. 11.
245
Conftant Readiness for Death.
ther to die by their own hands, than to fall into their Ene-
mies; notwithfſtanding thefe Enemies were ſuch, as gave
them no juft ground to fear any barbarous or difhonourable
Treatment from them neither. The fame Cenfure will fall
upon them, who murder'd themfelves, rather than they
would be beholding to one they hated, for their Lives; or
lie at the Mercy of an Ill Man; as Gravius Silvanus, and
Statius Proximus did, after Nero had given them his Pardon.
Nor are they lefs to blame, who run into the Shades of
Death, to hide themfelves from Shame, and cover the Re-
proach of fome paft Difhonour or Misfortune; fuch as Lu-
cretia after the Injury fhe had fuffered from Tarquin; and
Spargopifes, Son to Tomyris the Scythian Queen, and Boges
Commander under Xerxes; the former becauſe he could not
bear being Priſoner of War to Cyrus; the other for the Lofs
of a Town taken by Cimon the Athenian General. Nor they,
who could not endure to furvive a Publick Calamity, tho
nothing extraordinary had befallen them in particular; fuch
as Nerva the great Lawyer, Vibius Virius at the Taking of
Capua, and Jubellius at the Death of the greatest part of
their Senators, inflicted by a Roman Officer. And leaſt of
all can thofe Nice and Delicate People excufe themſelves,
who chufe to die, becauſe they are cloyed with Life, and
weary of repeating the fame Things over again. Nay, I
muſt go farther yet. For it is by no means fufficient, that
the Occafion be very Important, and full of Difficulty;
unleſs it be Deſperate, and paſt all Remedy too; for no-
thing lets than Neceffity ought to be pleaded here ; and
this fhould be the laſt Reſerve, the only Eſcape from Ex-
tremity of Misfortune. Upon this Account, Rafhnefs and
Defpondency, and anticipating one's Fate, and giving all
for loft is always exceeding blameable; an Inftance whereof
we have in Brutus and Caffius, who, before there was any
occafion for it, put an End to their own Lives, and with
them to all the languiſhing Remains of the Liberty of Rome,
which was committed to, and depended entirely upon their
Protection. For, as Cleomenes truly faid, Men are under
an Obligation to ufe Life frugally, and to make it go as far
as poffibly they can; nay, not only to contrive, that it
may last as long as is poffible, but that it may be uſeful to
the very last. For a Man may difcharge himſelf of this
Truſt at any time; and when Things are at the very worſt
that they can be, this Remedy is what no Man can be at a
lofs for, But we ſhould wait for better Days, and try whe-
R 3
ther
4.
in
ぶ
​6.
7:
246
Of Wisdom.
Book II.
ther the hand of our Fortune will not mend upon us.
* Many´a Man, as Seneca obferves, bath outlived his Execu
tioner. Fofephus, and a great many befides, have follow'd
this Advice to excellent good purpofe; and Matters, when
in all human probability defperate and loft, have wheel'd
about, and taken a quite different Courfe, to the mighty
Surprize, as well as Advantage, of all that were concerned
in them.
$
+ Good unexpected, Evils unforeſeen,
Appear by Turns, as Fortune shifts the Scene:
Some rais'd aloft, come tumbling down amain,
Then fall fo hard, they bound and riſe again.
Mr. Dryden.
In this Cafe a Man of Honour and Virtue ought to act to-
ward himſelf, as he ſhould in fighting, toward his Adver-
fary; to be always upon his Guard; to parry and ward off
the Blows with all the Art and Skill one hath, to weary him
out, and make good one's own Party; but never to Kill,
except the neceffary Defence of one's felf require it, and till
Matters are brought to the very laft Pufh.
Secondly, There is no Queſtion to be made, but it is infi-
nitely more Virtuous, and more Commendable, to endure
patiently, and fupport our felves with firm and immoveable
Conftancy to the very End, than to fink under the Load,
and tamely flee before the Calamity. For fuch a Yielding
betrays Weakneſs and Cowardice. But, becaufe Perfeve-
rance, like Continence, is a Grace not given equally to All,
nor is every Man alike able to receive it; the Queſtion be-
fore us at prefent will be, Whether upon Suppofition of
fome great Evil, Infupportable for the Quality, and paſt
all Hopes of Remedy or Recovery; fuch as is likely enough
to fubvert and beat down all our Refolution, and Irritate
our Minds to fome very wicked Paffion; fuch as Difcontent,
Defpair, Murmuring againft our Great Lord; Whether, Í
fay, in fuch a Cafe, it might not be more expedient, or at
leaſt more excufable, to deliver one's felf by one Refolute
A&t, from fuch Dreadful, fuch Vicious Confequences, while
our Underſtanding is perfect and undiſturb'd; than by a
Cowardly Delay to expofe our felves to the danger of being
*Aliquis Carnifici fuo fuperftes fuit.
+Multa Dies variufque labor mutabilis ævi
Bettulit in melius,
Virg. Æneid. II.
vanguiſh'd
Chap. 11.
247
Conftant Readiness for Death.
vanquifh'd by the Temptation, and fo ruined to all Eterni-
ty? Is it not better to quit the Field, than to Sacrifice one's
felf by obftinately ſtanding one's ground? This perhaps is a
Gourſe, which in fome very nice and difficult Exigencies,
Reaſon and merely Human Prudence might advife; and ac-
cordingly fome, who pretended to be great Philofophers,
have practifed it in different Countries; fo that the Opi-
nion feems to have been pretty favourably received. The
Stoicks do not stand upon fo much Ceremony, but give Men
leave to diflodge and pack off, whenever they are difpofed
to it; as we may collect from Seneca and others. The other
Philofophers are fomewhat more referved, but they allow
it too; provided a Man can give a good reafon for his pro-
ceeding thus. These are the Notions, and Determinations
of the Schools of Philofophy and Human Reafon; but that
of Chrift teaches us much otherwife. For the Chriftian Re-
ligion admits no reafon to be fufficient in this Cafe, nor ever
difpenfes with any Circumftances whatsoever. The Truth
and Wiſdom of God abfolutely condemns all fuch officious
and voluntary Abandoning of our Poft; and never fuffers
us to ſtir from our Duty, till we are regularly difmifs'd by
the fame Authority which placed us in it. No Man's own
Inclinations are fufficient, nor can the doing it of his own
Head bear him out in this matter. So that whatever hath
been ſaid in this Chapter, which may feem in any degree to
adviſe Men to Patience and Perfeverance, and to propoſe
this, as the better and more eligible; though, in the Philo-
fophical Senſe, it be only recommended as good Counsel;
yet in a Religious one, it hath the force of an abfolute and
indifpenfable Command.
Befides we may add, That it is an Argument of very
great Wiſdom, for a Man to know and diftinguiſh rightly,
which is the proper Seaſon for Dying; and to lay hold on
that Opportunity, when put into his hands. For every
Man hath a Critical Juncture of this kind, in which Virtue
and Honour call; which fome by being over hafty Ante-
date, and others as much too flow let flip through their
Hands. Both thefe Defects, though fo contrary in the O-
peration, yet proceed from the fame Principles; which are
a mixture of Weakneſs, and of Courage: But the Misfor-
tune is, That even Magnanimity it felf, without Difcretion
to temper and direct it, will not fecure a Man's Character.
How many Perfons of juft Renown, and once unblemish'd
Honour, have yet had the Unhappineſs of furviving their
R 4
Repu-
243
Book II.
of Wisdom.
Reputation; and from an Intemperate Fondness of Life, for
the fake of fome poor little addition to their Days, have
abfolutely Sullied and Eclipfed their former Glories, follow-
ed all their Credit to the Grave, a good Name Murthered
and Buried by their own Hands? The wretched remainder
of their time hath retained not the leaft Tincture or Refem-
blance of what went before; but the Scandal of their Age,
compared with the Honours of their earlier Years, looks
like fome wretched old Clout, tack'd to fome very rich and
beautiful Garment. And who would patch up Life at this
odious Deformed rate? It is with this, as with Fruit; there
is a Critical Seafon of gathering it from the Tree. If you
let it hang too long, it putrifies and grows Infipid; and
the longer you ſpare it, the worfe it is; and if you pluck
it too foon, the lofs is as great in the other Extreme; for
then it is Green and Sowr, and good for nothing for want
of kindly Ripening.
Many eminent Saints have with great Induſtry declined
Dying, upon confideration of their great Ufefulneſs, and
the mighty Advantage the Publick would receive from their
Surviving; and this too, notwithstanding the certain Pro-
fpect of their own Private Gain in leaving the World. And
when a Man can exchange fo much for the better, it argues
great Charity, to be content to Live. This St. Paul de-
1cribes to be his own Cafe, (Phil. I.) and there is more than
Men commonly think of Refignation in that old Saying,
If my langer Continuance be for the Benefit of thy People, I re-
fufe not the toil of Living, Si Populo tuo fum neceffarius, non
recufo Laborem.
Death appears to us under divers Shapes; and the man-
ner of Mens undergoing it, is vastly different; fome of the
ways of Dying are more eafie, and accordingly the Figures
and Idea's of it much lefs difmal and frightful, than others.
But when all is done; the difference of thefe Forms is like
that of Faces; and the preference given to them, depends
chiefly upon Humour and Fancy. So far as I am capable
of Judging, Of all Deaths which are ufually termed Na-
tural, That is the Gentleft and moft Supportable, which
proceeds from a gradual Weaknefs, and Stupefaction of the
Parts: And of all that are Violent, that fure is moſt eligi
ble, which is quickeſt in Execution and Diſpatch, and is
leaſt thought of before-hand. Some indeed are fond of
making their laſt Act Exemplary, a Pattern to others, and
Commendation to themſelves; by the Proots they give
the
Chap. II.
249
Conftant Readiness for Death.
the World of Courage, and Wiſdom, and Steadineſs of Mind
at their last Hour; But this is rather to have a regard for
other People than one's Self; and a Symptom of a Vain-
glorious Humour, which is greedy of Fame, even at the
Moment we Expire, and reproaches us with Vanity, rather
than brings any real Advantage to Mankind in common.
Now Dying is not an Act of Society, but of one fingle
Perfon; and therefore the Rules for Regulating our Beha-
viour in it are perfonal. At fuch a time a Man hath enough
to do, to mind his own Bufinefs; and the Thing he is
chiefly obliged to attend, is to Comfort and Support him-
felf in this laft great Conflict, without troubling himſelf
with the Affairs, or the Cenfures of other People; for he is
that very Moment putting himself out of the Dominion of
common Fame, and going to a Place, where what the fur-
viving World fays will neither reach nor concern him.
That, in a word, is the best Death, which is moſt Private;
where a Man hath greateſt Opportunities of Recollecting
himſelf, and going out of the World quietly, without any
troubleſome Attendance or Obfervation. The ufual Cere-
monies of our Friends and Relations being by, and giving
their Affiftance in the laft Struggles of Life, is exceeding
Troubleſome and Inconvenient; One difturbs your Sight
with an Object that had better be away; Another your
Ear with fome impertinent Difcourfe; a Third your Mouth
by forcing upon you fome fruitlefs Medicine or Sufte-
nance; and All together croud, and confound, and perfect-
ly Stifle the dying Man. Then their Tears, and Groans,
and Lamentations, are more Tormenting than all the reſt
if they be Real, and proceed from Affection and Concern,
they melt one down, break one's Courage and Reſolution,
and cut one to the very Heart: If they be Formal only,
and put on for Decency or Defign; they raife one's Indig-
nation, and provoke a very unfeaſonable Paffion in the very
midst of Agonies and Convulfions. Several very Confide-
rable Perfons have been fo fenfible of this Inconvenience,
that they have contrived induftriouſly to die at a diſtance
from their Relations, on purpoſe to be out of the way of
it. And fure that which moves many People to defire the
contrary, is very ridiculous. For what can be more Child-
iſh and Senflefs, than to pleaſe one's felf with moving the
Compaffion of Friends and Acquaintance; and be proud
that a great many People expreís a tender Concern for what
we endure? We cannot but commend Firmness of Mind,
and
;
250
Book II.
Of Wiſdom.
and a hardy Virtue in encountring Misfortunes; We ex-
hort our Friends to it, when it is their own Cafe, and up-
braid them with Weakness, if they take it too tenderly;
and yet this very Virtue we hate, and accuſe as inhuman
and wanting in Affection, when the Calamity is ours. Then
they who were formerly chidden for refenting their own,
are reproached, if they are not afflicted, and do not per-
fectly fink under our Sufferings. We condemn their Com-
plaints for what they feel; and yet we cannot allow them
fo much as to be patient under what they only fee. This is
unjuft, unreaſonable, and fooliſh to the laft degree. And
certainly a Wife Man when fick, fhould be very well con-
tent at leaſt, if not much better pleaſed, with the compoſed
Countenances, and refigned Behaviour, of all the Friends
that affift in his Extremities.
CHAP. XII.
The maintaining a true and uninterrupted Tranquil-
lity of Spirit, which is the very Crown and Glory
of Wisdom: And the last Head of this Book.
A
Quiet and Contented Mind is the Supreme Good,
the utmoſt Felicity Man is capable of in this World.
This is that Rich and Noble, indeed that ineftima-
ble Treaſure, which the Wife Men of old with ſo much La-
bour and Application ſought after; the Fruit of all their
Travels, the End of all their Studies, the Sum and Comple-
ment of all their Philoſophy; and this is the very Reward
of all the Pains, and the Crown of all the Wiſdom, to
which I am now Inftituting my Scholar in this Treatife,
But this, like other Excellencies, is frequently miſunder-
ſtood; and therefore to prevent any fuch Errors at preſent,
I must first acquaint you, That the Quiet I now fpeak of,
does by no means confift in a Retreat from the Noife and
Clutter of the World, Leifure from Bufinefs, Time at Com-
mand, no Cares to diſturb one; a delightful, nice, and un-
interrupted Solitude, full of Eafe and Plenty; or in a pro-
found Neglect and Oblivion of what is done Abroad: Were
this the Cafe, what an infinite Number of happy Perfons
hould we have a Careleſs and Idle Women, Slothful and
Infignig
Chap. II.
251
Conftant Readiness for Death.
Infignificant Fellows, Cowards and Coxcombs, the Senſual
and Luxurious, would have this Bleffing at Command.
For if want of Thought and Buſineſs give a Title to it,
theirs is indifputable; and what the Wife afpire after, and
think a Prize fufficient for a whole Life's Study, theſe attain
to by a much easier way. This then is the first Principle
we are to go upon, That Multiplicity of Bufinefs, or Ha-
ving nothing to do, neither of them conftitute or deſtroy,
take from or contribute to, the Tranquillity we are now
ſpeaking of. But this is a Decent and Beautiful, a Gentle
and Mild, an Equal and United, a Firm and Pleaſant Com-
poſure of Temper. Such a Steadineſs of Mind, as neither
Buſineſs nor Leifure, neither Profperous nor Adverfe For-
tune, no Turn of Time or Chance can difturb or change,
exalt or depreſs. For this is the Property and * Character of
true Tranquillity, Never to be fhaken; but to continue im-
moveable, and unconcerned; always in humour, and al-
ways the fame.
The next Confideration upon this Occafion, is, By what
Methods a Man may rife up to this Sedatenefs and Elevation
of Soul; how we fhall attain; and when attained, how
we ſhall preſerve, and maintain our felves in it. And for
this we need only refreſh our Memories, with what hath
been already delivered in this Second Book: For they are
the Rules, by the Obſervation and careful Practice whereof
we may hope to gain our Point. And therefore, for the
Reader's Eafe and better Convenience, I will here very brief-
ly repeat the Subftance of them. They confifted, you re-
member, of two forts. First, Such as either carry off, or
prevent all thoſe Qualities, that are Obftructions to our
Improvement in this Happineſs. And adly, Such as furniſh
and adorn the Mind, with fuch Virtues as tend to the In-
creaſe and Conſervation of it. Thofe Things that are apteft
to hinder, or to diſturb the Eafe and Quiet of the Mind;
are Popular Opinions, and Common Prejudices, which,
notwithſtanding they have made themſelves almoſt Uni-
verfal, are yet, for the most part, Falfe and Groundleſs;
and a Man would wonder, which way Notions could get
fo much Credit, which have fo very ſmall a Stock of Argu-
ment to ſet up upon. The next Impediment to be remov'd
arifes from our Paffions and Defires, for thefe indulged quite
* Vera Tranquillitas non concuti.
2.
Spoil
252
Of Wisdom.
Book II.
Lorsi
3
Spoil and break our Temper; they make us Nice and
Squeamish; Humourfome and Difficult; and thefe are Qua-
lities utterly inconfiftent with Contentednefs: Now theſe
Paffions and Appetites are kindled and put into motion, by
the two contrary forts of Events, which we call Profperity
and Adverfity; for they are the Winds and Storms, that
fwell and diforder the Soul, and make all within foul Wea-
ther, and a troubled Sea. The last thing to be remedied is
that mean and narrow-fpirited Captivity of Thought, by
which the Mind (that is, the Judgment and the Will) is
Chained down like a Slave to his Galley, or cramp'd up like
a Beaſt with his Yoke, to fet Forms, particular Opinions,
and Local Cuſtoms. Now the firſt thing a Man hath to do,
is to knock off all theſe Fetters, and break through fuch
unreaſonable Tyranny and Confinement; to fet one's Mind
at large, affert our native Liberty, and refolve to be at our
own difpofal. To entertain free, extenfive Notions of
Things; and be Open and Univerfal, Inquifitive and Dif
cerning, enlarging our Studies and our Idea's, and ranging
through all the fpacious Plains of the World and Nature in
general. For a Wife and Happy Man muſt anſwer that De-
fcription; * Born for the Publick, confidering this whole World
as one Common House and Family, concerning himself with all
the parts of it, and employing his Contemplation upon every thing
that paſſes there.
When the Platform is thus cleared of Rubbiſh, and the
Ground prepared, and ready to begin upon, the next` thing
in order is to lay the Foundations; and thofe are Two, An
entire fubftantial Probity of Mind, and The Fixing one's
ſelf in ſuch a Calling or Condition, as our Nature, Circum-
ftances, and other Qualifications have fitted us for. The
Materials, with which this Building muſt be carried up, and
wherein both the Strength and Beauty of it will confiit, are
thefe that follow. The Firit and Principal is, True Piety;
whereby a Man Contemplates Almighty God, not with a
Soul full of Horror and Amazement, but with a Mind full
of Purity, with Freedom and Delight, with profound Re-
fpect, and fervent Devotion. For God is the Abfolute, the
Univerfal Lord and Governor of all Things; and, though
his Nature and Effence be neither vifible to our Senfes, nor
* In commune genitus, mundum ut unam domum fpectans, toti
fe inferens mundo, & in omnes ejus actus contemplationem ſuam
mittens.
fall
Chap. 11.
253
Conftant Readiness for Death.
fall within the Comprehenfion of our Understandings, fo
that we are not able to give our Selves, or Others, an exact
and perfect Account what He is in Himfelf; yet it is our
Duty to Acknowledge and Confefs Him; to pay Him all
poffible Honour, and Homage, and humble Adoration; to
Serve Him Zealoufly, and with our whole Heart; to enter-
tain becoming Thoughts of his Providence and Perfections;
to Hope and Truft in Him for all manner of Good, from
the Being who is Goodness in the Abftract; to apprehend
nothing of Evil or Injury from Him; but be affured, if
any thing we refent as fuch, happen to us, it is the Effect
of our own Provocations and Follies, and moft juſtly in-
flicted. In the next place, Simplicity and Integrity in Con-
verfation must be added, Conformity without troubleſome
and unneceffary Scruples to the Laws and Cuſtoms of the
Place where we dwell; Living without Hypocrifie or Diffi-
mulation, dealing Fairly and Above-board, no Crafty Re-
ſervation or Difguife, but to let our Words and Actions
fpeak our Heart; and the inmoft receffes of our Soul be thus
laid open to God and the World. This is another Character
given of a Wife Man; That he * Spreads his Confcience, as
it were, and expofes it to Publick View ; Lives and Acts con-
ftantly, as if all Mankind were Confcious of what he does, and
bath a greater Reverence for Himself than for the Obfervation
of Others. He that Manages himſelf thus, can never want
Encouragement to do well, nor powerful Reſtraints from
doing otherwife. Then follows Moderation, which muſt
extend to all Perfons and Things; our Selves, and All that
can be any way concern'd or converfe with us; our Thoughts
and Words, our Deſigns and Actions, muft All be regula-
ted by it. For Moderation is the Original and Source,
the Nouriſher and Cheriſher of Tranquillity; by this we
learn to lay afide and to deſpiſe all Pomp, and Shew, and
vain Superfluities; to bring our Defires within their proper
compaſs; to keep them under Government, and to content
our felves with a competent Provifion, fuch proportions of
every thing as our Occafions require, when really and
rightly confider'd, without any of thofe Imaginary Wants,
which we are apt to form to our felves: And thus diſpoſed
we come to like, and be very well pleafed with our prefent
Condition, not envious of other Peoples Enjoyments, not
* Confcientiam fuam aperiens, femperque tanquam in publico
vivens, fe magis veritus quàm alios.
fond
254
Book II.
Of Wisdom.
fond of Change. How much all this conduces to Happineſs
and Tranquillity, a very flight Reflection will ferve to con-
vince us: For when Moderation hath thus furled the Sails,
the Storm, when it blows hard, hath lefs to faften upon;
and cannot do us any Damage comparable to that we ſhould
fuffer, if our Defires were enlarged, and the Sheet let fly to
the Wind. By thus contracting our felves, we are fortified
againſt every Accident that might Shock or Injure us; we
bear our Minds up above all manner of Fear; defpife all the
Affaults of Fortune, and the Malice of Death it felf; look-
ing upon that, as the period of all our Sufferings; a kind
Friend which takes us out of the way from infinite Calami-
ties, but creates not, nor expofes us to any one. Thus alfo
the Wife Man is defcribed. * One that defpifes all thofe things
which are the Plagues and Torments of Human Life; above the
reach of Accidents, without Anxiety, without Fear, without any
kind of tender or troublefome Concern. Thus a Man mult
fecure Steadineſs of Mind, and a good Agreement with him-
felf; he must look for his Satisfaction in his own Breaſt;
live Eafily, and have no Difputes, no Trouble within; but
keep all there Peaceable, and Chearful; Rejoycing and Con-
gratulating with one's own Mind; and Dwelling, as we
call it, at Home, with full Contentation, and a fort of Self-
fufficiency; fuch as is highly Neceffary and Commendable,
fuch as nothing but Wiſdom can give, and without which
heither it, nor the Happiness it propofes for our Reward,
can poffibly fubfift. † No Body but the Wife Man is pleaſed
with his own Condition. All Folly in a little time growns fick of
it felf; No Man is Happy, who does not think himſelf ſo.
In a word. To this Compofition of an Eafie and Quiet
Mind, two Ingredients are indifpenfably requifite. The
Firſt, and indeed the Chief, is a Clear and a good Conſci-
ence; which does infpire Men with wonderful Strength and
Affurance, and is a mighty Stay, and Defence, and Support
in all manner of Contingencies. But yet this, as mighty as
it is, will not fingly be a fufficient Defence; for fometimes
the Tempeft is fo exceeding fierce and ftrong, that all the
Innocence in the World is not able to bear up againſt it.
* Contemptor omnium, quibus torquetur Vita: fupra omnia quæ
contingunt acciduntque eminens. Intrepidus, Imperturbatus.
1
+ Nifi Sapienti fua non placent. Omni Stultitia laborat faftidio
fui. Non eft beatus, effe fe qui non putat.
How
Chap. II.
255
Conftant Readiness for Death.
How often do we fee very good Men in very grievous Cala-
mities, dejected and at a lofs? Nay, our Bleffed Saviour
himſelf mentions fome Tribulations of his foretelling, which
fhould endanger even feducing the very Elect. To this
therefore we muſt add one more, which is Strength of Mind,
and natural Courage; and of this too it muſt much more
be allow'd, that it alone is by no means fufficient for our pur-
pofe. For the Force of Confcience is prodigious, and almoſt
unconceivable; It ftares us in the face, haunts and dogs us
with guilty Remorfe, makes us betray, accuſe, and turn
Enemies to our felves; and for want of other Evidence to
convict us, it compels us to inform, and give Teſtimony of
our own Crimes.
* For why must those be thought to 'Scape, who feel
Thofe Reds of Scorpions, and thofe Whips of Steel,
Which Confcience Shakes, when she with Rage controuls,
And Spreads amazing Terrors through their Souls?
Not Sharp Revenge, nor Hell it felf can find
A fiercer Torment, than a guilty Mind.
It draws our Indictment, Arraigns, Tries, Condemns, and
puts us to Death: So different are the Parts it acts, and yet
fo dextrous and powerful is it in fupplying the place of Ad-
verfary, Witneſs, Judge, and Executioner, that we need
no other. No Covert can do the Ill Man's Bufinefs, fays
Epicurus; for let it be never fo clofe, yet he can never think
himfelt fafe; for Conſcience will be fure to diſcover him to
Himſelf, and that Diſcovery will always repreſent, and
fometimes create Danger.
†Though Bribes or Favour ſhall affert his Cauſe,
Pronounce him guiltless, and elude the Laws,
None quits himself, his own impartial Thought
Will damn, and Confcience will record the Fault:
This first the Wicked feels
So that upon the whole matter, let a Man be hever fo Holy
and Good, yet at the fame time, if he be in his own Tem-
per Timorous and Faint-hearted; and again, let a Man be
naturally never ſo ſtout, and a ſtranger to Fear, yet if he
be not a good Man, and his Confcience cannot fpeak Peace
* Occultum quatiente Animo tortore flagellum. Jav. Sat. 13.
+
Prima eft hæc Ultio, quod fe
Judice nemo noceus obfolvitur.
Ibid.
1
#0
256
Book II.
Of Wisdom.
to him; neither the One, nor the Other of theſe Perfons
- will ever be capable of this happy Tranquillity of Spirit,
this Perfection and Fruit of Wiſdom, which we are at pre-
fent treating of. There must be a Friendly Correfpondence,
a Mutual Aſſiſtance of both; and they, in whofe Souls both
meet together, are qualified to do Wonders; and fuch are
the most Eminent Perfons, which we find renown'd in
Story for Great and Noble Actions, and Intrepid Behaviour
in Times of greatest Trial. Such were Epaminondas, Cato
and Scipio in particular, whofe Unconcernedneſs in Danger
and Death is admirable. Theſe two Romans, when publick-
ly accufed, put thoſe very Perfons, who preferred the Com-
plaint againſt them, to the blufh; and made them betray
their Shame to the whole Affembly. They gained over the
Judges to their fide, and ftruck all the Audience fo, as not
only to win their Favour, but to raiſe their Admiration.
And all this only with that aftonishing Unconcernedneſs,
and equality of Mind, which appeared in their Carriage;
for the Character Livy gives of Scipio, and the reafon of his
voluntary Exile affigned there, is, That he had a Heart too
big, too generous, to know how to be treated like a Criminal, or
defcend fo low as complying with the Cuſtom of defending his own
Innocence by a formal Apology. *
* Major animus ac Natura erat, quàm ut Reus effe ſciret, & fub-
mittere fe in Humilitatem caufam dicentium.
Tit. Liv. Hift. Lib. 38.
The End of the Second Book.
Of WISDOM.
The Third BOOK.
In which, Particular Rules are laid down, and
Directions for the feveral Parts and Offices of
Wiſdom, branched out under Four General
Heads, as they have relation, and are reduci-
ble, to the Four Cardinal Virtues.
The PREFACE.
2
UR Defignin this Laft Part of the prefent Treatife, being
to give the Reader the moſt particular Inftructions we can.
poffibly, and fa to follow and compleat the General Rules of
Wisdom, touched upon in the Book foregoing; the moſt Corve-
nient and Methodical way of proceeding feemed to me, to range
all I have to fay under the Four great Moral Virtues; of Pru-
dence, Justice, Fortitude, and Temperance: Since theſe are
of a comprehenſion ſo large, that it is almoſt impoſſible to inftance
in any Duty of Morality or Practical Religion, which is not di-
rectly contained, or may very fairly be reduced within the compaſs
of them. Prudence fupplies the place of a Director and Governor,
it
inftructs Us in other Virtues,and is the Guide of our Life, and
all the Actions of it; tho' indeed it be more peculiarly concerned
in matters of Dealing, and good Conduct, and its ſtrict, pro-
per Notion is Dexterity in the Management of Business. Now,
as this regards Actions, fo Juftice, which is the next, is chief
ly concerned about Perfons; for the Province of Juftice is to
render to cvery Man his due. Fortitude and Temperance
have refpect to the Events of Human Life; the Profperous and
Adverſe, fuch as move our Paffions, and are matter of Joy or
Grief, of Pleaſure or Pain to us. Now it is plain, that theſe
Three, Perfons, and Actiors, and Contingencies, exiend to ali
the parts of Human Life; and our Condition and Dealings wi
the World cannot poffibly oblige us to be converfant with, or em-
ploy'd about any thing what foever, which is not comprehended
under One or Otber of these Confiderations, A CHAP
2
Book III.
Of Wisdom.
I.
Es Excel-
lence.
CHAP. I.
Of Prudence in general.
There is great Reaſon, why Prudence ſhould have the
firſt and moſt honourable place alotted to it; becauſe
it is really the Queen of Virtues; the general Superinten-
dent, that prefides over, and gives directions to all the Reft.
Where this is wanting, there can be no fuch thing as Good-
nefs or Beauty, Propriety or Decency. It is the very Salt
of Life, the Luftre and Órnament of all our Actions; that
which recommends them to the Eye, and gives them that
Seaſoning and Reliſh which is neceffary; 'tis the Square
and Rule, by which all our Affairs ought to be meaſured
and adjuſted; and, in one Word, This is the Art of Acting
and Living, as the Science of Phyfick is the Art of Health.
Prudence confifts in the Knowledge and the Choice of
Definition. thole things, which
thoſe things, which it concerns us to defire or to decline:
It is a juft and true Valuation firft, and then a picking
and culling out the beft: It is the Eye that fees every thing,
and conducts our Motions and Steps accordingly. The
Parts or Offices of it are three, and theſe all naturally
confequent, and in order after one another. The Firft is
Confulting and Deliberating well; the Second, Judging
and Refolving well; the Third, Managing and Executing
thofe Refolutions well.
3.
'Tis uni-
verfal.
Dificult.
:.
It is very deſervedly esteemed an Univerfal Virtue; be-
caufe of a Comprehenfion fo general, fo vaft, that all man-
ner of Actions and Accidents belonging to Humane Life are
within its Extent and Jurifdiction; and this, not only
confidering them in the grofs, but each of them fingly and
in particular; fo that this is as infinite, as all thofe Indi-
viduals put together.
You cannot wonder, if the next Property I affign to
it be that of Difficult; the infinite Compafs I have already
mentioned muft needs make it fo: For Particulars, as
they cannot be poſitively numbred, fo they cannot be fully
underſtood. It is a ftanding Rule, That whatever is infi-
nite, exceeds the Bounds of Wisdom. But that which adds
yet more to the Hardſhip, is the great Uncertainty and
Inconftancy of Human Affairs; which is ftill render'd
*
Si quæ finiri non poffunt, extra fapientiam funt.
more
Ch. 1. Of Prudence in general.
3
more intricate and unaccountable, by the inexpreffible Va-
riety of Accidents, Circumftances, Appurtenances, Depen-
dencies, and Confequences; the Difference of Times, and
Places, and Perfons. And each of theſe is of fo confidera-
ble importance, that the Change of one fingle Circum-
ſtance, even ſuch as may feem leaft and of no account,
produces a very great Alteration, and fets quite another
Face upon the whole Matter. This Difficulty is likewiſe
greater and more evident, upon the account of the Office,
in which this Virtue is employ'd; which confifts in mu-
ftering together Contraries, and then tempering them in
just proportions with one another, fo as to qualifie the
whole at laſt, in the beſt manner the Cafe will admit.
Another part of this Office, is Diftinguiſhing aright be-
tween things that are like, and making a wife Choice by
difcerning Real from Seeming Good, and preferring a
Greater to a Lefs of the ſame Kind. Now all theſe things
are puzzling, and full of Confufion; for Contrariety and
Refemblance both agree in this, that either of them is a
great Impediment, and creates Doubt and Irreſolution.
And, as the Executive Part of Prudence is exceeding
difficult, fo the Difcerning part is fubject to great Obfcu-
rity; by reaſon the first Cauſes and Springs of Things,
from whence they ariſe, and by which they are moved
and carry'd on, are fecret and unknown; and, like the
Seeds and Roots of Plants, lie deep in the Ground, and
far out of fight; fo deep, that Human Nature cannot dive
to the bottom of them; and fome of them fo myſterious
too, that it is as criminal to enquire into them, as it is
impoffible to ſatisfie our felves by fuch Enquiry. * Pro-
vidence hath thought fit to conceal the Seeds of these things;
and it often happens, that the Caufes of Good and Bad Ef-
fects lie hid, and difguife themfelves under very different Ap-
pearances, And befides all this, there is that ſtrange Turn
of Chance, that unaccountable Fatality, (call it what you
pleaſe) that Supreme, Secret, Unknown Power, which
always maintains its Authority, and gives the finiſhing
ſtroke, in deſpight of all the propereft Methods, and wiſeſt
Precautions we can uſe. From hence it comes to paſs,
that the best-laid Defigns, and moft regular Proceedings,
are very frequently moft unfortunate in the Event. The
* Occultat eorum femina Deus, & plerunque bonorum ma-
iorumqne caufa fub diverfa fpecie latent
A 2
very
Of Wisdom.
Book III.
;
very fame Courſe taken by One Man fucceeds accord-
ing to his Heart's Detiré; and with Another croffes all
his Expectations; and yet the Cafe, to all Human ap-
pearance, is the fame in both, and no reafon can be given
for fuch contrary Iffues. Nay, the lame Man found thoſe
very Methods fuccessful yesterday, which, when he tries
again to day, baffle all his Defigns and Dependencies;
and he who was a Winner bat jut now, plays the fame
Game over twice, and the fecond time lofes all. This
Lottery of Fortune gave juft occafion for that received
Rale, That no Man's Countel, or Capacity, can be right-
ly meatured by his Succefs. And He was certainly in
the right, who told fome of his Friends, that food ama-
zed at his ill Fortune, when they obferved a more than
common Wisdom in all his Difcourfe and Behaviour:
"Look you, Gentlemen, this does not mortifie me at all
"I am Mafter of my Methods, and capable of judging
"what is proper and convenient; but Events are what no
"Man alive can govern, or enfure to himself: This is
Fortune's doing, which feems to take a kind of envious.
Joy, in defeating our fubtileft Projects, and diverts her
felf with our Difappointments; She in an inftant blafts our
Hopes, and overturns the moft regular Scheries, which
have coft the Study and Care of many Years, to draw
and defign; and when all the matter is duly conſider'd
and refolv'd; when we have advanced fo far, that no-
thing remains but the laſt Act, when all is brought
to bear, (as we call it) fhe nails up all our Cannon, and puts
a full ftop to all the Execution we intended. And in truth,
This is the only way Fortune takes to make herſelf great,
and maintain her Credit in the World; thus fhe exerts her
Power over the Affairs of Human Life; or, to fpeak more
truly, and in language more befitting the mouth of Chrifti-
ans, 'tis thus, that Providence takes down our Pride and
mortifies our Préfumption: Fools cannot be made Wife by
Chance and of a ſudden; but then, to check the Vanity of
thoſe who have the Advantage in Parts, they are frequently
fucceſsful, even to a degree that may provoke the Envy of
Virtue and Wiſdom it felf. Accordingly we may often ob-
ferve, that Perſons of very indifferent Capacities, and ſmall
Attainments,have been able to accompliſh vaftUndertakings,
both publick and private; while others of more Mafterly
Judgments have been defeated in matters of lefs difficulty.
From all which Reflections my Reader plainly perceives,
·
•
that
Ch. 1.
5
Of Prudence in general.
that Prudence is a boundleſs and a bottomlefs Sea; never
limited by pofitive Precepts, or reduced to certain and
tanding Rules; becauſe the Subject it is concerned with is
fickle and inconftant, like the Sea too; and all our Mea-
fures must be changed, all are liable to be broke, as oft as
the Winds change." One croſs Blaſt blows us back again,
or dafhes us to pieces upon the Rocks; and neither the beft
Veffel, nor the beft Pilot can be proof against this Stress of
Weather. All then, that Prudence can engage fox, is to be
circumfpect, and confider every Circumftance in the feve
tal lights it is capable of; but ſtill the moſt diſcerning Man
is in the Clouds, the greatest Judgment and Application finds
all its Endeavours frivolous and vain, and that, when he
thought he ſaw all things clearly, he was all the while gro-
ping and blundering in the dark.
And yet, notwithſtanding we cannot arrive to a com-
manding and infallible Certainty, this Virtue must be ac⋅ Obscure,
knowledged of exceeding great weight, and abſolute Ne-
ceffity. For thus much is her juft due; that what is pof-
fible to be effected muft be compafs'd by her Affiftance; that
tho' fhe cannot do all, fhe can do a great deal; and that
however Men are not conftantly fuccefsful with her, yet
without her all their Attemps are frivolous and perfectly in-
fignificant. Not only Riches, but Power, and Opportuni-
ties, and Strength for Action, are impotent and vain, if
deftitute of Wisdom to uſe them.
* Rafo Force by its own weight muſt fall :
But prudent Strength will ſtill prevail,
For fuch the Gods affift and bless.
† One good Head is better than a great many Hands...Many
things that Nature hath made intricate and difficult, are made
eafie and very feasible by good Confideration and Advice. Nor does
what I urged in the former Paragraph at all invalidate the
Truth of theſe Obfervations; becaufe, though Prudence be
not the never-failing Cauſe, yet it is the ufual Caufe of Suc-
cefs. God does not always profper Mens wifeft Projects ;
to convince us, that the World is not govern'd without him:
But he for the most part profpers fit and proper incans, to
* Vis confilii expers mole ruit fuâ, &c. Hor. Lib. 3. Od. 4i
+ Mens una fapiens plurium vincit manus.
• Multa, quæ naturâ impedita funt, confilio expediuntur. Liv.
A. 3
encourage
Of Wiſdom.
Book III.
encourage our Induſtry, and as a proof, that the World is
governed regularly by him. Now, that which principally
requires our Prudence, is, that we have to do with Men,
and the corrupt Difpofition of the Perfons we deal with,
their perverſe unmanageable Temper makes Addreſs ne-
ceffary in all our Tranſactions. For of all Creatures in the
Univerſe, there is not any ſo hard to be fubdued and brought
to compliance, as Mankind; *They who cannot bear fo much
as Equity, and Neighbours fare, muft needs be much less con-
tented with Subjection and Slavery. And therefore nothing
leſs than great Art and Induftry is fufficient to reduce and
keep them in order. For tho' we are always difpofed to
mutiny againſt them that are in any refpect our Superiors,
and to fall foul upon People of all Conditions; yet we ne-
ver do it with fo much Zeal, and fuch eager Malice, as
when we make Head againſt thoſe who pretend to Autho-
rity and Dominion over us. Now Prudence has the knack
of managing Mankind, and keeping this Factious Principle
under; a flack and gentle Rein, by which the Skilful Rider
keeps this Skittiſh Horſe in the Road,and Ring of Obedience.
Now, altho' Nature hath implanted this, as well as o-
ther Virtues in us, and more or lefs, in proportion to every
Man's Capacity and Parts; and, though it be from thoſe
Original Seeds, that Prudence takes its beginning; yet is
this more acquired, more learned and improved, more the
Effect of Study and Application of Thought, than any o
ther Virtue whatſoever. And this Acquifition is in ſome
meaſure the Fruit of wife Precepts, and good Advice; which
we commonly call the Theory or Speculative part of Pru-
dence; but the beſt and principal Inftrument and Help
toward it, is Experience, (though this require much more
Time, and Pains) which is term'd therefore the Practical-
Part. And this again is of two forts. The one truly and
properly ſo, becauſe it is Perfonal, learnt by what happens
to, or is done by our own felves, arifing from Obſervations
of our own making; and to this in ftrict ſpeaking the Name
of Experience is appropriated; the other is not our own,
but the refult of other Peopies Judgment or Practice; and
fuch is Hiftory, which informs us by Hearfay and Reading.
Now our own proper Experience is much the firmer, more
affur'd, and may with better reafon be depended upon;
for Ule, as Pliny fays, is the best Mafter, the Author and
* Impatiens aqui, nedum fervitutis. Senec, de Clement.
Teacher
4
Ch. 1
7
Of Prudence in general.
Teacher of all Arts and Sciencies; the perfecteft, tho' the
moſt tedious and expenſive way of Learning *; it is the re-
fult of many Years and Gray Hairs, exceeding hard to be
maſtered, very laborious, and very rare. The Knowledge
of Hiftory, as it is lefs fatisfactory and affured, ſo it is like-
wife more eafie, more frequently to be met with, more ob-
vious and in common to all forts of People, A Man indeed
is more refolute and confident, when he learns Wiſdom at
his own Coft; but it is much eafier and cheaper to grow
wife at the Expence of other People. And from theſe two,
Experience, properly fo call'd, and Hiftorical Prudence is
deriv'd; according to that common Saying, † Experience
is my Father, and Memory my Mother; or rather Hiftory, which
is the Life and Soul of Memory.
Now Prudence may, and in order to the giving us a clear
Notion of the thing, 'tis neceffary it fhould, be diftinguiſhed
in ſeveral Reſpects; both with regard to the Perfons, con-
cern'd in the uſe of it, and the Affairs, about which it is em-
ploy'd. As to the Perfons, we are to obſerve, That there
is firſt that which we may call private Prudence; and that
is either folitary and individual, wherein a Mans fingle Per-
fon only is concern'd; this is fomething fo low and narrow,
that it fcarce deferves the noble Title of Prudence; or elfe
it is Social and Domeſtick, confin'd to ſome ſmall Company,
and leffer Societies; and then there is Second, publick Pru-
dence, which is commonly known by the Name of Policy.
This is the more Sublime, more Excellent and Uſeful, and
more difficult to be attained; and to this it is, that all thoſe
lofty Characters and large Commendations in the begin-
ning of this Chapter do of right belong; which is again ſub-
divided, according to the different Subjects and Occafions
that call for it, into Civil and Military Prudence.
With regard to the Affairs it is converfant about, Thefe
are of two kinds; Some Ordinary and Eafie; others Dif-
ficult and Uncommon. There are alſo feveral Contingen-
cies, by the interpofition of which fome new Difficulties
fpring up, which were not in the nature of the things; and
confequently Doubts and Perplexities not foreſeen at the firſt
fetting out; and accordingly that Prudence, whoſe buſineſs
it is to manage all theſe, may be termed either Ordinary,
Seris venit ufus ab Annis.
† ufus me genuit, peperit Memoria,
Seu memoriæ anima & vita Hiftoria.
A 4
when
8.
8
Book III.
Of Wisdom.
when it proceeds in the plain cafie way, and governs its ſelf
by known Rules, cftabliſhed Laws, and Cultoms in com-
mon Uſe; or elic Extraordinary, when it is obliged to go.
out of the beaten Road, and have recourfe to difficult Stra-
tagems, and unuſual Methods.
There is ftill one Diftinction more behind, which extends
Both to the Perfons, and to the Affairs; or, as the
Schools freak, the Subject and the Object of this Prudence,
But it is fuch a one, as regards not lo much the feveral
Kinds, as the different Degrees of this Virtue. I mean that
Prudence, which is truly and properly a Man's own, and
gives him the Denomination of Wife; when one acts upon
his own Judgment, and trades with his own Stock; the o-
ther a borrowed and precarious Prudence, when we follow
the Advice of others. And thus it is, that all Philofophers
agree in allowing two forts of Wife Men. The firt and
Highelt ránk, are thofe, who walk by their own Light, that
penetrate and fee through all Difficultics, and always contrive
Remedies and Expedients, by the force of their own Judg-
ment, and happy Forecaft. But where fhall we find thefe
Able Men? They are certainly Prodigics in Nature. The
Other of Inferior Condition are fuch, as underſtand
how to Judge, and take, and make the best advantage
of good Counfcl, when it is given them. Now all
Perfons whatſoever, that make any manner of pretence to
Wildon, must be included in this Divifion; for they who
neither know how to give good Advice, nor how to take it
when others give it, are by no means fit to come under this
Character, but the contrary of Stupidity and Folly.
The General Rules, which concern Prudence at large,
in it's moft comprehenfive Signification, as it relates to
Perſons and Affairs of all. Sorts and Qualitics, have been al-
ready handled, and ſome ſhort account given of them in the
Book that went before. And thoſe you remember were Eight.
First, The true underſtanding of the Perfons and Buſineſs we
are engaged with. Secondly, Eftimating things according
to their real worth. Thirdly, The choofing in confequence
of fuch Valuation, Fourthly, Asking Advice uron every Un-
dertaking. Fifthly, A juft Temper between the two Vicious
Extremes of Confidence and Making fure of all on the one
hand, and Fear and Defpondency on the other, Sixthly,Ta-
king things in their due feafon, and laying hold on Oppor-
tunities, when they offer, Seventhly, Managing one's felf
ightly between Induftry and Fortune, afcribing to each the
Efficacy
Ch. 1: Of Prudence in general.
9
pra-
Efficacy that belongs to it, and diſcharging Our part ac-
-cordingly. The Eighth and Laft is, Difcretion in the
ctice and ordering of all the reft; for this muſt go quite
through, and no one part can be what it ought without it.
Theſe were fufficient for my purpoſe at that time, but now
I am engaged in another Method; and the defign of this
Third Part cannotbe anfwer'd, without defcending to Par-
ticulars. Here therefore I fhall treat of Prudence according to
the Distinctions juft now fpecified; and Firft of Ail, ofthat
which is Publick, or Policy, as it relates to Perfons, and
then as it concerns the Affairs, that come under its Care.
Of the Policy fit for a Sovereign Prince in the Admini-
fration of Government.
The Preface.
THE Inftructions I am here about to give, are defign'd to
be ufeful to Sovereign Princes, and Governors of States.
Their Tranfactions and Methods are indeed in their own Na-
ture Uncertain, Unlimited, Difficult to be known and practifed,
and the Rules neceffary for their high Station, next to impof-
ble to be caft into any certain Form, or prefcribed and deter-
"mined in particular Precepts. But however, we must try, if we
can a little clear this matter, and make it in any degree more
eafie and practicable. What is proper to be faid upon this Sub-
je&t may be reduc'd to two General Heads, wherein the two
Great Duties of a Sovereign confift. The First comprehends
under it all these principal Pillars, by which the State is fupport◄
td, and treats of Parts of Governments fo effential to the
Publick, that they are the very Nerves and Bones of this Body
Politick; its Senfe, its Motion, its Form is loft with, or pre-
ferved by them; and thefe the Prince is in a ſpecial manner
concerned to take care, that Himſelf and the State be conſtantly
well furnished with. The Chief of them, I think, are thefeSeven,
1. A true Underſtanding of his Government, the People, and their
Conftiturion. 2. Perfonal Virtue. 3. Behaviour and Addreſs.
4. Counsellors. 5. Publick Trenfures. 6. Men and Arms. And 7.
Alliances. The Three first are in his own Perfon; the Next in
bimfelf and thoſe near his Perfon; and the Three laft are more at
adiftance from him. The Second General Head confiſts in Action,
en carefully employing, and making the best Advantage of the fore-
mension'd Means; that is, in one Word,but that a very compre-
benfive
10
Book III.
of Wisdom.
I.
Knowledge.
henfive one, in Governing well, and keeping up his Honour and
Authority; yet fo, as at the fame time to fecure the Affection and
good Understanding both of his own Subjects and Strangers. But
to Speak more diſtinctly and particularly, this Part is Twofold,
Civil and Military. Thus you have, in a very fummary and
general way, the whole Scheme of Government laid before
at once; Thus is the Work cut out, and the first rude Lines
drawn, of what the following Chapters must attempt to finish and
fill up. For the better Convenience then of my Reader, and my
felf, Iwill,according to what hath been here propos'd, divide this
Subject of Policy, or Prudence in Government, into Two parts.
The Firft fhall be the Provifionary Part, or the Care of being
furnish'd with thoſe feven Neceffary Advantages; The Second,
and That which presupposes the former already to be done,fball
be the Adminiſtration, or Management of the Prince. This
Subject hath indeed had great Right done to it by Lipfius al-
ready; who wrote an excellent Treatife, in a method peculiar to
himſelf, but the Substance of it you will find all transplanted
hither. I have not at all bound my felf to his Order, as ap-
pears by this general Divifion already laid down, and will more
plainly be feen in the following parts of this Difcourfe; nor
have I taken the whole of him; but have left part of what was
his behind, and added to it what I thought fit befides.
CHAP. II.
The First Branch of Policy, or Prudence in Government,
which is the Provifionary Part.
THE Firſt thing requifite upon this occafion, and That
which muſt lead the way to all the reft, is a due Know-
ledge of the State or Government: For in all manner of
Prudence, the leading Rule is Knowledge; and He, who is
defective in this Qualification, is thereby rendred utterly in-
capable of all befides, as hath already been intimated in the
Second Book. For, whoever undertakes any fort of Action
or Management, muſt begin with informing himſelf, what
his Buſineſs is, and with whom it lies. And therefore this
Prudence, which undertakes to order and difpoſe whole Na-
tions and Kingdoms; and whofe peculiar Excellence and
Commendation lies in the dexterity and skill of Governing
and Adminiftring the Affairs of the Publick to the best ad-
vantage, is manifeftly a Relative Virtue ; and the Terms of
this
Ch. 2. Of Prudence in general.
this Relation, whoſe Concern in this cafe is reciprocal, are
the Sovereign and his Subjects: The firſt ſtep then toward
diſcharging this Duty,is aright underſtanding of the Parties;
that is, of the People and their Subjection on the one hand;
and the Supreme Authority of the Prince on the other; for
both theſe I include in the Knowledge of the Govern-
ment.
Firſt then, A Man in that elevated Poft ſhould apply him-
ſelf to ſtudy and underſtand the Humour and Complexion
of the People. For this Knowledge will be a very great
direction,and model to the Perfon, to whofe Governance they
are committed. What the Difpofition of the Common Peo-
ple is in general, hath been at large explain'd in the Firſt
Book, and their Picture drawn at full length. There we
obſerv'd that their Reigning Qualities are, Fickleneſs and
Inconftancy; A Spirit of Faction and Difcontent; of Im-
pertinence and Folly; Love of Vanity and Change; Info-
fence and infupportable Pride in Profperity; Cowardice and
Dejection of Mind in Adverfity. But befides thefe Chara-
cters, which are common to Perſons of that Condition every
where, a Man muſt be ſtill more particularly inſtructed in
the Temper and Complexion of that Country, and thoſe
Subjects, where himſelf is concern'd. For the Difpofitions
of Men differ extremely, and are almoſt as various as the
Towns wherein they dwell, or the Perſons that inhabit them.
Some Nations are in a peculiar and diftinguishing manner,
Paffionate or Cholerick, Bold and Warlike, Cowardly or
Luxurious, addicted to Extravagance, to Wine, to Women,
Laborious or Slothful; Frugal or Expenſive. And of thoſe
who agree in theſe Qualities, there is a difference in the
meaſure; in Some they are more, and in Others lefs pre-
dominant. So neceffary is that Rule, * That The Common
People must be Studied, first to know what they are, and then
what is the best method of dealing with them. And in this
Senſe it is, that we are underſtand the Old Philofophers,
when they pronounce Subjection and Obedience a neceffa-
ry preparation to the Art of Ruling; † No Man (fays Seneca)
ever Governs well, who hath not firft liv'd under Government,
and known what it is to be Commanded himſelf. Not that
we are to infer from hence any Neceffity, or indeed fo much
*Nofcenda Natura Vulgi, & quibus modis temperanter
habeatur.
Nemo bene imperat, nifi qui ante paruerit imperio,
as
Of Wisdom.
Book III
2.
Head.
Birtue.
as a Poffibility, that all Princes ought to be rais'd to that
Dignity from an Inferior Condition; for feveral of themt
are born Princes; and a Great many Governments pafs on
in a Line, and come by Succeffion, and Proximity in Blood.
But the true Importance of that Maxim is, That whoever is
detirous to be a good Governour, muft inform himſelf of
the Humours and Inclinations of his Subjects, and under-
ftand, which are the reigning Qualities in them, as perfectly
well, as if he had been one of the fame Rank himfelf, and
had felt, and been acted by them in his own Perfon.
But then it is no leis neceffary, that the Condition of the
Government ſhould be likewiſe thoroughly underſtood; and
that not only What Sovereignty and Power is in general, ac-
cording to the defcription formerly given of it in the First
Part of this Treatife; but the Frame and Temper of that
Government and that State in particular, where this Perfon
himself prefides, what the Form and Conftitution of it is,
how it was fix'd and adjuſted, and what Extent of Power
is veſted in him; Whether it be an Old or Later Eſtabliſh-
ment; whether it defcend by Inheritance, or whether it be
conferred by Election; whether it were obtain'd by Re-
gular and Legal Methods or whether acquired by Force of
Arms; how far his Juriſdiction reaches; what Neighbours
are about him; what Strength and what Coveniences he
is provided with. For according to theſe, and a great many
other Circumstances, too tedious to be ſpecified here, a
different fort of Conduct will be found neceffary. The
Scepter muſt be fwayed, as fuch Confiderations fhall dictate;
One and the ſame Method will not ferve all alike; but the
Rules and the Aminiftration must be fuited to the Temper
of the Beaft, and as this proves to be harder or fofter
mouth'd, fo the Rider muft take case to keep a flacker or a
ftiffer Rein.
After this Knowledge of the State and Government, which,
The fecond as I faid, is in the Nature of a Preface, or Introduction
to all the following Heads, the next both in Order and
Dignity is Virtue. And no Man can wonder that fo ho-
nourable a Place is affign'd to This, among the neceffa-
ry Qualifications of a Governour, who at all confiders,
how abfolutely and indifpenfably needful it is to a Prince,
and that, both upon his own Account, and for the Bene-
fit of the Publick. Firft for all, it is highly reafonalle, as
Cyrus well obferves, That he, who is above all the rest in
Honour and Authority, fould be fo in Goodness too;
This
Ch. 2.
13
Of Prudence in general.
This is no more, than what ſuch a Great and Elevated Sta-
tion may juftly feem to require of him. Then his own Re-
putation is nearly concerned in it; For Common Fame
makes it one great part of its Bufineſs to pick up and dif-
peric every thing that our Governours do or fay: The
Prince ftands expoſed to the Publick View; every Eye is
upon him, and he is curiously watched. There is no fuch
thing in Nature, as Privacy for Princes; They can no
more be conceal'd, than the Sun in the Firmament. They
are the constant Subject of Diſcourſe in every Company;
and ſo are fure to have a great deal of Good, or a grear
deal of Ill faid of them. And it is of exceeding great Con-
fequence to any Governour; both with regardio hi>Perſo-
nal, and the Common Interest and Safety, what Opinion the
World have of him. Nor is it enough, that the Supreme
Governour be Virtuous in his own Tearper and Converfat
on, but he is likewife obliged to take good care, that his
Subjects be like him in Goodnefs. And how deeply This
concerns him, I appeal to the Univerfal-Confent of all Good
and Learned Men, who with one Voice declare it impof-
ble for that Kingdom, or Nation, that City or lefs So-
ciety of Mento profper, nay, fomuch as to fubfift long, who
have banished Virtue from among them. And thofe nauseous
Flatterers prevaricate much too grossly, who pretend that it
is for the Advantage and Security of Princes, that their Sub-
jects fhould be abandon'd to Wickedness andVice: Becaufe
fay they, This emafculates their Minds, and renders then
more tame and fervile in their Difpofitions; fo Pliny in his
Panegyrick, fays, *They are more patient under Slavery, who
are fit for nothing but to be Slaves. For, quite contrary, we
find by unquestionable Experience, that the more Vicious
Men are, the more do they flinch, and grow unruly under
the Yoke The Good and the Gentle, the Meek and
Sweet-temperid Men, thefe are much better qualified to live
in Fear and Awe of Authority themfelves; than to be an
Awe or give occafion of Jealousie to their Governours.
† Every Man is more ungovernable, in proportion, as he is
a worfe Man, fays Saluft : Mutiny, and Diſcontent, and per-
petual Uneafinefs, are the fure Attendants of a profligate
Mind. On the other hand, Good Men are very eafily kept in
占
​}
* Patientiores fervitutis, quos non decet nifi effe fervos.
tPeffimus quifque afperrime Rectorem patitur: Contrà, Fa-
ile Imperium in Bonos, qui metuentes magis quam metuendi.
order
9
14
Book III.
of Wiſdom.
rues.
3.
order; they give their Superiours little trouble, but had rather
Submit with Reverence and Fear, than be a Terror or Di-
fturbance to thofe above them. Now there cannot be a more
powerful Motive, a more efficacious Mean of bringing o-
ver the People, and forming them into Virtue, than the
Example of the Prince. For (as daily Experience fhews,) e-
very one affects to be like Him; and the Court is the
Standard of Manners, as well as of Faſhions. The Rea-
fon is, becauſe Example is what Men are fooner moved,
and more ftrongly wrought upon by, than Laws; for this
is a Law in dumb Show, but hath more Credit and Au-
thority, than the Voice of the Law ſpeaking in Commands.
.. We do not want Precepts fo much as Patterns, and Example
is the ſofteft and leaſt invidious way of Commanding; ſays Pli-
ny. Now, if all Example be a mighty Inducement, That
of Great Perfons muſt be ſo in a Degree proportionable
to their Quality and Station: For all the Little Ones
fix their Eyes and Hearts here, and take their Obfervations
from thoſe above them. They fwallow all without chew-
ing; admire and imitate at a venture; and conclude, that
their Superiours would not be guilty of any Behaviour un-
becoming their Character; and if they do a thing, it muſt
needs be excellent and good. And on the other hand, Go-
vernours are ſo fenfible of the Force of this Motive too,
that they think their Subjects indiſpenſably obliged to thoſe
Rules which they are content to be governed by them-
felves; and that their own doing what they would have
done by others, is fingly a fufficient Inducement, to bring
it into Practice and common Vogue, without the Forma-
lity of a Command to enforce it. From all which it is a-
bundantly manifeft, that Virtue is exceeding neceffary and
advantagious to a Prince, both in point of Intereft, and in
point of Honour and Reputation.
All Virtue is fo in truth, without Exception, though not
Four Prin. All equally neither; for there are four Species of it, which
cipal Vir- feem to have greater and more commanding Influence,
than the reft; and thoſe are Piety, Justice, Valour and Cle
mency. Theſe are more properly Princely Qualities, and
fhine brightest of all the Jewels that adorn a Crown; of
the Excellencies, I mean, that even a Prince's Mind can be
poffibly endued with. This gave occafion to that moſt Il-
.. Nec tam Imperio nobis opus quam Exemplo; & mitius
jubetur Exemple.
luftrious
Ch. 2.
Of Prudence in general.
is
luftrious of all Princes, Auguftus Cafar, to fay, That Pie-
ty and Juſtice exalt Kings, and tranflate them into Gods:
And Seneca obferves, that Clemency is a Virtue more fuita-
ble to the Character of a Prince, than to perfons of any
other Quality whatſoever.
Now the Piety of a Prince confifts and muft exert itself
in the Care and Application, which he ought to uſe for the
Preſervation and Advancement of Religion, of which e-
very Sovereign ought to confider himſelf, as the Guardian
and Protector. And thus indeed he ſhould do for his own
fake; for this Zeal and pious Care will contribute very
much to his own Honour and Safety. For they that have
any regard for God, will not dare to attempt, no not ſo much
as to contrive or imagine, any Miſchief against that Prince
who is God's Image upon Earth; and who plainly ap-
proves himſelf to be fuch, by his zealous and tender Con-
cern for the Glory and the Inftitution of his great Ori-
ginal. And in effect, this tends to the Security of the
People too, and the Quiet of the Government in gene-
ral. For, as Lactantius frequently urges, Religion is the
common Band, that links Communities together; Society
could not be ſupported without it. Take off this Re-
ſtraint, and the World would be quickly over-run with
all manner of Wickedneſs, Barbarity and Brutality. So
great an Intereft hath every Government in Religion;
fo ſtrong,fo neceffary a Curb is the Senſe, and Fear, and Rc-
verence of it to unruly Mankind. Thus on the other hand
even Cicero, who does not appear to have been any mighty
Devote, makes it his Obfervation, That the Romans owed
the Rife, and Growth, and flouriſhing Condition of their
Commonwealth, to their Exemplary refpect for Reli-
gion, more than any other Cauſe whatſoever. Upon this
account, every Sovereign is very highly concern'd, and
ftrictly oblig'd to fee, that Religion be preferv'd entire,
and that no Breaches be made upon it: That it be encou-
rag'd and ſupported, according to the eſtabliſh'd Laws, in
all its Rights, Ceremonies, Uſages, and Local Conſtituti
ons: Great Diligence fhould be uſed to prevent Quarrels,
Divifions, and Innovations; and fevere Puniſhments inflicted
upon all who go about to alter, or diſturb, or infringe
it. For, without all Controverfie, every Injury done to
Religion, and all rafh and bold Alterations in it, draw af-
ter them a very confiderable damage to the Civil State ;
weaken the Government, and have a general ill Influence Dion
upon
16
Book III.
of Wisdom.
4.
upon Prince and People both; as Mecenas very excellently
argues, in his Oration to Auguftus-
Next after Piety, Juftice is of greateſt Conſequence and
Fustice and Neccity; without which Governments are but fo many
Fidelity. Sets of Banditti, Robbers, and Invaders of the Rights of
their Brethren. This therefore a Prince ought by all means
to preſerve and maintain in due Honour and Regard ; both
in his own Perſon and Converſation, and in the Obfervance
of thofe under his Jurifdiction.
་
1. It is neceffary to be strictly obferved by the Sove-
reign Himſelf: For nothing but Dereftation, and the up-
moft Abhorrence is due to thofe Barbarous and Tyranni-
cal Maxims, which pretend to fet a Prince above all
Laws; and to complement him with a Power of Dif-
penfing at Pleaſure with Reaſon, and Equity, and all man-
ner of Obligation and Confcience; which tell Kings that
they are not bound by any Engagements; and that their
Will and Pleaſure is the only Meaſure of their Duty ;
That Laws were made for common Men, and not for
fuch as They; That every thing is Good and Juft, which
they find moft practicable and convenient: In fhort, that
their Equity is their Strength; and whatever they can do,
that they may do. *No Man ever prefumes to prefcribe to
Princes, or include them within the Verge of any Laws, but
their own Inclinations. In the higheſt Poſt, Juſtice is alway:
on the ftronger fide: That which is most profitable, can never
be unlawful. Holiness and Piety, Faith and Truth, and com-
mon Honesty are the Virtues of private Men: Princes may take
their own Courfe, and are above theſe vulgar Difpenfations.
So fay Pling and Tacitus. But against this falfe Doctrine;
too apt to be liked by Perfons in Power, I entreat my
wife Prince, to oppofe the really Excellent and Pious Sen-
tences and Directions of Grave and Good Philofophers.
"They tell you, That the greater Power any Man is invefted
« with, the more regular and modeft he fhould be in the
"Exerciſe of it; That this is one of thofe Things which
"muft always be uſed with a Referve; and the more one
could do, the leſs it will become him to do. That the
“more abfolute and unbounded any Man's Authority is, the
“greater Check, and more effectual Reſtraint he hath upon
* Principi Leges nemo fcripfit. Licet, fi libet. In fummâ for-
tunâ id æquius quod validius; nihil injuftum quod fructuofum.
Sanctitas, Pietas, Fides privata bona funt; quà juvat Reges eant.
hith,
Ch. 2.
17
Of Prudence in general.
"him. That every Man's Ability fhould be meaſured by
"his Duty; and what he may not, that he cannot do. † He
that can do what he will, must take care to will but a very lit.
tle. And Great Men fhould never think they have a Liberty
of doing what ought not to be done.
The Prince then ought to lead the way, and be firſt and
moft eminent for Juftice and Equity; and particularly he
muſt be fure to be very punctual to his Word; and to keep
his Faith and his Promile most inviolably; becauſe Fide-
lity, and Truth is the Foundation of all manner of Justice
whatſoever; whether to all his Subjects in general, or to
each Perfon in particular. How mean foever the Party,
or how flight foever the Occafion be, ftill his Word muft
be Sacred. When he hath thus provided for his own Beha-
viour, his next Care is, to fee that others are Just too. For
This indeed is the Fundamental Article of all Government,
the very End of its Inftitution, and the particular Truft put
into the Hands of every Sovereign. He hath his Power
committed to him for this very Purpoſe,, To take care that
Juftice be equally diftributed, and Wrongs and Oppreffions
redrefs'd, by interpofing his Arbitration and the Power of
the Sword, Therefore he ought in Perſon, or in Authori
ty and Deputation, to hear and decide Caufes; to let eve-
ry one have a fair Tryal,to award to each Party what by the
Letter of the Law, or by the equitable Conftruction of
it, belongs to him; and all this without Delays, or Quirks,
or Trickings; without Perplexing the Cafe, or Counte-
nancing Foul and Litigious Practice: And in order hereunto
it were very well if that Way of Pleading now in uſe, could
be either reformed, as it ought, or quite turn'd out of
doors; which is at prefent become a moft vile, moſt de-
ftructive Trade, a perfect Market, † A Robbery and Picking
of Pockets Countenanc'd by the Law, and upheld under the
Pretence of a Learned and Honourable Profeffion. It
will alſo be adviſable, to avoid, as much as may be, Mul-
tiplicity of Laws and Decrees, which only breed Confufion
and are.. A Symptom of a fick and corrupt State, as fure as
taking much Phyfick and wearing many Plaiſters are Signs
of grofs Humours and ill Health. For unleſs fome Care of
† Minimum decet libere, cui nimium licet,
Non fas potentes poffe, fieri quod nefas.
+ Conceffum Latrocinium. Columel.
Cerurptiffimæ Reipub. plurimæ leges.
1
B
this
18
Book III.
of Wisdom.
this kind be taken, that which is eftablifhed by Good and
Wite Laws, will be defeated and quite overturned again
by too many Laws.
One thing, by the way, ought not to be omitted upon this
Occafion; which is, that the Juftice, and Virtue, and Pro-
bity of a Prince is not in all Points ty'd up to the fame Me-
thods, and manner of Proceeding with that of Perfons in a
private Capacity. It hath a larger Range, and freer Scope
allow'd; and all the Latitude is Indulgence little enough;
no more than is abfolutely neceffary for the Weighty and
Hazardous Office our Governours are engag'd in, and the
Infinite Unconceivable Difficulties the arile in their Admi-
niftration. This makes it reafonable for Them to go in
a Way by themselves; the common and direct Tract is
too Narrow; they are oblig'd to fhift, and dodge, and wheel
about, and whatever Cenfures People, who underſtand not
the Nature of the Cafe, may paſs, as if every thing that is
unuſual and indirect, were prefently Wicked and Unjuſt ;
yet thoſe, who are capable of confidering, and competent
Judges of the Matter, muft admit it to be lawful and al-
lowable, as well as prudent and needful for them to do. For
Prudence must be mix'd with Juftice; fome Feints and Stra-
tagems,and little Slights made uſe of; and(as they common-
ly express it) when the Lion's Skin is not big enough of it
1elf, it muſt be eked out, by tacking a Fox-Skin to it.
Nor would I be ſomiſtaken here neither, as to be thought
a Juftifier of theſe crafty Dealings at all times, and in all
Cafes indifferently. By no means. This is not a ftanding
Rule of Action; But must be referv'd for fpecial Occafions.
and particularly, there must be three Conditions to war-
rant it. The firftis abfolute Neceffity, or at leaft, fome c-
vident and very confiderable Advantage to the Publick (that
is, to the Prince and the State, who are to be look'd upon
as One and the Samc, and their Intercfts altogether infepa-
rable) and this muft by all means be confulted, and made
the chief Aim. This is a natural, an indifpenfable Obli
gation: For the Publick Good is a Confideration Para-
mount to all others; and the Man that is procuring it, can-
not but be doing his Duty.
* The Safety of the People must be the Supreme Law.
*Salus Populi Suprema Lex eſto,
The
Ch. 1.
19
Of Prudence in general.
The Second Qualification which theſe Methods muft have
to recommend them, nay indeed to acquit them of Blame,is,
That they be uſed Defenfively only, and not Offenfively;
with a Defign to preferve a Prince or a State, but not to
aggrandize Them, and oppreſs Others. For this Reaſon
they ſhould ſeldom or never be begun with, but only re-
turned back again; and then are they in proper time and
Place, when employ'd to fave the Publick from Snares and
Subtle Deſigns, and not to contrive, but to diſcover and
defeat, mifchievous and wicked Practices. For one Trick
may be anſwered with another; and it is reaſonable to play
the Fox with a Fox. The World is exceeding full of Ma-
lice and Cunning: And Ariftotle's Obſervation is moſt true,
That the Subverfion of States and Kingdoms is uſually ow-
ing to Treachery and Deceit. What then fhould hinder?
what forbid? Nay, in fuch Exigencies, what can excuſe
the Confervators of the publick Safety, from preventing
and diſappointing fuch Calamities and Villainous Intentions
by countermining ? Why may not the State fave it ſelf
by the fame Methods that were practis'd to ruine it, and
retort the Artifice of Factious and Wicked Male.contents
back upon their own Heads? For a Man to be too
Squeamish in theſe Caſes; to play conſtantly above-board
and upon the ſquare; and deal with theſe Men accord-
ing to the Rules of that Rigorous Equity and Plain-deal-
ing, which Reaſon and Confcience require from us in
private Affairs, is inconfiftent with the Nature and the
Meaſures, nay, with the very End of all Government; and
the Event would often be the betraying and lofing all
and Sacrificing the Publick to an Unreaſonable Scruple.
>
The Third Qualification is, That theſe Methods be uſed
moderately and difcreetly; As they are not fit for all
Times, nor all Occafions; ſo neither are all Perſons fit
to be trufted with them. For they are capable of great Abuſes:
And if abuſed, will prove of ill Example and ill Confequence
by miniftring Occafion to ill Men, to practiſe and juſtifie
their Frauds and indirect Dealings, and to giving Counte-
nance to VVickedneſs and Injustice, even in private Com-
merce and Traníactions: For a Man is never at Liberty to
forfake Virtue and Honefty, to follow Vice and Injuftice;
Thele things are ſo far from indifferent, that there is no
Poffibility of reconciling thoſe diftant Extreams, no Satisfa-
tion capable of being made for fo ill aChoice. And therefore
away with all Injustice and Infidelity, all Treacherous and
B &
Illegal
20
Book III.
Of Wiſdom.
6.
Illegal proceedings; and curfed be the Principles and the
Politicks of thoſe Men, who (as Inftanc'd before) would
poffels Sovereign Commanders with a Belief that all things
are lawful, if they be but expedient for them. There is a
vaft difference between fuch an Arbitrary Notion of Right
and Wrong,and the Rules and Lintitations I have here laid
down. Reaſons of State may fometimes make it neceffary
to temper Honefty with Profit, and try if theſe two can be
fo mingled together as to make a good Compofition. But,
tho' we may try to compound and foften the Matter, yet
we muſt never act in oppofition to Juftice. We may, nay,
we muſt ſometimes ufe Artifice and Subtilty; we may fome-
times wheel off a little, and fetch a campals about it; but
we muſt never loſe Sight of it, much lefs turn our Backs
úpon it, and cast all Regard for fo Sacred a Thing behind us.
För there is a Canning very confiftent with Virtue and ſtrict
Honour, fuch as St. Bafil the Great calls a Great and Com-
mendable Cunning, (Magnalaudabilis Aftutia) fuch as tends
to Good; and may be uſed, as Mothers and Phyficians deal
by their Children and their Patients, when they tell them
fine Stories to amuſe and entertain them, and by degrees
cheat them into Health. In fhort, many things may be
tranſacted fecretly and in the dark, which are not fit for
publick View, and will not bear an opener Procefs; Prù-
dence and Stratagem may be added toCourage and Strength.
Art and Wit may fupply the Defects of Nature and Force,
in caſes which theſe are not fufficient to manage: A Gover-
nour may, nay, he ought to be, as Pindar calls it, a Lion
in the Field, and a Fox at the Council-Table; or as that
Divine Saviour, who was Truth it ſelf, hath expreft hint-
felf upon another occafion; He may be a fubtle Serpent,
but ftill a harmlefs Dove.
To ſay ſomewhat of this' Matter more particularly, and
Distrust give the Reader a diftinct Notion, what fort of Subtlety I
ing others. mean. I fay that Diftruft, and the keeping himself much
upon the Reſerve, is highly requifite in a Prince; and this
is to be done, without abandoning Virtue and Equity. Di-
ftruft, which is the former of theſe two Qualifications, is
abfolutely neceffary; as indeed its contrary, Credulity, and
Eafinefs, and rafh Confidence, is a very great Fault, and of
moft dangerous Confequence to a Prince: For his Station
obliges him to Vigilance; he is accountable for the whole
Community, and therefore no Faults of his own can be light
and inconfidérable; and where every Action hath fo mighty
effect
Ch. 1.
Of Prudence in general.
* He
effect, fuch univerfal Influence, great Care fhould be taken,
and every thing done adviſedly. If he be of a confiding
Temper, he difcovers his Intentions, and lays himfelf open
to Shame and Reproach, and a world of dangers;
lays himself in the way of being ill used; nay, he even in-
vites and tempts treacherous and deceitful People to pra-
etife upon him; and gives them a power to do a World
of Mifchief, with very little danger, and great Opportuni
ties of Advantage to themſelves. Knaves have always
the Inclination to be falfe; and trufting them gives them
Ability of gratifying that Inclination to our Prejudice. A
Prince fhould always retreat behind this Shield ofDiffidence;
as lome of the Philofophers have ftiled it, who reprefent it as
a very confiderable Branch of practical Wiſdom, the very
Nerves and Sinews, that impart Strength and Motion. That
Diffidence,I mean, which confifts in keeping ones Eyes open,
ones Mind in fufpence, fufpecting and providing againſt
every thing. And for all this, he will not need any more
convincing Reaſon, any ftronger Inducement, than barely
the reflections upon the Temper and Condition of the
World would give him. To obſerve, how all Mankind are
made up of Falfhood and Deceit, of Tricks and Lies;
how Unfaithful and Dangerous, how full of Difguife and
Deſign all Converfation is at prefent become, but eſpeci-
ally, how much more it abounds near his own Per-
fon, and how manifeftly Hypocrifie and Diffimulation
are the reigning Qualities of Princes Courts, and Great
Men's Families, above any other places whatſoever. A
King therefore must be fure to truft but Few, but very
Few; and thofe fhould always be fuch, as long Acqnain-
tance, and many Tryals have given him a perfect Under-
ſtanding, and good Affurance of. And even theſe moſt
intimate Confidents must be confulted with ſo diſcreetly,
that he never commit himſelf entirely, and without any re-
ferve to them; he must not give them all the Rope, but
conftantly keep one End in his own Hand; and how long a
Range foever he think fit to allow them, yet it will be
very neceffary to have an Eye always upon their Motions.
But yet at the fame time,this very Diftruft must be concealed,
and diffembled too; and in the very midft of his Referves,
a Prince muft put on the Air of Openness and Friendship,.
* Opportunus Injuriæ. Senec. Aditum nocendi Perfido præ-
Fides.
B.3
and
22
Book III.
Of Wisdom,
and appear to repofe a mighty Confidence in thoſe about
him. For nothing is more provoking and offenfive, than
plainly to fee one's felf fufpected; and this Diſtance and
Jealoufie is fometimes as ftrong a Temptation to Treache-
ry and foul Play, as too Supine and free a Confidence. * Ma-
ny Perfons, fays Seneca, have put it into People's Heads to
deceive them, who would never have harbour'd any fuch thought,
if their own Fears of being deceived, had not given the firſt
Hint. And thus it is fometimes in the other Extreme too;
A very great Frankneſs and declar'd Reliance, oftentimes
takes off the Inclination to betray a Secret, and wrong the
good Opinion and Gonfidence you have of them: And
many People have been brought over to ftrict Loyalty
and Fidelity,and hearty Affection, by ſeeing themſelves free-
ly dealt with. For † Every body naturally loves to be trusted;
and the repofing a more than ordinary Confidence, fometimes
fixes a Man in Your Interefts, and engages him to be Secret
and Faithful: So much Ingenuity ftill remains in the moſt
degenerate Minds, that they fee the Odioufneſs of Trea-
chery and Falfhood; and tho' Gain puts too many upon
doing the thing, yet not one of all thoſe can bear the Im-
putation, or be reconciled to the Character of Falfifying a
Truft.
From that Diftruft fprings Diffimulation; which is a
Branch of the fame Stock: For were there no fuch thing
as Diffidence and Reſerve, but Frankneſs and Fidelity, and
Good Affurance every-where, there would be no place left
for Diffembling; whofe Buſineſs it is to open the Face, but
cover the Heart; and while one's outward Air feems to
unlock all, to keep the Thoughts and Intentions cloſe and
unféen. Now the fame Diffimulation, which in Perſons of
private Condition would be vicious and abominable, is in
Princes highly commendable; there is no diſcharging their
weighty Affairs without it; and the very thing which ruins
common Converſation, is the beſt Security, and neceffary
Support of Government. Feints and Pretences are abfolute-
ly requifite, not in a Military Conduct only, and time of
War, to amuſe Enemies and Strangers, but even in Peace,
and Civil Adminiftration towards one's Subjects; tho
upon fuch Occafions, I confefs, they ought to be practifed
*Multi fallere docuerunt timentes falli. Sex.
+ Vult quifque fibi credi, & habita fides ipfam plerunque
obligat fidem.
more
Ch. 1.
23
Of Prudence in general.
more ſparingly and nicely. The plain, and free, and open,
fuch as we commonly fay carry their Hearts in their Fa-
ces, are by no means cut out for the Buſineſs of Govern-
ing; they often ruine and betray both themſelves and their
People. And yet, as was obferved in the former Para-
graph, fo here again, thit Diffimulation requires fome Dex-
terity and Skill. It is not every one whofe Temper will
let him diffemble, that is Maſter of this Art; for unleſs
the Part be play'd well, it is abſolutely ſpoil'd; and there-
fore care muſt be taken of Over-doing, and Unſeaſona-
bleneſs, and aukward improper Carriage: For This is eaſily
feen through, and then you lofe your End. For to what
purpoſe do you hide and diſguiſe your felf, if the Mask be
fo plain, that every Body can diftinguiſh, and ſee you put it
on? And how vain are all Pretences and little Artifices,
when the Secret is once out, and the Defign hath taken
Air? Their very Nature then is changed, and they ceaſe
from thenceforward to be Artifices any more. It is there-
fore fit for a Prince to pretend to Simplicity and Sincerity,
the better to cover his Addreſs of this kind; and coveni-
ent for him to court, and carefs, and commend Men of o-
pen Tempers and free Carriage, and all that profefs them-
felves Enemies to Diffimulation; nay, it is expedient for
him, in matters of lefs Confequence, to act fo, and gain the
Reputation of fuch a one himſelf, that fo he may be more
at liberty to uſe Art and Reſerve in Affairs of greater Mo-
ment, and be fafe from Jealoufie when he does fo; under
the fhelter of a contrary Character.
8. What hath hitherto been exemplify'd, is chiefly on the
Omitting fide; and the Exerciſe of it confiits not fo inuch in
Action, as in forbearing, and feeming not to act. But fome
Occafions require a great deal more ; and therefore a Prince
muſt be qualify'd for bolder Strokes, and advance to actual
Deceit; of which there are Two forts neceffary to be under-
ftood, and fometimes to be practiied.
The Firft is That of fettling a private Correſpondence,
and getting Intelligence underhand: The engaging the Affe-
ctions and Services of Officers, Attendants, Counfellors, and
Confidents to Foreign Princes; or, if occafion be, contriving
to have ſecret Information, not only how one's Enemies, or
Brother-Kings, but even one's own Subjects behave them-
felves, and what Defigns are brewing. This is a fort of
Subtlety much in requeſt, and every where made use of,
between one Prince and another; and Tully recommends it
B 4
at
24
Book III.
Of Wiſdom.
as a very confiderable Point of Prudence. Sometimes this is
effected by the power of Perſuaſion only; but, generally
fpeaking, there are more fenfible and moving Arguments
made ufe of, than bare Words can pretend to, Prefents,
I mean, and Penfions; whofe Force is fo irrefiftible, that
not only Secretarics of State, Prefidents of Councils, parti-
cular Friends, and intimate Favourites, have by this means
been prevailed upon to communicate, and fo prevent and
defeat the Defigns ofthe Maſter, whoſe Bread they eat, and
to whofe Countenance and Bounty they owe all theirGreat-
nefs; not only Commanders have affifted their Enemies in
time of Action; but, which is ftill more prodigious, and
proves the Almighty Power of Bribery, to the Eternal Rc-
proach of treacherous corrupt Nature, even Wives them-
felves have been hired to diſcover the Secrets, and betray
the fafety of their own Husbands. Now this corrupting
the Confidents of others, is what a great many make no
fcruple of approving: and indeed, if it be practiced either
againſt a declared Enemy, or a Subject of one's own,
who hath miniftred juft Grounds of Sufpicion; or if it be
againſt any Stranger in general, with whom we are under
no particular Engagements of Alliance or Friendſhip, or
mutual Trufts, there feems to be no great difficulty in al
lowing it to Princes: But certainly it can never be jufti-
fy'd againft Confederates and Friends: for where any fuch
Obligations intervene, theſe very Attempts to debauch thefe,
upon whofe Secrecy and Advices they rely, is a piece of
Treachery never to be indulged them.
The other fort of neceffary Deceit, is the Addrefs of gain-
ing Advantages, and compaffing one's Defign by cunning
and unfeen Methods; by equivocating and ambiguous
Terms; by refin'd Subtleties, and deep Intrigucs; by good
Words, fair Promifes, Complements and Congratulations,
the Formalities of Embaffies and Letters; by theſe out-
wardly fair Pretencès, and amufing Stratagems, bringing
Matters about, and fecuring Advantages, which the want of
Time, or Opportunity, or the Difficulty and Perplexity of
a Prince's Affairs had cut him out from effecting any other
way: And fo he must work like a Mole, under-ground, and
do that unſeen and behind the Curtain, which will not bear
The open Stage. There have been ſeveral great and wife
Men of Opinion, that thefe Proceedings are lawful as well
as
Ch. 1:
Of Prudence in general.
25
1
*
as expedient. Governours ought to make no fcruple of having Plato.
frequent recourse to Lies and Tricks, when the Advantage of Pliny.
their Subjects is concerned; (fays one). And another, That it Valer.
Maxim.'
is a part of Prudence to deceive, as occafion and the prefent po-
fture of Affairs fhall require. I must confefs for my own
part, theſe feem to me very bold Affertions; And I think
the pronouncing fuch Practices generally and in themſelves
lawful, favours of too much Pofitiveneſs, or too great La-
titude. 'The furtheft I dare ftretch in favour of them, and
that poffibly one might venture to ſay, is, that where the
Cafe is almoſt deſperate, and the Neceffity exeeeding ur-
gent, when it is a Seafon of Perplexity, and Confufion, and
general Diſorder; when the End propoſed to be attained
by it, is not only the promoting the Intereft or Greatnefs
of a Commonwealth, but the averting and fhifting off ſome
very great and threatning Mifchiefs; and when the Per-
fons, againſt whom we take theſe Advantages, are profli-
gate, and of no Principles themſelves; I fay, all thefe Cir-
cumſtances concurring, a Man perhaps might venture to
fay, that fuch Tricks of State are either no Faults; or if
they be, very moderate and pardonable Faults.
10:
Good
But there are other Inſtances ſtill behind,of much greater
difficulty; fuch as minifter very juft ground of Doubt whe- Injustice
ther they are allowable upon Reafons of State, or not, be- for the
cauſe they have a ftrong Tincture of Injuftice, and border Publick
hard upon Oppreffion. I fay they have a ſtrong Tincture,
becauſe they are not totally unjuft; for there is a Mixture
of Juftice at the fame time, to temper and allay the Inju-
ftice that is in them. For were there not fo, there could be
no fcruple. That which is altogether unjust, and manifeft-
ly fo, all Men agtee in condemning; even the vileft Wretches
* Crebro mendacio & fraude uti Imperantes debent ad Com-
modum Subditorum. Decipere pro moribus temporum Pru
dentiæ eft.
* The Reader is defired to obſerve how cautious and tender
the Author is at the End of theſe Cafes, which is the more re-
markable, becauſe he lived under an Abfolute and Arbitrary
Government, where many things were practifed and allowed,
which can by no means hold, or be drawn into Precedents in
limited Conftitutions. And generally ſpeaking, no doubt that
Prince governs beft, who brings his Meaſures neareſt to thoſe
of Common and Private Juftice. The Reader will find an ex-
cellent Remark to this purpofe, made by one who was him.
felf an Emperor, in M. Antonia, eis iavlov, lib. ix. S. 24.
alive
26
Book III.
Of Wisdom.
alive have not yet put off all Diftinctions of Right and
Wrong, all Senfe of Guilt and Shame: But what they al-
low themſelves in the practice of, even that they difallow
in Profeffion and Pretence. But the Cafe is otherwile in
mixt Actions; there are Arguments and Appearances of
Reafon at least, Examples and Authorities on both fides;
and a Man, that enters into the Difquifition, does not find
it eaſie what Reſolutions to take. At leaſt he finds fome-
what to give Countenance to what his Convenience per-
fuades; and that which hath dividedMen's Judgments, and
made it a moot Point, he thinks will be fufficient for his
Vindication. Abundance of Cafes of this nature might be
ſpecify'd; but at prefent I fhall content my ſelf with a few,
that now occur to me, and leave it to the Reader, to put
others like, or parallel to thefe, as he fees fit.
What ſhall we ſay firft to the ridding one's Hands of a
troubleſome peftilent Fellow, that propagates Faction and
Diſorder, and is eternally breaking the publick Peace, by
getting him taken off fecretly, without any legal Proceſs ?
This Man, take notice, is ſuppoſed to deſerve Death, but
the Circumſtances of the Offender, and of the Prince, are
fuch, that without manifeft Danger to the State he cannot
be brought to Justice, nor made an Example in the common
way. Here is, they tell you, no material Injuftice in all
This; the Offender hath but his Due; and, as Matters
ftand, the Publick is better ferved by his having it in this
way, than it could be, by puniſhing him after the man-
ner of other Offenders of the like Nature. So that the
moſt you can make of this, is a Breach of the Forms and
Methods preſcribed by Law; and furely, they tell you, the
Sovereign Prince is above Forms.
The next is Clipping the Wings, and giving a Check to
the Wealth and Power of fome Great Man, who is growing
Popular, and ftrengthning his Intereft; and both from hisA-
bility and Inclination to do Miſchief, becomes formidable to
his Prince. The Queftion here is, whether a Prince may not
lower and cut fuch a potent Subject fhort in time, without
ftaying fo long for a fair Provocation, that he fhall be
grown too big to be dealt with; and if any Attempts be
made, either againſt the publick Peace in general, or the
Life of the Prince in particular, it will not then be poffible
to prevent or to punish them, though we would never fofain.
Another is,In an extremeExigence,and when no otherSub-
plics are to be had, feizing upon private Stocks, and fo com→
pelling
Ch. 2.
27
Of Prudence in general.
pelling ſome of the wealthieſt Subjects to furniſh the Pub-
lick Neceffities, when the Nation is not able by all its Pub-
lick Funds to fupport it ſelf.
A fourth is Infringing and Vacating fome of the Rights
and Privileges which fome of the Subjects enjoy, when
the Authority of the Prince is prejudiced and diminiſh-
ed, and his Grandeur eclipſed by the Continuance of them.
The Laft is, a Point of Prevention, when a Fort, or a
Town, or a Province very commodious to the Government
is feiz'd, and got into a Prince's Hands by interpofing firft;
and to keep it out of the Poffeffion of fome other powerful
and very formidable Neighbour, who by making himſelf
Mafter of this Pafs, would have been in a Condition of
doing great Injury, and giving perpetualDiſturbance to this
Prince and his Country, who are now the firſt Occupiers.
All theſe things, I know, found harſh, and are hardly, if
at all, to be reconciled with the common Notions of Ju-
ftice. Matters of State are neither fit nor fafe for me to
give a Judgment in; thus much only, I think, may not
misbecome this place to fay, That, as on the one hand the
indulging and having frequent recourſe to fuch Actions is
very dangerous, gives juft matter of Jealoufie to the Sub-
ject, and will be apt to degenerate into Tyranny and Ex-
orbitant uſe of Power; fo on the other, it is plain, Sub-
jectsought to be modeft and very ſparing in cenſuring the
Actions of their Prince, and the Steps he makes for the
publick Safety, however bold they may feem, and beyond
the Lengths which are commonly gone. And this fufpend-
ing at leaſt of our Judgments, in matters of another and
very diftant Sphere, will appear the more reaſonable,when
I have fhewed you that very eminent Men, Perſons of ac-
knowledged Virtue as well as vaft Learning and Wiſdom,
have approved all thoſe Practices already mention'd, and
think them not amiſs, provided the Succeſs be good, and
anſwer their Intentions. And to this purpoſe I will quote
you here fome of thofe Sentences and Remarks which they
have left us upon fuch Occaſions.
In order to preferve Justice in greater and more important
Matters, there is fometimes a neceffity (ſays Plutarch) of de-
viating from it in thofe of lefs Moment. And in order to
doing Right to the generality, and in the grofs, it is allowa-
ble to put fome Hardſhips, and be guilty of fome Wrong to
particular
28
Book III,
Of Wisdom.
*
particular Perfons. Commonly Speaking, (lays Tacitus) the
bravest Exploits, and most celebrated Examples, carry fome-
what of Injustice in them: But in this Cafe, what Private
Men fuffer is abundantly compenfated by the Benefit which
the Publick receives from it. A Prudent Prince, lays Plu-
tarch again, muſt not only know how to govern according to
Law; But, if a neceſſary occafion require it, he must learn to
govern even the Laws themselves; When they fall fhort of their
End, and cannot do what they would, he must stretch and
correct, and give a new Power to the Laws, where they hap-
pen to be defective; that is, if they are not willing he should.
do what is fitting in that Functure, he must make them wil-
Ling...When the State is in Confufion, and things brought to
*
Plunge, the Prince (lays Curtius) must not think himself
obliged to follow that which will look or found beft to the World,
but that which the prefent Extremity calls for. And again,
Neceffity, (fays Senech) That great Refuge and Excufe for
Humane Frailty, breaks thro' all Laws; and he is not to be ac-
counted in fault, whofe Crime is not the Effect of Choice,
but Force. Ariftotle's Rule is, If a Prince cannot be good in
every part of his Government, 'tis enough that he be ſo in the
greater, or at leaſt an equal part; but let him be ſure not to be
bad in every part. And Democritus, That it is impoffible for
the beft Princes in the World not to be guilty of fome Injustice.
Thus much however, I prefume to add, that let theſe
Actions of theirs find never ſo favourable Interpretations,
never ſo juſt Allowances; yet, for their own Juftification,
and the toftening, as much as may be, the Odium of fuch
irregular Proceedings: There is not only a Neceffity that
they fhould be referved for the laſt Extremities, but that
when Princes are perfectly driven to make use of them,
they ſhould go about it with a real Unwillingneſs and great
Regret. They fhould look upon This ncceffity to which
they are reduced, as a very particular Misfortune, and
Mark of an angry. Providence; and all their Behaviour
* Omne magnum Exemplum habet aliquid ex iniquo, quod
adverfius fingulos utilitate publicâ rependitur.
اد
૪
+* Ούτως ἡγεμονικὴν φυσὶν ἔχων, ἢ κατὰ τὶς νόμος, ἀλλὰ καὶ
τι νόμων ἄρχειν ἐπίςαπο πρὸς τὸ συμφέρον, &c. in fine Flamin.
.. Non fpeciofa dictu, fed ufu neceffaria in rebus adverfis fe-
quenda effe. 2. Curt. Lib. 5.
* Neceffitas magnum imbecillitatis humanæ patrocinium,
omnem Legem frangit; non eft nocens, quicunque non fponte
eft nocens, Senec.
and
Ch. 2.
Of Prudence in general.
29.
and Refentments upon fuch Occafions, muft be like thofe
oftender Parents, when, fore againft their Will, a beloved
Child is to have a Limb fear'd, or cut off; Methods which
nothing but the hope of faving his Life by this only Re-
medy, could ever prevail with them to fubmit to ;
or as a Man in extremity of Pain goes about the draw-
ing a Tooth, when nothing else will eafe or affwage the
Angüifh. And now I have related the Opinions of very
eminent Philofophers and Politicians, and obferved what
Abatements they are content to make for Cafes of neceffity
I must once more folemnly avow, that as for any
Paffages, or Politick Maxims, which pretend to greater Li-
berties, fuch as fet a Prince above all Confideration of Law
or Juſtice,that make Profit andGreatneſs the only Endworthy
his profecuting; and either place Advantage upon the Level
with Honefty, or fet it higher, every Good Man muſt abo-
minate them; and every good Governour will be fo far
from taking his meaſures according to this Standard, that
he will reject them with Deteftation and Diſdain.
I have infiſted ſo much the longer upon this Branch of
a Prince's Virtue; becauſe of the many Difficulties and
Doubts, which ariſe upon this Point of Juftice; the regular
Exercife and Adminiftration whereof muft needs be very
much interrupted and perplexed by the infinite Emergencies,'
and ſudden and extraordinary Changes, and the Neceffities
that the Publick happens to be involv'd in. And theſe often-
times are ſo very intricate and preffing, that they may vę
ry well be allowed to puzzle the Wifeft, and to ftagger the
braveft, and moft refolute Commanders.
11.
After Juftice follows Valour: by which I mean particu
larly that Virtue which is Military; The Courage, theCon- Valow,
duct, the Capacity, which go to the making a Compleat
General. For this is a Qualification abſolutely neceflary for
a Prince, for the Defence and Security of his own Perſon,
and the Publick both. The Welfare of his Subjects, the
Peace and Quiet of the Kingdom, the Rights and Liberties
of a Nation. All lie at his Charge; He is their Conferva-
tor, and they depend upon his Ability, to affert, and pro-
tect, and maintain them All which Valour only can enable
him to do; and by the very little faid-already upon it, That
appears to be fo effential a partof the Royal Character, that
à Man who hath it not, fcarce deferves the Name of a Prince.
Let us now proceed to the Fourth Princely Virtue, which
Is Clemency. By which I mean fuch a Habit and Difpofition Clemency's
of
12.
3:0
Book III.
of Wiſdom.
of Mind, as inclines the Prince to Mildneſs and Gentleneſs,
to Gracious Allowances, and large Abatements from theRi-
gour of the Law, and Extremity of Juftice; and all this
temper'd with Judgment and Difcretion. This moderates,
manages, and tweetens all; it fpurs the Guilty, relieves the
Poor and dejected. and reſcues thoſe that are ready to periſh.
Clemency in the Ruler anſwers to Humanity in common
Men ; it is contrary to Cruelty and exceſs of Rigour, but
not to Juftice; for with this it is very reconcilable, and all
its Care is to foften, and to moderate its Determinations.
Nothing can be more neceffary, more ſeaſonable, confidering
the many Infirmities of Humane Nature; how great a part
of Mankind offend wilfully, and do what they ſhould not;
and how often do even the beft intending Men, fall ſhort
of what they ſhould? Extreme Rigour, and * fevere Uſage,
without any Intermiffion, any Abatement, (poils all, it har-
dens Mens Tempers, and brings Authority into Contempt.
Puniſhments loſe their Force, and their End, when made
common, and executed every Day; they provoke Mens In-
dignation and Malice, (for indeed Men are often Wicked
out of mere Rage and Spight,) and many Rebellions have
been rais'd by the Thirft of Revenge. There is fomething
in Fear, which is even deftructive of Duty, if it be not
tempered, and kept within Bounds by Lenity and good Na-
ture; and if turn'd into Horrour by fharp Ufage, and too
ftrong Impreffions, it grows Furious and Defperate, Mali-
cious and Bloody. Thus the Author hath obferv'd very truly,
..That Fear which fecures Peace and good Order, must be mo-
derate; if once it become continual and extreme, it fpurs Men
on to Mutiny and Revenge. Clemency is likewife of great
Advantage, both to the Prince and the Publick, as it gains
the good will of the Subjects, and binds them in the ſtrait-
eft and the fureft Ties to the Government; even thoſe of
Affection and Kindneſs, for theſe are always the ſtrongeſt
and most lafting Security; and† A Prince never fits fo faft,
as when his Subjects are eafie, and take a pleafure in their
Obedience, as I fhall have Occafion to fhew hereafter.
For in fuch a Caſe the People will look upon their Gover-
nour, as a fort of Deity incarnate; they will honour and
*Severitas amittit affiduitate Authoritatem.
.. Temperatus Timor eft qui cohibet; Affiduus & acer in
vindictam excitat.
† Firmiflimum Imperium, quo obedientes gaudent. Tit. Liv.
ador
Ch. 2.
} ?
Of Prudence in general.
adore him as ſuch; they will reſpect and love him as
their Guardian, their Gommon Father, their Friend ; and
inſtead of any uneafie Fear of him, they will be in perpe-
tual Fear for him; tender of his Life and his Perfon; and
in mighty Pain and Solicitude, left any Ill fhould happen to
either; confequently they will be Zealous in his Defence,
firm to all his Interefts, averfe and implacable to his Ene-
mies. This then is the Leffon, in which all Princes ſhould
be perfect; to get themſelves well inform'd of all that is
done; not to profecute every Crime they know; nay, ma-
ny times to act, and manage themſelves, as if they knew it
not; to be better fatisfied with the Character of having
found their Subjects made good to their Hands, than that
of having reforin'd and made them fo by any Rigours of
their own; readily to extend their Grace to ſmall Faults,
and where fuch Eaſineſs may be inconvenient, to render
heinous Offenders very exemplary, and make them ſmart
feverely for their Infolence and bold Contempt of the Laws.
To confider, that frequent Executions are an Afperfion to
their Government; and bring as great Scandal upon their
Reign, as the Death of many Patients doth to the Practice
of a Phyſician; and therefore not to be fond of taking
Men offupon every Provocation, but to content themſelves
oftentimes with a Malefactors Repentance; and eſteem the
Senfe of his Guilt, his Shame, and Remorie, and Self-con-
demnation a Puniſhment fufficient.
+ Relenting Mifery inclines the Brave;
Conquerours are moft triumphant, when they fave;
Juſtice and Mercy may fufpend their Strife,
He fuffers for his Crime, who yields to beg his Life.
Nor is there any juft Ground of that Apprehenfion, which
fome People very inconfiderately pretend, upon theſe Occa-
fions; that fuch Mercy will be taken for Tameneſs or Im-
potence; that it makes a Prince deſpicable in the Eyes of
his People; gives his Enemies Advantage, provokes turbu-
lent Spirits to infult, and looſens the Nerves of Govern-
ment For the Effect is really quite contrary. Such
Mildness is a mighty ftrengthining to a Prince; adds Vi-
gour and Efficacy to his Commands, and wonderfully rai-
tIgnofcere pulchrum,
Jam mifero, poenæq; genus vidiffe precantem,
Les
32
Book III.
of Wisdom.
13.
1.
les his Reputation. A Prince that is well belov'd, fhall be
able to do more with the Hearts of his Subjects, than all
the Awe and Terror in the World; this may put Men in-
to trembling and aſtoniſhment, but it gives them no true
Principle of Obedience; and,as Saluft argued in his Oration
to Cæfar, luch Governments are never Stable and oflong Con
tinuance, becauſe they are built upon an ill bottom. Whoever
he be,that is feared by a great many,hath a great inanywhom
he hath reaſon to be afraid of too. The Fear, which he
ſheds down upon all about him, daſhes back again upon his
own Head. Such a fort of Life is full of Anxieties and
Miſgivings; and a Man is furrounded with Dangers, that
threaten him continually from every Quarter. It is true
indeed, this Clemency ought not to be extended without
any Diftinction; Judgment, as was ſaid in the beginning of
the Paragraph, muft direct and determine it. For, as it is
a Virtue, and that which attracts the profoundeſt Venerati-
on, when judiciouſly managed; fo is it a Vice of moſt per-
nicious Confequence, when degenerating into ſoft and eafic
Tameneſs.
After theſe Four Principal Virtues,which are the brighteſt
Liberality. Jewels in a Prince's Diadem, there follow fome others of a
Second Form; and thefe, though inferiour to the former in
Luftre, have yet their juft Value, and are neceffary and
uſeful, though not ſo abſolutely, and in fo high a degree.
Liberality, for inftance, which is fo much more fuitable to
a Prince's Character, as it is a greater Reflection upon
him to be vanquish'd by Bounty and Magnificence, than to
be worſted in the Field. But here too, there is great need
of Diſcretion; for, where That is wanting, this Quality
will be apt to do more Hurt than Good.
Of two
Kinds.
There are two Kinds of Liberality. The one conſiſts in
Sumptuouſneſs and Shew; and this is to very little purpofes
It is certainly a very idle and vain Imagination, for Prin-
ces to think of raifing their Character, and fetting them-.
felves off by Auguft, and Splendid, and expenſive Appear-
ances: eſpecially too among their own Subjects, where they
can do what they pleaſe, and are fure to have no Rival of
their, Grandeur. This feems rather a mark of a little Soul;
an Argument, that they want a due Senſe of what they
really are, and is both beneath Them to do, and very un-
acceptable to their People to fee. For, however for the
prefent Subjects may gaze at their Pomps with Delight,
yet affoon as the Entertainment is over, they prefently be
gin
Ch. 2. Of Prudence in general.
33
gin to reflect, that Their Princes are thus enrich'd and
adorn'd with Their Spoils; that This is no better than being
fumptuouſly feaſted at Their Coft; and that the Money,
which now feeds their Sight with Triumphs and Gaudy
Greatneſs, is pinch'd from more neceffary Occafions, and
wou'd have been much better fav'd to feed their Bellies.
And befides all this; a Prince ſhould be ſo far from Laviſh,
and Profuſe,that he ſhould make a great Conſcience of Fru-
gality; for indeed he ſhould think nothing he enjoys ſtrictly
his own; fince engag'd in a Truſt, that requires his All, his
very Life and Perfon to be devoted to the Good of others.
The Second fort of Liberality it that which confiſts in
diftributing Gifts, and making Prefents: Of this indeed
there is confiderable Uſe, and a juſt Commendation due to
it. But then this muſt be diſcreetly manag'd too; and good
Care ſhould always be taken, to what Perfons, in what
Proportions, and after what Manner this is done. As to
the Perfons, They ought to be well chofen, fuch whoſe
Merits recommend them to their Bounty; fuch as have
been ſerviceable to the Publick; fuch as have hazarded their
Fortunes and theirPerſons,and run thro' the Dangers and Fa-
tigues of War. Theſe are ſuch Perfons, as none but the Un-
thinking or the very Ill-natur'd can grudg any thing to, or
envy the Favour, fo as to reprefent the Prince as Partial or
Undiſtinguiſhing in his Liberality. Whereas,quite otherwiſe,
great Gratuities diftributed without any regard to Merit,
and where there really is none, derive Shame and Odium
upon the Receiver; and are entertain'd without thoſe due
Acknowledgments, and that grateful Senſe, which the Fa-
vours of a Prince ought to find. Some Tyrants have been
facrific'd and given up to the Rage and Spite of an incens'd
Rabble, by thofe very Servants whom they had rais'd from
Nothing; while theſe Creatures of theirs have been as
much diverted with their Mafters Misfortunes, as any of
their Enemies,and have taken this Courſe to ingratiate them-
felves with the Mobb, and for ſecuring their own Fortunes,
by giving Demonſtrations of the Hatred and Contempt to
the Perfon, from whom thoſe Fortunes were entirely deriv'd.
Nor is it leſs neceffary, that the Proportion of a Prince's
Liberality ſhould be ftrictly regarded; for otherwife this
may run out into fuch Squandering and Exceſs, That both
the Giver and the Government may be impoveriſh'd and
brought to Ruine by it. For, to give to every body, and
upon every Occafion, is to play with a lofing Hand, and till
C
all's
34
Book III.
Of Wisdom.
all's gone. Private Men are for making their Fortunès,
and it is not poffible to fatisfie them; they will foon grow
extravagant in their Requeſts, if they find their Prince to
be fo in his Favours; and the Rule they Meaſure by, is
not Reaſon, but Example; not how much is fit to be granted
to Them, but how much hath already been granted to
Others. However, by this Means the Publick Treaſures
will be exhaufted; and a King be neceffitated to ſeize other
Peoples Rights, that * ſo Injustice and Oppreffion may heal
and reimburse thofe Wants, which Ambition and Prodigality
have created. Now, it were infinitely better to give nothing
at all, than to take away from one to give to another. For
after all our Kindness, the Gratitude and Affection of thofe
that are obliged by us, never makes fo deep Impreffions,
nor ſticks half ſo cloſe, as the Reſcntments of them, that
have been injur'd and plunder'd. Befides, This Profufenefs
is its own Deftruction, for the Spring cannot run always;
if you draw too faſt, it will ſoon be drain'd dry. † By being
Liberal, fays St.Jerom, Man makes it impoffible to be fo. For
a farther Prevention whereof, as well as upon other very
good Confiderations, it will be convenient to ſpin out ones
Liberality; to let it come gently and by degrees, rather
than to give all we intend at once. For that which is done
on the fudden, and at a heat, be the thing never fo confi-
derable in it ſelf, yet paffes off, as it were infenfibly, and
is quickly forgotten. All things that have a grateful Re-
lifh fhould be contriv'd to be as flow and leifurely in the
Paffage, as can be; that fo the Palate may have time to
taſte them but, on the contrary, all thofe Difpenfations
that are harsh and fevere, (when Occafions call for any
fuch) fhould be diſpatch'd with all poffible Convenience,
that fo, like bitter Potions, they may be ſwallow'd at once.
Thus you fee, that the Giving as becomes one, is an Act
of Prudence, and the Exercife of Liberality to the beſt Ad-
vantage, requires great Addreſs and Skill. To which pur-
pole Tacitus hath this notable Remarks. Thofe Perfons (lay
he) are under a mighty Error, who know not how to diftin-
guish between Liberality and Luxury; abundance of Men know
how to fquander, that do not know how to give. And to ſpeak
* Quod Ambitione exhauftum, per Scelera fupplendum.
+ Liberalitate Liberalitas perit.
Falluntur, quibus Luxuria Specie Liberalitatis imponit,
perdere multi fciunt, donare nefciunt.
the
Ch. 1: Of Prudence in general.
35
the very Truth, Liberality is not a Virtue peculiar to Kings
and milder Goverments only, but very confiftent even
with Tyranny it ſelf. And ſurely the Tutors and Gover-
nors of young Princes are much in the wrong, when they
labour to poffefs their Minds with ſuch ſtrong and early
Impreffions of Giving; of refufing nothing that is ask'd of
them; of thinking nothing fo well employ'd, as what they
give to their Friends. This is the Jargon uſual in ſuch Ca-
fes. But either This ſeems to proceed from fome Advan-
tage theſe Inſtructors defign to make of fuch a Principle
hereafter, or for want of due regard to the Perfon they ad-
dreſs themſelves to. For a too governing Notion of Libe-
rality is of very ill Confequence, in a Perſon, whoſe For-
tunes are ſo plentiful, as to ſupply the Expences of others,
at what rate himself fhall think fit. And of the Two Ex-
tremes, though either of them are very far from Good,
yet a Prodigal or a Giving Prince, he that fpends upon
his own Vanities, or he that feeds thoſe of his Servants and
Favourites, without Diſcretion and due Meaſure, is a great
deal worſe than a Stingy One, that keeps his Hand fhut
to all. And, whereas thele frequent Boons are pretended
of Uſe to make Friends, and ſecure the Service and Af-
fection of thoſe who are obliged by them: There is very
little or nothing of Subftance in this Argument; For im-
moderate and undiftinguſhing Liberality encourages every
body to ask and to expect, and fo for One Friend, makes
Ten Enemies, in Proportion as the Repulfes muſt needs be
more frequent than the Grants. But indeed, if it be wifely
and well regulated, it is undoubtedly, as I faid before, ex-
ceeding Graceful and Commendable in a Prince, and may
prove of Excellent Advantage, both to Himſelf and to
the State.
Another very becoming Virtue is Magnanimity. That, I 14.
mean, more peculiarly, which confifts in a Greatness of Magnani-
Spirit not eaſily to be provoked, fuch as deſpiſes and can
mity.
paſs over Injuries and Indecencies, and moderate his An-
ger when it begins to fly out. * A Great Fortune and Dig-
nity ſhould have a Noble Mind; fuch as can look down upon
Wrongs and Provocations, as Matters a great way below it, and
not worth its Notice; and Majefty fhould confider that there are
not many Offences which will justifie a Prince's being angry.
*Magnum Forunam magnus Animus decet. Injurias &
Offenfiones fuperne defpicere.Indignus Cæfaris irâ.
C 2
Befides
36
Book III.
Of Wisdom.
15.
་
have
Befides, to fret and be concerned, is often interpreted for
Confciouliefs of Guilt; and that which a Man makes flight
of, blows quickly over, and feldom ſticks long. So lays
the wile Roman, & If Reproaches put you in a Paffion, the World
will look upon this as a fort of Confeffion: But if you disregard
them, they vanish and die without doing any manner of Preju-
dice. But then, if any Provocation be given, which mini-
fters juft and fufficient Caufe to be angry, let thoſe Re-
fentments be exprefs'd openly without labouring to conceal
or to diffemble them; that the People about him may
no reafon to fufpect any thing of a Secret Grudge, or a
Mitchievous Defign in him. For theſe are Qualities for
the meanest and baſeſt fort of People, and Symptoms of a
Malicious, Devilish and Incurable Difpofition... Pitiful
Fellows and UnreclaimableWretches keep Malice in their Hearts,
(fays Tacitus) and to feed upon a Grudge is an evident Mark of
Bafenef's and Barbarity. Of the two, the giving Offence and
doing an Ill thing is lefs difagreeable to the Character of a
Great Man, than the hating and maligning of others for doing
fo to Him. And thus I have done with this Head of Virtue;
the other Branches of it in general being not fo properly
diftinguiſhing Properties and peculiar Örnaments of the
Royal Dignity, as Excellencies lying in common between
Princes and the reft of Mankind.
L
The next thing that comes under our Confideration,after
Thethird the Prince's Virture, is what they call his Manner, that is,
Head. his Behaviour and Way of Living; the Mien, the Port, the
Behaviour. Addreſs, that fute with the Majeſty of a Prince; and all
thofe profound Reſpects fo neceffary to be kept up. Upon
this I fhall not infift at all, only, by the way as it were,
touch upon it. Now, though Nature contribute a great
deal to this in the Form and Temper of the Perfon, yet
all that Nature does is capable of Amendment and Im-
provement both, by the additional Helps of Induſtry and
Art. Under the Head we are now upon, may be reckoned
the Air of his Face, the Compofure of his Countenance,
his Faſhion and Behaviour, his Gait, his Tone, and man-
ner of Speech, his Clothes and Dreffing. The general Rule
to be obferved in all theſe particulars, is fuch a Mixture of
Sweetnefs and Moderation, of Staidneſs and Gravity, as
† Convitia fi irafcere, agnita videntur; fpreta exolefcunt.
Obfcuri & irrevocabiles reponunt odia. Sævæ Cogitationis
indicium fecreto fuo fatiari.
may
Ch. 1.
37
Of Prudence in general.
may win upon Men Minds, and move their Affections plea-
fingly;fuch as may keep the middle Way between Familiarity
and Fear, engage their Love, and yet command their Ho
nour and Relpect. His Court and Converfation are likewife
worth taking notice of. For the former, it is convenient
that it fhould be very publick, that the Palace he dwells
in fhould be Noble and Magnificent, fit for Refort and
Correfpondence; and if that can be well contriv'd, not
far from the Middle of his Country, or, at icait, the
moft fignificant Part of it; that fo his Eye may com-
mand all the Quarters; and like the Sun in the midſt of the
Firmament, pierce, enlighten and warm all round about
him, with the Influence of his Beams. For when a Prince
refides in fome very remote Corner of his Dominions, this
Distance emboldens thofe in the contrary Extremity to
behave themſelves infolently, and grow Tumultuous and
Unruly. As for his Converſation, That fhould be very re-
ferved, his Confidents and familiar Friends but few, his
Progreffes and other Appearances in publick but feldom,
that the People may always be eager and glad to fec
him: For the fhewing himself often, and giving too eaſie
Accefs to his Perfon, will mightily leffen the Majeſty of
his Character. *The being always admitted to the Sight and
Prefence of Great Perfons, does mightily impair and diminiſh
our Respect, by Glutting our Curioſity, fays one of the Roman
Hiftorians: And another to this purpoſe: † Majefty is always
moſt reverenc'd at a diſtance: for Nature forms all our I-
dea's bigger than the Life; and what we are not acquainted
with, is always fancy'd to be very Great and Stately.
16.
Afrer the Three Things already treated of, The Know-
ledge of his People and Government, the Virtues of his The fourth
Mind, and the Faſhion and Addrefs of the Prince; all Head.
which are infeparable from his own Perfon; The next Counsel.
things we are led to confider, are fuch as are near and
about his Perfon. And therefore in the fourth place, let us
fay fomewhat concerning his Counfel, which, in truth, is
the main Point of all this Head, which relates to his
Politicks, and of Confequence fo vaft, that it is in a
manner All in All. For Counſel is the Soul of any Go-
*Continuus Afpectus minus verendos magnos homines ipfa
fatietate facit.
Liv.
† Majeftati major ex longinquo Reverentia; quia omne igno-
tum pro magnifico eft.
C 3
vernment
38
Book III.
Of Wisdom.
Liv.
Tacit.
Plin.
;
vernment; the Spirit that infuſes Life and Motion, Energy
and Vigour into all the reft. And upon the Account of this
it is, that the Management of Affairs confifts in Prudence;
becauſe Hands are of no Significance at all, till the Heads
have cut them out their Work, and preſcrib'd their Me-
thods. It were indeed to be wiſh'd, That a Prince were
enrich'd with ſo great a Stock of Prudence and Confide
ration, as to be able himſelf to govern, and diſpoſe, and
contrive every thing, without calling in Help from abroad
this is ſuch a Sufficiency, as the firſt Chapter of this Book
obferved to be the nobleft Perfection and higheſt Degree of
Wiſdom; and no queftion can be made, but that Matters
would be better order'd, and more fuccefsfully diſpatch'd if
it could be fo. But this is an Accompliſhment meerly ima-
ginary, no Inſtance of it is to be found in Nature; whether
it be, that Princes want the Advantage of good Temper, or
good Inftruction. And indeed, let Nature be never fo boun
tiful, and Education never fo proper, yet it is ſcarce poffi-
ble to ſuppoſe, that all the Parts, and all the Improve-
ments in the World could ever qualify one fingle Head for
the Comprehending and Direction of fuch infinite Variety
of Bufinefs. No Prince, fays Tacitus, can have a reach fo
great, as to be Maſter of all his Concerns: no one Mind is
Strong enough to carry fo great a Burden. A fingle Man hears
and fees but very little, in Compariſon; But King's have
need of abundance of Eyes and Ears to affift and give In-
telligence. Great Weights and great Undertakings can on-
ly be made light by a Multitude of Hands. And therefore
it is abfolutely neceffary for a Prince to provide himſelf
with good Advice, and with Perfons every way capable
of giving it; for, as the Cafe ftands, and the Intrigues of
Government are perplex'd, he that will take upon him to
do all of his own Head, fhall much fooner fix upon him-
felf the Character of Pride and Conceitedneſs, than gain
the Reputation of Wiſdom. A Prince then, of all Men,
hath moft need of faithful Friends, and diligent Servants,
who may affift him in his Difficulties, and cafe him of part
of his Cares. Theſe are the real, the moſt valuable Trea-
fures of a King, and the moſt uſeful Inftruments to the Pub-
lick: And therefore the firft and great Care must be, to make
a wife Choice of Affiftants, and employ the utmoſt Ap-
*Nequit Princeps fuâ fcientiâ cuncta complecti ; nec unius
Mens tantæ molis eft capax.
plication
Ch. 1.
39
Of Prudence in general.
plication, and bend all one's Judgment to have fuch as aré
excellent and proper for a poſt of fuch vaft Importance.
Now of theſe Affiftants, there are two forts; One that
contribute their Advice, and project only; and theſe employ Xenoph.
their Wit, and their Tongue; and are, in ſtrict propriety of
Speech, Counſellors; the Other are concern'd in the exe-
cutive part, they lend us their Hands, and their Pains, and
theſe are more properly ftyled Officers. Of thefe the for-
mer fort are in much the more Honourable Character :
For thus two great Philofophers have declared their - Plato,
pinion, that it is a moft Sacred and Divine Accompliſh- Ariftot.
ment, to confider Judiciouſly, and be able to adviſe well.
I7.
Now in Perſons thus to be chofen and employed,
feveral Qualifications are neceffary: As, firft of all, It is ne- Qualifica-
ceffary to chooſe fuch as are Faithful, and fit to be trufted, tions of
that is, in one Word, Men of Virtue and good Principles. Counsellors:
* I take for granted, (ſays Pliny) that the better Man`any
one is, the more stanch and true he is, and more fafe to be de-
pended upon. Secondly, They muft he Perfons of Ability,
and proper for this Office, not only in regard of their Know-
ledge and Learning in general, but upon the Account of
their Skill in Politicks, and that exprefs Form of Govern-
ment in particular; fuch as have been uſed, and try'd be-
fore, and have come off with Honour and Succefs, verfed in
Buſineſs, and accuftom'd to Difficulties: For Hardſhips and
Adversities are the moft ufeful and improving Leffons.
† Fortune, fays one, in the room of many advantages which
fhe bath torn from me, hath given me the Faculty of Advice
and Perfuafion. And in one Word, They must be wife
and diſcreet, moderately quick, not too fprightly and ſharp;
for fuch Men will be always projecting. And .. Men of
Fire are more for Change, than fteady Management. Now in
order to theſe Qualifications, it is neceffary that they ſhould
be Men of ripe Years, to give them Staidnefs, Experience,
and Confideration; nay, I may add, to inſpire them with
Caution too; for it is one of the many Unhappineffes
attending Youth, that Perfons then are eafily impoſed up-
on; of which the Tenderneſs and Softneſs of their Brain
* Optimum quemque fideliffimum puto.
Mihi Fortuna multis rebus ereptis, ufum dedit bene fuaden-
di. Mithr. in Salust.
Novandis quam gerendis rebus aptiora ingenia illa ignea.
•
Curtius
C 4
$22,21
40
Book III.
of Wiſdom.
may perhaps be one reaſon, as that may diſpoſe them the
more easily to receive any Impreffion, and confequently to
Credulity and Eafinefs of Temper. It is for the Conveni-
ence of a Prince to have notable Men of all forts
about him; both thofe, who are called fo upon the account
of their Wiſdom, and thoſe that excel in Subtlety and Cun-
ning. The former indeed ought to be more numerous,
and are more eſpecially requifite, becauſe they are more for
the Honour of their Mafter, and of more conftant uſe;
for theſe are the Managers of all regular and ordinary
Proceedings. The Men of Art are for Cafes of neceffity and
extraordinary Emergencies, to help at a Pinch, and to coun-
termine a Danger.
*
A Third Qualification neceffary for Counſellors, is Open-
neſs, and Freedom, and Courage in all their Behaviour,
when confulted with, They muſt uſe their utmoſt Care,
that all their Propoſals be for the Honour and Advantage
of their Prince; and, when once they have fecured this
Point, that the Advice be wife and good, all Flattery and
Diſguiſe fhould be laid afide; all Equivocations, and Re-
fervations, and Craftineſs of Expreffion detefted and defpi-
fed, by which they may feem to aim at ingratiating them-
felves, or to contrive that what they fay may be accepta-
ble to their Mafter, Theſe are the Men Tacitus deſcribes,
who accommodate all their Language as they fee occafion,
and do not fo properly difcourfe with their Prince, as with
his prefent Inclinations and Circumstances. They confider
him as a Great Man, as one able to make their Fortunes;
they obſerve what he would do, not what is beſt and fit-
teft for him to do. Whereas indeed all thefe Regards ought
to be utterly baniſhed their Thoughts; they fhould have a
conftant Eye upon the Sacredness of their Office, and the
Importance of the Truft repofed in them; and, looking
no farther than the Reafon, and Juftice, and Convenience
of the thing, ſpeak the Truth and ſpare not: For howe-
ver harſh and diſtaſteful this Liberty, and Openneſs, and
honeft Blunt-dealing may be at the prefent to thoſe Per-
fons, whoſe Opinion and Inclinations it happens to croſs;
yet there will foon come a time, when it will obtain Re-
fpect and Efleem. Oppofition is offenfive just at the In-
* Ne cum Fortunâ potius Principis loquantur, quam cum ipfo.
In præfentia quibus refiftis, offendis: deinde illis fufpici-
tur laudaturque.
ftant;
Ch. 1.
41
Of Prudence in general.
*
Stant; but upon cooler Thoughts, the very Perfons you oppoſed,
will commend and admire your plain-dealing. A Man fhould
likewiſe take care to be confiftent with himſelf, firm to his
Principle, without veering and wheeling about perpetually,
as oft as other People's Humours fhift into a frelh Quarter.
But as he must not be changeable and obfequious in a baſe
compliance with the Paffions or Pleaſures of others, ſo
neither muft he be ftiff and peremptory in his own Opi-
nions. There is always a Decency to be obſerved, and
great Difference to be made, between Conftancy and Con-
tradiction. For Opiniatrety and Fiercenefs confounds all
manner of Deliberation; and therefore I am far from de
firing my good Counsellor to be inflexible; as knowing
very well, that hearkening to other Men's Reaſons, and
changing our own Opinions upon them, is fo far from de-
ſerving the Reproach of Rafhineſs or Inconftancy, that it
ought rather to be lookt upon as a Teftimony of Mode-
ſty and Ingenuity, and great Prudence: For * although the
wife Man always walk in the fame Way, and by the fame
Rule, yet he does not always go the fame pace, nor tread in
the fame Steps; Change he does not then, fo properly as accom-
modate and mend himſelf; Like the skilful Sailor, who plies
to every Wind, and whofe Excellency lies in trimming the
Sails that way that the Gale blows freſheſt. Thus a Man
muſt oftentimes go about to make the Port he defigns,
when there is no coming at it by a ſtreight Courſe. And
it fhews the Dexterity and Addrefs of a Counſellor, to
be able to change his Methods, when thoſe which were
firſt choſen are either diſapproved, or by fome Accident
rendred uſeleſs and ineffectual.
Another neceffary Accompliſhment for this Poft, is the
making a Conſcience of Revealing any Debates he ſhall
be privy to. For Silence and Secrecy as exceeding ne-
ceffary in the management of all Publick Affairs: Info-
much that a great Author hath pronounced it impoffible for
that Man to manage any matter of Confequence, who is
not ſo much Maſter of himſelf as to keep his own Coun-
fel. For how fhould he fupport the weight of Publick
Buſineſs, to whom even Silence is a Burden; But upon
this Occafion the concealing what one knows is not ſufficient,
I muſt likewife caution him againſt knowing too much.
* Non femper it uno gradu,fed unâ viâ: non fe mutat,fed aptat.
Res magnæ fuftinere nequeunt ab eo, cui tacere grave eft.
A
42
Book III.
of Wisdom.
A Curious and Inquifitive Temper, which loves to be bu-
fie, and inform it felf of other Peoples Actions and Con-
cerns, is no commendable Quality in any cafe; but to pry
into the Affairs of Princes, and value one's felf upon know-
ing Their Secrets, is as dangerous as it is unmannerly :
And as Tacitus hath well obferved, *Nothing is more hazar-
dous, nothing more unfit for us, than officioufly to dive,
and be bold with their retired Thoughts and Intentions.
And therefore, whatever a Man knows of this kind fhould
come freely and without his ſeeking; nay, I make no
difficulty to affirm, that it is commendable in a Man to de-
cline the Opportunities of having fuch things imparted to
him, and to know as little of them as poffibly he can.
This argues Reverence and Modefty, prevents all Jea-
loufie, and futes the diſtance between a Prince and his
Subjects.
Thus I have given my Reader a fhort Account of thoſe
good Conditions which feem neceffary for the qualifying
Men to be Counſellors of State. And by theſe he will be
able to tell himſelf, what are thofe ill Qualities, which
incapacitate a Man for fuch a Truft. That a Prince, in
making his Choice, fhould be ſure to reject all fuch as are
of Confident, Affuming, Prefumptuous Tempers; becauſe
theſe Vices make Men hot, and arrogant in Debates, pofi-
rive and bold in their own Senſe: And a Wiſe Man, quite:
contrary, will be content to allow Second and Third
Thoughts; to examine every thing over and over, It is
the Character of fuch a one to fufpect himſelf, to be jea-
lous of the Conſequence, fearful in adviſing and reſolving,
that lo he may afterwards be more vigorous and affured,
when he comes to execution. † For the Mind that knoweth
how to be afraid, and undertakes warily, will act more fecure
ly, and go upon furer Gronnds. Fools, quite contrary, are
eager and affured, blind and bold in Debate; but when
they come to Action, cowardly and tame. .. Advice given
with heat and confidence, looks fair and gay at firft fight; but
the execution of it is hard and defperate, and the Event full
of Grief and Diſappointment. Next to this prefumptuous
Vanity and Heat, Paffion is improper for fuch Minifters of
*Exquirere abditos Principis fenfus, illicitum & anceps. Tac.
† Nam Animus vereri qui fcit, fcit tuto aggredi.
. Confilia calida & audacia primâ fpecie læta funt, tractatu
clara, eventu triftia..
State
Ch. 2.
43
Of Prudence in general.
State; All Anger and Envy, Hatred and Spite, Avarice
and Ambition, all felfifh Narrowness of Spirit, and private
Intereft; for theſe are all of them Corrupters of the beſt
Şenſe, the very Bane of all found Judgment; Integrity, and
faithful Diſcharge of a publick Character, cannot dwell in
the fame Breaſt with theſe perſonal Piques, and private Af-
fections. * Private Advantage ever did, and ever will, ob-
Struct and confound publick Counfels; and each fingle Man's
profit, is that which Poiſons all good Senfe, and kind Inclinati
on to the Common Good.
One Thing more remains abfolutely Neceffary to be a-
voided, and that is Precipitation; An irreconcilable Ene-
my to Prudence and good Counſel; and fit for nothing
but to put Men upon doing amifs, and then being aſhamed
and unfortunate upon that Account. And thus much fhall
fuffice, at preſent for a Defcription of thofe Qualities, which
ought to concur, and the Vices and Defects which must be
declin'd, in order to the accompliſhing Men for Counſellors
of State.
Now, fuch as theſe it is the Prince's Bufineſs to employ ;
and thoſe are the Rules, by which his Choice ought to be
directed. For his own Perfonal Knowledge of Perfons fo
qualified will be the Greatest Security he can have; but if he
be not capable of making the Diſtinction himſelf, nor can
with fafety rely upon his own Judgment in the Caſe, then
Reputation and common Fame is what he must be contented
with. And upon fuch Occafions a general Character ſeldom
leads us into great Miſtakes; for which Reaſon one defir'd
his Prince, That he would look upon him and his Brethren in
Office to be fuch, as the World efteem'd them. For Hypocri-
fie is but a particular Thing, and of a very limited extent,
† Single Men may deceive and be deceiv'd; but never did any
Man deceive all the World, nor was ever any Man miſtaken in
all the World. Great Care ſhould be taken, upon this occafion,
that a Prince do not truft himſelf with Flatterers and fawn-
ing Parafites, with particular Favorites, Court-Officers, and
mercenary Wretches, whofe Confidence is a Reproach to
their Maſter; and will be his Ruine, when they can have
a good Price for betraying him. For after all; the Cabal,
*Privatæ res femper offecere officientq; publicis confiliis,
Peffimum veri effectus & judicii venenum fua cuiq; Utilitas.
†Nam finguli decipere & decipi poffunt; neme omnes, ne-
minem omnes fefellerunt.
;、་
and
17.
44
Book III.
of Wisdom.
►
and the Cabinet is the Foundation of moft Monarchs un-
doing: We fee it not, till it comes upon the open Stage;
but there it begun, and from thence it moves and works
under Ground, long before the World can diſcern it. Now,
when a Prince hath made this Choice, and found Perfons
for his Purpoſe, the next thing incumbent upon him is to
make a Wife Uſe of them. And That is to be done, by
confulting them early and in a Seafon proper for Delibera-
tion; not driving all off, till the very Inftant of Action,
when the Time is too fhort for Debate, and cool Confidera-
tion; nor, on the other Hand, Trifling and lofing Time
in hearing their tedious Difputes, when his Affairs require
a ſpeedy Reſolution. Again, This Advice of theirs muſt be
attended to with a Judicious Referve; he must not give
himſelf blindly up to it, and follow their Determinations.
Right or Wrong, as that very weak Emperor Claudius is
ſaid to have done; And he muſt likewiſe temper this Di-
ſcretion with Moderation and Gentleneſs, without being too
ſtiff and inflexible in his own Senſe: Since, generally ſpeak-
ing, that Remark of the wiſe Marcus Antoninus holds good,
who fays it is better for one Man to come over, and to
comply with the Advice of a great many good Friends, than
that all their Opinions ſhould be fet afide, and they forced to
truckle to his fingle Arbitrary Pleaſure, I cannot but appre-
hend it of great Advantage in this Cafe, to keep a Man's
felf pretty looſe, and uſe ones Counſellors, with a fort of
Authority mix'd with Indifference. My Meaning is, Not
immediately to reward Men for their good Counſel; be-
cauſe ſuch preſent Pay will be a Temptation to ill Men to
thruſt themſelves forward in adviſing; and ſo that which
is really bad, will be put upon him in hopes of a Reward,
Nor, on the other Hand, to diſcountenance or uſe Men
roughly for counſelling amifs; Becauſe this will create a
Shynefsin all about him; and no body will dare to adviſe
freely if the delivering their Opinion fhall expoſe them to
Danger and Difgrace. And beſides, The Judgment of good
and bad Counſel is very uncertain, becauſe it uſually pro-
ceeds upon the Iffue. Whereas the moſt injudicious Coun-
fels have often fucceeded as well or better than the Wifeft,
by a ſtrange over-ruling Power of Providence, thus affert,
ing its Government of us, and all our Affairs here below.
And again, It ought to be remembred, that They, whe
give the beft, that is, the fafeft and moft profperous Coun-
fel, are not upon that Account to be concluded our faithful-
left
Ch. 2.
45.
Of Prudence in general.
left Friends, nor beſt affected to our Intereft; for many
times They who love us beft, may be miſtaken in their
Meaſures; and they who with us no Good, may yet put
us in the way of a great deal. Nor ought a Prince to
reſent Freedom and Plainneſs upon theſe Occaſions. For
This in all Reaſon ought rather to be acceptable; and a wiſe
Man will keep a Jealous Eye upon Flattering and Timorous
Fellows, fuch as make it their Bufinefs to footh his Hu-
mors, and had rather fee him periſh by falſe Meaſures, than
difguft him to his own Advantage. And fure if there be
a Miferable Creature upon Earth, it is that Prince, to
whom no Body about him dares tell the Truth; he that
muft live by the help of other Peoples Senfes, and yet all
who fee and hear for him, are under a neceffity of dif
fembling and difguifing in their own Defence, and
dare fhew him nothing as it really is. A Man * whoſe
Ears, as Tacitus expreffes it, are fo odly contriv'd, that all
Sounds are harsh and grating, which tell profitable Truths; and
they never think themſelves entertain'd, "but with ſuch pleaſing
Words as are fure to do Mischief. The laft Caution neceſſary
for the making a good Uſe of proper Counſellors, is, To con-
ceal his own Opinion, and not determine Publickly what
he approves moft, or what he refolves to do; for when all
is done, Secrecy is the very Life and Soul of Counſel;
and † That Advice is always beft, which your Enemy knows
nothing of, till the Execution declare what it was.
t
16.
As for the Officers, which come now to be next confi.
dered; by theſe I mean fuch as ferve the Prince and the Officers.
Government in fome publick Truft. And They ought to
be made Choice of with great Diſcretion; Perſons of Ho-
nour and Virtue, Well-defcended, and whofe Families are
of Quality and Reputation in the World. It is reaſonable
to believe, that Men of this Character will approve them-
ſelves beft in their refpective Stations; and That of Birth
particularly is fo confiderable a Qualification, that it is by
no Means for the Honour of a Prince, or the Decency of
his Court, that People of mean Extract fhould be admit
ted near his Perfon, and commiffioned to prefide over others,
except fome very great and remarkable Merit, give them
१
* Cujus Aures ita formatæ funt, ut afpera quæ usilia ; & ni-
fi jucundum & læfurum recipiant.
† Nulla meliora confilia, quam quæ ignoraverit adverfarius
antequam fierent.
a just
46
Book III.
Of Wisdom.
20.
a juſt and viſible preference, and make amends for the
want of Quality and Deſcent. But Men of Infamous Lives,
Falfe and Bafe; Men of no Principles, or of ſuch as are
Dangerous and Worſe than none; in fhort, Men under Cir-
cumftances, which either fix an odious Character, ſuch as
the World have reaſon to hate, or to defpife, to be afham'd
of, or to ſuſpect, fhould not upon any Terms be admit-
ted to any Office or Truft. After theſe Conditions, as to
their Morals, we must not forget, that as great a Regard
is due to their Underſtandings. And that, not only to ſee,
that they be Men of Parts and Judgment in general, but
that each Perſon be difpos'd of to fuch an Employment, as
beſt agrees with his own Genius and Attainments in Par-
ticular. For fome are Naturally fitteft for Military, and
others for Civil Trufts. Some have thought it a general
good Rule for Officers of all forts, to choofe Men of a
mild and gentle Diſpoſition, and moderate Character; for
your violent and topping Spirits, that are full of themſelves,
and cannot be prevail'd upon to yield to any, or quit the
leaft Punctilio, commonly ſpeaking, are not at all fit for
Bufinefs. Let the Perfons you employ be therefore a
Match for their Bufinefs, and able to deal with it but
not too much above, and able to play with it; Men that
know how to give and take their Due, but not ſuch as
will facrifice the Publick to a Nice Point of Honour, and
their own Unſeaſonable Vanity.
Next after Counſel, we may very well be allowed to
The Fifth place Treaſures; for certainly theſe muſt be confeft a very
Head, Trea- great Point; a ufeful, neceffary, and powerful Provifi-
fure. on. If Advice be the Head that fees and directs, Money
is the Nerves, the Hands, the Feet of the State, by which
it moves, and acts, and is ſtrongly knit together. For
when all is done, there is no Sword cuts deep, nor
makes its own way through, like that with a Silver Edge.
No Maſter is ſo Abfolute in his Commands, fo readily o-
bey'd; No Orator fo Eloquent; no Perfuafive, fo Winning
upon the Wills and Affections of Men; no Conquerour fo
Successful, or fo great a Gainer by Storms, and Sieges, and
force of Arms, as a good Purfe. This is ferv'd with Zeal,
and obeyed without Grudging; this getsPoffeffion of Hearts,
and draws the World after it; this takes Towns and Ca-
ftles, without the Expence of Blood, or Time, or Hazard.
*
Ut pares negotiis, neque fuprà ; fint recti, non erecti.
And
Ch. 2.
47
Of Prudence in general.
And therefore a Wife Prince will always think himſelf
oblig'd to take care, that his Treaſury be in good Conditi-
on; and that he never be diſabled in this ſo very neceſſary,
fo vital a Part of his Government. Now, the Art and the
Care of effecting and ſecuring this, confifts in Three Particu-
lars. The Firſt whereof concerns the providing good Funds;
The Second in employing the Money arifing from them to
the beſt Advantage; and the Third in keeping a conſtant
Reſerve, that he may never be deftitute of a neceffary Sup-
ply, upon any fudden Accident, or preffing Occafion. And
in all theſe Caſes, there are Two things, which the Prince
muſt by all means look upon himſelf bound to avoid;
which are Injuſtice, and fordid Frugality; for how Necef-
fary and Advantagious foever the Obfervation of theſe
Rules may be, yet he muſt never purchaſe this Conveni-
ence at ſo dear a Rate, as the Invafion of other Men's
Rights, or the loſs of his own Honour.
I.
For the Firſt of theſe, which relates to laying the Foun-
dation as it were, and amaffing together a fufficient Trea-
fure, there are ſeveral Methods of doing it. Many Springs,
which, like to many little Streams, contribute to the filling
up this common Ciſtern; but, though all of them pour in Funds.
fome, yet they do not all ſupply the fame Proportion, nor are
they all perpetual, or equally to be depended upon. For In-
ftance, One Fund is the Crown Lands and Demefnes, and o-
ther ſtanding Revenues appointed to the Uſe of the Prince,
for the Support of his Grandeur and Government. And theſe
ought to be husbanded to the beſt Advantage, and kept up
to their old Rents, and put into good Hands: They fhould
by no means be alienated without fome very urgent Exigen-
cy require it; but look'd upon as things Sacred, and ſuch
as in their own Nature are not transferrable to any other
Owner. Another is, the Conquefts made upon Enemies,
which fhould be fo ordered, as to turn to good Account
and not fquandered, and prodigally wafted, becauſe they
a fort of additional Wealth, and when they are gone, the
Prince is but where he was before. The Power of old
Rome is in great Meaſure owing to their good Manage-
ment in this Point: They always took Care to bring in
vaſt Summs, not only to pay the Charge of the War, but
to enrich and fwell their Exchequers with the Wealth tranf-
ferred thither from the Towns they took, and the Coun-
tries they vanquiſhed. This their Hiftorian Livy tells us,
was the Practice of their Braveft and moft Renown'd Ge-
nerals,
;
II.
48
Book III.
Of Wisdom.
III.
IV:
nerals, Camillus, Flaminius, Æmilius Paulus, the Scipios,
Lucullus, and Cæfar: and not only fo, but after this firft
drawing over their prefent Treaſures, they conftantly im-
poſed a Yearly Stipend to be paid, either by the Natives
left upon their own Soil, under theſe and certain other Con-
ditions; or by thoſe Colonies of Romans, whom they tranſ-
planted thither. But ftill every Conqueft brought ſome ſub-
ftantial Advantage to the Common-Wealth, and was more
than an empty Name, and the meer Glory of the Thing.
The Prelents, Free-Gifts, Penfions, Donations, and Grants,
Tributes, Taxes, arifing either from Friends, or Allies, or
Subjects Legacies, and Bequefts of the Dead, Deeds of
Gift from Owners, yet furviving, or any other manner
of Conveyance: Tolls, and Impoſts, Cuſtoms upon Goods
imported or exported, Commodities Foreign or Domeſtick,
Duties upon Docks and Havens, Ports and Rivers; which
hath been a general and very ancient Method of raifing Mo-
ney, as well upon Strangers as Natives; and a very juft,
lawful, and beneficial Method no doubt it is, when limited
with theſe Conditions; That no Provifions or other Goods,
that are Neceffaries of Life,fhall be tranſported, ſo as to im-
poverish the Country, and reduce the Subject to Streights
nor any raw Wares; but Meterials of home-growth
ſhould be likewiſe wrought up and finiſh'd at Home; to
find the Subjects Employment, and keep the poor and la-
bouring People at Work, upon their own Manufacture;
that fo the Profit and Wages, as well as the Stuff, might
centre and circulate among Natives; and the Growth of
one Nation not to be transferr'd to the enriching of ano-
ther. But now, when theſe Commodities are wrought and
drefs'd, there is good reafon for carrying them to foreign
Markets; as it is likewiſe Policy to import all the raw and
unwrought Commodities they can, and to prohibit all fo-
reign and finiſh'd Manufactures; becauſe in all theſe Caſes
thereis greater Encouragement, and Opportunity given for
Labour. And it is alfo highly reaſonable in all Matters of
Traffick, that a heavier Impofition fhould be laid upon
Strangers who trade among us, than the natural Subjects of
the fame Country. For all foreign Impofitions bring large
Summs in the Treafury, and are a great Eafe to the Sub-
ject, which is a Confideration always to be regarded; and
for that Reaſon the Cuſtoms which are laid upon all fuck
Neceffaries of Life, as are imported from abroad, fhould
be moderated, and brought as low, as poffibly they can.
The fe
Chi:
49
Of Prudence in Government.
Thele Four Methods already mention'd, are not only al-
lowable, and convenient, but ftrictly Juft, and Equitable;
Honcurable and Fair. The Fifth, which, I confels, is not
altogether ſo agreeable to Decency, and the Dignity of á
Prince, is That of Trade, which is carried on for the Pro-
fit of the Sovereign by means of his Factors, and hath
feveral Methods of turning to Account, which are ſome
lefs, and fome more liable to Scandal; but the mcft Infa-
mous and and moft Deftructive of all, is the fetting to fale
Offices and Honours, Preferments and Places of Truft.
There is indeed a Courſe not yet mention'd, which I think
will come within the Notion of Trade; and therefore E
chooſe to name it under this Head, for the fake of the
Refemblance it bears to the Subject now in Hand. This
hath no great Matter of Indecency in it, and hath the Ex-
ample of feveral very wife and eminent Princes to give it
Countenance; It is the letting out the publick Money in
Bank, upon a moderate Intereft, (as Five in the Hundred
Profit, for inftance) and ſecuring the Principal, either by an
Equivalent in Pawns, or Mortgages, or elfe fuch Perfonal
Security, as is fufficient and of unquestionable Credit. And
thefe Loans are of great Advantage in Three Refpects:
For Firft, They add greatly to the Wealth of any Go-
vernment, by taking Care, that it fhall always.turn to
freth Account, and no part of it ever lie dead. Then Se-
condly, It is a mighty Convenience to private Men, who
by this means are lure of a Furd to trade upon; and can、
not fail of being furniſhed in any Proportion which their
Occafions fhall require, or which they can find fuch Secu-
tity as is fit to be accepted for. But the Third and greateſt
Benefit of all is, That it keeps this Money out of the
Paws of Sharpers, and faves that to the publick Uſe,
which would otherwife become a Prize to the Importuni-
ty, and paufcous Flattery of hungry Courtiers, and be thus
extorted from the good Nature of a King, wearied into
giving. And upon this laft Confideration fingly, to fave
the Trouble of being importuned, and the Difficulties of
denying; fome, Princes have found it adviſable to lend
out their ready Cash without any Intereft to be paid upon
it; purely for the fake of iecuring the Prime. Summ,
which they took Care, to do by binding the Debtor in a
Penalty of paying double, if he were not Punctual to his
Day. The Sixth and Laft Method is That of Loans and
Subfidies extraordinary levied upon the subject; and this
mou'd
50
Book III,
of Wisdom.
I.
r.
fhou'd be a Reſerve for times of Neceffity, a Remedy al-
ways to be made ufe of with Reluctancy, and fuch as is
properly applycd, when other ftated Methods fall fhort,
and the Exigence of Affairs calls for a larger Supply, than
the former Particulars can furnifh out. In the Circum-
ftances of this Kind, no doubt can be made of the Justice
of the thing: But then to make this ftill more cafie and
gentle to the Subject, it is not only requifite, that the Ne-
ceffity of fuch Supplies be evident, and the Publick Safety
highly concern'd in them, but thefe following Conditions
fhould likewife concur to the foftning them. Firft: That
whatever Moneys are advanc'd upon Loans for the ſerving
a prefent Occafion, fhould be afterwards punctually and
honeftly paid back again, as foon as the Difficulty is over,
and the Occafion ferv'd. This we find practiſed by the
Common-Wealth of Rome, when driven to Extremities by
Hannibal. And at this rate the Prince will never want
Money; for while the Exchequer keeps Touch and Credit,
private Men will be pleas'd, nay proud to lend; not on-
ly becauſe they think their Cath depofited in fafe Hands,
and can depend upon their own again with Advantage;
but for the Honour and Reputation of having affifted the
Publick, and ferved their Prince in a time of Diſtreſs. And
this to generous Man is a Valuable, and will always be a
Powerful Confideration, where the Hazard and Fears of
a Loſs do not check it. But Secondly, If the Publick Stock
be drawn fo low, that the Debt cannot be fatisfied from
thence, and fome frefh extraordinary Impofition be necef-
fary, this ſhould by all Mans be adjuſted and charged,
with the Conſent of the Subjects, who are to contribute
toward it; The prefent Defects of the Treafury fairly
itated, the Occafion that exhaufted it fully repreſented,
and the People made truly fenfible of the neceffity they
are under; fo preffing upon them that Paffage of the
Bleffed Saviour, the Gracious King of Kings, The Lord
hath need of them; for thus He in marvellous Condefcen-
fion was pleas'd to express himſelf. And in fuch Circum-
ftances, if the Cafe require it, and the Satisfaction of the
People can be effectually confulted upon thofe Terms, it
may be very advifible to lay an Account of the Re-
ceipts and Expences before them. Perfuafion and fair Means
áre always beft employed in Matters of this Nature; and
to be driven to uſe Power and Conftraint, is the laſt Unhap-
pineſs that can happen to a Governor. Themistocles was
certainly
Ch. 2.
5!
Of Prudence in Government.
*
certainly in the right, when he thought it more for the Ho-
nour of a Ruler to gain his Point by Request and Expo-
ftulation, than by Commands. And, though it be true, that
cvery Word of a King is full of Power and Force; and what
he asks, his Character makes in effect a Command; yet ftill it
is more forthe Advantage of the Publick,and the Continuance
of a mutual Affection and Good Underſtanding between
Prince and People, that this kind of Supply thould expreſs
the form of a free Gift, that the Subjects fhould eprefs
their Senſe of the Publick Neceffities; and defire the Prince
to accept what Relief they are capable of contributing
toward it; at leaft, it is fit, that thefe extraordinary Taxes
fhould be limited to a certain Term, that they do not pafs
into conftant Payments, things of Courſe and Countinuance,
and that the Subjects never be prefcribed to in theſe. Ca-
fes, without their own Approbation and Conſent. A Third
Courſe to qualific thefe Impofitions, would be, to lay them
not upon Perfons, but Eftates; that Men may pay for
what they have, and not for what they arc. For a Poll-
Tax hath every where been looked upon as the moſt odi-
ous of any; it being indeed by no means juſt that all
fhould be levelled where Fortune hath made ſo vaft a
difference; and while the Men of Wealth, and Honour,
and Noble birth pay little or nothing, that the greateſt
part of the Duty fhould rife upon poor Country People,
who work hard for their Living. But efpecially fhould all
poffible care be taken in the Fourth place, that fuch Sub-
fidies fhould be levy'd fairly and equally. For the being
rack't and ſcrew'd above one's prof ortion, is a very grating
and intolerable thing, and breeds more murmuring and
Contention, than the Charge it felf, Now in order to
Irring every body in, to bear a part in this common Bur-
den, it will be convenient, to tax fuch Provifions with it, as
all Mankind have occafion for, and muft make ufe of: Such
as Salt, and Drink, and the like; for has the Exciſe will be
tiniverfal; and every Member of the Publick Body will
be inexcufably obliged to contribute fomething to the Pub
lick Neceffity. Befides thefe indeed there may, and it is
but reaſonable there fhould, be conftant and heavy In-
cumbrances laid upon fuch Commodities, whether Foreign
or Domeſtick, as are vicious in their uſe, and tend only to
dedauch the Subject; and thus all thofe things manifeftly
Impetrare melius eft quam imperare,
D Z
do,
III
IV.
52
Book III.
Of Wiſdom.
i2.
મ
do, which ſerve only for Luxury and vain Pomp; ſuch
as are purchaſed at dear Rates, merely cut of extravagant
Humour, or uſelets Curiofity; all fuperfluous State in Diet,
Clothes, Equipage, the Inftruments of Pieaſure, Corrupters
of Manners, and whatever contributes to a Licentious way
of Living. And the loading fuch things with ſuch Impo-
fitions as ſhall make them yet more expenfive, may pof-
fibly prove the beft Method to dilcourage the ufe of them.
For Men in the midſt of Luxury, will fometimes be con-
tent to fave their Purſes, and abftain upon a Confideration
of Tenderneſs in that refpect; when theirGonfciences would
be fo far from being reftrain'd by Laws, that a pofitive Pro-
hibition would rather ſet a fharper Edge upon their Ap-
petite, and make them but fo much more impatient and
eager, to come at thefe things.
The Second Branch of this Science, relating to the Pub-
II. lick Trcafures, is the taking good Care that they be well
employ'd. And to this Purpofe I will here lay down a
fhort account of the Several Heads of Expence, upon which
The ufing a Prince muft neceffarily, and ought in Duty to make uſe
the Trea- of them. Such are, The Subfiftence and honourable Sala-
fare well, ries of the Houfhold, the Pay of the Souldiers, the Wages
of Officers of all forts, the juft Rewards of fuch, as by
their good Services have merited of the Publick; The
Penfions and charitable Relief extended to thoſe who come
well recommended, and are proper Objects of his Royal
Bounty and Compaffion. Thefe Five are conftant and un-
avoidable Occafions. But then there are others too, very
uſeful and fitting, tho' not ſo abſolutely and always necef-
fary, fuch as the Reperation of old decay'd Towns, ftrength-
éning the Frontiers of his Country, amending the High-
ways, and making Roads as direct and convenient as the
Condition of the place will bear; keeping up Bridges, and
all other neceffary Accommodations for Travellers; found-
ing Colleges for the ftudy and improvement of Learning,
and Religion, and Virtue; Building and Endowing Hof-
pitals for diftreffed and difabled People, and erecting pub-
lick Halls, and other Structures, that are for the Honour
and Service of the State. Theſe forts of Repairs, and
Fortifications, and Foundations, are of excellent uſe and
advantage, befides the profit which immediately redounds
to the State in general by their means: For by promoting
fuch Defigns, Art is encouraged and improved, Workmen
are kept in employment, the people are highly contented
and
Ch. 2:
53
Of Prudence in Government.
and pleaſed, and a great part of that Grudging and Repin-
ing ufual to the Commonalty, is prevented and cured,
when they ſee their Taxes converted to fo good ufes, and
the Benefit comes back to them again: But eſpecially theſe
two great Banes of any Commonwealth are by this means
utterly banished, the Plague of Idlenefs, and the Scandal of
Poverty and Beggary. Whereas on the contrary,the confuming
the Publick Wealth in extravagant Gifts to fome particular
Favourites, in ſtately but unneceffary Buildings, or in other
vain Expences, for which there is no need, and whercof
there can be no ufe, draws a general Odium and Indigna-
tion. For the Subjects cannot bear to think that fo' many
Thouſands fhould be ftripped, to cloath and make one Man
fine; that another ſhould ſtrut and look big with their Mo-
ney; and that the great Houſes fhould be built with their
Blood, and the Sweat of their Brows: For fuch as theſe are
the grumbling Terms, in which the Vulgar, when provo-
ked to diſcontent, murmur out their Refentments; and no-
thing touches them ſo near as Money, and a Notion of Ex-
travagance and Waftfulneſs in the Difpofal of their Taxes.
23
III.
:
The Third and Laft Part of this Advice confifts in ta-
king care to have a good Supply in reſerve for any ex-
traordinary Exigence that may happen: That fo, in Ca- Saving.
fes of neceffity, a Prince may not be driven to fudden and
unjuft Remedies, nor uſe Violence upon others to help him-
felf. This Store thus laid up, and frugally managed for
the Prince to draw out as he ſees fit, is the common No-
tion of the Exchequer: Now in the management of this
Article, there are two Extremes which muſt be both as
voided, becauſe each of them is of very dangerous Con-
fequence to the Perfon that falls into it. The one is, That
of immoderate Greedinefs in amaffing prodigious Summs;
for fuch Treaſures, tho' got by Methods never fo juft and
honourable, are not always the moſt for a Prince's Security,
when they are out of meaſure. They really yery often in-
volve him in Wars, either by putting him upon oppreffing
and invading his weaker Neighbours, in Confidence of his
own Strength, and that the longeft Purfe will be fure to
carry it at laft; or elfe they are a Bait to fome Enemy to
fall upon him. And therefore it is much more for the
Safety and Advantage, as well as for the Honour of a King,
to convert them to fuch uses as have been already mention-
ed, than to let them grow exorbitantly great upon his
hand, and ſo either tempt the Owner to Infolence, or
1
D 3
expofe
54
Book II.
of Wisdom.
expofe him for a Prey to thofe who want fuch Prize. The
other Extreme is spending all, and keeping nothing to
help at a Pinch; and this is worse than the former; for
fuch a Government ftands naked and defenceleſs, and like a
foolish Gamefter, plays away his laft Stake. And therefore
all wife Governours take care not to fall into this defperate
Condition. The greatest Treasures that Hiftory informs us
of in any Monarchy heretofore, were thofe of Darius the
laft King of Perfia, in whole Exchequer, Alexander the Great,
at the Conqueft of his Country, is faid to have found Four-
fcore Millions of Gold. That of Tiberius amounted to Sixty.
Seven Millions. Trajan had Five and Fifty Millions laid
up in Egypt. But that of David exceeds all the reft; for
(which is a thing almoft incredible, in fo fmall, and, in
compariſon, defpicable, a Dominion as that of Judæa)* the
Holy Scripture it felf takes notice, that he had amaffed to-
gether a Hundred and Twenty Millions.
Now the Method in ufe heretofore, for preferving theſe
great Treatures from being spent and fquander'd away pro
fufely, or being ſtoln, and fecretly broke in upon, was to
nelt them down into large maffy Ingots or Balls, as the
Perfians and Romans were wont to do; or elfe to lay them
up in the Temples of their Gods, as the fecureft and moſt
facred Repofitory, as the Grecians frequently did in the
Temple of Apollo. Though this did not always fucceed to
their Expectation; for Covetoufnefs often broke through
the moſt fuperftitious Reverence for their Deities, and
plunder'd their very Gods themselves, in defpite and defi-
ance of all their imaginary Thunder. Thus alío the Romans
held their Office of Exchequer in the Temple of Saturn.
But that, which of all others feems to be not only the ſafeſt,
I
*What publick Trealure for Civil Ufes, this Author refers
to, I do not know, for want of his Marginal Quotations, in
which he is frequently defective; but the Summ referved for
building the Temple, is yet infinitely more amazing: That in
the XXII. of Chronic. v. 14. is faid to be a Hundred Thou-
fand Talents of Gold; which, at the Rate of Four Pound an
Ounce, would be valued among us at Seventy Five Millions
Sterling and a Thouſand Thouſand Talents in Silver, which
at Five Shillings per Ounce, comes to 187 Millions sooooo 1.
computing Seven Hundred and Fifty Ounces of Metal to each
Talent. And befides all this, 'tis faid the Braſs and Iron
were unmeafurably great, as alfo the Stores of Timber and
Stone left Solomon to begin with.
:
bur
Ch. 2. Of Prudence in Government.
55
but the moſt gainful Courſe, is what I mentioned before,
of lending out theſe Summs to private Men at a moderate
Intereft, upon good Pawns, or fufficient Security, Real
or Perfonal, Again, another advisable Expedient for
preferving the publick Treaſures from Enchroachment and
Dishonesty, is to take good care in diſpoſing of the Offices
concerned about them. For fure the Management of ſuch
a Truft is of too great Importance to be let to fale; and
no Fidelity can be expected, where Men are out of Pocket,
and muft reimburſe themselves at the Publick Expence :
Nor fhould Men of mean Quality, vulgar and mechanick
People, be admitted to purchaſe them; but they ought
in all reaſon to be put into the Hands of Men of Birth and
Fortunes, fuch as may be fuppofed to act upon Principles
of Honour, and whofe Circumftances fet them above any
violent Temptations of fordid or foul Dealing: And in
this particular the old Romans fet us a good Pattern, who
entred the young Gentlemen of their beſt Families in Rome
in this kind of Buſineſs; They lookt upon it as the nobleſt
Education; and from this first fetting out, their greateſt
Men were raised by degrees to the higheſt Honours, and
moſt important Offices in the Commonwealth.
24.
Force.
His Army, I think may very fitly be placed after the
Council, and the Treafury of a Prince; for Nature it felf The Sixth
hath put that Precedence out of difpute, by making it im- Head.
poffible for Forces, either to be well raiſed, or well ordered, Military
and uſed fucceſsfully, and to good Purpoſe; or indeed fo
much as to fubfift, when they are raiſed without the Sup-
port and Direction of thoſe two former Provifions. Now a
Military Force is abfolutely neceffary for a Prince, to be a
Terror to his Enemies, a Guard and Security to his Per-
fon and Government: And for any Man in a Throne to
think of fitting quiet there any confiderable time, without
fome Number of Forces, is the fondeft Imagination in the
World. There is never any perfect Security between the
Weak and the Strong; and no State was ever yet fo com-
pofed, as to be quite void of turbulent Spirits, and free
from Dangers and Disturbances, both at home and abroad.
Now this Power is either a conftant determinate number,
fuch as are always in Pay, the ordinary ſtanding Force;
or elſe it is additional and extraordinary, levied in time of
War, and of no longer continuance than the Occafion of
raifing it. The ordinary ſtanding Forces are confin'd to
Perfons and Places. The Perfons are of two forts. There
are
56
Book III.
Of Wisdom.
are the King's Guards, fuch as always attend his perfon,
and are of uie, not only as they contribute to the Safety
and Prefervation of his Royal Life; but likewife as they
add to his Pomp and Grandeur, in making all his Appear-
ances more auguſt and venerable, and every way becom
ing fo fublime a Character. For that fo mighty celebrated
Saying of Agefilaus, That a Prince might always be fafe
without any Guard at all, provided he commanded as he
ought, and uld his Subjects as an affectionate and wife
Father would deal by his Children. This Aphorifm, I ſay,
is far from being always true; and he were a Mad-man;
who at this time of Day would venture to make the Ex-
periment, and depend upon the beſt and gentleſt Treatment
for his Security. For alas! the Wickedness of the World is
not ſo eaſily won upon; and Men are too ill-natur'd to be
charmed into Gratitude, and Returns of Dury,' by all the
Tenderneſs, and Affection, and Defert in the World.
Befides thefe Guards, it is neceffary there fhould be ftand-
ing Troops kept in conftant Pay, and perfectly well-diſci-
plin'd, which may be ready upon any fudden Accident that
mall require their Ufe and Affiftance; for it would be ex-
tremely improvident to have no Preparations of this kind,
and drive off the raifing of Men, and quailifying them for
Service, till the very Inftant that Neceffity calls for them.
As for the Places, in which fuch Forces are difpoſed,
they are properly the Forts and Caftles upon the Frontiers,
which ought conftantly to be well Mann'd, and provided
with Arin's and Ammunition, to prevent Surprize, and In-
curfions from abroad: Inftead of which, the Ancients here-
tofore, and ſome at this Day, chooſe rather to tranſplant
the Foreigners and former Inhabitants, and to people all
fuch Towns with new and populous Colonies of their own,
as they enlarge their Borders by fresh Conquefts.
The extraordinary Forces conſiſt of formed Armics,
which a Prince finds himſelf obliged to raiſe, and make a
plentiful Provifion of in time of War. Now, what Methods
he ought to govern himſelf by in this refpect; for the un-
dertaking any Military Enterprize, is a Confideration rela-
ting to the fecond Branch of this Politick Prudence, That
of Action, I mean, which will be treated of in the fol-
lowing Chapter; and falls not within this firft, which is on-
ly the Provifionary Part, and fuch as is requifite by way of
a Preparatory to the other. All therefore that I fhall fay
upon this Subject at prefent, is only, that a wife Prince
will
Ch. 2. Of Prudence in Government.
57
will always take care, befides his own Guards, to have a
competent number of Men in actual Pay, perfectly diſci-
plin'd and experienc'd in the Bufinefs of their Profeffion.
And that this number ought to be greater or lefs, in pro-
portion to the Extent of his Dominions, and the Condi-
tion of the Government, to fecure Obedience and good
Order, and immediately to fupprefs any Seditious Practices
and Commotions, which give Diſturbance, and threaten
any Danger, either from factious Subjects, or bufie defign-
ing Enemies. Referving ftill to himſelf the Power and
Opportunity of making new and greater Levies, when he
fhall be forced into a formal War, and to take the Field in
good carneft; whether that War fhall happen to oblige
him in acting Offenſively or Defenfively. And in the mean
while, that his Arſenals and Magazines be conftantly well
ftored with all manner of offenfive and defenfive Weapons,
that fo both Horfe and Foot may be fufficiently furniſhed,
and compleatly equipped without Difficulty or Delay.
In which Provifion I likewife include Ammunition and
Provifion of all kinds, Engines and Utenfils of War, whe-
ther for a Camp or a Siege. Such Preparations are not
only neceffary in order to making War and ſuſtaining our
felves, when Acts of Hoftility are committed upon us,
and confequently fuch as every State ought to be before-
hand with, becauſe they require a great deal of Time and
Expence to have them in readineſs for uſe; but they are
excellent Preventions too, and many times put a stop to
the Deſigns of levying War upon us. For few Enemies
will tempt a Danger, or venture upon a Government,
which is always in Condition to receive, and revenge their
Attempts. Surprize, and Advantage, and the being an
Över-match, are the Confiderations that animate Strangers
abroad, or Parties at home, to injure and attack us. The
beft Security, when all is done, will be for a Prince to
render himſelf formidable; and Men are moft likely to be
quiet, when they dare not be otherwife for their own
fakes. So infallible, fo eternal a Maxim is it in Politicks,
That the Prince who would eſtabliſh a firm Peace, muſt be
fure to be well provided for War; and treat with the Sword
in his Hand.
After all thefe neceffary and effential Provifions already 35.
mentioned, add in the laft Place, that of Alliances; which Seventh
?
Qui cupit Pacem, paret Bellum.
Head.
Alliances
is
$8
Book III.
Of Wisdom.
is by no means an inconfiderable Point, but a mighty
trengthning and fupport to any Government. But then
the greatest part of this Advantage is owing to prudent
Choice, and good Conduct; and therefore good care muft
betaken with whom thefe Alliances are made, and upon
what fort of Terms they are eſtabliſhed.
The Perfons moft proper for the Friendſhip and Alliance
of a Prince, are Neighbours, and Perfons of Power and
Intercft. For if they be either weak or remote, what Aſ-
fitance are they in any Capacity of giving? The only Cir-
cumftance that can render fuch neceffary, and engage us in
their Intereſts, is, the being attack'd by a powerful Ene-
my, fo as that by ruining them, he gains an Opportunity
to deſtroy us; and fo the fuccouring them, is the preferv-
ing our felves. In fuch a Cafe, let the Allie be otherwiſe
never fo unworthy our regard, we ought to join Forces,
and defend him with our utmoft Might. And, if the do-
ing this openly may be a means of involving us in dan-
ger, then there must be a good Underſtanding and Affi-
tance given under hand; for it is a Mafter-piece in Poli-
ticks, to manage a Confederacy with one Prince bare-fac'd,
and in the Eye of all the World; and to be well with ano-
ther all the while, by an Agreement behind the Curtain,
and unfufpected. But ftill my meaning is, that fuch Secre
fie fhould be free from all Treachery, and Baíeneſs, and
foul Dealing: For Wickedness and Falfhood are never al-
lowable; but Prudence and good Management are highly
to be commended; tho' even thefe, when they run intq
Intrigue and Doubling, are more eſpecially to be reſerved
for acting the Defenſive part, and fecuring the Government
from fome imminent Danger; Cafes that admit a much
greater Latitude, than acting Offenfively, and where there
is no urgent Neceffity, will bear one out in.
But it ought to be farther obferved, that there are feve-
ral Sorts and Degrees of Alliance. The loweft and moſt
fimple of all, is only that which extends to an Agreement
for mutual Trading and Commerce between the Countries
concerned; but the more ufual kind is that which obliges
to Friendſhip, and reciprocal Kindneſs; and this is either,
Defenfive only; or elfe Offenfive and Defenfive both: And
that again, by a League either limited, and with an Excep-
tion of fome particular Princes and States reſerved out of
the Treaty; or elfe general, and without any Reſtraint or
Exception at all. The clofcft and moft perfect Confedera-
CY
Ch. 2.
59
Of Prudence in Government.
cy is that which is Offenfive and Defenſive, for and againſt
all Perſons whatfoever; this is an Engagement to fuccour
and be a Friend to all their Friends; and to oppoſe and
be an Enemy to all their Enemies. And this Agreement
is of great Convenience to be made with Princes of Power
and great Influence, and upon an equal Foot; ſo that each
fide engage upon the fame Terms. Again, Alliances may
differ in point of Time; fome are prefcribed and limited
to a certain Term; others are perpetual. The more com-
mon way is to make them without any fixt Term men-
tion'd in the Treaty, and theſe are called Perpetual: Bur
the better and fafer Courſe is to limit it to a number of
Years exprefly. Becauſe then the Renewal gives liberty
for fecond Thoughts. Some Articles may be added, and o-
thers left out. In a word, any Alterations may then be
made, as the Circumftances or Inclinations of the Parties
happen to vary: Or if occafion be, either of them is freely
and entirely at his own Diſpoſal, to break off, and be ab-
folutely difengag'd for the future. Nay, tho' the Condition
of theſe Treaties, and the Perfons concerned in them, be
fuch as one would wish to perpetuate them; yet even thus
it is more convenient to repeat the Engagements, and enter
into freſh Covenants upon freſh Confideration, than to enter
into a perpetual League at once. (Provided always, that in
fuch Cafes the Treaty be concluded,and all made faſt again,
before the utter Expiration of the former Term.) For all
Compacts of this kind naturally languiſh and cool in pro-
cefs of Time; and he that finds it for his Convenience to
be off, will be more apt to violate his Faith, if the Alli-
ance be perpetual, and give him no proſpect of Redreſs,
than if it be limited, and fo he can fee to the End of his
Grievance. For in this cafe he will be tender of his Ho-
nour, and wait with Patience till he be abfolved of Courſe,
and can come off without any Blemish. And thus you have
feen what thoſe Seven Heads are, which I thought neceffary
for the Provifionary part of Civil Prudence.
CHAP. III.
The Second Part of Policy, or Prudence in Government, which
confifts in the Adminiftration and good Conduct of the Prince.
'Aving thus infifted at large upon the Provifion a Prince
ought to make, and inſtructed him, what Ornaments
and
I
g
Book III.
of Wisdom.
and Furniture, what Defence and what Securities, (if I
may fo term them) are neceſſary for the Honour and Safe-
ty of his perfon and his Government; and not only fo,
but likewife what Courſes are proper to be taken for the
acquiring and furniſhing out fuch Supplies: Let us now
proceed to Action, and obſerve, after what manner theſe
things ought to be made ufe of, and employ'd to the beſt
Advantage. But, before we come to treat of this Matter
diſtinctly, and with reference to the feveral Branches of
the former Divifion reſpectively, we may venture to ſay
in general, That this whole Matter confifts in governing
well; and again, That a good Adminiſtration with regard
both to the Welfare and Obedience of the Subject, and
the Security of the Prince, will depend chiefly upon fuch a
fort of Conduct as fhall acquire him Two things, hearty
Good-Will, I mean, and Authority. The former is that
Affectionate Concern and Kindness which Subjects fhould
retain for their Sovereign and his Government. The latter
is a good and great Opinion, an honourable Efteem of
him and his Government. With reſpect to the Former of
theſe it is, that a Prince is belov'd, and by virtue of the
Latter he is fear'd and ſtood in awe of. Now thefe twa
Affections of Love and Fear, tho' they be very diftant,
yet are they by no means contrary to, or deftructive of
one another, and confequently neither are thofe Regards
fo, which in the preſent Cafe flow from, and are the Re-
fult of thoſe Paffions. Both of them likewife are of gene-
ral Extent in the Matter before us; and both Subjects and
Strangers are concerned in each. Tho' indeed, if we look
strictly into the Thing, and ſpeak more properly, the
Good-Will feems to be the Quality of Subjects, and the
Authority, that which hath the principal Influence upon
Strangers. And accordingly Tacitus diftinguishes them, when
he adviſes Perfons in this Eminent Poft, to order Matters
ſo, * that their own Country-men may be fure to love, and
Foreigners and Enemies may be fure to fear them. And if
if we would deliver our Judgment freely and fully upon the
Matter, though both are of great Efficacy, yet it muſt be
acknowledged, that Authority is the ftronger and more vi-
gorous Principle of the Two; the more Venerable and of
longer Continuance. But, when there is a juft Temper,
and exact Harmony of both together, this Matter is then
* Amorem apud Populares, Metum arud Hoftes quærat.
brought
Ch. 3.
Of Prudence in Government.
brought to its utmoft Perfection. A thing not always pra-
cticable, becauſe the different Conftitutions of Government,
and yet more different Humors and Difpofitions of Peo-
ple, according to their ſeveral Climates, or Countries, or
Complexions, make a mighty Difference in the acquiring
theſe ; and incline fome to the one of theſe Afflictions of
the Mind, and others to the other. So that fome are cafily
brought to Love, and are ſcarce ſuſceptible of Fear; others
as cafily awed into Refpect, but not without infinite Diffi-
culty to be won over to Kindneſs and Love for their Prince.
What Methods are moſt proper and adviſable for the ac-
quiring both thefe Advantages, we have already been in-
form'd; for the feveral Heads of Provifion fo largely ex-
plain'd, are but fo many Means for the comparing this
End: Though of them the moft effectual and infinuating
feem to be thoſe comprehended under the Heads, which
touch upon the Virtues, and the Manners or Deportment of
a Prince. But however, it may not be amifs, now we are
fallen upon the Matter more directly, to fay one Word or
two more, with regard to each of theſe powerful Advanta-
ges exprefly.
2.
This Good-Will and Hearty Affection is of infinite and
excellent Ufe; it is in a manner abfolutely neceffary; in- Good Wi
fomuch, that this by its own fingle Strength is able to acquir'd by
do a great deal, and gives a mighty Security; but all the Gentleness
reft without this is very feeble and unfafe. The Methods
of obtaining it are principally Three. Firſt, Moderation and
Gentleness; not in Words, and Actions, foft Language,
and courteous Behaviour only, but alſo in the very Tem-
per of the Commands iffued out, and the whole Adminiftra-
tion. For the generality of Mankind are of fuch a Difpo-
fition, as will neither endure to have theirHands ty'd behind
them, nor abfolutely loofe, and at their own difpofal. * They
are impatient (lays Tacitus of an arbitrary Yoke, and perfect
$lavery, and yet at the fame time every whit as unable to
bear perfect and uncontrouled Liberty. They make a fhift to
obey well enough, and are contented to live in the Quali-
ty of Subjects; but the Chains and Captivity of Slaves they
can never away with; and therefore he fays of them, that
they are tamed and †ſubdued not to ſerve, but to obey. And
the very Truth is .. Every Man finds himſelf more inclin'd
* Nec totam fervitutem pati, nec totam libertatem.
† Domiti ut pareant, non ferviant.
Remiffius Imperanti melius paretur. Qui vult amari, lan-
gridâ regnet manu.
to
62
Book III.
of Wiſdoni.
3.
to comply with a Superiour who uſes his Power tenderly s
and the greater the Command, the readier and more hear-
ty is commonly the Obfervance paid to it. He that will
be well carried, muft take care not to ride with too stiff a
Rein. Cafar, who was very expert, and a perfect Maſter in
Matters of this kind, uſed to ſay, that Power, when mode-
rately exerciſed, kept all ſafe and right; but when a Mari
once came to let himſelf loote, and commanded things with-
out any regard to the Rcalonablenels or the Decency; when
he was fet upon making himſelf abſolute, and refoly’d to
be obey'd Right or Wrong; fuch a one could never be bc-
lov'd by his Subjects, nor did he fit falt in his Throne. In
the mean while, give me leave to add, that by this Gentle-
nefs and Moderation, I do not mean fuch a tame and eaſie,
negligent and effeminate Softnefs, as lets the Reins of Go-
vernment perfectly loofe; for this will expofe a Prince to
Reproach and Contempt, and degenerate into an Extreme;
ten thousand times worſe than that of Fear. In all theſe
Cafes therefore a Commander muft obferve, how far he
can go decently,* and what Indulgences are confiftent with
his Honour. And the proper Province, as well as the Ex-
cellence and Commendation of Prudence in Matters of this
Nature will be, to make fo juft a Mixture of Justice and
Gentleneſs, that a Prince may neither feek to be fear'd by
methods of Rigour and Extremity, and rendring himſelf a
publick Terror to the World; nor ftudy to ingratiate him-
felf, and become Popular and Belov'd, by Methods ſo mean
and unworthy, as fhould make him Deſpicable, and a Jeft
and Scorn of the World.
The Second Expedient, which I think adviſable for gain-
Beneficence ing the Affections of the World, is Beneficence: I mean fo
general and unbounded a Difpofition to do Good, as fhall
by no means be confin'd to thofe of the firft Quality, or
near the Prince's Perfon; but fhed it felf all over, upon
all Sorts and Conditions of Men, that even the lowest
and moſt diſtant, the meaneft of the People, may taſte and
rejoice in it. One excellent way of doing this, is by good
Management, and provident Care; contriving fufficient Pro-
vifions, and fetting moderate Prices upon Commodities; fee-
ing that the Markets be well furniſhed, and Corn and o-
ther Neceffaries for the Support of Life, fold at reaſonable
#
Sed incorrupto Ducis honore. Tacit.
Rates;
Ch. 2.
63
Of Prudence in Government.
Rates; that if it be poffible, there may always be Plenty,
and whatever Nature cannot fubfift without, may be cheap;
for nothing is ſo fenfible a Grievance as Scarcity, and extra-
vagant Rates; and the Blame of all will be fure to be laid
at the Governour's Door. The Common People have no
other Notion of publick Good, but what they are ſuſtain'd
by; nor can you make them believe that any other, either
Duty or Benefit, is incumbent upon, or to be cxpected from
thofe that fit at Helin, comparable to That of feeding the
Subject; as if Society and Government were inftituted for
no other Purpoſe, than to fee that the vulgar, and poorer
fort of Men fhould never want a full Belly. * And ac-
cordingly Tacitus hath obferved, That the only Motive
which can faften their Affections to the State is the Convc-
nience of being maintain'd at the publick Care.
The Third Attractive of Peoples Affections is Liberality,
which is in Truth a more particular Sort of Beneficence;
This is a Bait, nay, a Charm rather; for it does not only al-
lure and invite, but draws, bewitches, captivates Mens
Hearts, almoft whether they will or no. So Pleaſant and
Sweet it is to be on the Receiving, fo Hofiourable and Win-
ning to be on the giving Hand: Infomuch that very wiſe
Man laid it down for a Maxim, That a Government is bet-
ter ſecured by Kindneſs, änd Obligations, than by Strength and
Force of Arms. This is an Expedition ufeful at all Times,
but more eſpecially fo, at the first entrance upon Govern-
ment; when there hath been either fome late Succeffion, or
ſome new Eſtabliſhment. What Perfons are the Proper
Objects of this Liberality, in what Proportions it ought to
be extended, and what Addrefs ought to be obferved in
manner of giving, are Particulars, which have been largely
examin'd and refolv'd already. I only add, that Auguftus
hath given us in his own Perfon, an eminent Inftance, both
of the Practice of thefe Methods for attaining the Love and
Efteem of Mankind, and of the Succefs of fuch Meaſures
For he (fays Tacitus) won upon the Army by Largeffes; the
the Common People by Plenty of Corn; and all Degrees of Men
by the Sweets of Reſt and Univerſal Peace.
4.
Liberality:
5.
Authority is the other Pillar, that ſupports any Govern-
ment; for,.. The Majefty of the Royal Character is its Safety Authority:
* Vulgo una ex Republicâ Annonæ cura.
† Qui Militem donis, populum annona, cunétos dulcedine
ōtli pellexit.
Majeftas Imperii Salutis Tutela,
and
64
.
of Wisdom.
"
Book IIISeverity.
and Defence. This that impregnable Fort, that keeps the
lower and naked World in Aw; by Virtue whereof the
Prince can demand, and force Satisfaction, from any who
fhall prefume to conteinn his Orders, or behave themſelves
infolently to him. Upon the Account of This it is, that
the Diſcontents of People end in Murmurs, that the enra-
ged Mobile dares nor ftorm the Palace, but all defire to be
in good Grace with their Great Mafter. Now, this Au-
thority is a compounded thing, and the Two Ingredients
that make it up, are Fear and Refpect. By Theſe two,
the Prince and his Government become formidable, fpread
a fort of Awe upon all who behold and confider them, and
are fecured from Atteinps by this Protection. Now, to the
acquiring this Authority, befides that all the Heads of Pro-
vilion infifted upon in the laft Chapter muft concur, there
are Three other Things abfolutely neceffary to be obſerved,
in the Adminiſtration, and manner of Governing it ſelf.
The Firſt of theſe is Severity; which, commonly fpeak-
ing, is much more for the Safety, and Advantage of a Go-
vernour, and a better and more durable Defence from Ene-
mies and Dangers, than Eafinefs and Clemency; becauſe
theſe are ſo very ſeldom tempered with Difcretion; and a
great Softneſs and Gentlencis of Difpofition is exceeding
apt to degenerate, and, as was hinted before, to produce very
mifchievous Effects. Of this feveral good Accounts may
be given; As Firſt, the Natural Humour of the People,
which, as Ariftotle very truly obſerved, is not çaft in ſo
good a Mould, as to be tractable; nor will they be con-
tained in their Duty by any Principles fo generous, as Lové
ór Shame; nothing lefs, nothing better will do it than Force
and Fea Extremity and a Dread at leaft of Puniſhment.
A Second Reaſon is the General Corruption of Manners,
and that Extravagance and Debauchery, which, like a
Contagious Diftemper, hath tainted and overfpread all the
World; and this by being general, takes Courage, grows
Infolent and Prefumptuous; and is fo far from any poffibi-
lity of being reform'd by fair Means, that fuch Gentleness
only inflames the Diſeaſe, and makes Vice more Bold and
Triumphant. It begets Contempt of Superiours, and
ftrengthens the Wicked with Hopes of Impunity, which
is the Plague and Bane of all Law, and all Government.
For as Cicero fays, The most Powerful Temptation to offend
Illecebra peccandi maxima ſpes impunitatis.
Arifet
Ch. 3.
65
Of Prudence in Government.
arifes from the Hope of Impunity. And moſt certain it is, that
Rigor upon particular Notorious Offenders, is the greateſt
Mercy that can poffibly be fhewn to the Publick, and the
whole Body of Subjects in general. There is ſometimes a
neceffity of making fignal and folemn Examples, thus at the
Expence of private Sufferings to teach other People Wiſdom,
and to prevent the exorbitant Growth of Villany by cutting
it fhort betimes. The Body Politick is in this Reſpect ſub-
ject to the fame Dangers, and muft fubmit to the fame Me-
thods of Cure, with our Natural Body; where a Finger is
many times taken off out of a mere Principle of Tenderness;
that by this fecming Barbarity, a Mortification may be pre-
vented from feizing the whole Arm firft, and then the Vi-
tals. And thus that King of Thrace made no ill Anſwer, to
one that reproach'd him with Playing the Part, not of a
King, but a Mad-Man; Aye, Sir, ſays he, but this Madneſs
of mine keeps my Subjects in their Senfes; and they grow Wifer
by that which you think my Folly. Severity keeps Officers and
Magiftrates ſtrictly to their Duty, and promotes a faithful
Execution of their refpective Trufts; it difcountenances
Flatterers, and turns Parafites out of Doors; the Wicked
and Diffolute; the impudent Beggar, and little Tyrants of
the Court are not able to ſtand before it. Whereas on the
contrary, Eaſineſs and Exceffive Mildneſs of Temper opens
the Gate Wide, and admits all theſe infamous Wretches;
by whöfe Importunity and Unreaſonableness the publick
Treaſures are exhaufted, and fquandered away; all man-
ner of Vice is encouraged, the Kingdom is impoverished;
all which, and a great many other Miſeries, like Colds and
Catarrhes, in a Rheumatick and Diftempered Body, break
the Conftitution; and fall and fettle, like the Humours, up-
on the weakeft Parts. The Good Nature of Pertinax, and
the Licentiouſneſs of Heliogabalus had like to have loſt All;
and were very near ruining the Roman Empire; and then
the ftrict Difcipline of Severus first, and afterwards of Alex-
ander reffor'd, and made all whole again.
But ftill Extreams must be avoided; and the Severity I
recommended ſhould be exerciſed with prudent Reſerve,
and just Diftinction: It must not be a thing of conftant pra-
ctice, but now and then, upon juſtifiable and important Oc-
cafions; and when it may be ſeaſonable and effectual, For
the End of this Difpenfation must always direct the Ufe of
the Means; and the Defign of all Rigour in the Admini-
E
ftration
66
Book III
Of Wiſdoni.
ſtration of juſtice is plainly This, That the Sufferings of a
fevo, may work Terror and Amendment in the rest, Thus the
Almighty Law-Giver`himſelf, renders an account of ſeveral
exemplary and capital Puniſhments among the Ifraelites;
Deut. xxi. That all Ifrael may hear, and fear, and do no more wickedly!
Now, fuch Executions, when grown daily and familiar, loſe
their Efficacy; and therefore that ancient Author was cer-
tainly in the Right, who affirmed, that fome few publick
Examples contribute more to the Reformation of the Peo-
ple, than frequent Puniſhments, which come thick upon one
another, can poffibly do. The Reaſon of which is, that the
more Surpriſing and New any Impreffions of this kind are,
the more Strong, and Terrible, and Awakening they are,
But then all this is to be understood of common Cafes; for
if Vice gather Strength, if the Profelytes and Practifers of it
grow Numerous, and Refolute, and Bold, in fuch a Cafe
Compaflion is the greateſt Cruelty, Fire and Sword are then
the only Remedics, and it is neceffary to go thro' with the
Curc. And whatever Imputations of a Bloody and Barba-
rous Temper may in ſuch Circumſtances be caft upon a
Prince, they are but the Effects of Ignorance and Unjuſt
Cenfure; for here again it is in the State, as in thefe private
Bodies of ours, where the † Extremity of a Difeafe, and the
Úngivernableneſs of the Patient, forces the Physician to be
cruel; and he would betray his Skill, and be falſe to his
Profection, fhould he relent, and be otherwiſe.
7.
The Second Expedient for eftablishing and preferving a
Conftancy. Prince's Authority, is Conftancy. A Firmnels, and Refolv'd
Temper of Mind, by which he keeps to his own Methods,
treads the fame Steps, and without any Ficklenes or wan-
ton Love of Change, advances ftill on, gets ground upon his
Subjects; and enforces a due Obſervance of cftablifh'd Laws,
and ancient Cuſtoms. To be continually Altering and Re-
viewing, Abolishing Old, and Enacting New, befides, that
it argues a weak and unfettled Mind, which never knows
when things are well, nor where to fix; it does unavoida-
bly letlen a Prince in the Eye of the World, and derive a
very mean Opinion, both upon his Perfon, and his Laws;
nay, it expoles both to publick Scorn and Contempt. Up-
on this account, Wife Men have ever'fhew'd themfelves a-
verfe to Change, and that to fuch a Degree, as to diffuade
* Ut pœna ad paucos, metus ad omnes.
Crudelem Medicum, intemperans æger facit,
and
Ch. 3. Of Prudence in Government.
67
and forbid Alterations in Laws and received Customs, even
tho they were to be chang'a for the better. For (befides
the Uncertainty and the Danger of fuch Courſes, and that
we know the worft of what is practifed now, but cannot
foreſee the Confequences of what was never yet try'd;)
Take the Matter abftractedly and by it lelf, and it is cer-
tain, that Alteration of an old Law is always more incon-
venient, and does greater Miſchief, than the Novelty of a
thing introduc'd in its Room can poffibly do Good. Upon
this Account (as I have intimated in a former Pårt of this
Treatife) Búfie Fellows and Reformers have all along been
look'd upon as very fufpicious and dangerous People, and by
all means to be diſcountenanced. And in truth nothing lefs
than either evident or abfolute neceffity; or elfe as evident
and very confiderable Advantage to the Publick; and This
a certain, and not merely a poflible, or likely Confequence
of the Change can never be Argument Strong and Subſtan-
tial enough, for breaking in upon ancient Conftitutions, and
altering the Meaſures of any Government. And when ſuch
cogent Motives as thefe are offer'd to periuade it, yet even
then there is mighty Caution and Diligence to be uſed; the
Proceedings ought to be exceeding well adviſed; every Step
taken warily and with Deliberation. All muft not be done
at a Puſh; but the Old laid afide with Decency and by de-
grees, and the New introduc'd as gently and infenfibly, as is
poffible. For in this, above any other conjuncture of Affairs, is
that Proverb of Fair and Softly, a neceffary Rule in Politicks.
The Third Expedient for this purpoſe is to fteer this Veffel
himſelf, and not truft the Helm of Government in any other
Hand. My Meaning is, that the Honour and Power of iffu-
ing out Orders, and giving Commands, fhould be reſerv'd
to the Prince in Perfon; and no other act as fuperintendent
under him; That he fhould give the laft Detrminations,
and his Will be the Direction, without referring all to his
Council, and fuffering them to act and order, as they think
. For this will draw the Eyes, and the Refpects of all his
Subjects, and make them fenfible, that all depends upon his
Difpofal and good Pleasure. The Soveraign, who gives a-
way, tho' it be never fo little of his Authority, is in Danger
of lofing All; and will quickly grow infignificant and defpi-
cable. For this Reafon a Prudent King will be fure never
to raiſe any Subject too high, or make him extravagantly
*Lenitur & lente
E 2**
Great,
8.
68
Book III.
Of Wisdom.
9.
Against
Great, or Wealthy above the Reit. The common Safeguard
of the Government and Royal State, is to take Care, that no one
Subject be made too big by the Favour of his Prince, ſays Ari-
Stotle. And if it happen that he find fuch a one already made
to his Hands, it is a Maxim in Politicks, to leffen and lower
him But then that must be done flily and fmoothly, by
fome Stratagem not eaſily ſeen through, and in the moſt gen-
tle, inoffenfive, infenfible Way that can be. Another Ruic
is, not to give places of great Dignity and Importance, for
Life; much leſs fuffer them to be hereditary and deſcend
in the fame Family; nay, it is dangerous indeed to con-
tinue Theſe for any long Term of Years, left Men by this
Means fhould ftrengthen their Party, and at laſt become a
Match for their Mafter. And whoever fhall confult Hifto-
ries, both Ancient and Modern, and there examine the
Cauſes of Powerful Factions, and the moft furprifing and
fatal Revolutions of States and Empires, will find the great-
eft part of them owing to the Exorbitant Riches and Power
of fome over-grown Subject; or the Influence and Intereft
of fome old and important Officer: So that Seneca had good
Reaſon to ſay, Nothing is fo convenient and advantageous to the
State, as the frequent Change of high Offices; no Truft, no Power,
which is Great, ought to be continued long in the fame Hand.
Theſe are fair, and honeſt Means, agreable to Juftice, be-
coming the Character of a Prince, and fit for him to ufe for
Fyranny. the acquiring and fupporting himſelf, both in the Good Af-
fections of the World, and in a Venerable Authority with
them. Upon theſe Terms he may be loved and feared both;
and ſo it is neceffary he fhould be. For tho' a convenient
Mixture of thefe Two be defireable and excellent; yet ei-
ther of them fingly, and deftitute of the other, is neither
Reaſonable in it felf, nor any Security to the Government.
Upon which Account it is, that we deteft and abhor a Ty-
fannical Authority, a Fear abfolutely repugnant to, and de-
ftructive of Affection and Love, fuch as renders the Perfon
an Object of all Men's Hatred at the fame time. † Let
them hate me, fo they fear me, is a bratifh and favage De-
claration; no one that is really a Man, would be content
with Power and Greatneſs at that Rate; and this Authority,
if it be fit to allow it fo honourable a Name, is fuch as Bar-
+ Communis cuftodia Principatus, neminem unum magnum
facere.
* Nil tam utile, quam brevem poteftatem effe, quæ magna fit.
† Oderint dum metuant,
barous,
Ch. 3 Of Prudence in Government.
69
barous, and Arbitrary, and Wicked Men procure to them-
felves; not by the Exercife, but by the Abufe of their Power.
The Qualities and Character of a good Prince and a Tyrant,
have no manner of Refemblance to one another. The Di-
ftance is ſo vaft, the Diſparity ſo notorious, that it is ſcarce
poffible for a Man not to diſtinguiſh between them. In ſhort,
they all turn at laſt upon thele Two Points; One is, The
obferving the Laws of God and Nature, with a Religious
Strictneſs, or the trampling both under Foot, with the great-
eft Infolence and Contempt. The other, making the pub-
lick Good, and true Intereft of one's Subjects, the End and
Meaſure of all one's Actions; or the making every Thing
truckle to his own Will, and by every Action and Defign,
ferving and aiming at nothing elſe, but private Profit and
Pleaſure. Now the Prince, who will anfwer his Character,
and be what ſo glorious a Station requires, muft conſtantly
remember, that as it is the peculiar Happineſs and Preroga-
tive of Power to do whatever he hath a Mind to: So it is
alfo the true Prerogative of the Will, and the moſt certain
Mark of real Greatneſs, to have a Mind to fuch things only
as are Juft, and Lawful, and becoming. *Cafar (lays Pliny)
bath less in his Power than common Men, upon this very account,
that every thing is in bis Power. For as it is a Happiness to be
able to do what you pleafe, fo it is true Greatness, to will only
fuch things as you can do'; or rather, indeed, to defire and will
no more than you ought to do; for in ſtrict ſpeaking, a Man
can do no more than lawfully he may do. The greatcit
Misfortune that any Prince is capable of,is the being poffef
fed with an Opinion, that his Will is his Rule; and that all
that is poffible, is lawful for him. As foon as ever he hath
given way to this vile Imagination, his whole Temper and
Manners preſently grow corrupt, and from a good Man, he
is transformed into a wicked Wretch, and a Monfter. Now
this Opinion commonly infinuates its felf by Sycophants
and Parafites: Flattery infufes and blows it up; for Perfons
of that Dignity never want enough and too many, to preach
up to them the Greatnefs of their Power, becauſe this is a
pleafing Doctrine, and tickles the Ear; but the Obligations
of Duty carry a harsh and grating Sound; and there are
few, but very few Servants fo hardy in their Fidelity, as to
*Cæfari cum omnia licent, propter hoc minus licet. Ut foe-
licitatis eft, poffe quantum velis: Sic magnitudinis, velle quan-
tum poffis, vel potius quantum debeas,
F 3
entertain
70
Book III.
of Wisdom.
entertain their Mafter upon this neceffary Subject. But of
all forts of Flattery, That is the most dangerous, when a
Man flatters Himself. In other Cafes, a Man may ftop his
Ears against the treacherous Infinuation; he may enjoyn Si-
lence, forbid all Difcourfe of that kind, avoid the Prefence
and Company of the nauicous Wretches that ule and hope
to ingratiate themfelves by it: But when the Perſon who
gives, and he who receives the Flattery, are one and the
fame, What shall he do, or whether fhall he run from ſuch
deftructive Converfation? And therefore a Prince above all
other People, is highly concern'd to deal honeftly by himself;
to decline and delpife the fulfom and bafe Soothings of other
People, who hope to make their court this way; and effe-
cially to be a fevere Inquifitor and Judge of his own Acti-
ons, and not to cajole himſelf into Ruin.
1
After all that hath been faid, (and too much cannot be
faid against Tyranny and Arbitrary Adminiftration) it is
neceffary to add, that fometimes fuch Critical Junctures of
Affairs will happen, fuch Intricacies and Perplexities of Pub
lick Buſineſs, with regard to Time, Perfon, Places, Occaf-
ons, or fome accidental Circumftances; that a Prince will
be driven to a neceflity of doing fome things, which at firft
view may look like Tyranny: As for inftance'; When the
Matter depending before him, is the fuppreffing another Ty-
ranny; the Licentioufnefs, I mean, of a head-ftrong, háir
brain'd People, whofe ungovernable Fury is the moſt abfo-
lute, moft deftructive Tyranny in the World; Or when he
is to break ſome cloſe Cabal, or powerful Faction of the
Nobility, and Perfons of Wealth and Figure in their Coun-
try; Or when the publick Treafures are reduced and wa-
fted, the King driven to extream Wants, and knows not
where to furnish himſelf with 'needful Supplies, and fo is
compelled, for the Relief of the State in its preſent Exigency,
to raiſe Moneys irregularly, and borrow from the Rich, by
fuch Loans as they are not perfectly contented with. Of
thefe Extremities, and the Methods and Remedies proper
for them, I have fpoken formerly; and the only defign of
renewing the mention of them here, is to perfuade People
to give the best and most favourable Interpretation to Cales
of neceffity; and not immediately clamour againſt them,
and reprefent them in their worſt and moſt odious Colours,
but make all the Allowances they can bear. Much lets
ought we to miſconftrueSeverity upon particular Offenders,
or eftcom the number of his Guards, or the Strength of his
Forts
a
Ch. 3. Of Prudence in Government.
71
Forts, or the Majefty, and Style-Imperial of his Commands.
to be Tyranny. For all theſe things are not only uſeful in
a very high degree, but in fome Circumſtances indiſpenſa-
bly neceffary. And fuch Authoritative Methods in Kings,
are much better, and more defirable, than the fofteft En-
treaties, and kindeft Careffes of Tyrants.
And thus I have reprefented the two firm Supports of a
Prince, and a State; and happy is it for Them. who know
how to acquire, and continue thefe Advantages to them-
felves; and by fo doing, effectually prevent the Two Con-
traries, which are the very Murderers and certain Undoers
of a Prince and Government, Hatred, I mean, and Con-
tempt: Concerning which, I beg the Readers Patience to
Lay one Word, becauſe the brief Confideration of them
may be of fome Service towards the preventing or defend-
ing our ſelves from them.
IO.
Hatred then, which is the direct Contrary to Love and
Good-will, is an obftinate, wicked, perverfe Affection of the Hatred.
Mind, whereby the Subjects are violently prejudiced, and
bitterly fet againſt the Prince and his Government. This
commonly ſprings, either from fome Apprehenfion of future
Miſchiefs, or from a Defire of revenging fome paft Injury;
or elſe from a Refentment compounded of both thefe toge-
ther. When this Hatred is very rank and fierce, and when
it ſpreads and grows Epidemical, the Danger is extreamly
great, and the Confequence commonly fatal; and very fel-
dom it is, that a Prince is able to ftem, or get over it.
*No Power (lays Tully) is fo great as to be a match for a ge-
neral Hatred; The Multitude have many Hands, and the
Prince hath but one Head. This is it they thirst after, This
what they want, to put an End to their Rage; and he is
but a Man equal in this regard to any one of his Enemies,
but expos'd to the Attempts of them All. You ſee then,
how important, how neceffary it is for a Prince to preferve
himſelf from fuch a dangerous, fuch an irrefiftible Miſchief;
and the most likely Courfe that can be taken for this pur-
pofe, will be to avoid the two Extreams of Cruelty and 4-
varice, fo directly oppofite to that Gentleneſs and Liberali-
ry, which were obſerv'd before to be the powerful Inftru-
ments, and moft powerful Motives to gain the Kindnes
and good Affection of any People.
**Multorum odiis nulle opes poffunt refiftere. Multæ illis
manus; Illi una cervix,
E 4
First
72
Book III.
of Wildom
II.
Cruelty.
Firſt, he must by all means keep himſelf clear and untainte
ed from any baſe and barbarous Cruelty, fuch as is a Blem-
ifh to his Character, fcandalous, and abominable, and unbe-
coming his Grandeur: On the other Hand, let his Mind be
ftrongly armed by Clemency, the Reaſons and Neceffity
whereof have been fhewn already, when we treated of the
Virtues more peculiar to a Prince. But ftill, in regard
Publick Puniſhments are neceffary and unavoidable; and
thefe, even when moft juft, even when moft neceffary, car-
ry fome face and appearance of Cruelty, it concerns a Go-
yernour to carry himſelf very prudently in the mannage-
ment of this Matter; and perhaps there are not many Cafes
which require more Dexterity and Addrefs. And there-
fore I will prefume to venture at a little particular Advice
upon this Occafion. As firft, Let him by no means be too
eager and hafty in laying his Hand upon the Sword of Ju-
fice; but fhew, that he draws it meerly in his own Defence;
and by his flowneſs to be provok'd, and loathinefs to revenge,
convince the World, that what he does of this kind, is the
effect of meer Neceffity, and fore againft his Inclination.
† He that paffes Sentence Speedily, does it willingly, and with
Glee; whereas there is a Tenderness due, and a King ought to
be very faving even of the worst and vileft Blood. Secondly,
Let the Principle upon which he proceeds, be the Profpect
of the Publick Good; and let their making their Faults ex-
emplary, and preventing the fpreading and growth of it in
others, and a Relapfe of the Sufferer himſelf, be the Mo-
tives of Puniſhment, rather than any thirft of Vengeance,
or a defire to torment the guilty Perfon. Thirdly, What-
ever of this kind is neceffary to be done, let it be put in ex-
ecution with all poffible Calmneſs and Temper. A King
ſhould be like his Laws, cool and fedate, void of all man-
ner of Paffion; and therefore Anger, and Joy, and any other
Emotion of the Soul is highly unbefeeming; but if any Paf-
fion may be allowed, That of Pity is the only one, that
can fhew it felf with a good Grace upon thefe Occafions.
Fourthly, Let the Execution be only what is ufual, and ac-
cording to the Laws and Cuftoms of the Country in fuch
Cafes; for the aggravating of the Pain, and inventing new
and more exquifite Methods of Torment, are fo'many cer-
tain Marks of a cruel and remorfeleſs Mind. Fifthly, Let
+ Libenter damnat, qui citó : ergo illi parfimonia etiam vi-
limi
Sanguinis.
rot
Ch. 3:
73
Of Prudence in Government.
not the Prince have any hand in inflicting the Puniſhment,
nor fo much as be preſent at the Execution; for this looks
like inſulting, and taking fatisfaction in the Suffering of the
Criminal. Laftly, if there be a neceffity of Puniſhing a great
many, let it be done with all convenient ſpeed, and altoge-
ther, that it may be over and forgotten, as foon as poffible.
For the prolonging their Execution, and repeating theſe
Tragical Sights One by One, looks as if a Man play'd the
Epicure in Blood. For we naturally contrive, that thoſe
things may be lengthened out, or often renewed to us,
which give us Entertainment and Delight. And every Bo-
dy haftens to make an End of That, which is diſagreeable,
and raiſes his Averfion.
12.
The next thing which he ought to keep himſelf free
from, is Avarice, than which no Vice whatſoever can pof- Avarice.
fibly be more misbecoming a great Man. Now this may
diſcover it ſelf two Ways; either in Extortion, and ex-
acting more than is fit; or in Niggardlineſs, and in giv-
ing less than is fit. The former of thefe will be fure to
diſguſt the Common People, who are all of them naturally
covetous, and efteem their Pocket the tendereft Part; for
Money is their Blood, their Life, their very Soul. And
therefore nothing gives them fo fenfible an Affliction, or
raiſes their Indignation, like the Exactions that rob them
of it. The fecond difcontents all that have ferved the State,
who have any Pretenfions to Merit, and have ſpent their
Time and Pains, their Strength and Blood, upon the Pub-
lick, and therefore think fome proportionable Gratuity
their due. Now we have already taken Occafion in the
laft Chapter, to diſcourſe the Matter of the Publick Trea-
fure at large, how the Prince ought to manage himſelf
in this whole Point; what Methods are proper for the
raifing of Funds; what Taxes are fit to be impofcd, for the
putting his Exchequer into Stock; what Prudence is re-
quifite in the laying out fuch Moneys; and what Fruga-
lity neceffary for the referving a convenient Supply for ex-
traordinary Exigencies. And therefore all I fall need to
add here, is only thus much, that the Prince ought very
diligently to beware of three Things. The first, that he
bear no manner of Refemblance to thofe Tyrannical and
Extravagant Impofitions, the infupportable Burden where
of have rather made the Leviers of them Devourers of
their Country, and common Plunderers, than Fathers
and Defenders of it. Such as God defcribes by the Mouth
-
of
74
Book III.
Of Wisdom.
Plalm liii. of his Pfalmift, that.. Eat up the People as they would
eat Bread; Whofe Treaſuries are enrich'd with the Spoils of
their Subjects, and made the common Receptacle of Blood and
Rapine. For thefe Oppreffions weary out all Patience, and
provoke Tumults and Infurrections; as infinite Examples
of Revenge, and Sedition, and other defperate Calamities
prove to us. The fecond Thing to be declined, is Sor-
didneſs, and that firft in the gathering part; (* Following
the Scent of Gain every where, and balking no occafion, the
never ſo vile and unbefeeming his Character; or as the common
Proverb fays, Robbing the very Spital) for which reaſon it
will be highly advilable in him, to be very ſparing in ta-
king the Advantage of Accufation and Attainders, Confif-
cations and Forfeitures, and other Spoils, which have an
Air of Hardſhip, even when they are clear of Injustice.
The other Branch of Sordidneſs is in being clofe-handed,
giving nothing, or giving in little and ſneaking Propor-
tions; making his Favours mercenary, or being flow and
difficult in granting; fo that whatever is obtain'd fhall be
dear bought, by importunate Requefts, and long Atten-
dance; and it is not fo properly the effect of Generofity, or
a Senfe of Merit in the Receiver, as extorted by dunning,
and wrefted our of his Hands by tiring and vanquishing his
Patience, The third is, Methods of Violence, and un-
reaſonable Exaction in the levying of Taxes; when the
manner of bringing it in, looks more like forraging, or
going to plunder an Enemy, than to make a Demand up-
on a Subject. This Caution, I confefs, is chiefly aim'd at
the Infolence of Collectors and Receivers, who by their
baſe Extortions, and grinding the Faces of the Poor, ex-
poſe the Prince to Hatred and Difrepute, and breed angry
Refentments, and ill Blood in the People. For his Honour
fuffers for the Mildemeanors of his Under-Officers. Thefe
Monſters of Foxes and Wolves, who as one defcribes them,
have Six Hands, and Three Heads apiece. And, as in
other Matters, fo particularly in that of making Seifures,
are barbarous and remorfelefs; efpecially fuch Goods as
are Neceffaries of a Man's Life, the Tools of his Trade,
. Qui devorant Plebem ficut efcam panis; noloog! quo-
rum ærarium fpoliarum Civium, cruentarumque prædarum
receptaculum.
* Indignum lucrum ex omni occafione odorari; &, ut di
citur, etiam à mortuis auferre.
or
Ch. 3. Of Prudence in Government.
75
or Inftruments of Husbandry; a Method to be declin'd in
common Prudence, as exceeding odious, and what nothing
less than Extremity, or very juft Provocation ought to put
them upon. It is therefore of mighty confequence to a
Prince, what fort of People are employ'd in theſe Offices;
for it is highly requifite they fhould be Men both of In-
tegrity and Prudence; Nor is it lefs neceffary for his Ho-
nour, to turn them out with Difgrace when they misbe-
have themſelves: A fevere exemplary Puniſhment, a ſwin,
ging Fine, to make them difgorge all their ill-gotten Gains,
is what he owes to himſelf, and his own Defence: For
theſe State-Sponges ſhould be uſed accordingly, and ſqueez'd
in their Turn too, till they have given back every Drop
of that Blood and Sweat,which they moft merctlefly fuck'd
up, by draining and fqueezing the poor Country People
T
before.
13.
Let us now proceed to confider that other, and, if it be
poffible, ftill worſe Enemy of a Prince and his Govern- Contémp?¸
inent, which is Contempt, arifing from an ill and mean
Opinion both of the one and the other. What is it that
can poffibly fupport one fingle Man, and that fometimes
one of great Years and Infirmities, in a Station fo much
above many Millions of his Brethren, except it be Autho
rity, and a high Efteem? When once this is loft, and finks
into Contempt, all the reft is loft with it, and both Prince
and Government fall to the Ground. And therefore, as
in this refpect, according to what was urged before, Au-
thority is of greater Strength and Efficacy, and carries
more Pomp and Majefty with it, than the good Affection
of a People; fo likewife Contempt is more dangerous and
formidable, than even Hatred it felf. For Hatred is mo-
deſt and timorous, it is reftrain'd by Fear, and dares at-
tempt nothing, till Contempt let it looſe; but this fakes
off that Yoke, animates and arms it for the moft defperate
Undertakings. It is true indeed, Contempt feldom rifes
very high, efpecially under the Government of a Rightful
Prince, unless he be perfectly infignificant, and degrade
and proſtitute himself and his Honour to that degree, as
only to be * a King of Clouts. But ftill, fince there is a
Poffibility of its happening, we ſhall do well to obſerve
what are the Occafions moft likely to produce it. Now
this, as it is in its own Nature the very Reverfe to Au-
Įt videatur exire de Imperio.
thority
76
Book III.
of Wiſdom.
I.
II.
III.
thority, fo does it derive it ſelf from Caufes directly con-
trary to thofe, by virtue whereof a Prince's Authority is
procured and preferved: As for Inftance, thoſe three that
follow;
Firſt, as to his manner of Government; a looſe, effe-
minate Softneſs, Supineneſs, and Negligence in Buſineſs; a
tame, heedlefs, unthinking Temper; or elfe Fickleneſs in
his Refolution, and perpetual Change and Uncertainty in
his Opinions and Methods: For when there is no Atten-
tion, no Steadineſs, no Spirit or Vigour, this is the mere
empty Name of a Government, without the Thing. Sub-
jects under fuch Princes grow infolent, and bold, and en-
croaching: They think they may do what they will, and
that he will never regard or reckon with them for it:
It is a great Calamity to have a Prince, under whom no
Man enjoys any Liberty at all; but it is still greater to have
one, under whom none are fubject to any Check or Reſtraint at
all.
Secondly, This is frequently the Effect of his Misfor-
tunes, either with regard to his Affairs when they fucceed
ill; or in reſpect of his Family, when there is no certain
prospect of Succeffion, either of his own Iffue, or elſe by
a fixt Settlement; for Children are a mighty ftrengthning
to a Prince's Intereft; and the not knowing what will be-
come of the Crown when the prefent Poffeffor fails, is fuch
a Diminution and Unhappineſs, that we find even Alexan-
der himſelf, in the midft of Glory and Conqueft, complain-
ing bitterly of it; .. My want of Heirs, fays he, is deſpiſed,
because I have no Children to fucceed me. For the Children of
a Prince are the Honour and the Strength of a Court.
Thirdly, Princes often draw Contempt upon themſelves
by their Manners, and way of Living particularly, if they
be diffolute and debauch'd, fenfual and effeminate; Slaves
to Vice, and abandon'd to Luxury and Pleafure; efpecially
to Sottiſhneſs, and Drinking, and Gluttony, the loweſt and
inoſt deſpicable of all Pleaſures: Alſo their Behaviour ex-
pofes them to it, if this be churlish and morofe; their Dif
courſe, when childish and impertinent; their Perfons, when
nauſeous and notoriouſly deform'd.
1
1 Malum, principem habere, fub quo nihil ulli licet; pejus,
eum, fub quo omnia omnibus.
Orbitas mea, quod fine liberis fum, fpernitur. Munimen
Aulæ Regii Liberi.
And
Ch. 3. Of Prudence in Government.
77
And thus we are got to the End of what I thought con-
venient to be premifed, with relation to the Active part, or
Adminiſtration of a Prince in general. We proceed now
to handle it more diftinctly and particularly. But in or-
der hereunto, it must be remembred, that this, (as was ob-
fcrv'd in the beginning of this Chapter) confifts of two
parts, the one Civil, or that which concerns a State of Peace
and publick Tranquillity. The other Military, and proper
for a State of War: For by the former I underſtand the
common and ordinary Methods of Government, which are
of conſtant and daily ufe, whether in a time of Peace or
War. By the latter I mean thoſe Methods which are fro-
per to Martial Difcipline, and the practice whercof is pe-
culiar to the time of War only.
14.
>
The peaceful and ordinary Adminiſtration of a Govern-
ment is a Province of fuch vaft Comprehenfion,and the Acci- The Peace-
dents and Occurrences of it fo various and unforeſeen, that able Admi.
it is impoffible to reduce it to any general Rules. And be- niftration.
fides, the Prudence of it confifts oftentimes as much in for-
bearing to act, as at other times in acting. But however,
I will venture to lay down here fome few Heads of Ad-
vice, which are neceffary to be confider'd, and may be of
fome Advantage perhaps, when the Duties they prefcribe
are obferv'd duly, and improv'd, by applying the Subítance
of thoſe general Intimations to particular Actions and Cir-
cumftances. First then, the Prince is concern'd above all
things, to take care, that he be faithfully and diligently in-
form'd of all Matters which any way concern him to
know. The Matters I mean here may be comprehended
undertwo Heads, and confequently the Informations them-
felves, and the Perfons made ufe of in them, are of two
different Qualities. And to render thoſe of cach fort what
they ought to be, thefe Qualifications are abſolutely necef-
fary, and in common to both; Sincerity and Confidence
Secrcfie and Prudence. But tho' thefe be requifite to both
kinds, yet they are not fo to both equally: For the one
have occafion for much greater Liberty, and Opennefs,
and Plain dealing, than the other. The one of theſe are
the Perfons whoſe buſineſs it is to put him in mind of his
Duty, what he is obliged to, and what becomes his Cha-
racter; and not only fo, but to make him duly fenfible of
his Faults and Failings, and to fpeak bold Truths to him
concerning himſelf. There are no fort of Men in the
World, who ftand in fo great need of fuch Friends, as
Princes
1
58
Book III.
of Wisdom.
4
Princes do; for they have no Senfes of their own, nor
any other Direction, but what is receiv'd from feeing
with other People's Eyes, and hearing with other People's
Ears. They fuftain a publick Character, and have a
World of People to fatisfie; fo that every Word and Action
of theirs is the Matter of Cenſure or Commendation, and
expos'd to the critical Malice of all Mankind. And, as
they have in this refpect more Humours to pleaſe, fo are
they lefs capable of doing it than common Men, becauſe
they are induſtriouſly kept in the Dark; and very little of
what concerns them is fuffer'd to come to their Knowledge,
And thus for want of better Inftruction, they do things
which prove inconvenient and diſguſting; and fo, with
all the undeſigning Innocence imaginable, expofe them-
felves to the Hatred and Refentments of their Subjects. All
which had certainly been prevented, or very eafily reme-
dy'd, had they been fairly and freely dealt with in time.
But then it muſt be faid, on the other hand, that they are
in fome degree deftin'd to this Ignorance, or accountable
for it themſelves; becauſe Matters are fo order'd, that
Frankneſs of Humour, and Home-Truths, by way of Ad-
monition or Reproof, (tho' the beft Offices, and fureft
Marks of Friendĺhip and Affection) are yet feldom well
taken; and eſpecially to Princes they are not only unac-
ceptable, but fometimes extremely dangerous to the Per-
fon, who hath Courage and Honefty enough to venture at
them. And yet this cannot in realon but appear a very
criminal Nicety, and an Argument of great Weakneſs
when fuch Perfons cannot bear having their Ears grated,
and made to glow a little, for their Good: For this Harfh
neſs of the Sound is all they can endure; they are above
Compulfion or Reftraint; and have the whole Manage-
ment of themſelves left ftill entirely in their own Difpofal.,
The other fort of Informers are fuch as arc employ'd to
bring what we properly call Intelligence; by repreſenting
all the confiderable Actions and Occurrences, not only with-
in the Compaſs of his Dominions, and by his own Sub-
jects; but by diſcovering the Projects and Intrigues of
Neighbouring Courts: I fay of all that is doing at home or
abroad, wherein either his own, or his Allics, or Borde-
rers Government is cither immediately, or but remotely
concern'd. Theſe two diſtinct kinds of Correfpondents do
in fome degree anſwer the Character of thoſe two Friends
to Alexander, Hepheftion and Craterus. One of which is
faid
Ch. 3.
79
Of Prudence in Government.
faid to have loved the King, and the other Alexander
That is, One of them was fond of his Perfon, the Other of
his Government; One regarded him in his Private, the
Other in his Publick Capacity; * but the tenderer Friend
dealt moſt freely with him,
In the Second place, The Prince fhould always have by
him a private Book of Memorandums, confifting Principally
of Three Heads. Firft, An Abridgement of all Matters of
Publick Concern then depending: That by recourſe to: This,
he may inform himſelf at one View, what is fit to be done
in the preſent Juncture of Affairs; what Matters are alrea
dy in Motion, and want to be compleated; that lo every
thing may be attended to in its proper Seaſon, and nothing
done out of time, or by halves. The Second is a Lift of
Perfons Names, whofe Merits may recommend them to his
Favour, either upon the Account of raft Services, which
call for Rewards and Gratifications; or of extraordinary
Abilities, which qualifie them for Preferments and Places of
Truft. The Third, A Memorial of Gifts and Grants al-
ready conferred, to whom, and upon what Confiderations:
For without a diftinct and particular account of theſe Three
things, it is ſcarce poffible to avoid the being frequently at
a lofs, and making a great many falfe Steps. And accord-
ingly we find, that Princes of the jufteft Renown, and moſt
celebrated in Story for their Wiſdom and Policy, have con-
ftantly taken this Method, and felt the Convenience of it;
Auguftus and Tiberius, (for inftance) Vefpafian and Trajan,
Adrian, and the Antonines.
A Third Rule may be This; That in regard One of the
moft material Parts of the Royal Character confifts in di-
ftinguishing the deferts of Men, and affigning Rewards and
Puniſhments accordingly; and in confideration, That the
One of theſe is extraordinary grateful, and recommends him
to their Affection; The Other naturally difgufting, and
what will be fure to draw a great Odium upon the Inftru-.
ment of it: Therefore the Diftribution of Rewards fhould
be reſerved to himself. Honours and Eftates, Offices and
Preferments, Privileges and Penfions, Exemptions and Im-
munities, Reftitutions and Pardons; and, in a word, every
* The Defciption given of this perfonal Dearness betwixt
Alexander and Hepheftion, hath that among other Circumſtances
mention'd in it. Secretorum omnium arbiter; Libertatis quoque
în admonendo non alius jus habebat. Qu. Curt. Lib HI, 12.
15=
16.
thing
80
Book III.
of Wisdom.
thing of Grace and Favour ſhould come immediately from
his own Hand: But every thing that is grievous and gra-
ting, ſhould be turn'd over to fome other Hand: And there-
fore inferior Officers are more properly made ufe of, for
pronouncing Sentences of Condemnation, impofing Fines,
levying of Forfeitures, making Diftreffes, and executing all
manner of Penalties: For tho' it be true, that all Matters
of this Nature depend upon the fame Authority, and it is
virtually the Prince that does them; yet it is certain from
Experience, and the common Senfe of Mankind, that Thist
is not fo duly confidered, but that it leave a particular
Grudge behind, and creates angry Refentmenss againſt that
very Perfon, who is the next and immediate Actor, though
he be in reality never ſo paiſive in the thing.
In the Diſtribution of Rewards and Gratuities, and other
Marks of Favour of the like Nature, this farther Intimation
may not be unfeafonable. That a Prince, upon fuch Occa-
fions, fhould fhew himfelf forward and free; he ſhould if it
be poffible, even prevent the Receiver's Expectations, and
give unasked; and not defer the matter fo long, till he bring
himſelf under a neceffity of denying any Applications made
to him for them: He fhould likewife give in Perfon, when
that can be done conveniently; or order them to be given
in his Prefence, and with fome particular Expreffions of his
Favour and Eftcem. For all thefe Circumftances are won-
derfully engaging; they add to the intrinfick value of the
Gift; make it more welcome, and more effectual to all the
purpoſes it can he capable of ferving. Befides, that in ob-
ferving this Method, Two mighty Inconveniencies will be
avoided, which do really diminiſh in a great meaſure, if not
quite, defeat abſolutely the Acknowledgments due to Per-
fons of Honour and Deſert; One is that of a tedious Atten-
dance; the Difficulty and intolerable Expence the are forc'd
to be at, in obtaining the Advantages which are really in-
tended them, and thought to be very justly conferred; and
This to Men of Eminence and Spirit, is a great Grievance,
and grates very hard. The Other is, That after the Prince
hath actually beftowed the Gift, and declared his Pleaſure
in it, the Forms of the Grant, and the Delays and indirect
Dealings of the Officers, through whofe Hands it muft pafs,
do fo inflame the Reckoning, that before a Man can be dif
patched, and come into actual Poffeffion of his own, it cofts
him at leaſt half what the thing is worth; nay, ſometimes
the full value, or more; and when all Charges come to be
com-
Ch. 3.
81
Of Prudence in Government.
computed, he hath the Name only, but receives nothing;
or fomething he had better have been without, than have
ſpent his Intereft, and Money, and Time, for that which
turns to ſo very poor Account.
We come now to that part of the Adminiftration, which
is Military, and This every Man eaſily ſees to be neceſſary
for the Defence and Support both of Prince and People, and
preferving the Order and Honour of any Government.
And therefore I fhall treat of it with all the Brevity that the
Subject will bear. Now, the whole of what is Proper to
be ſaid upon it, may be reduc'd to Three Heads; The
engaging in a War at first, the Carrying it on when begun,
and the Putting an End to it.
18.
1. For the engaging in a War, Two Preliminaries are Ne-
ceffary, Juftice and Prudence, and conſequently the Two Of Milita-
Vices oppofite to Thefe, by all Means to be avoided, which ry Affairs,
are Injuftice and Rafhneſs. First of all, It is neceffary that
the War be Juft; for Juftice ought to march in the Head,
and lead Courage on to Action; as Counſel and Delibera-
tion ought to go before the Execution of a Defign. And
therefore fuch Maxims as thefe, tho' common in every Bo-
dies Mouth, are yet moft Wicked and Abominable; That
Right is always on the ſtrongeft Side; That the Succeſs will
determine the Caufe; That the longeft Sword will carry it.
For certainly the Goodnefs of any Caufe is not to be mea-
fur'd by the Event,but by the Equity and the Reaſonableneſs
that is at the Bottom of it. And though War be a thing of
Violence and Force, and the Decifions of it very diftant
from the Method of determining civil Controverfies; yet
even War it ſelf is not utterly Lawleſs, but hath its Rules
and Meaſutes to be obſerved; as well as Peace. Almigh-
ty God, who calls himself the Lord of Hofts, and God of
Battels, does favour juft Wars in a peculiar Manner; it is
He, who diſpoſes of Victories, and cafts the Scale, as he in
his infinite Wifdom fees fit. But it is the Duty of every
Prince to qualifie himſelf for that Favour; and, as much
as may be, to engage Providence on his Side; and the first
of thofe Qualifications, is the Juftice of the Undertaking.
To pick Quarrels therefore, and * commence a War upon
every Occafion, is what can never be answered. The Itch of
Honour and Triumph will bear no Monarch out in it. And
therefore fuch ought to take good Heed, that Ambition, and
•
* Non ex omni occafione quærere triumphum.
F
Avarice,
8:
Book III.
Of Wisdom.
19.
Avarice, and Paffion, be not too bufie upon thefe Occafions 3
which yet, if a Man may be allowed to ſpeak the Truth
freely, are it is to be feared, the great Incendiaries of the
World, and generally at the Bottom of fuch Undertakings.
† One, and that indeed the unusual and ancient Caufe of War
is the infatiable Thirft of Riches and Dominion; That Abyss of
Avarice and Ambition, which meaſures the Greatness of a
Prince's Glory by the Extent of his Territories, and Enlargement
of his Conqueft. The Raging Defire of Gain, and the Rafb
Heat of Anger, are the Disturbers of Peace, and Violaters of
Leagues and Treaties.
Now, to make a War juſt, and in all Points what it ought
A just to be, Three Things must concur: The Firft, That it be
War what. denounced, and undertaken, by a Perfon who hath the
io.
Power of making and proclaiming it; which can only be
the Sovereign himfelf; or in common-Wealths, thofe who
are invefted with the Supream Authority, and whom the
Law in that reſpect looks upon, but as one fingle perſon.
The Second is, That the Caufe, upon which it is fo de-
nounc'd, be juft; and fuch without Difpute, is the Caſe of a
Defenfive War; the Light of Reaſon clearly and conftantly
pronounced in Favour of ſuch a War, in the Judgment of
all the Wife and Civiliz'd Part of Mankind; and Neceffi
ty ſupply'd the Place of Argument and Thought, and mo-
ved the Barbarous and Ignorant, to agree in the Juftificati
on of it too; Cuſtom hath made this Opinion and Practice
univerfal among Men; and Nature her felf hath infus'd this
Principle into Brutes. But then by Defenfive, I mean,
That which is truly and properly fo; when Life or Liberty,
one's Relations, or one's Country are affaulted. Nay, not
only ſo, but a War is really Defenfive, when begun in be-
half of our Confederates and Allies, or to chaſtiſe Breach of
Faith and former Treaties, or for the Protection and Re-
dreſs of thoſe that are oppreffed Grievously, and injuriouſly
treated. For, it is the great Roman Orator's Judgment,
That * He who does not defend the Injured, and as much as in
him lies, prevent and ward off the Wrong, is as much in Blame
+ Una & ea vetus caufa bellandi eft profunda cupido Imperii
& divitiarum ; maximam gloriam in maximo Imperio putant.
Rupere foedus impius lucri & ira præceps.
* Qui non defendit, nec obfiftit, fi poteft, injuriæ, tam eft in
Vitio, quam fi Parentes, aut Patriam, aut Socios deferat. Cic.
Lib. I. de Offic.
Ch. 3. Of Prudence in Government.
83
as if he deferted Country or Kindred, Parents or Friends. So
that Injury it ſelf, without the Addition of any other Motive,
is, and ought to be efteem'd Engagement fufficient for the
employing our beft Endeavours, to right and affift the Per-
fons labouring under it. And accordingly we find St. Am-
brofe comprehending all theſe three Kinds of Defence under
the Character of Juftice. That Eortitude † (fays he) is highly
Fuft and Commendable, which by Force of Arms Defends our
Country from the Invafions of Enemies and Barbarians; or Pro-
tects the Weak and Suffering, from thofe that are too mighty
for them; or faves our Friends and Allies from Plunder, and
Robbers. Another ♪ Author brings the Matter into a nar-
rower Compafs ftill, and reduces it to theſe two Particulars,
of Faith and Safety. No War (fays he) is undertaken by a
Righteous and Good Government, except either Breach of Co-
venant, or the Profpect of their own Danger provoke it.
Offenfive War muft likewife have Two Conditions to
render it juſtifiable; The One is, that there be really ſome
offence given, and the Damage fuftain'd, upon which the
Quarrel can fairly be grounded; as in the Cafes of Violence,
and Outrage, and Ufurpation: The Second, That Satis-
faction and Reftitution be firft demanded, in the ufual
Manner and Solemnities; in which among the Romans a
* Herald was the proper Minifter: For Force is the laſt
Remedy, and ought never to be made ufe of, till the reft
have been tried to no Purpoſe. And Juftice cannot be du-
ly fought this Way, till it hath been fought in ſofter and
more amicable Methods, and deny'd. If the Aggreffor will
hearken to calm Reaſon, and ſubmit to fuch Terms as are
agreeable to it, there ought to be an End of the Contro-
verfie; but if he will be obftinate, and refuſe to do this,
then indeed War is Juft and Allowable, becauſe it becomes
neceffary, and the only poffible Method left for redreffing
fuch Grievances, and preferving our own Rights. Fort that
is a juft War, which cannot be avoided; and thofe are righteous
Arms, which are taken up by Men,who have nothing less to truſt to.
† Fortitudo, que per bella tuetur à Barbaris Patriam ; vel
defendit infirmos; vel à latronibus Socios, plena Juftitiæ eft.
Nullum bellum à Civitate optimâ fufcipitur, nifi aut pro
Fide, aut pro Salute. Saluft.
* Poft Clarigatum. Plin. Nat. Hift. Lib. XXII. Cap. 2.
† Juftum Bellum quibus neceffarium; pia Arma, quibus
nulla nifi in armis relinquitur fpes.
F 2
The
84
Book III.
Of Wiſdom.
21.
22.
The Third neceffary Qulification for making a War juſt,
is, that it be undertaken for a good End; and fuch is no o-
ther than the Peace and Security of a Nation. Wife
Men (fays my Author) wage War for the Jake of Peace; and
are content to ſuſtain great Labour and Pains for the Proſpect
of Eafe and Leifure, that fo they may live quietly and fecure
themſelves from Wrong.
After once the Justice of the Cauſe is taken care of, then
Prudence. and not before, it is feaſonable to confider of the Prudence
of the Undertaking. And this Confideration confifts in
Mature Deliberation, that a Prince may not run giddily on,
and engage in Attempts which have no probable Profpect
of Succeís: And therefore to prevent Heat and Raflinefs, it
will be very convenient that theſe following Particulars
fhould be very ſeriouſly weighed.
Firft, the Strength, and Conveniences on both fides; what
the Aggreffor, and what his Enemy is capable of.
Secondly, The Hazard and doubtful Chance of Wars,the
mighty and furprizing Revolutions of Human Affairs ; Par-
ticularly the unaccountable Events of Engagements and
Stratagems, which we fee happen daily; and wherein,
when the niceft Policy hath done its utmoft, Providence
hath ſtill the chief Hand, and gives the finiſhing Stroke;
For it is obvious to every Man's Obſervation, that what
the World calls Fortune, cannot pretend to fo abfolute a Do-
minion in any one Inftance, as in the Decifions of the Field.
And accordingly we often fee, that One Hour there turns
the whole Face of Affairs, and exalts or reduces a Prince to
the very Reverſe of what he was an Hour ago. And there-
fore Livy hath obſerv'd very truly, that the Glories and
Laurels which have been the Acquifition, or the Expectations
of a whole Life, are all blasted and withered by the Fortune of a
fingle Hour; and he who thought himſelf fure of All, and
ftood actually poffeft of a great deal, the nex Moment hath
not fo much as the Hope of any thing left to fuftain him.
The Third Confideration neceffary upon this Occafion is,
That of the horrible Grievances and Hardſhips, the Cala
mities and Miſerics, which War (fuppofing the very beſt
of the Event and final Determination) does unavoidably
† Sapientes pacis causá hellum gerunt; & laborem fpe otii
fuftentant; ut in pace fine injuriâ vivant.
Simul parta ac fperata decora unius horæ Fortuna ever-
tere poteft.
draw
Ch. 3:
85
Of Prudence in Government.
draw both upon the Publick in general, and private Perfons
in particular. And theſe indeed, when duly reflected upon,
are fuch, that the very Thought alone is Difmal and full
of Difcouragement and Horror.
*
A Fourth Reflection, will concern the Slanders and Ca-
lumnies, the Reproaches and Curfes, which are fure to light
upon the Authors and firſt Beginners of any War. For the
Misfortunes and Loffes, which cannot but happen, will be
fure to alienate the Affections, and provoke the Reſentments,
of thoſe who ſuffer under them; and they, when thus in-
cenſed, will not fail to exprefs thoſe Reſentments, in a very
plentiful and bitter Manner: For, from what hath been
faid already, we may eaſily be convinced, that, nothing lies
more expoſed to the Tongues and Cenfures of the World,
than War. And whoever is the Immediate Actor of the
Miſchef, the main Burden will be fure to fall upon the Prin-
cipal. This, fays Tacitus, is the particular Hardſhip of War,
that Men always make an unjust Divifion of Events; all that
Succeeds well, every Man arrogates to himself; but all the Mif-
carriages and Loffes, every one Shifts off from himſelf, and all
agree to lay the Load at the Principal Commanders Door only.
Thoſe that fail in Execution, blame them whofe Bufinefs it
is to give give Orders; and they who iffue Orders, lay the
Blame upon Negligence and Failure in the Execution; and,
at the laft Rebound, the Whole refts upon the Prince hims
ſelf. Upon all the Accounts, the very jufteft War, as St. Au-
guftine fays, is odious and deteftable; and a Prince does very
ill, and Acts imprudently, when he engages in it, without ex-
treamly urgent Neceffity. According to that Remark
made upon Auguftus Cafar. And therefore Kings muft not fuf-
fer themſelves to be won over to it, by thofe bufie Incendiaries.
that ſet the World on Fire, and defire to incenſe their Maſter
with groundleſs Jealoufies,or allure him with imaginary Con-
queft, meerly to gratifie fome particular Paffion of their own.
Men, (who) as one defcribes them) think Peace a Burden,
and to live at Eafe, a perfect Slavery; of fuch Difpofitions, that
Nature feems to have cut them out for publick Diſturbers; for
they will neither be quiet themselves, nor content to let other
People be fo. And yet thefe very Perlons are commonly the
moft backward and difpirited, when once they come to
Action; they talk big, and take Towns, and beat whole
Iniquiffima Bellorum conditio hæc eft; Profpera omnes
fibi vendicant, Adverfa uni imputantur.
† Quibus in Pace durius fervitium eft; in id nati, ut nec ipfi
quiefcant, neque alios finant.
Armies,
F 3
86
Book III.
Of Wisdom.
23.
Armies, and entertain themſelves and others with the Plea-
fures and Advantages of a Camp, and the Love they have
for Fighting; but at laft the old Proverb proves its own
Truth, That † War is pleaſant to none, but those who have
never tryed it. Now, a wife Prince will take the beſt Care
he can, to keep, and to proinote the Peace of his Country;
he will not be afraid of War on the one Hand; for this is
mean and beneath his Courage: but then he will not pro-
voke, nor draw it upon himſelf on the other Hand; for
that is every whit as much unworthy of his Wiſdom,
and the Effect of Heat and Inconfideration. For how rafh,
how unreaſonable is it, to put his own, or another Go-
vernment into needlefs Combuftions; to give fo many
Perſons the uneafineſs of a long and anxious Suſpençe be-
tween Hope and Fear; and to drive things to that defpe-
rate Puſh, that he muſt at laft, either ruine other People,
or be ruined himſelf?
The ſecond Branch of this Military Diſpenſation, I ſaid,
The Second is carrying on the War. And for this, three things are
Head, Car- neceffary; Provifion and Ammunition; Men: and Conduct,
rying on or Skill in the Rules of War. The firft is Provifion of
the War. things uſeful and neceffary for the War, and that ought to
be done early and in good time. For it would be an in-
tolerable Weakneſs and Reproach, to put off the Supplies,
which ought conftantly to be in readineſs, till the very
inftant that our Occafions call for the ufing of them. He
that is to feek then, hath loft himſelf; for a .. Long Pre
paration is the furest Expedient to procure a Speedy Victory.
Now, as for the Provifions requifite for the Honour and
Safety of a Prince and his Government, in the ufual and
ordinary State of Affairs, there hath been enough ſaid al-
ready, in the former part of this Chapter; and that be-
longs entirely to the Matter now before us. The principal
Provifions and Strengthnings for War are three: Firſt,
Money; which is the very Life and Spirits, the Nerves
and Sinews of War; as hath been already fhewed at large:
Secondly, Arms Offenfive and Defenfive, which have alfo
been ſpoken to before: Thefe Two are of common Uſe,
and what a Prince fhould always have plenty of in Reſerve,
The third is Victuals; without which an Army can nei-
ther conquer, nor fight, nor live; if this be wanting, En-
W
Duce bellum inexpertis.
.. Diu apparandum eft, ut vincas celerius,
gage
Ch. 3. Of Prudence in Government.
87
gagements are needleſs, for your Men are cut off without
ever a Blow ftruck; and the Soldiers grow wild and un-
ruly, and cannot poffibly be kept under Government.
*A hungry Army obferves no Rules; and Men ready to
ftarve cannot be expected to perifh in Obedience to Difci-
pline. 'Tis true, I mention'd a Provifion of Neceffaries
before; but that which I am now upon is a different thing,
and laid in on purpoſe for this extraordinary Occafion. One
therefore of the earlieſt and moſt important Preparations
for War, is, upon the firft Thoughts or Motions towards
any fuch thing, to fee that there be large and convenient
Magazines, ftor'd with all manner of Victuals, Corn, Salt-
Meats, and other proper Suftenance, not only for the Army,
which takes the Field, but for the Garrifons upon the Fron-
tiers; fo much as may enable them to hold out a Siege, if
the Enemy ſhould find it for his purpoſe to fit down before
them, and ſo intercept all Supplies which fhould come to
them from abroad.
24
The fecoed thing requifire for carrying on a War, is a
competent Number of Hands, Men fit to make, or to re- Men.
ceive an Affault. And here we fhall be obliged to diftin-
guish between them. As firſt of all, between Private Soldiers,
or thoſe who are commonly faid to carry Arms; and Of
ficers, or Perſons in Commiffion. The Private Soldiers are
the Body, the Officers the Head, or Life of the Army;
that which inſpires and directs every Motion, and by Vir-
tue whereof they act. Now here, we will first of all con-
fider the common Soldiers, who make the Bulk and main
Subftance of the Army, Of theſe there be feveral forts,
fome Foot, and others Horfe; fome Natives, others Fo
reigners; fome the proper ftanding Force of the Govern
ment, others Auxiliary Troops, or ſuch as are levied upon a
particular Emergency. We fhall do well to take a tran-
fient view of every one of theſe, and beſtow the Pains of
comparing them a little together; that fo we may be fatis-
fied which are beft and moft eligible: And then we will
proceed farther to obferve, what Methods are to be made.
ufe of for the directing and governing our Choice; and
what laftly for the ordering and well-difpofing them, when
thus levied, and got together.
25:
Now, the Judgments of Men have been very different
in the firft Branch of this Compariſon. For fome, and e- Foct.
PXX
་
Difciplinam non feryat jejunus Exercitus.
F 4
fpecially
88
Book III.
of Wisdom.
fpecially the Barbarous and Undiſciplined Nations are much
more for Horfe than Foot; but others are generally of
the quite contrary Opinion. Indeed it may with great
reaſon be affirmed, that if both are confidered fimply, and
abſolutely without any regard to particular Exigences and
Qualifications, Foot are the much better of the two, for
they are of Service all along, and run through the whole
Courſe of the War; no Place excludes them, no Action is
achieved without them. Whereas the Horſe are often uſe-
lefs; for in Mountains and rough Countries, and where
the Defiles are very ftraight, and in the befieging and
taking of Towns, they ftand a General in very little ftead.
Foot are alſo more ready at Hand upon all Occafions ;
they cannot lie far out of Call'; and, as their Attendance
and Service is more, fo the Expence of raifing and main-
taining them, is confiderably lefs. The Subfiftence and
Equipage of Horſe is extremely chargeable; and even for
that Action, where they are of moft Advantage, Flank-
ing and Galling the Enemy in a Battel, if the Foot be well
appointed, armed Subftantially, and skilful in their Bufi-
nefs, they will ftand the Shock, and maintain their Poft
very well. And accordingly, thoſe who ſet up for Mafters
in this Art, ufually give them the Preference. The Horſe
indeed are of greater uſe in a pitch'd Battel, and for ma-
king quick Work. For this (lays one) is the Quality of
Horfe, that they foon get, or joon lofe the Day. The Foot,
it is plain, cannot be fo good at diſpatch; nor can it be ex-
pected they fhould. But then they make amends another
way, and as they are the flower, fo they are a great deal
the furer of the two.
*
26. Nor do we find an entire Agreement of Opinions, con-
Natives. cerning the next Article; whether Natives or Strangers
are fitteft to be made ufe of; tho' to me the Odds appear
fo very great, that I make no manner of difficulty to give
it on the Natives Side. For certainly, we may expect bet-
ter Principles, and greater Fidelity from Home-born Sub-
jects, than we can from Strangers, who are Soldiers of
Fortune, and only fight for their Pay. They will endure
more, be better contented, fubmit more quietly to Orders,
carry themſelves with more reſpect to their Officers, uſe
morc Civility in Quarters, will think their Honour more
*
Equeftrium virium proprium eft citò parare, citò cedere
victoriam.
con S
Ch. 3:
89
Of Prudence in Government.
concerned; and when they come to Action, fhew more
Courage in the Engagement, as they cannot but have a more
affectionate and tender Regard to their own Country, for
the defence whereof they are engaged. Befides, the Pub-
lick faves more by them; they coſt a great deal leſs, and
are more ready at hand than Auxiliaries from abroad.
For Foreigners are very often mutinous and grumbling;
and that fometimes, juft when there is occafion to make
uíe of them: They commonly keep a great bluſtering, but
have more of Infolence and Vanity, than of real Service in
them: They are generally troubleſome, and a Burden to
the Publick; cruel and oppreffive to poor Country People,
and fancy themſelves licenſed to plunder, as if it were an
Enemy's Country, becauſe it is none of their own. Then
the Expence of tranſporting them backward and forward,
the Voyages by Sea, or long Marches by Land, are a pro-
digious Charge. And, which is worst of all, their Mo-
tions are frequently ſo tedious, and their Delays ſo many,
that Opportunities are loft, incredible Damage fuftained,
and the Seafon of Action quite ſpent, before they come up.
This, I fay, is very often the Cafe, and therefore where
Natives are equally qualify'd in other refpects, and there
is no want of Hands, theſe are certainly fittest to be em-
ployed. But ſtill this hinders not but that there may be
occafions, in which a Foreigner's Aid is adviſable, and
therefore this ſtating of the Compariſon is not to be look'd
upon as a conclufive Rule, nor of any Force againſt Cafes
of Neceffity, or particular Convenience. But even then, it
will be for the Safety of a Prince, to take heed that the
Strangers do not fucceed thofe of his own Subjects; for
though they may conftitute a Part or Limb of the Army,
yet they must by no means make up the main Body of it:
For when once they feel themſelves fuperiour, or but an
equal Match for the Natives, there is danger of their ma-
king uſe of ſuch an Advantage, to fubdue and make a Prey
of their Mafters that hired them. And Hiftory takes no-
tice of this Trick being play'd fo often, that no prudent
Governour would run the rifque of it, or put fuch a Game
into Strangers Hands. And a fair Game to be fure it is;
for he that is Mafter of the Field, may be Maſter of all the
Kingdom whenever he pleaſes. Again; if there be a ne-
ceffity for the Affiftance of Strangers, let them be borrow-
ed from our Allies and Confederates, whoſe Interefts are
interwoven with our own; and fo whatever Damage one
ૐ
fuftains,\
ར་ས་
90
Book III.
of Wiſdom.
27.
fuftains, will affect both. Upon which account we have
reaſon to repoſe greater Confidence in their Fidelity, and
to expect better Service, and more Zeal from them, than
we can from more Strangers, who have no concern at all
either with, or for us. To make fuch then, not one's Re-
fuge, but one's Choice, and to multiply them to the Dan-
ger and Terror of one's own Subjects, is a Courle fit for
none but Tyrants; who becauſe they ufe their Subjects ill,
are afraid of them. They treat them as Enemies, and are
fenfible, how general a Hatred they have incurred; and
therefore they dare not truft them, for fear they ſhould
have the Inclination to take it, when they are put into a
Condition of Revenge; and turn thofe Swords upon their
Mafter, which he taught them to ufe for his Defence, but
hath provoked them to uſe for their own.
As for the Ordinary and Auxiliary Forces, a Prince will
Ordinary find occafion for both forts. Now the Difference betwixt
and Subfi- thele two is, that the former are but very few, they are
diary. conftantly in Pay, and upon Duty, as well in times of
Peace as of War. And of thefe therefore all that was ne-
ceffary hath been delivered under the Provifionary Part of
Civil Prudence. Theſe are People entirely deftined to War,
this is their whole Trade, and therefore they ought to be
perfect Mafters of it, dexterous in all manner of Exerciſe,
and refolute as well as skilful in handling their Arms. This
is what the Moderns call the Standing-Forces of a King-
dom; the Prince's Honour in Peace, his main Protection
in War, and much of the Nature with that Inftitution of
the Old Roman Legions. Now it will be convenient that
theſe ſhould be canton'd out by Regiments in time of Peace,
and quarter'd in very finall Bodies, remote from one ano-
ther, to prevent any Combinations among them, or the
giving Disturbance to the Publick. The Auxiliaries or
Extraordinary Force, are much more numerous indeed ;
but then they are not perpetual, nor devoted to War, and
nothing elfe. They have other Profeffions to fubfift upon;
and theſe they follow, till the Service and Neceffities of
their Country draw them off: When this happens, and
there is occafion for their Affiftance, they are called in by
Beat of Drum, lifted and mufter'd, led on, and taught
their Military Exercifes. And when the Service is over,
their Bufinefs is fo too; they are difinifs'd again,, return.
to their Trades, and work to maintain their Families at
home.
You
Ch. 3. Of Prudence in Government.
91
You have now heard the Differences and Diftinctions be-
28.
tween Men of Arms; the next thing that requires good Ad-Choice of
vice and Direction, is the Choice of them. And this in Men.
truth is of mighty Confequence, and will ask great Pru-
dence and Care. It fignifies but very little to draw toge-
ther ſo many thouſand Men; for Armies are not to be va-
lu'd by Tale; nor does Victory attend upon the greateſt
Numbers, but the braveft Fellows. And commonly, that
part which turns the Day, and is in the hotteft of the
Action, confifts but of a few Squadrons in compariſon. A
wild tumultuous Rout does more hurt than good. * It is
not a ſtrengthning, but a Burden; and deferves rather to be
called the heavy Baggage that retard a Prince's March, than a
Relief or Protection to him. So perfectly infignificant are
Multitudes void of Courage; and † The goodneſs of the
Hearts and Hands is a better Security than the exorbitant
length of a Muſter-Roll. And thus you ſee, how great, and
how fatal an Error it is, for Commanders to preſs or pick
up the next Men they meet, or hire them at fo much a
Month, without any diftinction. Whereas they ought to be
rather nice and curious in making this Collection. And,
as its always the Reproach, ſo it ſometimes proves the De-
ſtruction of a Nation, to have an Army compofed of the
next Chance-Comers, perfectly ignorant of the thing they
undertake; the Sweepings of Gaols, the Scum of the Na-
tion, Lewd and Vicious to the laſt Degree, Bullies and
Braggadochio's; bold in Plunder, and when no Enemy is
in fight, but timorous and fwift of Foot affoon as Danger
makes its Appearance. Or if you pleaſe, take that ancient
Deſcription, .. Men trained up to no part of War but the Ra-
pine and Robbery of it; Infolent and Big; the Dirt and
Dregs of the Town; Rakehells, whom Want and Wickedness
bath brought intimately acquainted with Debauchery, and
made exquiſite in Impudence and Villainy of every kind.
Now in order to making a good Choice, the Ends they
are to ſerve ought to be duly confider'd; which will re-
quire fome Judgment and Application of Mind. And to
* Non vires habet, fed pondus ; potius impedimentum quam
auxilium.
† Manibus opus eft bello, no nominibus.
Affueti latrociniis bellorum; infolentes; galeati Lepores;
Purgamenta urbium, quibus ob egeftatem & flagitia maxima
peccandi neceffitudo.
do
27.
92
Book III.
Of Wisdom.
do this effectually, and with Addreſs, Five things ought
to be taken into our regard
*
First, The place of their Nativity and Dwelling, and the
manner of their Education fuitable to it: For they fhould be
taken principally out of the Country, from mountainous,
barren, and rugged Situations, or elſe from Sea-Coafts; in
all which places People are ufually brought up to all forts
of Labour and hard Fare. So fays Vegetius, The Levies
ought chiefly to be made out of the Country; for fuch Men will
be a Strength indeed: They are fitter to bear Arms, after be-
ing accustomed to endure all manner of Weather, and to live by
Drudgery. Their very Soil and Climate hardens and gives
them Courage. And the lefs eafie and delightful any Man's
Life hath been, the lefs he will be afraid to die. But now
your People in Cities and great Towns are more nice and
tender; they run to cool and artificial Shades, and know
not what it is to endure either a fcorching Sun, or a cold
Winter Blaſt. Profit and Pleaſure are all they are intent
upon; and this make them ſoft, and idle, and effeminate.
Bred up by their own Firefide, and good for nothing; ujed
to Delicacy and Luxury; Slothful, and incapable of any labo-
rious Undertaking, or hardy Uſage.
Secondly, The Age of the Men is of great confequence ;
for the beſt Seaſon of taking them is in their Youth; about
eighteen or twenty Years old, when they have not only
Vigour and Strength, but are teachable and pliant, fit to
learn, as well as able to perform their Duty. For Vice and
Stubbornefs grows upon them with Years: There is fcarce
any reforming old Fellows; the bad Habits of their former
Days ſtick by them; and befides, they are fo Head-ftrong
and Self-conceited, that is next to impoffible to bend them
to Inſtruction and Diſcipline.
A Third Confideration is their Body; which, according
to the Opinion of fome, ought to be very tall; and thus
Marius and Pyrrhus particularly defired their Soldiers. But
the Stature does not ſeem to be of that mighty Importance;
for a moderate Size will do very well, provided the Body
be dry and firm, vigorous and ftrong: So fays Tacitus,
Ex Agris fupplendum præcipuè robur exercitûs; aption
Armis Ruftica plebs, fub dio & in laboribus enutrita; ipfą
terræ fuæ folo & coelo acrius animantur.
† Vernacula multitudo, lafciviæ fueta, laborum intolerans.
• Thein
१
Ch. 3. Of Prudence in Government.
93
.. Their Bodies fhould be clean, and well fet,their Limbs right,
their Countenance ftern; for thefe are good Indications of a
Qualification moft requifite of all, a brisk and couragious Mind.
Your huge, over-grown, fat, flabby Fellows, with looſe
and waſhy Bodies, are good for nothing at all.
In the Fourth Place, they fhould look out for Men of
lively Tempers, brave and refolute Spirits, bold and daring,
and valuing themſelves upon their Abilities; fuch as are
greedy of Praife; impatient to be out-done, and afraid of
nothing fo much as Diſhonour and Reproach.
Laftly, Their Condition is likewife of very great Confe-
quence: For thoſe that are the very Lees and Dregs of the
People, of a ſcandalous Character, or brought up in Lewd-
nefs or Infamy; or fuch as have follow'd lazy and fedenta-
ry Trades, or never knew any Buſineſs but following Plea-
fures and Women: In a Word, all manner of fauntring
and digraceful Profeffions, render a Man extremely unfit
for this, which muft engage him in Activity, and all man-
ner of Hardſhip.
The next thing after the making a good Choice of pro- 30.
per Men for our purpoſe, is to qualifie them for Service by Discipline,
good Diſcipline. For it is by no means enough, that Perſons
capable of making good Soldiers are procur'd, if that Capa-
city be not improv'd, and they actually made fuch; and to
as little effect is it, that they are once made fo, except they
be kept fo by habitual Practice afterwards. There are but
very few Men in the World, who are valiant, merely from
Nature and Difpofition; for, generally ſpeaking, Courage
is owing to Inftruction and Art, to Cuſtom and Diſcipline.
And theſe things are of fo exceeding great importance in
War, that the Ufes and Advantage of them are never to
be exprefs'd. Good Diſcipline is really All in All. It is to
this, that old Rome was indebted for all her Glories; this
fecur'd and enlarg'd her Conquefts, and made her Miſtreſs
of the World; all which that People were ſo ſenſible of,
that no one Virtue whatſoever, nor even natural Affection
to their own Children, was reputed more neceffary, or had
in higher Efteem. Now the main Point of Difcipline is
Obedience; and that old Rule expreffes this Matter very
truly and well, which fays, that a Soldier ought always
to be more afraid of his Officer than his Enemy.
.: Dura-corpora, ftricti artus, minax vultus, major animi
vigor.
Now
1
94
Book III
Of Wisdom.
31.
Now there are two great Ends, which this Difcipline
Two Parts. fhould aim at, which are, making good Soldiers, and good
Men; and confequently, it muſt needs confift of two parts;
one of which reſpects the Valour, the other the Virtue or
Manners of the Perfons concern'd to be kept under it. For
the promoting of Valour, and perfecting them in the Bufi-
nefs of their Profeffion, three things are expedient.
Firſt, Conſtant Exercifing them in the handling of their
Arms, which ought to be the repeated Work of every Day,
and never intermitted at all. And this is fo effential to the
very Being of an Army, that the Latin Tongue calls it by
Exercitus, a Name which fignifies Exercife. Now this is properly in-
ſtructing them how to handle their Arms, and be expert in
the uſe of them upon all occafions; to prepare for, and by
just degrees advance to Action; to ſhoot and draw regular-
ly upon their Enemy; to make the beft of any defenfive
Weapons they are provided with for themſelves; to fhew
them diftinctly every thing that is likely to happen in the
midſt of an Engagement; to bring them acquainted with
Tryals of that kind; and train them as in form and heat of
Battel And lastly, to propofe Rewards and Honour for
Them that excel, and are moſt dexterous; by that means
to quicken their Diligence, and warm their Ambition.
:
Secondly, Hard Labour, which is of great benefit for inu-
ring them to Pain, or Toil, and Sweat, and Duft: For* An
Army improves and grows more vigorous by Labour, but lan-
guiſhes and decays by Sloth and want of Employment. It alſo
does good Service toward the Security of the in Army, the
Fortifying of their Camp, and Diſpatch of Intrenchment.
And therefore they fhould be taught to break Ground, and
caft up well; to plant regular Pallifadoes, to raiſe ftout
Barricadoes; to run, and fetch, and carry heavy Burdens ;
for all theſe things are highly neceffary, both to cover their
own Lines, and defend themſelves; and likewife for the
preffing upon, and encloſing an Enemy.
The Third thing they are to be inftructed in, and accu-
ftom'd to, is exact Order; which as it is of infinite uſe, ſo is
it likewife of different forts, according to the different po-
fture of Affairs, and Exigencies of War. Firſt it may be
confider'd with regard to the ranging and diftributing of the
Troops, cantoning them out, either into Battalions, or Regi-
ments, or Standards, or Companies. Secondly, In the Dif
† Exercitus Labore proficit, Otio confenefcit,
pofition
Ch. 3.
95
Of Prudence in Government.
pofition of the Camp ; that due Diftances and Proportions be
obferv'd in the feveral Quarters; that its Avenues, Outlets,
and Lodgment be conveniently order'd for Horfe and Foot;
fo that it ſhall be cafie for every one to find his own Quar-
ters, and proper Poft. Thirdly, In Motions and Marches,
whether only from Place to Place through the Country, or
to front an Enemy; and here they are to be taught to keep
their Ranks, to move equally, and at juft Diſtances from
each other, ſo as neither to go looſe and too far off, nor too
cloſe and crowded together. All this Order is highly necef-
fary, and is of great uſe in ſeveral refpects. It adds much
to the Beauty of an Army; is entertaining and marvellous
delightful to all that fee and obferve it; it cheers our Friends,
and animates them ftrangely; confounds our Enemies, em-
boldens and infpires the Soldiers themſelves with Security,
and exceedingly facilitates all their Motions ; and the obey-
ing any Orders that fhall be given by their Generals. For
by this means the Word is no fooner given, but, without any
Noife or Confufion in the World, it is convey'd from one
to another, and the meanest moſt private Man preſently un-
derſtands the Mind of his fuprcam Officer. All the Forces
receive their Leader's Command at once,and in an inſtant, with
all the Order and Compoſedneſs imaginable, attend and execute
the leaft Significations of his Pleafure, In a word, When Or
ders are well obferv'd, they almoft make an Army invinci-
ble. And on the other hand, a great many Inſtances have
happen'd, of Armies much fuperiour in Number and Strength,
and all other Advantages, which have been entirely routed,
and cut to pieces, meerly for want of Diſcipline, and know-
ing how to tranſmit, and obey Orders readily.
The Second Part of Military Difcipline concerns the Re-
gulation of Manners; which naturally, and for the moſt part
are fcandalouſly diffolute and extravagant, and to the Re-
formation of which a Camp brings greater Obſtructions,
than any other Place or Condition of Humane Life: .. It is
not eafie for Men that are engag'd every Day in Blows and Blood,
to keep a juft Temper, and ftrict Virtue. But yet how diffì-
cult foever the bringing them to this be, it is neceſſary to be
attempted, and ought to be taken Pains in; and eſpecially
† Imperium Ducis fimul omnes Copiæ fentiunt: & ad nu-
tum regentis fine tumultu refpondent.
.. Affidue dimicantibus difficile Morum cuftodire menfu-
ram.
all
1
96
Book III.
of Wisdom
all poffible diligence must be us'd to eftabliſh Three Vir-
tues among them.
The Firit is Continence, in the larger and more compre
henfive ſenſe of the Word, as it is oppoſed to Exceffes and
Senfualities of all forts; Gluttony, Drunkennels, Debauche-
ry with Women, and every other kind of Pleaſure, that is
lewd and ſcandalous: All which are moſt unfit for Men of
this Profeffion; becaufe fuch Practices do manifeftly debaſe
the Courage and enfeeble both the Body and Mind of the
Soldier. * For Men of Arms (fays Tacitus) prefently degene
rate from their Primitive Vigour, and grow foft and tame, by
abandoning themſelves to Pleafure. And Hannibal ſtands up-
on Record, a fcandalous Monument of a General, whom one
Winter's Luxury perfectly melted down into Effeminacy,
and made that great Man, who Conquer'd all before him,
and was invincible by Arms, a Captive and Conqueft to
his own Vices.
A Second neceffary Virtue is Modefty. In Converfati-
on firſt, and Words; free from Vanity and Boafting, and big
bluſtering Talk. For Courage exerciſes the Hands, and
not the Tongue; and feeks its Praiſe, not from fine Speeches,
but brave Actions. Men that are diſpoſed for War, are
great in Deeds, but unskill'd in Difpute of Words; For in-
deed thefe Engagements are of very different kinds: A Stout
and truly brave Man is not forward to come to Action, but
eager and violent in it, calm and compos'd till he come
to it. On the other Hand, your great Talkers are good for
nothing, and are only valiant in Words, as one hath very
truly repreſented them. Now the Tongue is the Inftrument
of Counfels, as the Hand is of Action. But then there is a
Modefty in Deeds and Behaviour too, by which I mean a
ready and entire Obedience, without any trifling, or delaying,
or diſputing the Commands of his Superiours, and pretend-
ing to be wiser than They. For .. Theſe, (fays one) are the
Properties of good Soldiers, to be ready and willing, respectful
and obedient.
* Degenerat à Robore ac virtute Miles affuetudine Volup-
tatum.
Viri nati Militia Factis magni, ad Verborum Linguæque
certamina rudes. Difcrimen ipfum certaminis differt. Viri
fortes in opere acres, ante id placidi Verbis, Linguâ fero
ces. Plin,
.. Hæc funt bonæ Militæ, Velle, Verere, Obedire,
The
Ch. 3.
97
Of Prudence in Government.
The Third Virtue is Abftinence: By which Soidiers would
learn Honefty and Contendneſs, and keep their Hands clean
from all manner of Rapine and Violence; and not ( as too
frequently happens) turn Robbers and common Ravagers,
and make every thing a Prey that comes within their reach.
This in fhort, is the Subftance of Military Difcipline, to
which a General muſt give Force and Authority, by Lar
geffes and Rewards, bountifully fcattered among thoſe that
are tractable and valiant, and deferving; and by fevere
and exemplary Puniſhments inflicted upon the Refractory,
and Idle, and Negligent. For Indulgence in an Army, is
the Ruin of the Soldiery.
What hath been faid already may fuffice for private Sol- 333
diers; and therefore the little I fhall add more Concerns of the
the Officers; who are of fo great Confequence, that their Comman
Soldiers can do nothing without them. For it is then no ders.
longer an Army but a Rabble; a Body without a Soul ; a
Ship with Sails indeed to move, but no Helm to fteer, no
Pilot to direct it. Of Thele there are two forts. The Ge-
neral, who is the Supream, and then the Subalterns; ſuch
as Lieutenant, and Major-Gencrals, Brigadiers, Colonels,
and fo down. But the General is All in All; and he can
bé but One, upon Peril of Confufion, and lofing All. Hence
it is, that we commonly fay, an Army is confiderable in pro-
portion as the General is fo; * That he is worth all the reft:
more account to be made, more depending upon him ; more
Hope, or more Diſtruſt and Fear upon his Account, than
the whole Body under his Direction. Now this General is
either the Prince in Perfon, or fome Perfon of Eminence for
Prowess and Conduct, chofen and commiffion'd by him.
The Prefence of the Prince himſelf is of mighty Moment
and Efficacy toward the obtaining a Victory; for it pro-
vokes the Emulation, and inflames the Courage of his Sub-
jects; and indeed, when the Prefervation of the Govern-
ment, or any part of his Dominions, is the Occafion of the
War, his Perfonal Appearance feems highly expedient and
neceffary. In Difputes of lefs Confequence it may well
enough be difpenfed with: For fo Tacitus advifes, That'
*Monarchs will not ordinarily expofe their Perfons to the com-
mon Hazards of War; but referve themſelves for the more im-
*Plus in Duce repones, quam in Exercitu. Tacit.
* Dubiis Præliorum exemptus, fumma Retum & Impérif
feipfum refervet, Tacit.
A
portand
98
Book III
Of Wisdom!
34.
portant Concern of the Government; and ftay till Extremity
calls them into the Field.
But be the General who, or of what Character he will, a
good one he cannot be, without the following Qualifications.
First, Knowledge and Experience in the Art of War; one
that hath ſeen and felt the different Events of War; fac-
quainted with Conqueft and Defeat, the Succeffes and the
doubtful Chances of the Field; and neither to be exalted
with the One, nor dejected and difpirited with the Other.
Secondly, Caution and provident Care; and confequently a
Man of found ſubſtantial Senſe, cool and ſtrong Thought,
weighed and ftcady Reſolution, free from Heat, and Raſh-
nefs, and eager Hafte; which is not only an Argument of
Folly, but the Cauſe of infinite Misfortunes, and irrepara
ble Calamities. For Falfe Seps in War are hard to be reco-
vered; and a Man may not have the .. opportunity of playing
the Foot twice. For which reaſon we commonly fay, a Ge-
neral ſhould rather look behind him than before him; and be
more folicitous to fecure what he hath already, than eager of
getting more to it, at the hazard of the whole. A Third is Vi
gilance and Activity, winning upon the Soldiers by impo-
fing Labour and Hardſhip upon himſelf, and by his own
Example going before, and leading them on to every thing
he would have Them do. A Fourth is good Succefs. Men
indeed are not, cannot be Fortunate, as they pleafe; This is
a peculiar and immediate Gift of Heaven; but yet the Di-
vine Providence does ufually give Succefs to probable Means
and Endeavours; and where the Three former good Quali-
ties meet, this is very ſeldom wanting to crown them. In
the mean while, it ought not to ſeem ſtrange, that I give,
This a place here among the other Accompliſhments; tho'
it be not ſo directly within a Man's own Power to acquire
it. For every Body knows what prodigious Effects the Per-
fuafion of a lucky Commander produces; and how much
more bold, and daring, and affured thofe Men are, who'
have a Confidence in the Fortune of their General, and
Fight under one, who hath been accuſtomed to Conquer.
Having now done with thoſe Confiderations, which relate
Advice for to neceffary Provifion of Ammunition and Men; we will
Action.
† Secundarum ambiguarumque rerum fciens, eoque inter-
ritus. Tacit.
.. Non licet in Bello is peccare-Ducem oportet potius Re-
fpicere quam Perfpicere,
proceed
Ch. 3.
99
Of Prudence in Government.
proceed to the Rules and Directions proper to be obferv'd
in the making ufe of both thefe. This Third Point is of
infinite Confequence; and the only thing that can render
either of the former fo; for Strength and Numbers, Arms
and Men, are but empty and imaginary Things without it.
There muſt be Art and Addrefs, and not only Inftruments,
but Skill to work with them. For Counfel and Wiſdom
achieves more and greater Exploits than Force. But it muft
be confeffed, † that to lay down fuch Rules as fhall be
ſtanding, and eternally fuitable to every Cafe and Circum-
ftance, is abfolute impoffible. Becauſe Thefe depend upon
a vaft variety of Accidents and Occurrences; all which muft
be taken into confideration; and the Perfon will be oblig'd
to comply with, and accommodate himſelf to them. And
upon this Account it was ingenioufly obferv'd, That Men
did not fo properly guide their Affairs by Counfels, as their
Affairs guide and determine them; That a Man muft make
War by his Eye; that is, he muft obferve and act upon Dif
cretion; and the wifeft Junto that ever fat, cannot be fo
proper Judges at a diftance, of what is to be done, as He
who fees, and muft take his Meaſures upon the Spot. For
there are a Thouſand unforeſeen Emergencies, which change
the whole Scene, and put a new furprifing Face upon the
Matter; and confequently require that a Man fhould fteer
a new Courſe, and govern himſelf accordingly. But how-
ever, tho' we cannot be fo particular and full, but that large
Reſerves muſt be made for diſcretionary Proceedings; yet
there are fome Methods, fo general, and fo fixt, that no
Man can be miſtaken in obferving them; nor can any con-
fiderate Author, who treats of this Subject, overlook them.
Some few of theſe I fhall briefly reprefent to my Reader
here, and leave it to him from his own Obſervation or Ex-
perience, to add more, as he fhall fee occafion. Now of
theſe there are two forts: Some of conſtant uſe throughout
the whole Courfe of the War: Others accidental and occa-
fional only, as Times, or Places, or other Circumſtances
hall happen to make them feaſonable. I begin with the
Former fort.
L
The firſt of theſe is Watching all Opportunities with the
utmoſt Diligence and Circumfpection; fecuring all that
offer, that none flip by unprofitably; and at the fame time
*Plura Confilio quam Vi perficiuntur.
+ Confilium in Arenâ.
G3
pre-
I:
100
Book III.
Of Wiſdom.
II.
III.
IV.
preventing and countermining the Enemy, that he fhall
have no benefit by thofe that are put into His Hands. For
Opportunity hath a large Run, a mighty Stroke in all Af-
fairs of Human Life, and more eſpecially in War; where
one lucky Hit does more fometimes, than all the Hands
and Heads of a Kingdom put together.
The Second is, Making his Advantage of Reports; for
be they true or falſe, they are capable of doing great Service,
and cípecially while they are freſh and warm. * Common
Fame begins, continues, ends Wars; exalts Men's Minds with
affured Hopes, dejects them with pannick Fears. They Fight
as the News goes; and many a Field hath been loft and
won, by Virtue of a current Rumor; which tho' fo power-
ful in its Effects, had yet perhaps little or no Foundation to
ſtand upon it ſelf. This laft Advice chiefly regards a Man
as yet unfettled in his Meaſures: But when the Scheme
is laid, and he is not only determin'd fo much as in thoſe
Circumftances one can, but hath entred upon his Defigns.
Then my Third Direction is, not to trouble himſelf about
any fuch Rumours. He will do well indeed to get well in-
form'd, and to confider of them carefully; but ftill to pro-
ceed in his own Methods. To do what he is able, and
what in Duty and Decency he is oblig'd to; what Reaſon
prefcribes, and there to reft; and expect the Event, as a
wife and a brave Man fhould do.
But above all, let him in the Fourth place, take heed of
being toe confident and fecure; for this will lead him in-
to infinite Mistakes and Inconveniencies, perhaps never to be
retriev'd. A Man thinks meanly of his Enemy, as if he
were defpicable, and not worth his Carc; and this betrays
him to Negligence, and Thoughtlcincis, and Sloth. Now,
This is the most dangerous and deftructive Condition that
a State of War is capable of. For whoever defpifes his E-
nemy, does moft certainly expofe and betray himself; and
give that fo deftifed Enemy an Advantage, which if no o-
ther Confideration did, would fingly render him extreamly
formidable. Security is ufually the Forerunner and Occafion
of great Diftrefs. No Body is fo quickly defeated, as the Man
* Farmâ bella conítant, faina bellum conficit, in fpem me-
tumve impellit animos.
† Frequentiffimum initium Calamitatis, Securitas. Nemo
celerius opprimitur, quam qui non timet. Nil tutò in hofte
delpicitur. Quem fpreveris,dentiorem negligentiâ facies.
zbat
Ch. 3: Of Prudence in Government.
101
that is under no Apprehenfien of Danger. Nothing in an E-
nemy can be defpifed with Safety; for even that Carelefnefs,
which naturally springs from Contempt, gives him more power
to do you Mischief. Thefe Reflections are true in their moſt
general Senfe; but in War nothing ought to be defpifed; be-
caule there nothing is or can be frivolous enough to juſtifie or
deferve it; for it often happens, that what we look upon to
be very small and inconfiderable in it felf, is yet fruitful in
great variety of Confequences, and even prodigious Effects.
+ Small Motions are often followed by monftrous Events; and
therefore as nothing of this kind ought to perplex us with anxicus
Fears of it, fo neither ought any thing to lull us afleep with the
flight of it, as not worth our Notice and Care.
Fifthly, He ought to be extreamly curious, and inquifi-
tive into the Condition of his Enemy, and the pofture of
his Affairs; particularly, he fhould be fure to get certain In-
formation of the following Points. The Temper and
Complexion, the Inclination and Defigns of the Commian-
der in chief; the Temper of the People and Army under
him; what their Manners are, and in what way they live;
the Situation of the Places, and Condition of the Country
all round about his Camp; and where either the Scene of
Action, or any Motions of his Army may probably be,
And This was Hannibal's peculiar Excellence.
V
35.
VI.
As for Engagement and Action it ſelf, ſeveral things
muſt be taken into Confideration; the Time, the Place, the
Perſons against whom, the Manner how, a Man engages; For Bat-
Otherwiſe it may be as unſucceſsful as it is an ill-advis'd tels;
Attempt. A Battel ought never to be hazarded, but upon
great Deliberation, and very preffing Reatons to perfuade it.
Any other Method lefs hazardous is rather to be choſen ;
He fhould try to break and tire out his Enemy; to harrafs
him with long Marches; to batter him with tedious En-
campments; with incommodious Places; with want of
Provifion, and other Conveniencies. In fhorr, To beat him
any other way, rather than by Dint of Sword. For the
Chance of War is extreamly dangerous and uncertain: One
Moment turns the Scales, routs and overthrows the Vi&orious
† Sæpe parvis momentis magni cafus; ut nil timendi, fic ni-
hil contemnendi.
* Incerti Exitus pugnarum. Mars communis, qui fæpe
fpoliantem & jam exultantem everit, & perculit ab abjecte.
G 3-
102
Book III.
of Wisdom.
1
in the midst of Joy and Plunder, and carries the just-before
beaten and deſpairing, triumphant out of the Field.
VII.
A General then muft never let Matters come to this Ex-
She Time. tremity, except it be very feldom: That is to fay, when
abfolute neceffity compels, or fome great Occafion perfuades
him to it. The Cafes of neceffity are fuch as thefe; when
you feel Difficulties grow upon you daily; when you are
reduced to want of Provifion; when Money runs low, and
no Supplies can be had; when your Soldiers grow difcon-
tented, and defert apace. In fuch Circumftances there is
is no fubfifting long; and therefore A defperate Difeafe muft
bave a defperate Cure; for you can but perifh either way.
For the Occafions which may render it adviſable, I reckon
the manifeft Odds of Strength on your fide, either in Num-
bers, or in other Qualifications fuperiour to the Enemy;
when Victory ſeems to invite, and'ſtretch out her hand on
purpoſe to be receiv'd and embrac'd; when the Enemy is
at prefent confiderably weakened by fome Detachment, or
otherwiſe; or not yet fully join'd; but expects in a very
fhort time to be compleated or reinforced, and will then bid
you Battel: When you have it in your Power to furprize
them, and they imagine you are at a Diſtance, and incapa
ble of reaching them: When he is hårafs'd, or taking Refresh-
ment When he is divided, and Parties are out Petrolling,
or upon Booty; bufie in Victualling their Camp, or their
Horfes forc'd to be Stabl'd up at a diſtance; and feed upon
dry Meat, for want of Forage near their Camp.
Place.
:
The Place of Engagement deferves alfo to be very dili-
Vill. gently confider'd; this being of very great Importance in
Action. One may venture to fay in general. That it is by
no means prudent to wait for the Enemy in your own Coun
trey'; his Entrance thither should, if poffible, be prevented;
and you ought either to advance and meet him, fo as to
make his Territories the Seat of War; or elſe to ſecure your
own Paffes, and ftop him at his approach. But if he have
already vanquished that Difficulty, and got Footing; it is
by no means advisable to run the Rifque of a Battel, except
you have another Army in referve to fuftain and recruit
you ſpeedily. For this would be to play a defperate Game,
and to take All upon one fingle Throw. But when Mat-
ters draw toward an Engagement, the Ground ought to be
well viewed, and prudently chofen; and as you find it for
your own, or your Enemies Convenience, you muſt ma-
nage your felf accordingly: For the Ground it felf is a very
great
Ch. 3. Of Prudence in Government.
103
great, and fometimes almoſt an infuperable Advantage.
Now, a plain open Country is moft convenient for the Horie,
becauſe this gives them Room to wheel and Scour in ; but
your narrow Defiles, and Places full of Boggs, Moraffes,
Ditches and Trees, are moſt Favourable to the Foot, be-
cauſe Theſe give no Opportunity to the Cavalry to break
in and Flank them.
A General muſt alſo be Careful with whom he engages, IX.
and never venture a Battel with an Enemy ſtronger than Perfons,
himſelf. Now, this Strength is not always to be meaſured
by Numbers; but by the Courage and Refolution of the
Men. And nothing makes Men fo Valiant as Neceffity; be-
cauſe this is almoſt an invincible Enemy; and therefore the
Streſs of it awakens all our Powers to make Oppofition.
Upon this Account it is a good Rule, never to fight with
Men reduced to defperate Circumftances, but rather to put
an Opportunity into their Hands of being upon better Terms
with you. And this agrees exactly with the Counſel given
in the former Paragraph, of not Hazarding an Engagement
in one's own Country; becauſe the Enemy must then be
forc'd to make a Defperate and Bloody Bufinefs of it; as
being fenfible, that if he happen to be worfted, there is no
avoiding of utter Ruin. No Fort to protect, no Retreat to
receive, no freſh Succours to relieve and fuftain them, and fo
nothing in Proſpect but certain Victory, or certain Death. *
As for the Manner of engaging, That is certainly the beſt, X
which is moſt Advantageous, and likely to fucceed; whe- Manner.
ther Surprize, or Stratagem, or making a Feint; pretend-
ing to retreat for Fear, to draw the Enemy out of a good
Poft, or into an Ambuſcade, and take them in a Trap.
Thus the Expectation of Victory is the very Inftrument made
ufe of to work their Overthrow; Watching all their Motions
narrowly, taking Advantages of every falfe Step; and
charging them when and where they are leaft in a Conditi
to receive the Attack.
15
36.
For the due management of a formal and ranged Battel,
theſe following things are very expedient. The Firft, and Form'd
indeed the Principal, is a regular Diſpoſition of one's Men, Battels,
and Marſhalling every part of the Army in their proper
Place and Order. A Reinforcement, Secondly, conſtantly
ready; fo near at Hand, that they may pour in upon the
Unde neceffitas in loco, fpes in virtute, falus ex Victoria.
Spe Victoria inducere, ut vincatur,
&
leaf
104
Book III.
of Wifdom.
37.
leaft notice; and yet fo much under Covert, that the Ene-
my may not difcern, or be at all aware of any fuch Thing,
till they are actually upon them. And tho' this Referve be
not very confiderable in it felf, yet the Effects of them will
be fo; for in a Hurry there is nothing fo Ridiculous and
Despicable, but it is able to create or increaſe our Confufi-
on. And * in all Engagements the Conquest is first gain'd up-
on the Eyes and Ears; for when once their Senſes are ftruck,
and make a Report full of Terror, the Heart fails, the Hands
grow faint and feeble, and all is our own. A Third uſual
Direction is, To be firft in the Field, and ftand ready in
Form of Battel. This gains time, and gives a Comman-
der Leifure to do what he fees fit, with Deliberation and
Eafe; it likewife animates our own Men, and difcourages
the Enemy, who meaſure our Affurance by our Forward-
nefs. Befides, This is to make our felves the Aggreffors,
and the firſt Blow is commonly given with more Spirit and
Reſolution, than it is received. A Fourth Expedient is, a
Becoming, Eold, Brave, and refolute Afpect in the Gene-
ral and the reft of the Commanders; when their Counte-
nances do not only fpeak their own Courage, but infpire
and animate thofe that want it. The Fifth and Laft, is a
ſeaſonable and pertinent Exhortation to the Soldiers; en-
couraging them to do well, repreſenting to them, the Glo-
rv, the Advantages, nay, the Safety of behaving themſelves
Gallantly; That Infamy and Reproach, Danger and Death,
are the certain Portion and Fate of Cowards. For .. the
lefs Fear, the lefs Danger always: Courage is its own Defence ;
and the readiest way to elcape Death, is boldly to face, and ge-
nerouſly to deſpiſe it. He that runs, haftens to his own De-
ftruction; and for one that falls in the Heat of Action,
there are Ten cut to Pieces in the Flight.
In the A&ti
on it ſelf.
When once the Armies are engaged, the General is to
oblerve on which fide the Advantage inclines; and if he
find his own Party give Ground, he is then to act the Part
of a Firm Undaunted Mind; to do all that can be ex-
pected from a Refolute Officer, and a Gallant Soldier.
To rally them again; lead them on in Perfon, and bring
them out of their Confufion; ftop them in their Retreat;
throw himſelf into the midft of them; hearten and encou
* Primi in omnibus Præliis vincuntur Oculi & Autes.
. Minus Timoris, minus Periculi; audaciam pro muro effe:
Effugere mortem, qui eam contemnit.
rage
1
Ch. 3
105
Of Prudence in Government.
rage them to a Second Shock, by all manner of incans; and
in his whole Behaviour to give evident Demonftration,
both to the Enemy and his own Soldiers, of his own Bra-
very, and Preſence of Mind; that his Head, his Hands,
his Tongue are free from Fear and Confufion, and ferve
him for proper Orders, and vigorous Action, with all Im
aginable Readineſs, and Addreſs.
If his own Side be Superiour, and the Fortune of the
Field reft there, his Duty is to repreſs, and Check their Ea-
gernefs; to prevent their Scattering and Diſorder, by too
fierce and obftinate a Purfuit. For in this Cafe, he ought
to be Apprehenfive of a Turn, which hath often happened;
that the vanquished may take Heart again when they feel
themſelves hard preſs'd; and by making a deſperate Pufli,
rally upon, and rout their Conquerors. For Neceffity is a
furious Miſtreſs, and puts Men upon very violent Methods.
* When Men are furrounded with Death, Deſpair emboldens
them; and after Hope is loft, Cowards turn Stout, and Fear
it ſelf takes up Arms. Rather therefore let him open a Paí-
fage, and facilitate their Flight; but leaft of all muft hẹ
ſuffer his Men to fall upon the Booty, and while they are
employ'd in rifling, and all in Diſorder, endanger the being
made a Prey themfelves. Victory, when obrain'd, muft be
uſed with Moderation and Prudence; for Victory it ſelf is
not always Safe; if it be ftained with Barbarity and bru-
tifh Ulage, and put the Enemy out of all Hope, it may
turn to very ill Account, and add to our Danger. For
† Neceffity and Ill Treatment give an edge to the dulleft soul
even Despair fometimes produces Hope; and no Bite is fo Keen,
as That, when Extremity is provoked and makes her Teeth
meet. On the other Hand, as it is more Human, ſo it is
really more Adviſable and Safe, to use a beaten Foe gently;
to leave room for Hope, and encourage Overtures of Peace;
not to ravage his Country, nor to make Havock and Defo-
lation, wherefoever we come. For Rage and Fury are very
fierce and dangerous wild Beafts; and therefore we fhould
take care not to let them loofe. A Wife General will like-
wife behave himſelf with Temper and Modefty, upon his
Succeffes; for Infolence is moft unbecoming a Man con-
* Claufis ex defperatione crefcit Audacia; & cum Spei nihil
eft, fumit arma Formido.
Ignaviam Neceffitas acuit; fæpe Defperatio fpei causâ eft.
Graviffimi funt morius irritate neceffitatis,
verfant
106
Book III.
of Wiſdom.
38.
verfant in War; moft abfurd in one, who cannot but have
been upon that Account acquainted with the Inconftancy
of Fortune; and ought to remember its Ebbings and Flow-
ings, how quickly it rolls over to another Shore; how
ftrange thofe Revolutions are, by which Proſperity fome-
times takes its Rife out of extream Adverfity; and on the
Contrary, final Ruin begins at Great, Good Fortune. That
fome Men are drown'd with Two Foot of Water, and loft
when they eſteem themſelves moft fafe. That more die of
Surfeits, than of Hunger; and ſome have .. not Stomachs
Strong enough to digeft a plentiful Meal of Happiness. That
Fortune is perfect Glass, and aptest to be broken when it is clear-
eft and finest. And therefore all Confidence in it is Faithless
and Unfafe; and the Conquerour frequently taken Captive in
the midst of Security and Triumph.
If you are beaten, it is an Inftance of Wiſdom to know it
30
to examine well your Circumſtances, and confider what
your Lofs is. And never think to ftifle your Misfortune, or
Fancy, that This is nothing, All will be well again, and no
body know it; for fuch Hopes are trifling and vain; and
the Contrivance of fuppreffing the News of your Defeat is
Childish and Ridiculous. 'Tis only to commit the carrying
of it to uncertain Rumours, which reprefent nothing truly,
and will make the Matter Ten times worſe. You must
therefore apply your felf to a full and ferious Confideration
of the Cafe; for how will you ever be able to find out a
Cure if you do not firft fearch to the bottom of your Di-
feafe? After this, It will become his Courage to entertain.
better Hopes, to Refreſh his Forces with all imaginable
Diligence; to call in freſh Succours, and make new Levies ;
and put good fufficient Garrifons into all his Places of
Strength. And after all, if Providence be ftill contrary, as
indeed fometimes it is fo far from feeing fit to profper, that
one would almoſt imagine it perfectly fets its felf againf
the jufteft Arms, and moft commendable Undertakings,
there is always one Remedy left; for no Man can be deny'd
the Privilege of of lying down in the Bed of Honour : And
fure a Decent and Reputable Death is much rather to be
chofen, than a Life of Contempt and Reproach.
And thus we have gone through the Second Head of this
.. Magnam Felicitatem concoquere non poffunt. Fortuna
vitrea eft, tunc cum fplendet, frangitur, infidam Fiduciam?
& fæpe Victor pictus.
÷
Bi
Subject
Ch. 3. Of Prudence in Government.
107..
Subject concerning Military Matters, excepting only, that
there is One Objection arifing upon it, which fome fcrupu-
lous People may think neceffary to be refolved. And, That
is, whether Subtilty and Deceit, Feints and Stratagems are
abſolutely against them, and decry them in all Cafes what-
foever. They tell you no Circumftances can juſtifie a
Practice fo contrary to Virtue and Truth, and unworthy
Men of Honour and Confcience; and therefore that Remark
of Virgil's will by no Means go down with them.
* Courage and Cunning both, the Laurels claim,
A Foe is Privileg'd; that very Name
Protects Deceit and Stratagem from Shame.
Ma
We find Alexander the Great ſo exceeding nice in his Pun-
tilio, that he would not fo much as take the Advantage of
a dark Night, but declared, he ſcorn'da ftollen Victory. †1
had rather have occafion to be forry for my ill Fortune, than to
be ashamed for my good Succefs. Of the fame generous Tem-
per were the old Romans; They fent back the Schoolmafter
of the Falifci, who proffered to betray them; and the Trea-
cherous Phyſician to Pyrrhus, who was ready to poyſon him.
They always pretended to Virtue and down-right Honefty,
dealt fairly and above-board, diſclaim'd and diſcountenan-
ced all their own Country-men, who gave themſelves a Li-
berty of doing otherwife; reproached the Greeks and Afri-
cans with breach of Faith; and turned their Craft and Cun-
ning into a Taunt and a Proverb. They made it a Prin-
ciple, That thoſe only are Conquefts indeed, which are
gain'd by Dint of Courage, by honeft and juft Methods,
and fuch as caft no Blemish upon the Conqueror's Honour:
But as for thoſe which are the Acquifition of Subtlety and
Stratagem, they are neither generous, nor reputable, nor
fafe, nor lafting. For thofe who are beaten upon theſe
Terms, do not look upon themſelves to be fairly vanquish-
cd; and the effects of that is what the Hiftorian obferves :
†They impute their Defeat to a Chance, to the Subtlety of the
General, who took his Advantage, and dealt indirectly: And this
*
Dolus, an Virtus quis in hofte requirat ?
† Malo me Fortunæ pigeat, quam Victoria pudeat.
* Quæ falva Fide & Dignitate paratur.
† Non Virtute, fed Occafione & Arte Ducis fe victos rati:
Ergo non Fraude, & Occultis, fed palam & armatum Hoftes
fuos ulcifci,
they
108
Book III.
of Wisdom.
they do not think a Victory, but a Trick and a Cheat. And
again, He fcorn'd to revenge himself by foul play and Surprize,
but took up Arms fairly, and came into the Field openly, and
carv'd out his Vengeance with his Sword.
Now theſe Reflections, I must own, are very juft, bur
then they must not be extended too far. There are in-
deed Two Cafes, wherein ſuch Rules are obligatory; That
I mean of Perfonal Quarrels, and Difputes between private
Men; and that of National Controverfies too, where the
Matter in queftion concerns fome former Engagements; or
when there have been mutual Alliances and Compacts trea-
ted formerly between them. But where neither of thefe is
the Cafe; that is to fay, in a formal and direct War, and
where no Faith hath been given, and confequently none
can be broken, it is allowable to humble and defeat an E-
nemy any manner of Way: For the Proclaiming of War is
like patfing Sentence of Death; all againſt whom it is de-
nounc'd, lie under Condemnation; and if that Sentence
were juft, it will be lawful to exterminate and bring them
to Execution, by the fnatching every Opportunity and Ad.
vantage of doing it. This agrees with the Notion of very
brave and defervedly renowned Generals, who have been
fo far from difdaining or condemning a Victory obtain'd by
Subtlety and ſecret Stratagems, that they make no Scruple,
even of preferring it before thofe that are acquir'd by Dint
of Blows, and open Force. And accordingly they made
Diſtinctions in their Sacrifices of Thanks upon theſe Occafi-
ons; ordering the most valuable, an Ox, to be offer'd up
for the former fort; whereas a Cock was efteem'd Ac-
knowledgment fufficient, and more fuitable to the Advan-
tage of the Latter. Nor is it Their Opinion only, but
even the great Chriftian Doctor, St. Augustine, thought it
no way diſagrecable to the Strictnefs even of Our Religion,
to give this Determination of the Matter. * When a righ-
teous War is begun, whether Men fight by open Force, and for-
znal Engagements, or by Subtlety and Stratagem, and fecret
Ambufcade, it makes no difference in the Justice of the Pro-
ceeding. And indeed a State of War, in the very Nature of
the Thing, hath fome Privileges reafonably allow'd to it, e-
ven againſt what Reafon in other Matters would think ne-
ceffary or allowable. And furely in Time and Place conve-
* Cum juftum bellum fufcipitur, ut apertè pugnet quis, aut
ex infidiis, nihil ad juftitiam interest.
nient
Ch. 3. Of Prudence in Government.
109
nient, a Man is not bound to refufe any Occafion; for why
fhould it not be counted as fair to take the Advantage of
an Enemies Indiſcretion and Folly; as it is to make the beft
of their Weakneſs, or their Cowardize? And yet no Man,
that I know of, ever pretended, that it was umbecoming a
General to attack his Enemy, except both their Courage,
or their Numbers were in all Points a Match, and equal to
his own.
39.
Let us now Proceed in the laft Place, to the Third Head
of this Subject, which concern Gonduct in Military Mat- The Third
ters; which, as it is the Shorteft, fo is it likewife the Joy- Head, Put-
fulleft and moft Defirable of all the reft; Putting an End, ting an
I mean, to the War by Peace. Peace! There is Mufick in
the very Sound, Delight and Advantage in the thing; it is
Beautiful and Charming in any Drefs, and infinitely Pro-
fitable for all Parties, both the Victors, and Vanquished.
* The Sweetest Bliſs that e'er indulgent Heav'n
To fmooth the Storms of Human Life hath given.
Repeated Pomps and Trophies of the Field,
To the foft Triumphs of One Treaty yield :
Thofe Laurels full of Blood and Blemish are ;
He only conquers, who concludes the War.
But the Advantages I confefs, tho' univerfal, are not diftri-
buted in equal Proportions; the Lofers by the War, have
by much the greater and more fenfible Share of them. And
thefe, who are fuppofed to be enfeebled and reduced, muft
be adviſed, to keep themfelves ftill in a pofture of Defence,
and preferve an Air at leaft and outward Appearance and
Refolution, and Courage ftill unbroken, and Hope of a
more favourable Change of Affairs: For (as hath been faid
before) He that is defirous of Peace in good Earneft, muft
be always ready for War; and That Obfervation is moſt
true, That the Beft and Happicit Agreements are made in
the Field, and treated with Sword in Hand. But tho' Peace.
be never ſo defireable and convenient for our prefent Cir-
cumftances, yet even a good thing may be bought too dear.
We must not therefore be fo immoderately Fond of it, as
not to take Care that it be Honourable, and upon fair and
*
Pax optima rerum,
Quas homini noviffe datum eft; Pax una Triumphis
Innumeris potior
Rea-
End to the
War.
118
Book III.
Of Wisdom.
Reafonable Terms; For if this be not rightly adjuſted,
however that common Notion may prevail of a counterfeit
and bafe Peace,being better than a juft and Creditable a War;
yet a Prince had better preferve his Liberty at the Price of
Life, and hazard all gloriouſly, than fubmit himſelf and his
People to vile reproachful Terms, and live in Slavery and
Infamy. A Peace then ſhould not be patch'd up for a pre-
fent Turn, and to Skin over a Sore; but it fhould be free
and fair, without Trick, or Defign, or deceitful Reſervati-
ons; fuch as may entirely end the War, and not only fufpend
Acts of Hoftility for a while, and fo protract, and kindle,
War afrefh. For * Downright War is better than a fufpected
Peace. But, all This notwithſtanding, when Matters are
brought to an Extremity, a Man muft comply whether he
will or no, and make the beſt Terms he can. When the
Pilot fees himſelf ready to be Shipwrackt, he lightens the
Ship, and is content to fave his Life with the Lofs of his La-
ding; and thus it often happens, that the throwing all over-
board in the Cafe before us; infifting upon no Demands,
but committing our felves entirely to the Mercy of the Con-
queror, fucceeds very happily. For .. Profperity hath a
Softening influence upon generous Adverfaries, and they feel their
Anger melted into Pity; and the more they have it in their
Power, the lejs Inclination they find to take a Revenge.
The Profperous and Triumphant muft give me leave to
adviſe them, that they would not be over-nice, and difficult
to grant a Peace; for, tho' perhaps the vanquish'd get a-
bundantly more by it than the Victors, yet ftill even Thefe.
get a great deal. For, fuppofing the beft Fortune, and the
eafieft Terms the thing will admit, yet the carrying on of a
War, cannot but be a Matter of infinite Trouble and In-
convenience. And Lycurgus had another Confideration, for
which he thought it always in expedient to be often at War
with one and the fame Enemy, becauſe this is training him
up, as it were, and teaching hin the Trade, till at laft he
grow as expert as his Mafters; and learn not only to defend
himſelf, but to attack us. The Teeth of Beafts in the Ago
nies of Death are exceeding venomous, and the Wounds
inade by them then, commonly prove mortal.
*
Pace fufpectâ tutius Bellum.
.. Victores qui funt alto animo, fecundæ res in miferationem
ex irâ vertunt,
* Valour'ss
Ch. 3.
1
Of Prudence in Government.
in
*Valour's last Efforts bold and dangerous are,
And double Fury rages in Defpair.
And befides, the Contingencies of War are more than can
poffibly be forefeen; they are intricate, and dark, and the
iſſue always uncertain. One unlucky Action may blaſt
all that went before; and therefore A good Peace, which
fecures All, is much fafer and more eligible, than an abfolute
Vistory at diftance, and in reverfion only; because That is in
the difpofal of Providence, and may never be yours; but this in
your own hand, and you have it actually in poffeffion. So
great a difference ought we to make between Things Pre-
ſent, and thoſe that are Future, and but in Profpect; if no
other Argument concurr'd to balance our Choice. But it
deferves to be remembred further, that the Sting lies ufually
in the Tail; that Fortune is always floating and inconftant;
and the longer ſhe hath favour'd us already, the greater
reaſon we have to apprehend, that he will be ſhifting
fhortly. And .. No Man can with fafety to himself tempt
dangers, which must thicken upon him every day.
But, befides the making a faving Game while we may,
we ſhould do well to reflect, how honourable a way of pro-
ceeding this is. For when all is our own, and our Enemy
lies at Mercy, then to hearken to Propoſals, and readily ac
cept a Peace, is truly Great and Glorious. This fhews
thoſe Pretences to be true, which all Princes affect to make,
that we are defirous to end the War, and fight only for the
fake of Peace. And on the other fide, The refufing good
Terms, and fuffering any Change of Fortune afterwards,
makes one fall unpity'd, and expofes him to the Scorn and
Indignation of all Mankind. They tell you, That ſuch a
one is a Sacrifice to his own Vanity and Ambition. He
difdain'd Peace, and grafp'd at Honcur; and by refufing
one when he might have had it, he hath now loft both. But,
when we are ſo diſpoſed to grant a Peace, we thould be
liberal in our Conceffions, and give large and liberal Con.
ditions, that ſo it may be firm and lafting. For if it be ri.
gorous and hard, we muſt expect, that thoſe who are op-
* -Fractis rebus violentior ultima virtus.
+ Melior tutiorque Pax fperata Victoria. Illa in Tuà,
Hacin Deorum manu eft.
.. Nemo ſe tutò diu periculis offerre tam crebris poteft.
preft
112
Book III.
of Wisdom.
1
preft by us, will be fure to revolt, and break looſe from
their Covenants, as foon as ever they find it feaſible and con-
venient. So fays Livy in one of his Treaties, * If you
grant a good Peace, it will be durable and firm; but if the
Terms be baif, this can never bind ſo faſt, but that the first
Opportunity of inending their Circumstances, will be fure to
break through it. And it is an Argument of a great Soul, to
be flexible and indulgent, and yielding to an Enemy, when
he fues for Pity; as it is to be invincible, and keep one's
Ground when he engages you in the Field. The Ancient
Romans we find have fet an excellent Pattern of this kind,
and the good Account it turn'd to with Them, is a fuffici
ent Realon to recommend it to the Imitation of all Pofterity.
H
CHA P. IV.
The Preface.
Aving diſpatch'd as you jee, the feveral Directions necessary
for that part of Civil Prudence, which is defign'd to guide
a Prince in the Administation of the Government, and the main-
taining that Character which is altogether Publick: I defign in
the next place to allow that Prudence, which is perfonal, a di-
ftinet Confideration: That, I mean, which is neceſſary for the
preferving himſelf under, or for applying proper Remedies to, the
Difficulties, and Dangers, and Calamities that may happen.
And this is the fitter to be Spoken to apart, and by it felf, be-
cauſe both the Rules themſelves, and the Occafions which require'
the Practice of them, are agreeable to the Circumftances of all
Conditions of Men, and fute both Prince and Subject; both
them in Publick, and thefe in Private Capacities.
Now the first thing to be done upon this Occafion, is the ob-
Serving and diftinguiſhing duly that great Variety of Buſineſs
and Contingencies, which this Subject will engage us in the Con-
fideration of: For they may be either Publick or Private. They
may be Future, and fuch as threaten us at fome diftance; or
they may be actual Hardships, and fuch as we labour under at
prefent: They may be Intricate and Uncertain; or they may
be evidently Dangerous and Difficult; and of great Concern
* Pacem, fi bonam deberitis, fidam & perpetuam ; fi malam,
haud diuturnam.
to
Ch. 3.
113
Of Prudence in Government.
}
to us too, by reafon of the Violence of the Preffure they put us un-
der. And again, Thofe that are of the highest Confequence,
and are attended and encumbred with most perplexing Diffi
culties, may be Secret and Conceal'd; or Visible and Open. "Of
the former Sort we may reckon Two: Cloſe Confpiracies against
the Perfon and Life of a Prince, or against the Government in
general: Or Treachery against any Garrifon, or Town, or Regi-
ment, or fome particular Body of Men. The latter fort, fuch as
are Manifeft and Open, are of several forts: For either they
want the Formalities of War, and hre tumultuous and diforder-
ly; as Popular Commotions, and Riotous Infurrections upon
fome flight Occafion of Offence; Factions and Leagues entred
into by fome Subjects against the`reft; and the Perfons concern'd
in thefe may be Numerous or Few, Great or Mean Men; Sedi-
tions or Mutinies against the Prince or the Magiftrate; Re-
bellion, which is an oppofing the Authority, and ſtriking at the
Perſon of the Prince himself: Or elfe they are ripened into for-
mal Wars, and accordingly go by the Name of Civil Wars.
And these may differ, and be of as many forts as the fore-men-
tioned Disturbances which are indeed the Foundations and
Seeds, the Caufes and imperfect Beginnings of fuch Wars, but
have come to their full Growth by Continuance and degrees of
Increaſe. Concerning every one of theſe, I intend to Say Some
what particularly; and to give fuch Advice upon it, as may
contribute to Men's deporting themselves wifely under each, as
it ſhall happen to be their Lor. And theſe Directions I ſhall en-
deavour foto deliver, that they may be ſerviceable to all Degrees
and Conditions of 'Men; Princes and Subjects, Publick and
Private, Thofe of the first Quality and greatest Intereft and
Wealth, and thofe of Inferiour Rank, and mean Fortunes.
SECT. I.
Of Accident's and Calamities Future, and ſuch as only threaten
us at fome diftance.
T
Here are Two different Methods of Men's deporting
themſelves in thoſe croſs Accidents, to which the Af
fairs of Human Life are fubject; and either of thoſe ways
may be exceeding Uſeful and Commendable, according to
the different kinds of Misfortunes, or the different Tempers
of the Perſons to whom they happen. The One of theſe
confifts in making a ftrong and grave Oppofition, grappling
and encountring with the Calamity; ufing one's urmoft En-
deavours
H
I
114
Book III.
of Wisdom.
deavours to countermine, or to divert it; or, if that can-
not be, yet at least to blunt and take off the Edge, and to
break the Blow. In a Word, either wholly to cfcape, of
elſe in a good degree to lighten, or however to make one's
way through it. And this requires Firmnefs of Mind, and
a notable Spirit.
.
The Other is, when a Man takes things as they are, and
without more to do, fuppofes and fubmits to the worst of
them, with a Reſolution to bear all that comes calmly and
patiently; and in the mean while fits down quietly, and
filently waits the Approach of any Calamity that looks black
about him, without ever troubling himself to prevent the
Blow. The Former of theſe Two makes it his butinefs to
govern and order the Event; the Latter to Conquer and
Compofe Himſelf. The Former is the brisker Man, and
plays a bolder; but the Latter is the furer, and plays a more
faving Game. The Former is always in deep Anxiety and
Sufpenfe, agitated and toffed between Hope and Fear; the
Latter puts himſelf under Covert, lies down upon the
Ground, and fatisfies himſelf with the Comfort that he can
fall no lower. The Former takes pains to efcape the Ca-
lamity the Latter labours to endure and get through its
and it very often happens, that. This Man hath the better
Bargain of it, and comes off with lefs Trouble and Lofs.
We know Men are often at more Expence to defend their
Title by Law, than the whole thing they contend for is
worth: And thus it is very often in other Matters. The
cheapeſt Courſe they can take, is to fit down by the Lofs
and many an Affliction is born with more Eafe to the Suffer-
er, than it can be either avoided or ſtruggled with. The Co-
vetous Wretch is a greater torment to himſelf, than He that
is really poor; and the Jealous Husband feels more unea-
fineſs, tho' his Jealoufie be groundleſs and undeferv'd, than
the Cuckold who hath been actually difhonour'd, but ei
ther knows it not, or regards it not. The peculiar Virtue
of the Former, and that which is moft neceffary for his Cir-
cumftances is Prudence; for his is active Valour; That of
the Latter is Tempér, and Conftancy, and Patience; for
his part is purely paffive. But indeed, why should, a Man
be confin'd to either of theſe fingly? Wherefore fhould he
not wife and try both, in their Order and proper Seafon?
For methinks Prudence and Vigilance fhould be the firft
Attempt; and when thefe are found infufficient, then is the
time for changing our Meafwes, and Patience fhould fuc-
}
ceed
Ch. 3 Of Prudence in. Government.
115
ミ
​+
eed in their Place: Thus much at leaſt is certain and un-
oubted, that iu all Publick Contingencies, the Method for
Prevention and Remedy ought first to be try'd; Thoſe that
are in Truft and Office, and have it in their Power to ſerve
and promote the Cominon Good, are indifpenfably, ob-
liged to it; and ought to ftand in the Gap against all manage-
able Difficulties and Misfortunes. In the Cafe of private
Perfons, I confefs it is otherwife; there à Man hath none
but himſelf to anfwer for; and it will be agreeable to Wif
dom and Duty both, to confider the ftate of the Matter
before him, and confult his own Abilities; and then to
make a Choice of fuch Methods and Management, as ap-
pear moſt advantageous in the prefent Circumftances, and
as he feels himſelf the beſt qualify'd for.
SECT. II.
Of Evils and Difficulties actually present, and preſſing.
THE proper and moft effectual Courſe to lighten the
Sufferings of Human Life, and to ſweeten the Paffi-
ons under them, is by no means to fet one's felf in Battel ar-
ray, and enter into a formal Combat with them; for Oppo-
fition in this Cafe does but blow the Coals, and render them
more furious and infupportable. The Eagerness of Debate
and Contradiction does but irritate and inflame the Sore,
inftead of mollifying the fharp Humour, or affwaging the
Pain. And therefore He who would confult his Eafe, and
the Serenity of his own Mind, ſhould betake himſelf to
one of the two following Remedies.
The Firft is, That of diverting, and drawing them off
to another Courfe. Thus we preferve our Lands from In-
undations, by opening Trenches, and carrying off the Wa-
ter by another Channel: And thus Phyficians, when they
find the Morbifick Matter too obftinate to be Purg'd away,
try to give it a Turn, and throw it into fome other part,
where the Confequence may be lefs dangerous to the Patient.
And This, when attempted, muft be done by means as gen-
tle, by degrees as cafie and infenfible, as can poffibly be.
For the Application, when prudently and dexterously made
ufe of, is of marvellous Efficacy in all manner of Calami-
ties. Nor ought it to be thought odd or peculiar, fince it
is the common Remedy and Practice of Mankind, not in
Affliction only, but in every other Cafe which is difficult or
diſguſting :
H 2
116
Book III.
Of Wisdom.
diſguſting And what I adviſe here, every Man who ob-
ferves nicely, will find to be the Expedient, which he natu→
rally prefcribes to himfelf. This is the Art we ufe, to fwal-
low down the bittereſt Morſels, and by which we feel our
felves infenfibly harden'd to endure the Approach of Death
it felf. So fays the Philofopher, * The Mind must be drawn
off to new Objects, fresh Diverfions of Pleaſure, of Buſineſs, nay
even of Cares and anxious Thoughts of another kind; or, if no-
thing else will do, we must treat it as they do fick People, and
try if change of Air, and another Country, will contribute any
thing to the Cure. Thus, when timorous People are to país
by fome dreadful precipice, we prevent or leffen the Fright,
by prevailing with them to fhut their Eyes, or look another
way. And thus Men commonly wink, when the Execu-
tioner is to give the Stroke: Thus we endeavour to amuſe
Women and Children upon letting Blood; and tho' neither
the Danger or the Pain be what can juſtifie their Fears,
yet the very Sight and Approach of the Lancet is fomething
they cannot fupport. And, fince all Mankind are in fome.
meaſure tinctur'd with this Infirmity; fince fome Suffer-
ings feem to be an over-match for Human Nature; we
have all the reaſon in the World to think the Stratagem of
Hippemenes a very proper Pattern for our Imitation. The
Story we find reprefented by the Poets; and it is briefly
thus: Hippomenes was to run a Race with Atalanta, a La-
dy of exquifite Beauty, and celebrated Agility. The Con-
ditions were, That if he loft the Race, he fhould loſe his
Life; but if he won it, the Lady was to be his Prize. He,
diftrufting his own Swiftnefs of Foot upon ever. Terms,
provided Three Golden Apples, and as they were running,
took occafion to let theſe fall at convenient diſtances one
after another; and thus by taking up her time, who ſtoop'd
to gather them up, he diverted her from the Bufinefs of the
Race, and won both the Day and the Bride into the Bar-
gain. The Application I would make of that Fable is orly
This; That if the Confideration of one Misfortune, or
grievous Accident, which we at prefent labour under; or
if fome boisterous and violent Paffion ruffle and torment us,
which we our felves feel unable to fubdue by downright
ftriving; the beft Expedicnt will be, to ſhift the Scene,
* Abducendus Animus eft ad ftudia alia, cura, negotia;
Loci denique mutatione, tanquam ægroti non convalefcentes,
'curandus eft.
and
Ch. 3. Of Prudence in Government.
117
and bring fome other Thought upon the Stage. For when
we cannot abfolutely exterminate, and perfectly compole
it there is the gaining of a Point, in fome meature at least,
when we can change a most dangerous Calamity for one
that is lefs fo, and baniſh one Paffion with another leſs out-
ragious.All this,in the mean while,is not intended to diſcou-
rage Men's entring into the Lifts, and making a formal gal-
lant Oppofition against the Evils they fuffer, and the Re-
fentments provoked by them. But the proper Seafon for this
Advice, is when the Enemy is too mighty, and the Combat
unequal and unfuccefsful: For when Fighting will do no
good, a wife Man will try to fave himself by Flight; he
muft dodge, and wheel, and get out of the way of Miſchief,
Or, if it dog him fo cloſe that there is no avoiding it, he
muft try to ſoften and break the Force of it, by fome fresh
Diverfions, and taking Sanctuary in fome Thoughts of an-
other kind, which may give a Turn to the Soul, and change
the Current of the Imagination: Or, if they cannot go fo
far as to make a perfect Exchange, yet fuch at leaft may
give the Miſery ſome Interruption, and divide thoſe
ungrate-
ful Iden's, which they are too feeble, either to keep down,
or to root out totally, though at the Expence of new one's
planted in their room.
The Second Expedient, and that which is moft adviſable
in Cafes of great Extremity, where the danger is fo evident,
and inevitable, that a Man hath nothing left him to do,
but to ftand the Shock, is to ftoop a little under the Blow,
and give place to neceffity: For by fhewing a Man's ſelf
obftinate in ſuch a Cafe, and refolving not to yield in any
Point, the Violence is but the greater, and the Treatment
we meet with, ſo much the rougher; it being the Nature
of Oppoſition to provoke; and our Paffions in fuch Caſes,
like Torrents, which no Dams are strong enough to ftemm,
rage the more for being pent up, and at laft fwell the higher,
and bear down all before them. In fuch Cafes therefore, a
Man muſt be content to fee himfelf over-rul'd; and what-
ever Rules he hath fix'd to his Behaviour in ordinary Cir-
cumſtances, they muſt be dealt with as wiſe Politicians do
by the Laws of the Land; who, when they fall fhort, and
cannot do what they would have them, alter their Meaſures,
and make them do what they can. It hath been by Many
efteem'd a Reproach upon Cato, and a confiderable Blemiſh
in his Character, that he was ſo very ftiff and nice in the
Civil Wars which happen'd in his Time, and rather fuffer-
H 3
ed
18
1
Of Wifdom. Book III
ed the Commonwealth to be driven to the laft Extremities,
than he would contribute to its Relief at the Expence of
fome Laws, which the prefent Neceffity and Diftreſs made
it very reaſonable to have difpenfed with. On the other
hand, Epaminondas had fo great a regard to the Publick
Good, that he continued in his Office beyond the Term
prefixed, tho' the Law prohibited the doing fo upon paim
of Death; fo.just a Senfe had he of the End and Nature
of Laws, that they are defign'd for the Service and Advan
tage of the State, and cannot in any equitable Constructi-
on be fuppofed to bind, where the Exigence of Affairs is
fuch, that by obferving the Letter of the Law, a Man des
troys the End of it. Accordingly we find this Comenda-
tion of Philoplemon, that he was a Perfonborn to Command:
For he was not only Mafter of the Art of Governing accors
ding to Law, but had the Skill of Governing the Law it
felf, when any Publick Neceffity requir'd that it should be
fet afide; and left no other Refuge, but the Difcretion of
the Magiftrate. For it often happens, That Thofe at Helmi
are put out of their common Road, by fome difficult and
extraordinary Emergencies; and in fuch Gafes ir is their
Duty as well as Wifdom to ply to Windward, "andfteer
what Courſe they can. And indeed, mall Extrémities,
Private as well as Públick, a Prudent Man will be confent
to bend a little, to yield and comply as far as he may, and
by all honeft Stratagems to fave the main Chance. Forin
thefe Matters there is a Latitude and Privilege of Relaxa-
tion allowed; fome Moderation and Abatement, which
thoſe who are unacquainted with the prefent Circumftances,
can be no competent Judges of And therefore we ſhould
be very tender, how we condemn a Proceeding, which is fo
far from being contrary to Reaſon, and Juſtice, that it is
highly agreeable to both; and not only fo, but a Maſter
piece of Prudence in thoſe who managedt skilfully.
SECT. III:
Affairs Intricate and Uncertain.
Y this Intricacy and Uncertainty of Affairs, I underſtand
fuch a Juncture as hath great Appearance of Reaſon,
and ftrong Arguments on both fides; fo that the Man is at a
infs, and does not difcern, nor know how to choofe what is
beſt and moſt convenient for him: This creates diftraction
and
Ch. 3. Of Prudence, in Government.
119
ILM?
CUL
DI
and perplexity of Thought; and till fome other Confidera
tion fall in to turn the Scale, the beit thing we can do, is
to confider, where there are the greatest Odds of Juftice,
and Honour, and Decency; and by all means fall in with
that fide. For, altho' the Event fhould prove contrary to
our Expectation and Defire, yet ftill there will be a fecret
Satisfaction, the Complacency and Teftimony of our own
Breafts, to fupport us within; and the Reputation and Praiſe
of Men without, for having chofen the better, tho' not the
more fortunate Courfe. Nor ought any Miſcarriage in
fuch a Cafe, to provoke the leaft Remorfe; becauſe no Man
Ean tell what Providence hath to do, or how that will dif
pofe of Him and his Endeavours; and confequently he can-
not be fecure that his Difappointment or his Calamity
would have been lefs, tho' he had taken quite different Mea-
fures. And therefore, when a Man cannot refolve himſelf
which is the eafieft and the fhorteft way to his Journey's
End, the best Determination he can come to, is to keep the
freighteft Road.
SECT. IV.
Difficult and Dangerous Cafes.
Tt is often Men's Fate in Matters of Difficulty, to fucceed
as They that are over-nice and cautious commonly do
in Bargaining, and Articles of Agreement; where an excef-
five Care to make all faft, and prevent all manner of Danger,
is but a means of increaſing the Danger, and ruining All.
For by this mighty Circumfpection, ſo much more Time is
ſpent, fo many more People are employed, fo many more
Claufes and Provifo's inferted; that the Differences and
Squabbles arifing upon it, are multiplied in proportion to the
Clutter made for avoiding them. To all which we may
add, that this is the way to provoke Fortune, who is jca-
lous of her Honour, and will not bear the Prefumption of
any Man's pretending to exempt himſelf from Her Jurifdicti-
on. Which after all is a vain Attempt, and what the moft
provident Man alive can never compafs: Fer there is One
Above, who, hath a Power Paramount, and will not fuf-
fer his Dominion to be encroach'd upon. And therefore
the best way fecms to be the dispatching them.with all the
*
Vim fuam ingruentem refringi non vult.
H
4
Expc-
of Wisdom.
Book III.
疊
​Expedition and Eafinefs we can, and rather to run the
Rifque of fome little Danger, that create a great deal of
Diffatisfaction and Torment to our felves, by our extraor
dinary Nicety and Caution.
* }
In Caſes of manifeft Danger, it is neceffary a Man' fhould
have both Wiſdom and Courage; He fhould look before
him, and ſee Dangers at a diſtance, and make a right Judg-
ment and Eſtimate of them; For Men are very apt to fee
thefe things in fa fe Proportions, and to look upon them thro'
the Glafs of Paffion, rather than calm and undiſturb'd Rea-
fon. This is one account, why fuch things are generally
apprehended otherwife than in reality they are, becauſe the
Affection predominant at that 'rime, reprefents them grea-
ter or lefs, and impoſes upon the Judgment by fuch Idea's.
But then, though it may become a Wife Man' to foreſee
all Hazards that are in any degree probable; yet it is no
way unworthy of him to confider them as Contingencies,
that they may not, as well as that they may happen'; that
it is great odds all of them will not happen; That of
thoſe which do, All will not have the Confequences and
Effects, which it is fit for one to form in his own Mind,
who makes it his buſineſs to provide against the very worst
that can come; that a Man fhall, by the help of Indu-
ftry and Prudence, be able to deal with the greateſt part
of them well enough. In this Cafe too, it is fit to con-
fider in which of thofe Accidents that threaten us, we
may promiſe our ſelves Affiftance, and accordingly to pro-
vide our Succours : And as generally in All, fo in theſe
Junctures more eſpecially, to take Courage, to fix our
Refolutions, and be fteady in our Undertakings. For,
when once a Man hath confider'd what he goes about, and
finds it agreeable to his Duty, and what every way be-
comes him to do, he is obliged by all means to perfevere,
and not fuffer any Profpect of Danger to difcourage him
in a commendable Attempt. A Wife Man indeed will
never want Courage, becauſe he proceeds with Delibera-
tion and Thought; prevents the Miſchief of Surprize, and
provides againſt every thing likely to cross his Defign,
But then it is no lefs expedient, That the Man of Cou-
rage have a Mixture of Wisdom too; for without This
all his Boldneſs is but rafh Heat, and a blind fool-hardy
Giddinefs.
SECT
Ch. 3.
Of Prudence in Government.
1 2 1.
WE now
SECT. V.
Confpiracies.
E are now advancing to fuch Accidents, as of all o-
thers are of the greateft, moft general, and moft
dangerous Confequence, and therefore it will be fit to en-
large a little the more upon them. Which fhall be done,
firſt by giving a particular Deſcription of the thing it ſelf
then by laying down fuch Directions as may be ferviceable
to a Prince under them. And then in the Conclufion of
this Subject, cafting together into one Chapter that Advice
proper for private Perfons to follow upon thefe Occafions.
3
By Confpiracies I mean the Attempts made, either by
fome one Man fingly, or by feveral in Combination, againſt
the Perſon of the Prince, or the State and Government in
general. And this muſt be acknowledged a Circumſtance
of infinite Danger, extremely hard either to efcape or to
remedy, by reaſon of the Secrefie, and induſtrious Ĉonceal-
ment of the Thing. For which way fhall a Man be able
to fecure himſelf from the treacherous Affaults of an un-
known, unfufpected Enemy? And what fhall give any juſt
Jealoufie of that Man's being fo, who wears the Face, and
acts the part of our faithfulleft, tendereft, and moſt zea-
lous Friend? The Thoughts and Inclinations of the Heart
lie too dark and deep for Human Eyes to penetrate; and
yet here is all the Danger; for they who defign a Prince's
Ruinc, will take all the care they can, that no Overt Act,
no failure of Reſpect, no Coldneſs or Negligence in Beha-
viour, may minifter cauſe of Sufpicion; but will rather
exceed in the Expreffions of Duty and Refpect, and mask
their Villany by an officious and double Diligence. Befides,
do but confider the Advantages of a defperate and bloody-
minded Man; for he that does nor value his own Life,
may make himſelf Mafter of another Man's whenever he
pleaſes.
*He knows not how to fear, who dares to die.
So that a Prince is continually expofed to Danger and
Death, and lies at the Mercy of every private Man, who
Contemnit omnes Ille, qui Mortem priùs.
1)
hath
122
Book IH,
of Wildoma
hath hardineſs enough to facrifice himſelf in the attack-
ing him.
Machiavel takes great Pains to fhew how Plots againſt the
State ought to be contriv'd, and fo laid as to prove Suc-
cefsful. We leave that wicked Policy to Him; and fhall
employ all our Care to fhew how they may be beft disco-
yer'd and defeated.
Now the beft Remedies and Directions that I can think
of for fo critical and hazardous a Juncture, are these that
follow.
First, Private Intelligence, and cunning underhand Me
thods, to discover and counterwork all Attempts of this Na-
ture; in which Faithful, Vigilant, and Difcreet Perfons
fhould be made, ufe of as Inftruments. Theſe are the, Eyes
and Ears of the People, and therefore they fhould be eve
ry where, to difcover and bring Information of all that
may concern him to know; but particularly they fhould
have a ſpecial regard to all that his principal Officers and
Minifters fay and do: Because thefe are capable of doing
moft Miſchief, and he cannot be tolerably fafe, if they be
falfe to him. Now it is as obfervable in this Cafe, as in
any whatſoever, That Out of the Abundance of the Heart
the Mouth Speaketh; For People, who have a Defign upon
the Government, naturally love to afperfe and blacken the
-Prince, cenſure his Adminiſtration feverely, and load him
with Calumnies; or if they have Temper enough, to be
filent themſelves, yet they love the Converſation of thofe
that do ſo, hearken with a fenfible Reliſh and Delight to
all kind of Factious Difcourfe; and frequent the Company
of Men, who by railing at and blaming all that is done, in-
fufe Jealoufies, and foment Dilcontents among the People.
It is very neceffary therefore, that a Prince fhould be well
informed what his Subjects, and especially what thoſe about
his Perfon, ſay of him; what Company they keep, and how
they entertain themſelves; and it is fit that he fhould engage
to reward the Perfons, who make fuch uſeful Discoveries,
not only with Impunity, but large Summs of Money for
their good Service. But then he muſt be no leſs careful too
of another Inconvenience which may arife from too eafie a
Credulity. For tho' he will do wifely to hear all, yet he is
by no means bound to believe all. The Rewards I mentioned,
asthey are Recompençes well bestow'd upon faithful and
-good-Men, fo are they likewife great Temptations to l
Men; and therefore every Report of this kind fhould be
yery
Ch. 3.
1?3
Of Prudence in Government.
very diligently examin'd, before a Prince gives credit to it;
for otherwife this, Expedient for his own Prcefryation will
be converted into a means of crushing and murdering the
Innocents and of making himself the common, Dereftation
and Reproach, the Terror and the, Curfe of his People.
•
The Second Prefervative in this Cafe, is winning and en-
gaging the Hearts and Affections of all his Subjects, nay
even of his very Enemies, by Methods of Juftice and Good-
nefs, of Courtefic and Clemency. For when all is done,
* A Prince's best and strongest Guard is his Innocency; the be-
ing an Univeral Bletfing,good to all, injurious and grievous
to none. The Apoftle had reafon when he asked that Que-
ftion, Who is be that will harm you, if ye be followers of that
which is good? For, ufually, fpeaking, The Man that gives
no Offence, takes an effectual Course that none fhall be given
him: But he who does Injuries, muft expect to have them
paid back again with Intereft; And therefore the worst
ufe that can poffibly be made of power, is to exert it to
unjuft and bafe Purpofes, and make it an Inftrument of Op-
preffion and-Violence. So fays a wife Author, † Power ne-
ver puts out its own Strength fo ill, as when it breaks
forth into Infolence, and contumelious ufage of thofe Per-
fons whofe Weakneſs hath laid them at its Mercy.
}
A Third Expedient upon thefe Occafions is, To fet the
beft Face upon the Matter; not to betray any Dejection of
Mind, but carry all off with one's ufual Gayety and Free-
dom of Behaviour; To give out abroad, that ue is very fen-
fible what People are doing, and punctually inform'd of all
their fecret Practices and Defigns; that there paffes nothing
at any of their Cabals, but he hath immediately an Account
of it: For where Privacy is the Life of an Attempt, if once
the Plotters can be brought to believe that all they do, takes
Air, the Project is broken of course. This was an Expedient
which a certain Perfon affifted Dionyfius the Sicilian Tyrant
with, and it was bought cheap at the Price of a Talent.
The Fourth Direction is, To wait for any danger of this
kind without any Confufion or Gonfternation of Mind:
Thefe Three laft Rules Cafar practifed in great Perfection;
but in the first he was altogether deficient; Indeed he pro-
feft to diſdain it, as a thing below him, and nor worth his
while;
and declared, That he thought a Prince had better
1
*Fidiffima Cuftodia Principis Innocentia.
† Male vim fuam Poteftas, aliorum contumeliis experitur.
་
die
124
Book III.
Of Wisdom.
die once for all, than live in a perpetual Anxiety and Pain,
for any Accident which the moft vigilant thoughtful Mam
alive hath it not in his Power to prevent; and therefore he
would rather chooſe to be eafie, and in this, as well as other
Matters, truft the Event entirely to Divine Providence,
which alone can protect and fecure the Perfons of Princes
effectually. But ftill this Reflection does not take off the
uſefulneſs and neceffity even of my firſt Advice,and the reſt
it leaves in their full force. Which in truth are yet more re-
commended by the ill Succefs of Courſes contrary to theſe :
For all Hiftorirs, and particularly thofe of the Roman Empe-
rors, fhew beyond contradiction, that the Intentions to pre-
vent fuch Plottings by fpcedy Vengeance; and rigorous
Punishments, did very feldom obtain their defired Effect:
They rather exafperated Men's Minds, than fubdu'd them;
and the ſevereſt and moſt hafty to take Revenge, and terrifie
their People, were commonly leaft fecure, and found the
worft Treatment from them.
t
Thus much may ferve for Advice how Princes ought to
behave themſelves, whilft the Deſigns againſt their Perfons
and Government are kept cloſe and in the dark. But when
fuch Confpiracies come to be difcover'd, and the Truth
brought to light, What is fit to be done then? Why truly
my first and most general Direction must be, to make the
Confpirators publick Examples, by punishing them with
all the Severity their Villanies deſerve. To ſpare fuch black
Wretches as thefe, were not Compaffion but Cruelty;
Cruelty to the Innocent, and Peaceable, and Good; and
Treachery to the Publick, whofe Safety is expoſed and en-
danger'd by ſuch indifcreet Inftances of Pity: For Juftice
and Equity require, that thoſe who are Enemies to the Peace
and Quiet, the Liberties and Rights, and common Happi-
neſs of Mankind, ſhould make Reparation with their Blood,
for their Attempts to over-run and deſtroy theſe ſo neceffa-
ry, fo valuable Advantages. But then, even thoſe Execu
tions are to be managed with Prudence and Diſcretion ;
and the Manner and Method of Puniſhing muft vary, ac,
cording as the Face and Condition of Affairs fhall happen
to vary. Sometimes it is convenient to ufe all poffible
Difpatch, and puniſh preſently, eſpecially where the Con-
fpirators are not very numerous. But be the Number of
them great or ſmall, I can by no means approve of put-
ting Criminals to the Torture, in order to larger Diſcove-
ries, and the bringing out Accomplices not yet known. (For
there
Ch. 3. Of Prudence in Government.
125
!
there are other ways of getting Information by fofter and
more fecret dealing, which very feldom fail; and beſides,
it may often be of ufe not to feem very folicitous to know,
or if one does know, to appear otherwife, and pretend Ig-
norance in fuch Cafes.) But, befides all other Miſchiefs of
fuch a barbarous Cuftom as the Rack, this is one certain
Diſcouragement, that a Man is fure to torment others for
the Diſcovery of that, which when found out, will be a
Plague and Torment to himſelf, and ſet a world of People
againſt him too. Nor do I think it always neceffary that
every individual Malefactor fhould fuffer: It is enough that
fome few are made exemplary Warnings to the reft; fo ma-
ny as may encourage and contain good Subjects in their
Duty, and reclaim the Factious, by ftriking an early Awe
into thoſe, who are not yet, or at leaft do not imagine that
they are diſcovered. Sometimes again it is neceffary to de-
fer puniſhing the Offenders; but to be fure upon all fuch
Emergencies, the Prince's own Safety must be his firſt and
grear Care: In this no time must be loft; the reft may well
fubmit, and be regulated afterwards, as Opportunities beſt
offer. But the Cafe may have greater Difficulties in it ftill,
The Confpirators may be Perſons of ſuch Quality and Fi-
gure, or the Diſcovery may be made in fuch a critical
Juncture, that a Prince may be obliged to diffemble his
Knowledge and his Danger; and the offering to ſeize or
puniſh the Guilty, may hazard his Life and Kingdom ano-
ther way: In fuch a Strait it requires a great deal of
good Conduct to play a fafe Game. The best Courſe of
all is without question to countermine and prevent their
Plot; to break all their Meaſures privately; and when
the Danger is thus avoided, to decline the giving Offence,
by pretending not to know the Parties concern'd, but to
manage the Matter, and fecure himſelf, while all the while
he appears intent upon fomething elſe. Thus the Cartha-
ginians managed their General Hanno, and the Hiftorian's
Remark upon this Method of proceeding is, * That often-
times the beſt, nay the only way to prevent treacherous Practi-
ces, is to aft as if one knew nothing at all of the Matter. Nay,
which is ſtill more; I am pofitive that fometimes it is ab-
folutely neceffary not to puniſh Confpirators at all. For if
the principal Contriver be a very great Man; if his Abili-
T
*Optimum & folum fæpe infidiarum remedium, fi non in-
telligantur.
ties
118
Book III.
of Wiſdom.
ties or his Deferts have made him popular; if his former
Services have been very confiderable, and the Prince and
Government particularly obliged by him; If his Children,
his Relations, his Friends are in great Pofts, or Men of
Wealth, and general Intereft: What would you do in ſuch
a Cafe? How would you break through all theſe Difficul
ties? Who indeed would attempt it? Who would provoke
fuch Dangers, and make ſo rnany and fuch dangerous Ene
mies, and not rather by wholly remitting his Puniſhment,
if that can ſafely be done; or if not, yet at leaſt by miti-
gating, and rendring it as gentle as the Cafe will bear; con-
tinue a good Underſtanding, and fecure the Affections of
all who have an Intercft in his Pardon? Clemency upon
fuch an Occafion is not only brave and great, (for indeed
nothing can be more for the Honour of a Prince, * nothing
gives us a brighter Image of Virtue and Magnanimity, than
a Monaich pardoning the Affronts and Ill-Ufage which he
never deferv'd.) But it is allo very often the moft prudent
and politick Courſe, and moſt effectual Security to him for
the Future. For Mer, who have any the leaſt remains of
Ingenuity and Humanity, will be melted by it into Re
pentance and better Principles. Perfidioufnefs it felf will be
put out of Countenance; and others who ſee fuch eminent
Goodness, will be a fham'd of any baſe Deſign, and effectu-
ally diverted from purfuing or projecting it. And of this
Auguftus hath give n us a famous Inftance, both as to the
Prudential, and 'the Successful Part, in his 'Behaviour to
Cinna, when engaged in a Conspiracy againſt him.
SECT. VI.
Treafonable Practices.
YTrear hery and Treaſonable Practices, I underſtand a
fecret Attempt or Confpiracy, not against the Prince's
Own Perfon, or the Government in general, as the forme:
lead was; but against fome particular, Poft, or Place of
Strength, or fome diftinct and lefs Body of Men. In this
refpect it differs from what went before; but they both
-agrce in their Nature and Character of being fecret and
unforeſeen Evils, cxtremely dangerous if they fucceed, and
as hard to be avoided or prevented. For the "Traytor is
Nil gloriofus Principe impunè lato.
com-
Ch.¹ of Prudence in Government.
commonly hid in a Crowd, in the very midſt of the Party
he defigns to betray, or of the Fortification which he in
tends to inake fale of, and deliver up into the Enemies hand.
The Perfons moft difpofed to this abominable perfidious
Trade, are the Covetous, the fickle and fond of Change,
and the formal Diffemblers. And this Quality too they
have; that they make a mighty Noife and Buftle with their
Loyalty, are large in their Commendations of it; violently
and unfeaſonably clamorous againft all breach of Truſt.;
fuperftitiouſly nice in matters of little or no Confequence;
and theſe Pretences and extraordinary Affectations of Fide-
lity, by which they labour to conceal their Villany, are
really the beft and furent Marks to diſcover and diſtinguiſh
them by: For they are fo natural to Men of fuch Princi-
ples, that any Man who knows not what it is to over-act a
Part, cannot but find them out. Now the Directions pro-
per for fuch Occafions, are for the moft part the fame with
thoſe in the former Cafe. Only in the Matter of Puniſh-
ment indeed, this difference is to be made, That thefe Men
ought to be made Examples immediately, to be dealt with
after a very rigorous manner, and excluded from all Mer
cy: For they are Men of wretched, profligare, incorrigi-
ble Tempers, the Bane and Peft of Mankind; no Refor
mation is to be expected from them; and therefore fince
Pity is loft, as to all hopes of doing good upon the Offen-
ders themſelves, it is neceffary they fhould be cut off for the
Sake and Safety of others.
O
SECT. VII.
Disorders and Popular Infurrections.
F theſe I reckon feveral forts, according as the Cauſes
which provide and kindle thefe Combuftions, the
Perfons
Pei fons concern'd in them, the Manner and the Continuance
of the Diſorders, differ. The variety whereof will appear
more evidently, by treating in the following Sections of
Factions and Combinations, Seditions, Tyranny, Rebellion,
and Civil Wars. But at preſent I ſhall infilt upon the plain-
eft and most generally receiv'd Notion of the World; for
fuch Rifings of the People, as proceed from fome preſent
Heat, areonly a Tumult, doon up and foon down again【
The Prefcriptions proper for this Diftemper are, Todraw
them, if poffible, to a Parley; and try if they can be
pre-
vald
128
Book III,
Of Wisdom.
vail'd with to hear Reaſon ; and in cafe they will fuffer
themſelves to be argu'd with; Then to expoftulate and re-
monftrate things fairly, by the Interpofition of fome Perfon
of eſtabliſhed Reputation, eminent Virtue, powerful Elò-
quence, and skill'd in Addrefs; One whofe Gravity and In-
duſtry, and Authority may be fufficient to gain upon them,
and loften the Fury, even of an incens'd Rabble. For at the
Prefence of a Perfon thus qualified, they will prefently be
Thunder-ftruck, and all he fays will gain credit, and make
its own way through them.
toud;
*As when in Tumults rife th' ignoble Crowd,
Swift are their Motions, and their Tongues are
And Stones and Brands in rattling Vollies fly,
And all the Ruftick Arms that Fury can fupply.
If then fome Grave and Pious Man appear,
They bufh their Noife, and lend a liftning Ear ;
He fooths with fober Words their angy Mood,
And quenches their innate Defire of Blood.
Mr. Dryden.
It may not be amifs upon fome Occafions for the Prince him-
felf to appear among them; but then he must take great
Care in what manner this be done: He muſt have a ſerene
and free Countenance, and Air of Gaiety and Affurance, a
Soul at perfect Liberty, and free from all Apprehenfion of
Death or Danger, and ready prepared to entertain the worſt
Treatment that can poffibly happen to him. For, to ſhew
himfelt with a Face full of Fear and Diftruft, to defcend to
Flattery and mean Remonftrances, is beneath a Prince's
Character: It makes him cheap and contemptible, encou-
rages the Infolence of the People, and does but inflame in-
ſtead of appeafing their Rage. This therefore was done,
exactly as it ought to be, by Cafai, who, when his Legions
were in a Mutiny, and rofe up in Arms against him, is de-
fcribed in the midft of them thus :
* Veluţi magno in populo cum fæpe coorta eft
Seditio, fævitque animis ignobile vulgus ;
Jamque faces & faxa volant; furor arma miniftrat.
Tum pietate gravem'ac mentis, fi forte virum quem
Confpexere, filent, arrectifque auribus aftánt;
Ille regit dictis animos, & pectora mulcet, Virgil.
of
Ch. 3.
129
Of Prudence in Government.
On the Top
of a Turf Mount Stands Cæfar fearless up,
Deferving Dread by his undaunted Look.
The fame Account in effect does Tacitus give of Auguftus;
compofing the Diſcontents of his Legions at Actium. So that
upon the whole Matter, there are two ways of managing the
Mobb, and quieting them when they run into Tumults
and riotous Infurrections. The beſt and braveſt is that of
the Prince himſelf quieting them; but This (as I obferv'd)
is a nice Undertaking, and had much better be waved, if
he have not an abfolute Maſtery over his Paffions, and be
not in all Points qualify'd for the managing it dexterously.
The other, which is more ufual, and more feaſible, is to do
it by another hand; and here a greater Latitude may be
allow'd, than the Majeſty of a Monarch can admit of. Flat-
tery, and Cajolling, and all the Arts of Mollifying, are the
proper Applications; for Stiffneſs and open Force will do
nothing; and the more you oppoſe the Torrent, the higher
and louder it grows... The many-headed Beaft, is in this
regard like all other Wild ones, which are never to be tam'd
with Blows and Beating, but may be brought to hand by
loothing and gentle Ufage. And therefore an Agent ſhould
never ſpare for good Word, and fair Promiſes, fince theſe
are the most fucceſsfuliArtifices upon thofe Occafions. Nay
fome Philofophers and Wife Men have allow'd fuch Media-
tors to be liberal, even at the expence of Truth; and think
that the Folly and Madneſs of an incenfed Multitude, may
ás innocently be amuſed with Fables and Fictions, as the
Simplicity of Children, and the Phrenfies of Feverish Men
are with idle Stories and Promiſes, that are never intended
to be made good. Pericles had a wonderful Knack at this
Leading the People at Pleaſure; he held them faft by the
Eyes, the Ears, the Belly; entertain'd them with Shews, and
Plays, and Feafts; and then made them do whatever he
had a mind to. This, I confefs, is much the meaner Me-
thod of the Two; There is ſomething in it fervile and ig-
noble; but thofe Punctilio's muſt be laid afide, where Ne-
ceffity gives a Difpenfation. But then they are only fit for
fome Deputy, or Agent, and can never be Condefcenfions be-
+
- Stetit aggere fulti
Cefpitis intrepidus vultu, meruitque timeri
Nil metuens
Lucan.
I
com-
130
Book III.
of Wiſdom.
coming a Prince in his own Perfon. And thus we ſee Me-
nenius Agrippa manag'd the Matter, when delegated from
the Senate to the Commoners of Rome. But, if fuch a one
pretends to act with a high Hand, and expects to reduce
People when they fly out, and break through all the Re-
ftraints of Reafon and Duty, without making any Conceffi-
ons, or offering any Terms of Accommodation, as Appius,
and Coriolanus, and Cato, and Phocian did; this a very idle
Attempt, and muft fucceed accordingly.
SECT. VIII.
Faction and Combinations.
Y Factions and Combinations, I mean the Divifions and
Bandings together of Subjects against one another; and
Theſe may differ both in Quality and Number; as the Per-
fons concerned are Great and Wealthy, or of a meaner For-
tune and Condition, or as the Clans and Parties are each of
them more or leſs numerous. This fometimes proceeds
from private Piques and Grudges, which have grown and
been cherifh'd between fingle Perſons, or are perpetuated
and made Hereditary to whole Families; but the ufual
and more frequent Original of it, is Ambition and Emulati-
on, that Bane of Society and Government, which ſets the
World on Fire, by kindling in every one a defire of afpiring
to the higheft and moft honourable Poft. The Divifions
which happen between Perſons of Eminence, and the firſt
Quality, are by much the more dangerous and deftructive
to the Common-wcalth. Some indeed there have been,
who fet up for Politicians, and pretend, that theſe difagree-
ing Parties are of great Service and Convenience to the Pub-
lick; and that a Prince by this means is fafer, and better
ſupported, as Cato was of Opinion, that the Authority of
Mafters in private Families was fecured by the Difcords and
Quarrels of their Servants. But this feems a Notion too re-
fin'd and far-fetch'd; and we may venture to ſay, there are
but a few Cafes in which the Obſervation holds good. It
may be true with regard to Tyrants and lawleſs Governours,
to whom nothing is fo formidable as the good Agreement
of their Subjects; becaufe fuch ageneral Understanding may
tend to unite them againft their common Oppreffor: it may
ho'd too in flight and inconfiderabie Factions, fuch as the
Quarrels and Competitions betwixt one City and another;
or betwixt Ladies at Court, who pretend to let up for Intel-
ligence, and under-hand Interefts: Bur in any Combinati-
ons
Ch. 3.
131
Of Prudence in Government.
ons of Conſequence, and in Governments well conftituted,
and duly adminiftred, it is manifeftly falfe. It is of infinite
Concern, and abſolute Neceffity, that, in ſuch Circumitan-
ces, all making of Parties fhould be check'd, and Faction
cruſh'd in the the very Egg. All their Diftinctions, the
Names they go by, the Drefs or Badges by which they know
one another, and all the Foppery of that kind, utterly dif
countenanc'd and put down. For even Trifles of this Na-
ture have fometimes laid the Seeds, and been the firſt Be
ginnings of prodigious and unconceivable Miſchiefs. Wit-
nefs the miferable Combuſtion, and horrid Murders, which
Zonaras tells us, happen'd in Conftantinople, by the Perfons
who diftinguiſh'd themſelves by wearing Blue and Green,
in the Reign of Juftinian. And accordingly all Clubs, or
private Cabals, that tend to the promoting fuch Diviſions,
fhould be carefully diſperſed, and ſtrictly forbidden.
The Counſel I have to give upon fuch Accidents, is brief-
ly This. If the Faction happen between two Peers, or Per-
fons otherwiſe of Confideration and Character in the State,
the Prince will do well to bring them to a better Under-
ſtanding by fair Means, and good Words; or if That do
not fucceed, by laying his pofitive Commands, and threat
ning the Party who refuſes to be reconciled, with his Dif-
pleaſure, and other fevere Penalties upon his Difobedience.
And this Courſe we find taken by Alexander the Great, to
compoſe the Difference between Hepheſtion and Craterus ;
and by Archidamus with Two of his Friends. If they ftill
ftand out, it may be proper to nominate ſome Arbitrator
between them; and This a Perfon liable to no juft fufpicion
of Partiality; no way intereſted or prejudiced, for or againſt
either of the Parties. And this will alſo be a very good Ex-
pedient to end the Diſputes, and fettle the Pretenfions con-
troverted on both fides between greater Numbers of Sub-
jects, or between Cities, or Societies of Men. If it be re-
quifite, that the Prince himſelf interpofe, let this by all means
be done with the Affiftance of Council, that fo the Odium
of the Thing may be taken off from himſelf, and thoſe who
fuffer in the determination, may have no Foundation for
Refentment. For the Council of Princes ferves to this and
many other Purpofes, as well as for Direction; and it is
Prudence to call them together, and act with and by them,
in a very folemn manner, in fundry Inftances, where there
arifes nothing of Difficulty, that can deferve the Formality
of a Debate. If the Faction be among Perfons of meaner
Circum-
I 2
132
Book III.
Of Wisdom.
Gircumftances, but fo, that greater Numbers are engag'd
in it; or if it grow too ftrong to be compoſed by gentler
Methods, and the Courfe of Civil Juftice, the Prince muft
then have recourfe to his laft Remedy, and extinguiſh it by
Force. But in this way of quelling it efpecially, he muft
take good heed not to diſcover any particular Inclination to
one fide above the other. For this is very Ominous, and
many Kings have loft themſelves by their unreafonable Par-
rialities. They are the common Fathers of their whole
Country; and it is unworthy the Dignity of that Relation,
as well as beneath the Majefty of their Character, to make
Diſtinctions, and be of a Party themſelves. They muſt be
Friends to All their Subjects; not fide with Some, and by
making their Quarrels their own, fuffer themſelves to be-
come Enemies, and in effect denounce War againſt Others.
We eafily fee the Indecorum of fuch Proceedings, when the
Mafter of a Family debafes himſelf to take part with one
Servant againſt another; for what is this indeed but to be-
come a Fellow-Servant too, and to forget that both the
Contending Parties are under his Jurifdiction? But fure the
Abfurdity is more monftrous in Princes, when they forget
that all the Subjects are their own; and therefore the Su-
periour hath nothing to do but to deal Juftice with an even
hand between Them, who are equal to one another, but can
never be fo to Him. Once more: In all the foremention'd
Cafes, 'tis beft, if the Diſcontents can be quieted, and Con-
troverfies decided, without making any publick Examples;
becauſe Suffering exafperates, and many angry Remem-
brances will remain, and rife up hereafter. But if there bet
a neceffity of Punishing, this fhould be confin'd to as few as
may be; and it fufficiently vindicates the Honour of the
Prince, and anſwers the End of the Penalty very well; if
fome of the Ringleaders, who were firſt and moſt active in
creating the Disturbance, be made to ſmart ſeverely, and
all the reft be difmifs'd with the Impreffions which fuch a
Mixture of Severity and Goodneſs will naturally leave up
on them.
S¹
SECT. IX.
Sedition.
Edition is a violent Commotion of the People againſt the
Prince, or ſome of the Magiftrates in fubordination to
him. The Caufes of it are commonly Oppreffion and Fear.
For thofe, who have been guilty of fome high Miſdemea
nour
Ch. 3:
133
Of Prudence in Government.
nour, are afraid of being brought to the Puniſhment they de-
ferve; Others are jealous of their Privileges and Properties,
and imagine, that the Government defigns to invade and
run them down. And both thefe forts of Men are foítrongly
poffeffed with the Apprehenfions of approaching Ruine,
that they think the only way to fave themfeives, is by itri-
king the first Blow. It alfo proceeds very often from too
great Indulgence, Extravagence and Debauchery, Necelity,
and extream Scarcity of Money, or want of other indilpen-
fable Supports of Human Life. So that the Perions who
feem of all others to be cut out for this Trade, are your
Spend-thrifts and Bankrupts, Indigent and Uneair, Pickle
and Lovers of Novelty; and all thoſe Lewd and Profi-
gate Wretches, who lie under the Lash of the Law, or at
leaft are obnoxious to, and afraid of Justice. Thete feveral
forts of Men cannot continue quiet long: Peace is by no
means for their purpoſe, but every whit as great a Calami-
ty to Them, as War is to the reſt of Mankind: They ne-
ver fleep fweetly but in the midft of a Rior; and the Liber-
ty they dote upon is Licentioufnefs and Confufion. But
better to bring their Matters to bear, they contrive private
Conferences, and fend abroad their wicked Inftruments to
poiſon the World; make loud and grievous Complaints,
fcatter fecret and vile Infinuations, at firft in doubtful and
fufpicious Words, but afterwards in virulent and open De-
famations of the Government; fet up for Patriots, and pre-
tend a mighty Zeal for Liberty and Property; profeſs the
Publick Good to be their only Hope and End, and promife
to redreſs the People's Grievances; Theſe are conftantly
fome of the Masks, put on to cover their Villany, and thus
they draw Numbers after them, who for want of difcerning
berrer, and feeing through their Hypocrifie, ſwallow the
bitter Pill thus gilded over.
Now the Remedies and Directions proper for fuch an
Exigence of Affairs as this, are firft of all fuch as have been
already infifted upon, in the Section of Popular Infurre&ions
and Tumults; that is, To draw them to a Parley, to have
Matters truly reprefented, and fo make them fenfible of
their Error, and the unteaſonableness of their Complaints
and Diſcontents; and all this to be done by the Mediation.
of Perfons, whofe unquestionable Credit and Character may
render fuch a Negotiation fuccefsful. But if This do not
fucceed, the fecond thing must be for a Prince to take Arms,
and ftrengthen himſelf against their Violence; yet fo as not
☀ 3
2:
134
Book III.
Of Wisdom.
3:
5.
6.
.
to be raſh and hafty upon them, but to proceed flowly and
with much Deliberation; that they may have Warning and
Time to recollect and qualifie the Fierceneſs and Heat of
their Paffions; and fo the ill Men among them, by think-
ing better, may return to their Duty; and thoſe who are
harmleſs, and good, may defert their Seducers, and unite
with the right fide. For Time is a moft excellent Phyfician,
and feldom fails to allay and cure the common People, who
are much more diſpoſed to quarrel, and be mutinous, than
they are to come to Blows in good earneſt. * The Mobb
(ſays a wife Hiftorian) are furious and eager to rebel, but
tame and poor-fpirited in a regular Fight; and much better at
making a puſh to ſtretch their Liberty, than at the lawful de-
fence of it. A Third Expedient is, to be tampering with
them all this while, and try to divide and diffettle their
Minds + by Hope and Fear; for theſe are the Two Paffions
that fpur them on, and therefore theſe muſt be wrought up-
on to bring them off. And therefore a Wife Governour will
be fure to be liberal, both of his Promiſes and Threatnings,
that ſo theſe Paffions way not want Matter enough to feed
upon; but then Care must be taken too, that they may be fo
temper'd, as neither to encourage Prefumption, nor drive to
Defpair. A Fourth Remedy is, to fow Divifions among
them, and break their Correſpondence, by making them Jea-
lous, and Diffatisfy'd at one another. A Fifth will be, To
get fome of the Party over by fecret Service, inviting them
with Promifes and Penfions, and privately rewarding what
they privately do for your Advantage. And theſe Perfons
thus gain'd, are to be difpofed in feveral Pofts. Some of
them ſhould be drawn quite off, and come over to you, to
weaken and intimidate them; Others fhould be ftill left
behind to do your Bufinefs there, by giving Advice of all
their Motions, and communicating their Intentions and
Defigns; by laying them aſleep by falfe Securities, and
watching all Opportunities to qualifie their Fury. Then,
Sixthly, Thoſe who cannot be got thus far, and are ſtill ob-
ftinate, ſhould be cajoli'd by granting ſome part of what they
demand, and giving them expectation of more; all which
the expert Politicians will tell you, fhould be by large Pro-
miſes, worded cunningly, that fo the Ambiguity of the Ex-
* Ferocior Plebs ad rebellandum quàm bellandum: tentare
magis quàm tueri Libertatem.
† Spem offer, metum intende.
preffions
Ch. 3. Of Prudence in Government.
135
preffions may leave room for a colourable Evaſion after-
wards: For a Prince may eafily, when he thinks fit, revoke
that which hath been extorted from him, and justly deny
what Injustice hath compell'd him to give hopes of obtain-
ing. This is Cafuiftical Policy at leaſt; but the only way
to make it go down well with the People, is to varniſh all
over with Gentleneſs and Clemency, and to make them
fome Amends by Indulgences of another kind, for thoſe
Conceffions, which without manifeft Prejudice to his Pre-
rogative and Government, he cannot but recede from. Laſt-
ly, If they fhall return to a better Senſe of Things, and act
agreeably to Reaſon and their Duty, they fhould be dealt
with tenderly; and a Prince may very well content himſelf
with chaſtiſing ſome few of the firſt Authors, and principal
Incendiaries, without giving himſelf the Trouble ío much
as to enquire after all the Accomplices; but managing the
reft fo,that they fhall have reaſon to think themſelves fecure
in his Pardon and Favour.
BY
SECT. X.
Tyranny and Rebellion.
Y Tyranny, we are to underſtand an Arbitrary, Law-
leſs Government, a Domineering over the Subjects with
Violence and Rigour, without regard had to the Rules or
Meaſures of Power, or the Cuſtoms and Privileges of the
Country. This is frequently the Cauſe of publick Diſtur-
bances, and general Diſcontents, which by degrees grow up
into Rebellion. And Rebellion is a Rifing of the People a
gainſt their Prince, provok'd by his Tyrannical and unjuſt
Oppreffions, with a defign to dethrone, and drive him from
his Royal Poft. So that Rebellion differs from Sedition in
This, that it no longer acknowledges, or fubmits to the
Prince as a Mafter and Governour; whereas Sedition does
not go lo far; but is diffatisfy'd with the Adminiftration,
and aims not at changing the Perfon, but his Meaſures, and
the Reformation of what it conceives amifs. Now the Per-
fons, who thus degenerate into Tyranny, are Men of baſe
Difpofitions, cruel in their Temper, Lovers and Encouragers
of wicked and turbulent People, and Mischievous Pick-
Thank Slaves, Parafites and Sycophants, and doers of ill
Offices. But for Perions of Honour and Virtue, they have
7.
↓ 4
136
Book III.
of Wisdom.
;
an inward Dread and Averfion. *The Virtue and good Qua-
lities of deferving Perfons, (fays one) is formidable to them
Noble Blood, and Power and Intereft, Honours and Offices of
Truft well diſcharg'd,are look'd upon as Criminal; Worth and Ho-
nesty is their certain Ruin; and a great and good Name as danger-
ous under fuch Governours, as a fcandalous and vile Character.
But thefe Tyrants are generally puniſh'd to purpoſe, and
as they deferve; for they are hated and detefted, look'd up-
on as common Enemies; they live in perpetual Terrors and
Apprehenfions of the Revenge they have provok'd; every
thing is fufpected and dreaded, and they never think them-
felves fafe; their own Confciences turn their Executioners,
and all within is Scourges, and Racks, and Tortures;
at laft they come to infamous and untimely Deaths; for the
World hath ſeldom feen a Tyrant live to the fulneſs of Age,
or die after the manner of common Men.
and
The Directions and Remedies proper for this Cafe are
largely infifted upon in another place. And the Summ of
them may be reduc'd to thefe Two Points. First, To hin-
der a Tyrant from getting the Power abfolutely into his
own Hands, and oppoſe his Government at the firft; but if
this be not done, and he be actually poffeft of it, then to bear
and ſubmit as well as we can. For, generally fpeaking,
there is nothing got by Oppofition, a Civil War being
commonly a Remedy worse than the Difeafe; and the Miſeries
and Diſorders of it are more intolerable than the Tyranny
and Oppreffion it undertakes to redrefs. For the being
reftiff in ſuch Cafes, does but exafperate the Cruelty of a
Prince, and make that Difpofition in him, which was bad
before, ten times worſe. *Nothing (fays Plutarch) inflames
a Sore, fo much as Impatience under the Pain of it. Modefty
and Submiffion, and Compliance with hard and rigorous
Commands, have ſomething of a foftning Quality in them,
which uſually rebates the fierceſt and moſt furious Difpofi-
tions. For, as Alexander the Great obferv'd very truly, The
Gentleness and good Temper of a Prince depends not alto-
* Quibus femper aliena Virtus formidolofa ; Nobilitas, Opes,
geftique Honores pro crimine habentur ; ob Virtutes certiffi-
mum exitium ; & non minus ex magnâ formâ quam malâ.
† Pejus deteriufque Tyrannide five injufto imperio Bellum
civile.
* Nihil tam exafperat fervorem vulneris quàm ferendi im
patientia.
gether
Ch. 3
137
Of Prudence in Government.
gether upon his own Humour, but in fome meaſure upon
that of his Subjects too; for They fometimes by their Saw-
cineſs and ill Language, by Stubbornneis and perverſe Be-
haviour, corrupt and four their Governours, and make
them quite other Men than Nature had made them. † Men
make Government eafie, and fecure themjelves good Treatment
by Obedience; and on the other hand, Infolence and Refractori-
nefs in Subjects takes off from the Mildness and good Nature
of a Prince: And this is the Misfortune, that the People had
rather be Peremptory and Difobedient at the hazard of their
own Ruin, than obey quietly, and live fecurely.
T
SE CT. XI
Civil Wars.
HE feveral publick Diſorders hitherto treated of, are
but crude and imperfect; the Beginnings of Evils, and
as it were Matter void of Form. But when Riot, or Faction,
or Sedition, or Rebellion, is come to its full Maturity of
Strength, when it hath all the Perfection it is capable of,
and continues any time; then it Commences, and is call'd
Civil War. For this is nothing elſe, but the taking up of
Arms by Subjects, either againſt one another, which is the
Cafe of the two Former; or elſe againſt the Prince or Magi-
ftrate, and then it is one of the two latter. Now there is not
in the World a more Calamitous, more fcandalous Circum-
ftance. It is not indeed a fingle, but a complicated Evil,
an Ocean of Evils. And a wife Author fays very truly, that
it cannot with any propriety of Speech be ftyl'd a War, but
is rather the Sickneſs, the Fever and Phrenzy of the State.
The wicked Authors of it, whoever they be, ought to be
Iwept away from the Land of the Living, and driven Im-
mediately, and without Mercy, from among Men. All
manner of Wickedneſs is born and cheriſh'd under it; Im-
piety and Cruelty reign without controul; all Obligations
of Humanity and Friendſhip are diffolv'd; and the neareſt
Ties of Blood and Natural Affection, broken and utterly loft,
Murder, and Confufion, and Rapine ceaſe to be Vices. *Men
bave then licence to be barbarous, and kill with Authority in
† Obfequio mitigantur imperia; & contrà, Contumacia
inferiorum lenitatem imperantis diminuit; Contumaciam cum
pernicie, quam obfequium cum fecuritate malunt.
Qccidere palam, Ignofcere non nifi fallendo licet. Non
tas, non Dignitas quenquam protegit,
the
138
Book III.
of Wisdom.
the Face of the Sun; but Pity and Mercy are Practis'd only by
Stealth. No Age, no Quality can give any Man Protection; but
all Diftinctions of Perfon and Condition are laid afide.
The reeking Sword pours out a Crimjon Flood,
And mingles Noble with Plebeian Blood.
Laws and Order are quite out of Doors, and all Diſcipline
utterly aboliſh'd. † Men fly greedily at all, and are mercenary
in Villany; they make no difference between Things Sacred and
Common, but all are made a Prey alike. The mean and vul-
gar are upon the Level with the beft and greateft, and the
Peafant Hail Fellow with the Prince.
He was our General
I'th' German Wars; Here we are Fellows All.
Whom Treafon foils, it makes of equal State.
*
May.
Perfons in Authority dare not interpofe, nor take upon them
what is due to their Birth and Condition; for He, who is
embarqu'd in the fame Defign, muft not reprove his Com-
panion in Wickedness. So dreadful is the Confufion where
even the Commanders themselves are liable to the fame Con-
demnation; and every Thing, and every Man driven to and fro
by Fear and Neceffity. In a Word, This is a Mifery in the
very Abſtract. And the very Victory it felt is full of Mi-
fery; For fuppofing the beft of the Matter, that Succeſs falls
on the fide of Right and Juſtice, yet this renders the Conque-
ror infolent and furious; tranfports him to Barbarity and
Rage, tho' otherwife of a Temper never fo Human and
Gentle; to fcandalous are the very Triumphs of a Civil
War; fo apt to fleſh even a good Man in Cruelty and Blood;
fo certain it is to poyſon, nay to extinguiſh the Softneſſes
of Human Nature. And if we could imagine the Com-
manders not to have loft all the Remains of it, yet it will
not be in their Power to reſtrain thoſe under their Carë,
from their execrable Villanies.
Nobilitas cum plebe perit, latèque vagatur
Enfis.
In omne fas nefafque avidos, aut venales, non fâcro, non
profano abftinentes.
..
Rheni mihi Cæfar in undis
Dux erat; hic focius, Facinus quos inquinat, æquat. Lucan. b. 5.
* Obnoxiis Ducibus, & prohibere non aufis.Metи ac ne-
ceffitate huc illuc mutantur,
Now
Ch. 3.
139
Of Prudence in Government.
Now there are two Cauſes of Civil Wars, which offer
themſelves to our confideration: The one is Secret and
Myſterious, fuch as we cannot fee through, nor come to any
diftinct Underſtanding of, and conſequently not in the pow-
er of Man to prevent, or to cure; A certain Fatality, I mean,
the Will and Decree of Almighty God, by which he ſees fit
to take Vengeance, and inflict this heavieſt of Puniſhments
upon the Sins of a Nation; or not only to chaftife, but ut-
terly overturn and exterminate a diſobedient and rebellious
People.
* Things to their Acme come, in courfe of Fate grow lefs;
And States too big for Foes, themſelves oppreſs.
The Other is fufficiently vifible to Wife Men, as a fure
Prognoſtick of Future Evils, and fuch, as if Men would
give their Minds[to, it might eaſily be remedy'd; eſpecially
if Thoſe who fit at the Helm would fhew themſelves diligent
and vigorous in the Application. And this is a general Cor-
ruption and Lootnefs of Manners, Remifneſs in Difcipline,
and want of executing good and wholfome Laws for the
containing all forts of People in their reſpective Duties.
Hence the Vileft and Refuſe of the People take Advantage;
and Men of defperate Fortunes, who have no other Game
to play, hope to find their Account, by putting all into Con-
fufion. For, either they raiſe themſelves upon other Men's
Ruins, and heal their own Extravagancies by fiſhing in trou-
bled Waters; or at leaft they cover their own private in the
Croud of publick Misfortunes. For, where a Man hath no-
thing left to loſe, it is ſome Mitigation to his Affliction, that
it is general, and he does not fall alone. So the wife Hi-
ſtorian Obferves; † That the Profufe and Turbulent, ſhelter
themſelves under a Common Calamity; and there is a kind of
Malicious Comfort in the Nature of moft Men, that make them
better contented to be crushed in the Common Ruin, than to pe-
rifh alone. For tho' a Man's own Sufferings be equal in either
Cafe; yet they are lefs taken notice of, and cannot be diſtin-
guished, when he suffers in a great deal of Company.
Now, the Advice fit to be given in this Extremity, is,
* In fe magna ruunt, lætis hunc Numina rebus
Crefcendi pofuere modum.
Lucan. l. 1.
† Mifcere cuncta & privata vulnera Reipublicæ malis operire.
Nam ita fe res habet, ut publicâ ruinâ quifque malit quam fuâ
proteri; & idem paffurus minus confpicį.
To
140
Book III,
of Wiſdom.
To make the quickeſt End that fuch a War is capable of;
and for this there can be but two Ways; Treaty and A-
greement, or Victory. The former is certainly the better,
even tho' ended with fome Hardfhip and Inconvenience,
and fort of thoſe Advantagious Terms we defire: For
when once thoſe tumultuous Proccedings are quieted, Time
will do the reſt for us. And a Man will do well ſometimes
to fuffer himſelf to be impofed upon, when he is fo largely
paid for his Lofs. As it was faid of Antipater, † That it was
neceſſary to cheat him into a Peace, to gratifie his Inclination
when he was eager to put an end to the War, Victory is a
very dangerous Conclufion, tho' a Succeſsful one. For there
is great reaſon to fear the abuſe of it, and that the gaining
fuch an Advantage may inſpire Inclinations to Tyranny,
and Oppreffion, and put mighty opportunities into a Prince's
Hands, of ruling thofe he hath fubdued, Arbitrarily and by
Force, that fo they may be effectually kept under for ever
after. But, to make fure Work, it is neceffary for a Prince
to rid his Hands of the Principal Actors and Inftigators of
theſe Confufions ; and fuch as he perceives to be Turbulent
and Bloody-minded Men; without Regard to which Side
they were of; for ſuch Difpofitions are always unſafe to be
trufted. And This may be done conveniently enough un-
der ſome fair Prerence of employing them in fome remoter
Parts, or fending them abroad into foreign Service; or elſe
by dividing them, and breaking their Correfpondence; or
keeping them in play againſt a Common Enemy; and then,
for the Prevention of any Difcontents for the Time to come,
to uſe the Common People well; and grant them all rea-
fonable Indulgence; paffing over what is already done by an
Act of Oblivion, and miniftring no juft Occafion of Jealou-
fie, but making his Government as eafie as poffible, in the
preſervation of their Rights and Privileges for the future.
SECT. XII.
Advice for Private Perfons, how they should behave themſelves
in any of the forementioned Divifions.
YOU have now taken a fhort View of the ſeveral forts
of Calamities and Confufions, to which the State is
Obnoxious, and heard the Directions proper for each of
them, fo far as the Prince himſelf is concerned; it remains
now in the laſt Place, to confider what Deportment will be
† Bellum finire cupienti opus erat decipi.
proper
Ch. 3
141
Of Prudence in Government.
proper and prudent for Perfons in a private Capacity, when
any of thefe Troubles and Difficulties fhall happen. Now
this cannot be diſpatched under any one general Topick;
becauſe there are two Scruples concerning it to be refolved;
The One, whether it be lawful and fit for an honeſt and
good Man, to fall in, and take the Part of ſome fide or other
in theſe Divifions; or whether he fhould rather keep him-
ſelf quiet and fit ftill. The Other, what ſort of Behaviour
is adviſable in either Cafe, that is, whether he do, or do
not intereft himfeif in the Quarrel.
As to the former of theſe two Queftions; It is propound-
ed for the Satisfaction of fuch, as are Loofe and at their
own Diſpoſal, without any Engagements upon them, which
fhould determine them to either Party. For if they are al-
ready under any Obligations, This firft Query does not in
any Degree concern them; They are got beyond it already;
and all the Doubts for Them to entertain, muft receive Sa-
tisfaction from the Second Queſtion. I infert this Caution
by the way, becauſe it frequently falls out, that a Man is
ſtaked down, as it were to one Party, almoft whether he will
or no. For, tho' he may not make it any part of his Choice
and Defign, nay, tho', in his own private Judgment, he can-
not but diſapprove it; yet in delpight of Intention, Incli-
nation, and Good Senfe, he may find himſelf involved and
intangled, by fome Confiderations fo Powerful, that he can-
not with any Decency break through them: And theſe be-
ing fuch Bands, as Nature hath ty'd him up in, or fuch as
Counterbalance all Motives to the contrary, will at leaſt
carry a fufficient Excufe, for his doing as he does. Now,
this firft Queſtion hath ſeveral Arguments pro and con; and
abundance of eminent Inftances might be produc'd, of Per-
fons who have behaved themfelves directly contrary to
each other with regard to it. So that differing Judgments
and Authorities, as well as different Reafons, minifter juft
ground of Scruple in the Cafe. The Refolutions which
feem to me moft convenient to be come to, according to the
different Circumftances of the Perfons concern'd in this De-
bate, are fuch as follow.
On the one Hand, Nothing feems more agreeable to the
Character of a Wife and a Good Man, than to have nothing
at all to do with the Follies and Factions of the World
and therefore fuch a one cannot do better than to ftand by,
and let them try it out by themselves. Efpecially too, if we
confider what Account hath already been given of thefe Di-
vifions,
140
Book III.
Of Wisdom.
vifions, how irrigular and unlawful they are in their own
Nature and firft Cauſes; what Wickedneſs, Barbarity, and
Injustice of all forts they engage Men in. That theſe are
infeparable Attendants of fuch practices, and it is not poffi-
ble to have any hand in them, and continue Innocent; I ſay,
If all theſe Confiderations be fairly laid together, it ſcarce
looks any longer like a Matter of free Choice, what a Man
may, or may not do; but feems rather a Point of Duty,
than of bare Allowance and Permiffion, abfolutely to
decline any Concern in them. And accordingly it appears
that ſeveral excellent Perfons have had fo great an abhor-
rence of theſe Things, and fuch a Senſe of the Perſonal Ob-
ligations they violate, that no Confiderations could prevail
Velleius, with them to come in; particularly Afinius Pollio, who, the
Hiftorian tells us, excufed himſelf for theſe very Reaſons
to Auguftus, when he entreated his Company and Affiftance
in the Expedition againſt Mark Antony..
lib. 3.
But then on the other Hand, What ſhall we ſay to thoſe
Reaſons, which enforce our Obligation, to take part with
good Men, to protect and ftrengthen fuch, as much as in us
lies, and to defend Equity and Right, againſt all that oppoſe,
and encroach upon it? The Great Solon was ſo ſtrongly
poffefs'd in Favour of theſe Engagements, that he is for in-
flicting very ſevere Puniſhments, upon Them that affect Eaſe
and Obſcurity, and refuſe to appear and act openly in ſuch
Exigencies of State. And that rigid Profeffor of Virtue, Cate
Govern'd himſelf by this Rule; for he did not only declare,
and come into One Party in the Civil Wars of Rome, but
took a Command among the Malecontents under Pompey.
Now, if we would know what Mealures are fit to be ta-
ken, where Judgments are fo divided, and Reaſon.probable
and plaufeable enough for each to alledge in his own Jufti-
fication; my poor Opinion is This: For Perfons of Eminence
and Character in the World; fuch as are in publick Truft,
or great Reputation, or extraordinary Abilities, and are
known to be leading and fignificant Men in the State, Theſe
I conceive not only may fall into that Side, which they in
their Conſcience think the beft; but, fo far as I am able to
diſcern, they are bound to do it: For he is a very ill Pilot,
that ſteers the Ship in calm and favourable Weather, and
runs away from the Helm, when it grows Foul and Stor-
my: What ſhall become of the Veffel, if the beſt Hands let
her drive, when there is the greateft need of Working her,
and keeping her tight? Theſe Gentlemen ought, in Extre-
mities
1
Ch. 3.
141
Of Prudence in Government.
mities eſpecially, to ftand in the Gap, and act like Men of
Honour the Care of the Government is upon them, and its
Safety or Ruin lies at their Door. But then, for Perſons in a
privateCapacity, ſuch as make none at all,or but a very incon-
fiderable Figure in the Government,Theſe are more at their
own Liberty. For as their Condition ſuppoſes all the Affi-
ftance they can contribute, to be of no mighty conſequence,
fo the with-holding that Affiftance can do no great Damage:
And therefore they may be allowed to retire into fome Place
of Security, and feek their own Eaſe and Quiet, at a Di-
ſtance, from the Noife and Clutter of the contending Par-
ties. But then both theſe kind of Men, thoſe that do, and
thoſe that do not declare, lie under an Obligation to demean
themſelves, in fuch manner as I am going to preſcribe. In
the mean while I add thus much only upon the prefent
Subject, concerning thoſe who are diſpoſed to come in and
act: That in the choofing what Party they ſhould fide with,
fometimes the Cafe is fo plain, that it is almoſt impoffible
they can be miſtaken. For where the Injuftice of the Caufe,
and other Diſadvantages are are ſo evident, that they look
one full in the Face, and forbid him; no Man of common
Senſe will go in thither. But it often happens, that there are
Reaſons on both fides; Each pretends Right and Juſtice:
and each hath Advantages to invite us; and then the Dif-
ficulty of coming to a Refolution is very great; becauſe a
Man muſt not only weigh the Arguments on both Sides, and
ſettle the Point of Right and Wrong first; but he hath ſeve-
ral other Confiderations to attend to, fuch as may and
ought to carry ſome Weight with them, tho' they have not
immediately reſpect to the Justice of the Caufe.
And now it may be Seafonable to proceed to the other
Part of this Advice; which relates to the Behaviour of the
Perfons under theſe ſeveral Capacities. To all which, I
might ſatisfie my ſelf with prefcribing in one Word, Mo-
deration and Temper; that they would particularly take
Atticus for their Pattern, whofe Name hath been fo much
celebrated for his Prudence and Modefty in the midst of
that boisterous Age, in which he lived; One, who was al-
ways believed in his Judgment to favour the right Side,
and refpected by all good Men for doing fo; but yet one,
who behaved himſelf ſo Prudently and Inoffenfively, that
he never involved himself in the Common Confufions, nor
drew down the Diſpleaſure of ill Men, or any Inconveni-
ence from that Party, who were fenfible enough, he did
not approve their Proceedings.
But
144
Book III.
Of Wisdom.
But, to be a little more particular; and firft, for Them,
who openly declare themfelves; it is certain, that Thefe
ought by no means to be violent, or betray indecent Heats
and Paffions in their Converſation; but carry themselves
Modeftly and Decently, and referve their Warmth for times
of Action, or 'till fome very juft Occafion happens to call
for it. They ſhould not be Pert, nor Forward, nor Offici
ouſly thruſt themlelves upon Buſineſs, till they are required,
and in fome meaſure importuned; nay, compelled to it :
For in fuch Circumftances no Man can be active without
Odium; and therefore it is fufficient that we obey our Call,
and follow Duty, without being fo eager, as to run before
it, and ſtart of our own accord. But when we are called,
and muſt act, then we ſhould take Care to render the Exe-
cution of our Duty as little invidious as may be ; to do all
with fuch Temper and Tenderneſs, that the Storm may fly
over our Heads, and no angry Refentments, or infamous
Reflections remain behind; never inflaming, or in any De-
gree encouraging, much lefs allowing our felves in the Com-
miffion of thoſe abominable Outrages and Infolencies, uſual
upon fuch Occafions; but employing our utmoft endeavour
to mollifie and ſweeten Men; to divert them from Injurious
and Dilorderly Methods; and by all imaginable Arts try-
ing to elude and break all Defigns of this Nature.
Thoſe who have not declared themſelves openly,by actu-
ally engaging in any Party (whofe Circumftances with re-
gard to the Eafinefs and Tranquillity of them, are without
doubt much to be preferred before the former,) Thofe, I
fay, who have given the World no vifible and authentick
Teftimony of their Affections to one or other Party, (tho
at the fame time they may in their own Breafts be much
more inclined, and wiſh better to the one than the other ;)
ought not to continue in a State of abfolute Neutrality.
My Meaning is, that they ſhould not expreſs a perfect In-
difference how Matters go, and have no Solicitude beyond
their own private Affairs; for this is to fit like Spectators in
a Play-Houſe, and entertain themſelves with the Tragical
Misfortunes of other People; which is a Coldneſs highly
Criminal, where the Peace and Welfare of our Country lie
at Stake. Such regardleſs Men as thefe, are juftly detefted
by all Sides; and if their own Perfonal Safety be what they
aim at, the Imagination is very vain ; for no fort of People
run a greater Rifque, nor are worse treated than They.
We fee what was the Fate of Thebes in the War with Xerxes,
and
Ch. 4.
145
Of Prudence in Government.
*
and of the Inhabitants of Fabeh Gilead, in the time of the Judg. 11
Ifraelitish Judges. Livy hath obſerved very juſtly to this 8.
purpoſe, that Neutrality never makes one Friend the more,
nor one Enemy the lefs. It is indeed neither juft nor be-
coming, and can never look well, or be ſo, except with Al-
lowance of the Parties concerned. We ſee therefore what
different Meaſures the Two great Roman Generals took
in this Reſpect. Cafar declared that he took it for granted,
all that ſtood Neuter, were His Friends; Pompey declared,
he looked upon all fuch as his Enemies. In a Stranger in-
deed this is very allowable; for he is under no Obligation
to meddle in the Cancerns of a Country that is none of his
own; and fo it is likewife in Perfons, whofe Eminent Cha-
racter and Quality may make it beneath them to become
Parties, in fuch Differences, which they ought rather to be
adreffed to as Umpires, and Mediators to determinë.
Nor may be Men, much leſs indced may they fhew them-
felves, fickle, and inconftant; fometimes on one ſide, and
fometimes on the other; changing their Shape like Proteus,
and in the worst Senfe of the Words, becoming All things
to all Men. Theſe are Mungrels, and as fuch, an odious and
defpicable Breed, worfe than the former, who continue in
a State of Neutrality; and more offenfive to All, while they
make it their Bufinefs to pleaſe, and be more agreeable to
All. For every Man ought to act upon Principles, and to
ftick for ſomething,
But, tho' Men cught to incline to one fide in their Wiſhes.
and Affections, becauſe Withes and Affections are entirely
our own; yet in their Actions and Deportment, the Cafe is
otherwiſe; theſe are what others have fome Right and In-
tereft in; and therefore, fo far as relates to Converſation,
theſe ought to be extended to all Partics in Common. There
is a Title antecedent to all theſe accidental Differences and
Divifions, which they cannot difannul; and therefore we
are bound to be offenfive, injurious, rude and unconverfable
to none; but to do Offices of Kindneſs and Courtefie, and
common Humanity to every Body, notwithſtanding any
Contrariety of Interefts and Opinions. And thus far at
leaft all fhould agree, to lament, and, as much as in them
lies, to heal the publick Breaches and Misfortunes. Such
Perfons fecure themfelves from all the Inconveniencies men-
tioned before; they create no new Enemies, and they loſe
* Neutralitas nec Amicos parit, nee Inimicos tollit.
K
nong
146
Book III.
Of Wisdom.
none of their old Friends. Thefe are Perfons of a Temper
fit to be employ'd as Mcdiators, and the moſt likely of any
to fucceed in bringing Matters to a fair and amicable Com
pofition; which Thofe who endeavour, do yet better, and
are more ſerviceable, than They who content themſelves
with Expreflions of Courtefie and common Friendſhip, to
Men of all Parties indifferently. So then, It appears upon
the whole Matter, that there may be Four forts of Perfons,
who are not actually engaged in any Party; Two of which
are Blameable, and thefe are the Neuter, or Indifferent, and
the Veering, or Unfteady; the other Two are uſeful and
commendable; and Theſe are the Converfable or Cour
teous to All without Diftinction; and the Mediators in
Order to Agreement; But ftill in each of thefe Kinds, One
exceeds the other; the Inconſtant Man exceeds in Blame a-
bove the Neuter; and the Mediator Merit and Commen-
dation above the Common Friend. Of thoſe that declare
and act openly, there are likewife Two forts, with the fame
Differences, the Eager and Violent, and the Moderate and
Well-Temper❜d.
SECT. XIIE
Of Private Differences and Disorders.
T may very reaſonably be expected, that I ſhould not diſ-
mifs this Head of Prudence, without fpeaking to one very
frequent Difficulty more; which is, How Men ought to
behave themſelves in the Quarrels or Milunderſtanding of
private Perſons, and particular Families. And here One is
to confider, both what is moft convenient for his own Affairs,
and what can in rcafon be expected from him. If the Per-
fons thus at Enmity be fuch as have no indiſpenſable Tie
upon him, he may very fairly keep in with them both; and
tho' perhaps he cannot love, or approve of both alike, yet
he may, and will do well, to be obliging and kind to both,
and give juft Offence to neither. It is great Imprudence in
thefe Cafes, to engage fo far with One Side, that they fhall
expect to have us entirely to themſelves, and think us bound
in Honour and Friendship, to efpoufe all their Interefts, and
make all their Refentments our own: And therefore the
better way will be to keep upon a Reſerve; to be content
with a moderate Share of their Favour and good Graces.
To fay nothing in their Company tending to the Matter in
Controverfie; but to talk altogether of Indifferent Things ;
or at leaſt ſuch as we perfonally know to be true, or are
other
Ch. 5.
147
Of Justice in General.
otherwiſe very well affur'd of: If we touch upon the Dif
pute, to ſay what may be for the Service of both, and may
tend to their Reconciliation, and better Understanding. But
by no means fubmitting to that vile practice of reporting
idle Stories, or groundleſs Surmiſes; or aggravating things
that have fome Foundation; or currying Favour by dií-
commending or railing at the Adverſary of Him with whom
we converſe. For Matters here ought to be carry'd with
fuch an even Hand, that nothing fhould pafs in Company
with the one, which we would not ſpeak, if the other were
by; nay, that nothing ſhould be ſaid to the one, which we
would not fay to another in his Turn too; allowing only for
fome little Alterations in the Forms and Manner of our Ad-
drefs; which the different Circumftances of the Perfons, or
the Relation or Authority we pretend to with them, or fome
other accidental Confideration, foreign to the Subject of
the Quarrel it felf, may render ſeaſonable, and ſeem to re-
quire from us.
J
Juftice, the Second Cardinal Virtue.
CHAP. V.
Of Justice in General,
"Uftice confifts in rendring to every one whatfoever of
I
Right belongs to him; paying firft to himſelf his Own What it is,
Duty, and then to others Theirs. And, according to
this Definition, it comprehends all manner of Duties and
Offices, which each particular Perfon can be any way ob-
lig'd to. Now thefe, as I hinted before, are of Two forts,
according to the Objects of them, which are Two: The
Firft terminates in Man's own Perfon; the Second in other
People: All which in their utmoft Latitude fall within the
compaſs of that moft extenfive Command, which hath ex-
prefs'd the Subftance and Summ of all Justice, in thoſe very
few, but fignificant Words, Thou shalt love thy Neighbour és
thy felf. For here it is very obfervable, that the Duty to 0-
thers is put in the Second place; that the Love and Duty
we owe to our felves, is laid as the Ground-work upon
which, that to our Neighbour is fuperftructed, and the Mo-
del by which it is to be proportion'd. For, as the old He-
brews, and not They only, but all the World ufe to fay
Charity begins at home.
Ki
The
148
Book III.
of Wisdom.
2.
The Beginning then, and Foundation of all Juſtice, is to
Primitive be fought for within our felves; and the moſt Ancient and
and Origi. Fundamental Right of all others, is that Dominion, which
nal Fustice. Realon hath over the Senfual part of us. A Man must be
3.
Diftin-
guished.
t
able to command and govern himself, before he can be qua-
lify'd to exerciſe this Authority, in demanding Subjection
from others. And this Government of one's Self confifts in
referving to Reaſon the Power of bearing Sway, and keep-
ing the Appetites under; reducing and reftraining them to
their juft Meaſures and Degrees, and bowing their ſtubborn
Necks, till they become flexible, and obedient to Diſcipline.
The preferving our Souls in this Order and Pofture is what
we may call, Primitive, Original, and Internal Justice, the
moft genuine, the brighteft, and infinitely moft beautiful, of
any thing that goes by that Name. This Sovereignty and
Dominion of the Rational, over that fenfual and brutiſh
part of the Soul, which is the Source of all our Paffions, and
by Them of all other Troubles and Diſorders, hath been by
fome Authors, not unfitly reſembl'd to a Rider managing
his Horſe; keeping himſelf firm in the Saddle, and the Rein
conftantly in his Hand; by which he rules and turns the
Beaft under him at pleaſure.
To give an exact and nice Account of that Juftice which
goes abroad, and is exercis'd in our Dealings with other
People, it is neceffary to obſerve firſt of all, that there are
two forts of it. The one Natural, Univerfal, Generous,
and Brave, Rational and Philofophical; the other in a great
degree Artificial, Particular, Pofitive, and Political; contri-
ved and cramp'd up, according as the Exigencies of particu--
lar Countries and Conftitutions would allow it a larger, or
have confin'd it to a narrower Compaſs. The Former of
thefe is much the more regular and uniform, more firm and
inflexible, clearer and fairer of the Two: But alas! it is
antiquated and abfolute, capable of doing very little Service
to the World, as it now ftands. This occafion'd that Com-
plaint, That the Substance and exprefs Image of true Right
and Fuftice was long fince fled and gone; and all we live by
now, is only feme faint Shadows, and imperfect Copies of that
Original Reprefentation, taken from the Life it felf. Theſe
are like the firft Sketches of a Night-piece; but they are fuch
as Mankind must be contented with, fince, tho' the Darkneſs
* Veri Juris germanæque Juftitiæ folidam & expreffam effi-
giem nullam tenemus; umbris & imaginibus utimur.
of
Ch. 5:
149
Of Fuftice in General.
of their Conditions need a ſtronger Light, yet their prefent
Infirmities cannot bear any thing fo exquifitely bright. This
is what they fay of Polycletus's Rule, Inflexible, Unaltera-
ble. The other is more flack, and limber, and pliable; it
comes to, and accommodates it felf to the Neceffities and
the Weakneffes of Mankind, nay of the generality; and
that to be fure is the worſt and moſt ignorant part. This
is a Leaden and a Lesbian Rule, a Nofe of Wax, that bends
into any Form, and may be wrought into any Figure; and
indeed is bow'd and chang'd perpetually, according to the
different Exigencies and Circumftances of Time, and Place,
and Perfon; the Pofture of Affairs, and the variety of Ac-
cidents. This in cafe of neceffity and convenience difpentes
with, allows, nay approves of feveral things, which the
other will not ſo much as connive at, but muft abfolutely
condemn and cannot admit upon any Confideration what-
foever. This eſtabliſhes ſome Vices, and gives them not on-
ly the Countenance, but fometimes the Sanction of a Law;
and rejects feveral Actions in themſelves Innocent and Good,
as unlawful and not to be practis'd. Natural Juftice looks
only at the Reaſon, the Equity, the Virtue, the Decency
and Fitneſs of the thing: But Pofitive and Political Juftice
proceeds upon other fort of Confiderations; it hath a great,
I might almoſt fay, principal Regard, to the Advantage,
the Convenience; at leaſt its main Aim and Buſineſs is to
reconcile theſe two, and make Profit and Probity go Hand
in Hand, and fo mutually promote and affift each other.
Since therefore this is the only kind, which the World is
manag'd by, and the Defign of the prefent Treatife is to
reform Men's Manners, and to better them in fuch Points
as are practicable, we will confine our felves wholly to this
latter fort. For it muſt needs be to very little purpoſe to
infift upon the former; of which there is nothing now but
the Idea and bare Speculation left.
4.
Now this Juftice at prefent in common ufe, and that
which is efteem'd the Judge and Standard of Human Actions, Of Justice
is first of all Twofold, with regard to the Rules and Mea- as now in
fures of it. The One is what we call Legal Juftice, becauſe uſe.
it is bound up by the Terms and Letter of the Law; and
this is that Rule which Magiftrates and Judges are obliged
to determine, and procced by. If any Injury be, as there
often is great Injury done or fuffer'd by fuch Decifions, they
who pass the Sentence are in no degrec accountable for it ;
because their Bufinefs is not to make the Law, but to be
K 3
go
+
150
Book III.
of Wisdom.
govern'd by, and act according to the Law; and fo there
is no help, but they must take it, as it lies before them. The
Other is terin'd Equitable Justice; and this hath a larger
Range allow'd it; it is not fetter'd up to Words and Sylla-
bles, but hath a Liberty left to confider the prefent Exi-
gency, the Circumftances of the Perfon, the Hardfhips of his
Cafe; and fo can adminifter Relief, and determine the
Point in Diſpute, in a Latitude, not only beyond, but fome-
times even above and contrary to the Letter of the Law.
Or indeed, to ſpeak more properly, This Equity over-rules
and manages the Law to the beft Advantage, and directs it
fo, as to anſwer its proper End, by making the Execution
of the Law agreeable to the Intention, and the Reaſons of
Enacting of it. Upon this account it is, that a Wife Man
faid very truly, that Laws and Juftice were not fufficient of
themſelves, unless they fell into good Hands, and were juft-
ly and skilfully manag'd; that is, unleſs their Sentence pro-
ceed upon equitable Confiderations. And this larger and
freer way of Proceeding is the peculiar Province of the Su
preme Judge; the Prince in Perfon, or thofe, who in the
Conftruction and Practice of the Law, are commiffion'd by
him for this purpofe, and fo equivalent in all they do to
his own doing it. For his Authority is preſent, tho his
Perfon be not; and this is the more effectual, more power-
ful Preſence of the Two.
Again, if we defcend to confider this Juftice more parti
cularly, there will another Divifion offer it ſelf to us, with
regard to the different Methods of Proceeding. One of
which is call'd Commutative Juſtice, becauſe it confifts in
buying and ſelling, bargaining, and all manner of Com-
merce; for the ſeveral kinds of this are reduc'd to that one
general Practice, of trucking and bartering one thing for
another. And this is the Juftice in exerciſe among private
Men; the Rule whereof is Arithmetical Proportions; for
our Care is to make what we give and what we receive in
exchange, of equal value. The other is Diftributive Juftice;
and this is adminiftred by the Publick, in Rewards and
Puniſhments: The Rule whereof is Geometrical Propor
tion; wherein an exact and nice Equivalent is not aim'd at,
nor just the Merit and Quality of the Fact, and nothing
elle attended to; but feveral other Confiderations taken in
And the laft Refult of the whole Debate is this, what,
upon a fair Computation of all Circumftances put together,
is reaſonable and fitting for the one to give, or to award;
and for the other to receive, or to fuffer.
Now
;
Ch. 5.
Of Justice in General.
5.
Now this Juftice at preſent in common uſe, when it comes
to be cloſely and critically examin'd, will be found to be no No fuch
fuch thing, as ftrict and perfect Juftice. For the Truth is, thing as
as I faid before, Human Nature is not capable of fuch a strict and
thing; it is too refin'd for our grofs Condition, and we can- true fuftice
not bear this, or any other thing in its abftracted Excel- in the
World,
lence or purity. In all practicable Juftice there is a Mixture
of Injustice, Favour, and Rigour; too much and too little;
theſe, like the Allay in our Coin, are properly call'd the
Remedy; for fuch indeed they are to the corrupt and dege-
nerate State of Mankind. There is no ſuch thing as pure
and true Standard current among us; that exact Medio-
crity, which we can only form, and truly now can ſcarce
form in our Imaginations. Hence proceed thofe Maxims of
the Ancients, That he who defigns to do Juftice in the Grofs,
will find himſelf under an unavoidable Neceffity to be un-
juft in the Retail; for no general Rule can be conftantly ob
ferv'd, but fome particular Perfons and Cafes will find them-
felves aggriev'd by it. And he, that will be juft in great
and important Occafions, inuft fometimes be unjuſt in thoſe
of lefs Confequence. Theſe are Difficulties fo well known,
fo generally felt and confefs'd, that in Matters of Commerce
and Commutative Justice, fome Lawgivers heretofore were
forc'd, in order to the bringing the Buſineſs of Trade up der
fome Rule, and reftraining the Exorbitancies of it fore-
where, to give leave to Men to cheat to fome certain De-
gree, (as for inftance, not to exceed half of what the Com-
modity was really worth,) without being liable to the Law.
And this they were forc'd to connive at, becauſe they cou'd
fix'd it no better. Again, in the Cafe of Diftributive Fu
ftice, how many innocent Perfons are clapp'd up? How
many guilty acquitted and releas'd? And all this without
any Corruption or Fault of the Judges. And to how much
greater a Summ would this Account ſwell, if,to unjuſt Con-
dempations and Acquittals, we fhould add the Exceffes
and Defects in Punishments, how much more or less hath
been awarded, than the Sufferer really deferv'd? For this
is almoſt the conſtant daily Failure, even where Juſtice is
adminiftred with the cleaneft Hands, and moft unblemiſh'd
Integrity of Heart. Juftice indeed perplexes and hinders it
felf; and the greateſt and moſt acute Underſtanding cannot
penetrate into the bottom of Things. To fec, and make
Provifion against all Inconveniences, requires Abilities and
Providence more than Human.
BUL
152
Book III,
of Wisdom.
But, that we may not be thought to complain without
caufe, and fhelter our felves in Generals, I will now give
an Inftance, and that a very confiderable one, wherein Di-
Stributive Fuftice feems to me to fall exceeding thort: And
that is, in inflicting Puniſhments when Men do amifs, but
not providing any Rewards to diſtinguiſh thoſe that do well;
and that too, notwithstanding the difpenfing of theſe two,
are the two great Branches, and, as it were, the two Hands
of Juftice; and yet, as this is commonly exercis'd in Courts
of Judicature, Juitice is maim'd and crippled, and inclines
altogether to the punishing fide. The greateft Favour we
can hope to receive from this lame Goddefs, is Indemnity,
and a Manifeftation of our own Innocence: And this alas
is fhort Commons; a poor Allowance for thofe to fubfift
upon, who have fignaliz'd themfelves by eminent and dif-
ficult Virtues. But this, as bad as it is, is not the worſt
of the Matter; for I will put you another Cafe that hap
pens every Day. You fhall be inform'd againft, impri-
fon'd, indicted wrongfully, and under thefe Čalumnies fuf-
fer exceedingly, in your Perfon, your Purſe, your Reputati-
on; you are brought to Tryal, and acquitted; this you
will fay makes fome, tho' but fome Amends neither, to your
Credit: Your Innocence is proclaim'd to all the World:
And what now is the Fruit of all this Suffering and Ex-
pence? Why you eſcape the Severity of the Law: A good-
ly Satisfaction indeed! a Man is not punifh'd that never de-
ferv'd it. But where is the Reparation for all the Trouble
and Charge you have been at ? For this will ftick by you,
and can never be wip'd off, tho' the Sufpicion, and Scan-
dal, and all the Dirt that a falfe Accufer befpatter'd you
with, may. The Plaintiff or Informer in the mean while,
if he can but bring the leaft Colour of probability for what
he depos'd against you, comes off clear; and a very easie
thing it is, to make any thing look fo fufpicious, as fhall
fuffice to prevent the recovering of Damages upon him: So
very niggardly, fo fhamefully miferable is Juftice in the
Matter of Rewards, and gratifying Men for having de
ferv'd well; and fo entirely addicted to Punishment. Info-
much, that now the Word is brought to fignifie that by way
of Eminence,and doing Juftice, or being obnoxious to Justice,
is conftantly understood in the rigorous Senfe, as if Justice
had nothing else to do, but to fcourge, and take Men off.
And any Man, whofe Difpofition is litigious, and his Malice
and Confcience wicked enough to put him upon it, may
very
Ch. 6. Of Juſtice, as it regards One's Self. 153
very eaſily give his Neighbours a great deal of Trouble and
Charge, and without any danger to himſelf, run them in-
to fuch Difficulties, as will not be poffible to get quit of
again, without confiderable Detriment and Difquiet.
Now if we would confider Juftice as to the feveral parts of
our Duty, and the Objects in which they terminate; thefe
are principally Three. For every Man is, by virtue of his
Nature and Condition, a Debtor to God, to Himſelf, and
to his Neighbour: So that one of his Creditors is above
him; another is upon the level with him; and the Third.
is Creditor and Debtor both in one Perion. The Duty to
God is but another Phraſe for Piety and Religion; fo that
this Head of Justice hath been largely inffted upon already,
in the Second Part of this Trcatife. And therefore, with-
out troubling the Reader any more upon that Subject, I
hall betake my if to the other Two yet behind; the
Duty to our Selves, and that to our Neighbour.
CHAP. VI.
Of Fuftice, as that regards a Man's Duty to Himſelf.
Τ'
His indeed is ſcatter'd throughout this whole Work,
and every Chapter is full of it. For what elfe is the
Deſign of the firft Book, which attempts to bring Men
throughly acquainted with themſelves, and the Condition of
Human Life? What elſe does the Second drive at in teaching
Men Wiſdom, and laying down general Rules for their at-
taining to it? What, Laftly, makes up this Third Book,
but especially that part of it which treats of Fortitude and
Temperance, which are both of them Virtues, that have a
more direct tendency, and immediate Relation to this Mat-
ter? So that any thing induſtriouſly apply'd to this Topick
in particular, might perhaps be well enough fpared. But
however, I will here lay down fome Directions, and give
the Matter an exprefs and folemn Confideration, in the
moft compendious Method that conveniently I can,
1. The firft Advice I fhall give upon this Occafion, and
that which in truth is the Foundation of all the reſt, is, That
Men would bethink themſelves, and take up a Refolution
not to live Extempore, and at Random, from Hand to
Mouth, and without any Reflection of what the are, what
will become of them, and why they are here; and yet, as
extrao
154
Book III.
of Wisdom.
extravagant as all this may feem at first hearing, the great-
eft part of Mankind by far are guilty of it. They fool away
their Time, and never live in good earneft; but paſs Day
after Day, without one ferious Thought, or troubling them-
felves to look at all before them. They have. no Reliſh,
no Enjoyment of Life; nor make any other uſe of it, but
only to employ it in unneceffary Trifles, and Things by
the by. Their mighty Projects, and bufie Cares are ra
ther a Hindrance and Perplexity, than any Furtherance to
the great Ends of Living: Such Men do every thing in
earneft, but live. All their Actions, and the little broken
Parcels of Life, are grave and full of Attention; but the
Bulk and Subftance of Life goes off without any Regard or
Confideration at all. This is like a Self-evident Principle,
or a Truth taken for granted in Speculation; upon which
they never beftow a Second Thought. That which is Ac-
cidental and Infignificant is made their principal Care; and
that which ought to be their main Bufinefs, neglected, as if
it were only an additional and unneceffary thing. They are
exceeding diligent, and importunately folicitous in other
Matters; fome in acquiring a vaft compaſs of Learning;
fome in afpiring to Honours and Preferments; fome in
heaping up Riches: Others are intent upon Pleaſures and
Diverfions; Hunting, or Play, or vain Contrivances to pafs
away their Time, as if this were a Burden, and hung upon
their Hands Others are taken up in ufelefs Speculations,
fanciful Notions, pretty Inventions: Other fet up for Men
of Buſineſs, and ſpend all their Days in Hurry and Noiſe :
Others purſue Defigns different from all thefe; But amidft
this vaft Variety of Follies, few or none apply themſelves
to the true Wiſdom, by ftudying how to live indeed. They
are thoughtful and anxious, entirely given up to, and eager
of many Matters; but Life flips through their Fingers in-
fenfibly, and is turn'd to no Account. This is only in the
Nature of a Term; a fet Period of Time appointed to fol-
low other Buſineſs in. Now all this is extreamly injurious
and unreaſonable; the Source of our greateſt Mifery, the
falſeft and baſeft way of betraying our felves, and abando
ning our true Intereft: It is perfectly lofing and throwing
away our Life, and the moſt perfidious, as well as the moft
fatal Breach of Duty we can poffibly be guilty of. For cer-
tainly every Man owes thus much to himſelf, not to trifle,
and be wanting in his greateſt Concern; to make Life as
eafie, as chearful, as defirable, and good to himſelf as he cans
which
Ch. 6. Of fuftice, as it regards One's Self. 155
which is to be done no other way, but by making the moſt
of it in point of Uſefulneſs, and good Management. For
living well and adviſedly is the only Expedient in order to
dying fo; and this is the great Task incumbent upon all
Mortals. We ought to look upon Life as a Matter of the
laft Confequence; a precious Talent; an important Truſt,
of which we must render a ftrict and very particular Ac-
count; and therefore are bound to husband it thriftily, and
improve it to the utmoft of our Power; that we may be
T
found faithful in our Stewardſhip, and gain by the Increaſe.
This is our great Concern; all the reft are Toys and Geu-
gaws in compariſon; inconfiderable, and very fuperficial
Advantages. I cannot deny indeed, but fome there are,
who bestow ſome Thought of this kind, and pretend to fet
about it with marvellous Application: But then this Thought
fulneſs comes too late, and they begin to live when they
are juſt going to die. Like fooliſh Chapmen, who put off
their Bargains till the Shops are fhut, and then complain
of an ill Market. What, fay they, fhall I never get an Op-
portunity of retreating from the World, and living to ſome
Purpoſe? Alas! How unfeaſonable it is to begin to live,
when we can live no longer! What strange Infatuation makes
us thus forget, that we are Mortal! While we put off to a far-
ther Day, and intend to take up hereafter; that very Life
which fhould have been employ'd, is loft and gone. So good
reaſon had all the Wife Men of Old to call upon us ſo often
and ſo loudly, to make the beſt of our Time, and loſe no
Opportunities; ſo juſt is that Warning, that of all the Ne-
ceffaries of Life, Time is the greateft, the most indifpenfa-
ble; what they who want, and are prodigal of, undo them-
felves to all Intents and Purpoſes. The ſhortneſs of Life,
and the length of Art, is not more properly apply'd to the
Study of Phyfick, and the Art of Healing, than it is to the
Art of Living. For this is an Art too, and ſuch as cannot
be mafter'd without long Study, and great Application of
Mind. This is the true, the only Wisdom; and therefore
this preſent Direction is the firſt and moſt concerning; thoſe
that follow are but ſo many Deductions from, and Helps
to it.
2. The next is, That we would learn to dwell alone; to
be eaſie when by our felves; and, if Occafion fo require,
Quam ferum eft incipere vivere, cum definendum eft! quam
Atulta mortalitatis oblivio! Dum differtur vita tranſcurrit.
well
156
Book III.
Of Wisdom.
well content to be deprived of the Company, and Comfort
of all the World. It is an extraordinary Attainment, to
know how to enjoy one's felf; and a Virtue as well as
Advantage to take Satisfaction and perfect Content in that
Enjoyment. Let us therefore fet about it in good earneſt,
and never reft will we have gain'd this Point upon our felves;
the conquering of all our Fondneffes, and uneafie Hanker-
ings after the Converſation of others; and the taking De-
light in converfing with our own Souls; that fo our Con
tentment may depend upon our felves alone, acd not upon
other People, nor upon any thing without us. But, though
we ſhould not ſeek Converfation as our Happineſs,and what
we cannot want; yet muft not this Self fatisfaction degene-
rate into a cynical Morofenefs, or a proud affected Solici-
tude. It is a Fault to refufe, or to difdain the Company
of our Friends; This is what we ought not only to accept,
but to be glad of, and good humoured in; allowing and
practifing all thoſe Diverſions, which pleaſant Diſcourſe,
and innocent Mirth are able to give us. My Meaning is
only to keep Men from being Slaves to thofe Diverſions,
and unable to reliſh any Pleaſure without them; and ſuch
are a great part of the World, almoft quite loft, and ſadly
to feek, what to do with themſelves, when they are alone.
Now every Man ought to be fufficiently provided at Home
for his own Entertainment; and he is very poorly fupplied,
who cannot fubfift upon his private Stock for one Day at
leaft. Bu the Man,who hath brought himſelf to do ſo every
day, and needs be beholding to no body for his Suftenance
and Satisfaction of this kind, is fure to be always happy,
always pleas'd. 'Tis true; In the midst of all this, he
ought to be Civil and Complaifant; to put on an Air or
Gaiety, or Bufinefs, comply with the Company, and do
as they do; fubmit to the Neceffity of Affairs, and when
that calls; in a Word, it will be his Prudence to accom-
modate his Temper and Behaviour to any Thing that may
happen; but how foever thofe Confiderations may alter his
outward Appearance, and oblige him to make different
Figures in the Eye of the World; to put on all Humours,
and fhift his Manner, as oft as the Scene changes; yet ftill
at Home, and within himſelf he must be always the fame.
This is the Effect of Meditation, and ferious Thought,
which is indeed the Food, the Life, the Effence of the
Soul. And it is a remarkable Inftance, how kind Nature
hath been to us, that we thus live upon, is the most fre
quent
Ch. 6. Of Justice, as it regards One's Self. 157
quent, the moſt lafting, the moſt eafie and natural Employ-
ment of our Souls; for Thought is always with us, and
most truly our own.
But, tho' all Men's Minds are employ'd, yet is not the
Employment eaſie to all alike; nor the Matter they are em-
ployed upon, the fame. In fome, this Entertainment of
themſelves is meer Impotence and Childiſhneſs; the Do-
fings of Idlenefs and Sloth, the want of Buſineſs, and meer-
ly the Effect of having nothing elſe to do: But Great Souls
make it their Choice, they court and covet the Opportuni-
ties for it, look upon it as their main Buſineſs, and moſt im-
proving Study. And therefore they ply it clofe with their
utmoft Application, and Intenfeneſs of Thought; their Fa-
culties are all at Work, and, as was faid of Scipio, they are
never leſs alone, than when they are by themselves; never
more full of Bufinefs than when retreated from the World,
and fequeftred from all that Men commonly call fuch.
This, fo far as Human Nature can aſpire to the Refemblance
of fo bright an Excellence, is to imitate Almighty God; for
He lives, and feeds upon the Reflections of his own Mind
and Ariſtotle gueffed right, when he laid down this conſtant
Employment as the Foundation of the Happineſs, both of
the Divine and Human Nature. For Self-fufficiency, and
Self-fatisfaction, are but other Words for Happineſs; and
Theſe are never to be had, never to be tafted, but by learn-
ing to employ, and to entertain our felves well with our
own Thoughts.
;
3. But then in order hereunto, great regard muſt be had
to the Choice of fit Subjects for the Mind to dwell upon.For
fome People make ſo very ill Uſe of this folitary Retreat
into themſelves, that they are their own worſt Tempters,
and Company is their beſt Preſervation. To the Intent
therefore, that this Meditation may be an Employment in-
deed, and this Entertainment delightful; like His whoſe
Image our Souls are, we muſt take Care not to trifle away
our Time in vain Thoughts, and much more ftill, not to
miſpend it in Vice, The Firft is fure to do us no manner of
Good, the Second a great deal of Harm. Some grave fe-
vere Study, fome uſeful profound Knowledge, fome Con-
trivance how to improve and exalt our Minds, and make
our felves better Men,fhould be our great Employment and
Concern. God hath given us Reafon and Comprehenfion;
and a large Poffeffion, a Rich Soil it is; but the manuring,
and cultivating, and making it fruitful, is our Dury; the
principal
158
Book III.
of Wiſdom.
principal Task incumbent upon every Man; what the
Laws of Nature and Religion have covenanted for; and
what each of us muft expect to give an Account of. It
highly concerns us therefore to be ferious and vigilant, to
look narrowly into our felves; and fce how Matters ftand
with us; to call in our Cares and Endeavours unprofitably
fpent abroad, and try to turn theſe to better Account, by
laying them out upon Bufinefs more Important at Home.
And when, upon Examination, we find, (as find we ſhall)
that many things are out of Courſe, and go much amifs:
Some through the Corruption of Vice; Others from fome
defect of Nature; a Third by Reafon of the Infection we
have taken from Ill Company; a Fourth upon the Account
of fome Accident that diforders and confounds us; when;
I fay, we ſhall thus perceive our feveral Failings, and the
true Cauſes of them diftinctly; our next Endeavour muft
be, to go confiderately to work; correcting what was out
of Order, providing againſt the like Inconveniencies, and
cutting off the Occafions that draw us into Danger, for the
time to come. A Man is by all means bound to bring him-
ſelf to Reaſon, and tho' the Oppofition made by unruly Ap-
petites, and vicious Habits may be great, and the Difficul-
ties very diſcourageing, yes Reformation is a Work that muft
be done. And therefore a Man ought to ſet about it with
Reſolution; to bow the ftubborn Neck of his Paffions, what-
ever it coſt him; and not let all run to ruin, and loſe him-
felf by Cowardize, or Sloth, or a diſdainful, unthinking
Carelefnefs.
4. And indeed, above all things, a Man fhould beware of
a fluggiſh fauntring way of Life; for to do Nothing, is to
do All; the Soul gathers Ruft, by lying Idle and out of Uſe;
and the Way to preferve our Minds as well as our Bodies
in Health and Strength, is to keep them in Breath by con-
ſtant Exerciſe, and Employment. And here too, the Pre-
fcription holds, that the Exerciſe fhould not be too violent,
and laborious. There is no Occafion for a conftant Intenfe-
nefs of Thought; but it ought to be wholfome and fit for
them; that our Thoughts fhould be Serious and Grave,
Virtuous and Becoming. And if there be not enough of
this kind laid ready to our Hands, we ought rather to cut
out Work for our felves, than not be doing at all. And thus
we may confult our own Genius; and form fuch Deſigns as
may give us Pleafure and Entertainment, as well as find us
Bufinefs; we may read good Books,confer with good Meng
and
Ch. 6. Of Justice, as it regards One's Self. 159
and eaſily contrive to lay out our Time fo regularly, and in
Method; as never to be in a Hurry, never at a Loſs what
to do next, or how to diſpoſe of our felves to very good
Advantage.
5. Another good Direction will be, to manage all Oc-
currences fo prudently, that all that offers, all that is done,
or ſaid may turn to Account; To learn fomewhat from e-
very Company we come into, from every Action and Ac-
cident to take fome warning, lay down fome Rule, make
fome Application, and bring the Matter home to our felves,
and all this in a way fo filent, that no body fhall perceive it.
For all the Attempts of this kind prove naufcous and of-
fenfive, if we ſuffer them once to be corrupted with Noiſe,
and Vanity, and Affectation.
6. But to be a little more particular. We cannot but be
fenfible, that as a Man hath Three things to take care of,
as either Effential Parts of, or neceffary Appendages to his
Perfon; fo the Duty, which every one is obliged to him-
felf in, is the regulating and wife Management of his Mind,
his Body, and his Goods. As for the Mind, (which is the
First and Principal, and for the Uſe and Benefit whereof
thoſe general Rules already laid down, are after a more
peculiar manner calculated) All it's Operations, we know,
may be reduced to theſe Two, Cogitation, and Volition;
confequently the two great Faculties to be cultivated, are
the Underſtanding and the Will; and the Fruits to be rea
ped from our Care and Pains, the Ornaments and Excel-
lencies of the Soul are, Knowledge and Virtue. As to the for-
mer of theſe, the Underftanding; there are two vicious Ex-
treams, and in ſome Senſe indeed Contraries to each other,
from which we ſhould uſe all poffible Care to preſerve it
untainted. The firſt of theſe is Folly; by which I under-
ſtand all ſorts of Vanity, empty and infignificant Imagina-
tions, Fopperies and Trifles, fuch as are excufable only in
Children, but unworthy the Character, and far beneath the
Dignity of a Man; For this Noble Creature was not made
to play the Fool; Jeft and Sport may be his Recreation,
but he is qualify'd and deſign'd for greater Things. Seri-
ouſneſs and ſevere Thought is his Buſineſs, and Matter of
Weight and Importance expected from him. In the other
part of my Divifion, I likewife include all fantaftical, ab-
furd, and extravagant Opinions ; vulgar Errors, and unrea
*
* Non ad jocum & lufum genitus, fed ad feveritatem potiùs,
ionable
160
Book III.
Of Wisdom.
3
fonable Prejudices. For as Vanity debaſes the Soul, damps
it's Vigour, adulterates and bafterdizes its genuine Great-
nefs; to Prepoffeffion and raſh Miftakes, pollute and dif
honour, and leave an Eternal Biemifh upon it. We muft
therefore feed and cherish this Noble Creature, with En-
tertainment ſuitable to its generous Appetite and Nature;
that is, with ſerious, fubftantial Studies, fuch as may be
ſerviceable, and turn to fome Account; we muft tincture
and foak it well (if I may fo fay) in Sound, agreeable
Notions, ſuch as are conformable to the Dictates of pure
Nature, and right Reaſon; and our Care fhould be not fo
much to exalt, and refine, and fly it high, to render it Vi-
gorous and Strong, Acute and Nice; as to regulate and
methodize it, that all its Reaſonings may be itanch; its
Conclufions true, its Motions orderly, and its Difpofitions
virtuous: For the doing Things Pertinently and Properly,
in due Method, and Time, and Meaſure, is the Effect of
Wiſdom, and that which makes the Soul and its Attain-
ments truly valuable. And here again great Care must be
taken to keep our felves from Pertnefs and Self-conceit,
Pofitiveneſs and Prefumption; all which are Vices exceed-
ing common among Men of acute Parts, and a lively ſtrong
Mind. It would be much wiſer to put a Check upon our
Forwardness; to proceed flowly and deliberately; to be con-
tent to live in Doubt, and ſuſpend our Judgment, and con-
feſs our Ignorance, in fuch Matters efpecially, as are con-
troverted, and commonly oppofed; where Reafon is con-
fronted with Reaſon, and Authority with Authority; and
theſe two ſo plauſable, ſo ſtrong on both Sides, that they
ask Time and Skill to confider and digeft them thoroughly.
Nor is this a mean Accompliſhment, or below the Character
of the Perfon I pretend to Inftruct. For, let my Reader be
well affured, it is a great Thing and a very valuable Quali-
ty, to know how to be Ignorant with Modefty and Decen-
cy; and keeping ones felf in Doubt and Sufpence is the fu-
reft and fafeft Way to true Knowledge. This is what the
moft celebrated Philofophers always pretended to do; and
indeed it is one of the faireſt and moſt generous Fruits of
Learning and a well diſciplined Mind.
7. As for the Will; This muſt be brought under Govern-
ment, and made to fubmit it felf in every Thing to the Di-
rections of Right Reaſon. And the reducing it thus to Sub-
jection is the Office of Virtue, which tames and fubdues it,
and inclines its Ear to this wife Guide, by drawing off its
Ata
Ch. 6. Of Justice, as it regards One's Self. 161
Attention and Inclination from the Seducements of vain,
fickle, and commonly falſe Opinions, and by delivering it
from the Tyranny of Paffion. For thefe are the Three
Principles, fome of which always puſh on our Souls to Acti-
on, and prefide over them in it; but They, who are under
either of the latter, are loft and miferable to the laſt Degree.
For, do but obſerve the mighty Difference betwixt them.
The wife Man maintains his Poft; and hearkens to the true
Word of Command; the Dictates of his Mind, which are
agreeable to Nature and Reafon; he keeps his Eye con-
ftantly upon his Duty, and regards not what he is difpos'd
to by his Frailties and Corruptions, but what by the Law
he is oblig'd to do. Whatever common Opinion would
perfuade him to, he always fufpects for fpurious; whate-
ver Paffion would prompt him to, he certainly rejects and
condemns. And the Effect of this is, that he lives at Eafe
and Quiet, finds Peace always within, goes on fmoothly,
and without diſturbance; is never driven to any neceffity
of altering his Meaſures, or acting in contradiction to him-
felf, or repenting of what he had done; for, let the Event
be what it will, yet his Methods were right and proper; he
choſe the beſt, and made the moft of his preſent Circum-
ftances. And then, another Advantage he gains too, which
is, to do nothing with Heat and Violence; for Reaſon is a
Cool and Calm Principle. Whereas, on the other hand, the
fooliſh Man who gives himself up to the other Two, is ex-
orbitant and uncertain; all his Motions are excentrick and
wild; he is in perpetual Confufion, at War with himſelf, and
hath no Eaſe, no Satisfaction. He is doing and undoing,
taking new Meaſures, beginning again, repenting and con-
demning what is paft, unsteady in all his Refolutions, and
diffatisfy'd with his own Choice. For indeed none but the
Wife Man can ever be fix'd and contented; and all other
Principles but Reaſon and Virtue are too feeble, too fickle
to ſettle or to fatifie us. * When This compofes us to Refts, we
may expect it ſhall be ſweet and refreſhing. A good Man will
always have regard to, and ftand in awe of his own Conſci-
ence ; which is in reality what the Heathens uſe to call his
good Genius or Angel; and the Reverence he bears to
This, will make him careful not to ſtep awry, and aſham'd
of misbehaving himſelf in its Prefence. And the true Rea-
* Nulla placidior Quies nifi quam Ratio compoſuit.
L
fon
161
Book III.
Of Wisdom.
fon why the World is no better, is, that † fo very few People
pay that Refpect which is due to themselves.
8. The Body comes next to be confider'd; and to This
we owe our Ailiſtance and good Management. 'Tis a vain
and ridiculous Attempt, to leparate thele two principal parts
of our Perſons, and pretend to lay out all our Care and Ten-
dernels upon the one, to the Prejudice and Defrauding of
its Fellow: On the contrary, a good Understanding, and
mutual Kindneſs ought to be maintain'd between them
that by reciprocal Offices they may be ftill more cloſely al-
ly'd more intimately join'd. Nature hath beftow'd a Bo-
dy upon us, as our neceffary Receptacle and Inftrument of
Life; and therefore the Soul, which is the Principal, ought
to take the Guardianfhip and Protection of it. It must no
cnflave it ſelf to the Body, 'tis true, for this were to draw
the bafcft, moft unjuft, moſt difhonourable and reproachful
of all Servitudes upon its own Head; but it is bound to
fuccour, to direct, to adviſe, and to perform the part of an
affectionate Husband, to this Fleſh which Providence hath
married it to. Care and Love is its due, tho' Submiſſion be
not ; and the Soul fhould give it the Treatment of a Maſter,
not the imperious and arbitraty uſage of a Tyrant ; it muſt
cheriſh, but not cram it; and flew, that if it does not live
for the Body, yet it cannot live here without the Body
One great part of the Artificers Excellence, is to be expert
and dextrous in ufing the Tools that belong to his Trade :
And it is no leſs Advantage, that a Wife Man finds in know-
ing how his Body ought to be uſed, and employing it as an
Inftrument excellently fitted for the Exercife and Promoti
on of Virtue. Now the way to preferve the Body in a
good Condition, and in keeping it fit for Service, is by mo-
derate Dict, and regular Exerciſe. What ſhare the Mind
ought to have in the Pleasures and Gratifications of Senſe;
and how far it is allow'd to bear the Body Company in
them; hath been already fhew'd in part, and will be ex-
plain'd more largely and particularly hereafter, when we
come to treat of the Virtue of Temperance.
9. The last Branch of this Confideration concerns the
Goods or Eftate; and for the adjusting exactly what are
the Dutics of each particular Perfon in this refpect, we fhalf
do well to obſerve, that there are feveral Offices and Arts
relating to this Matter. There is a Gathering or Increa-
Rarum eft, ut fatis fe quifque vereatur.
A
fing
Ch. 6. Of Justice, as it regards One's Self. 163
fing part, the Keeping or Saving, the Managing, the Ex.
pending, the Trafficking, and Turning the Penny. For thele
are in a manner ſo many diftinct Sciences; A Man may be
very knowing, and a perfect Maſter in one, and yet altoge-
ther ignorant and unexperienc'd in the reft of them. The
Getting part feems to be more difficult and intricate, and to
confift of more feveral parts than any of the others. The Ex-
pending part is that which brings moft Honour and Repu
tation. The Saving and Managing part is the proper Pro-
vince of the Miftrels of a Family; and this is but a dull
Buſineſs, obfcure and mean in common Efteem, by reafon
the Methods and the Fruits of it are not lo viſible as the reft;
but yet ſo neceffary, that this is the Defence and Security
of all, and, ordinarily fpeaking, our other Cares are to very
little purpoſe without it.
There are two Extreams in this Cafe, both equally vici
ous and blameable; The one is the Fondneſs and inordinate
Love of Riches; the other Hating and Refufing them. By
Riches, at preſent I understand, all that Wealth, which is the
Overplus of what Neceffity and the Competency according
to our Quality require to be fupply'd with. Now a Wife
Man will run into neither of thele; but proportions his De-
fires according to that Prayer of Solomon, Give me neither Prov. xxx,
Poverty nor Riches; feed me with Food convenient for me. He
will do them Juftice, and allow them their proper place in
his Efteem, looking upon them as they really are, a Thing
indifferent in its own Nature; the Occafion and Ground
of either Good or Evil, according as they fall into Good or
ill Hands; but capable of being made ufe of to many ex-
cellent Purpoſes: And this is all the Value they can fairly
challenge from us.
The Mileries and Mifchiefs which attend the immode- Book I.
rate Love of Riches, and the peevish and humourfome Ha- Chap. 13.
tred of them, have been spoken to in the former parts of this
Treatise. And therefore all I have now left me to do is,
to lay down that Go'den Rule, which confifts in the Mean
between these two Extreams; and that I think will be done
in theſe Five Particulars.
First, It confifts in preferring and being pleas'd with them,
but not letting our Affections upon them. Thus the Philo-
fopher deſcribes his Wife Man, * One that is not fond of Ri-
ches, but yet had rather have them than not, A Man may be
* Sapiens non amat divitias, fed mavult.
£ 2
fenfible
164
Book III.
Of Wisdom.
}
fenfible of the Convenience of a Thing, and know how to
value it as it deferves, without placing his Heart, and his
Happineſs in it. Thus, for Inftance, a Perfon of low Sta-
ture, and weak Limbs, would be glad and well pleas'd to be
taller and better built; and yet it never breaks his Reft, nor
makes him reflect upon himſelf as miferable, for not being ſo.
He that feeks what Nature defires, without Paffion and Unea-
fineſs, puts himſelf out of the Power of Fortune; and he that
is content with what Fortune cannot take away from him,
is the Man agreeable to this firft part of the Character.
But Secondly, If Paffion and Anxiety be a Fault even in
thoſe who ſeek to enrich themſelves by fair and honeſt Means,
only, much leſs can we be allow'd to endeavour our own
Profit by the Lofs and Detriment of others. For this is to
feed and grow fat at their Expence. No, nor yet may we
purfue Riches by baſe, and pitiful and fordid Arts; but
fhould take care that all our Increaſe be fo honourable and
becoming, that no Man fhall have any Temptation but his
own Wickedneſs and Ill-nature, to complain of our Proceed-.
ings, or grudge us our good Fortune, or once to ſay, That
it is pity fuch Bleffings fhould be bestowed upon us.
Thirdly, When the good Providence of God puts theſe
Opportunities and Advantages into our Hands, and Wealth
comes in upon us in an honeft and creditable Way, we are
not to reject and diſdain it; but receive it with Thankful-
nefs and Satisfaction, and let it in, but not let it in too far.
Riches fhould be admitted into our Houfes, but not into
our Hearts; we may take them into our Poffeffion, but not
into our Affections. For this is going too deep, and doing
them an Honour, much greater than they can ever deferve.
Fourthly, When we have them, we fhould employ them
honourably, virtuously, difcreetly; and convert them into
Inftruments of doing good Offices, and being obliging to
others. That the manner of their Going out may be at leaft
as innocent, and as creditable, as that of their Coming in.
*
Lastly, Whenever they take their Flight, and forſake us;
we are not to be dejected, nor melancholy at the Lofs; but
fhould confider, that tho' they took themſelves away, they
did not deprive us of any thing which was properly and
truly our own. And therefore, If they give us the flip,
there is no Robbery or Wrong in the Cafe; for we had no in-
defeafible Right in them before. In one Word, that Man
ill deferves the Love and and Favour of God, and ought to
* si pivitiæ effluxerint non auferent nifi femetipfa...
quit
•
Ch. 7.
165
Of Justice in General.
quit all his Pretenfions to Virtue, and Philoſophy, and Re-
ligion, who cannot fupport himſelf with thele Comforts,
but allows the Enjoyments of this World, the principal
Place in his Efteem.
† Dare to be Poor, accept of homely Food,
Be more than Man, and emulate a God.
Mr. Dryden.
Of Justice between Man and Man: Or, The Duty
towards our Neighbour.
T
ADVERTISEMENT.
HIS Duty is very comprehenfive, and shoots out into a
great many Branches; For the convenience of treating
it more methodically, we will make our first Divifion in-
to two general Parts. The First of thefe fhall contain all fuch
Duties as are Common and Univerfal, requir'd from All and
every Man, to All and every Man: And that, whether they re-
gard Thought, Word, or Deed: And theſe are Love, Fidelity,
Truth, Freedom in Advising and Admonishing, Beneficence,
Humanity, Liberality, and Gratitude. The Second extends it
felf to all Special Duties; fuch I mean, as depend upon parti-
cular Reafons, and exprefs Obligations; which concern fome
certain Perfons and Relations, and not others: As those between
Husband and Wife, Parents and Children, Maſters and Ser-
vants, Princes and Subjects, Magiſtrates and Private Perſons,
the Great and the Mean Man.
CHA P. VII.
The First Part of Justice; or thoſe Univerſal Duties, due from
All to All in Common. And firft of Love.
OVE is a Pure, a Holy, and a Generous Fire, kindled
LOVE
I.
$
in our Breafts by Nature; Its Primitive and Original What it is.
Warmths were firſt diſcern'd in the mutual Affection of Hul-
band and Wife, Parents and Children, Brothers and Sifters:
But then, cooling by degrees as it dilated it felf, Art and
Human Invention found means to blow it up again, and
fupply freſh Fewel by the Inftitution of Alliances, Societies,
Fraternities, Colleges, and other Incorporations by which
the parts of Mankind are cemented and united. Now in re-
gard that theſe Artificial Flames underwent the ſame Fate
† Aude Holpes contemnere opes, & Te quoque dignum-
Finge Deo.
L 3
with
166
Book III.
of Wisdom.
Eccluf. vi.
14, 16.
3.
Its useful
mess.
with thoſe Natural; and burnt more feeble and dir, as
they were expanded and fubdivided; as alfo, that their Heat
is much allay'd, by the Mixture of Profit, Convenience, De-
light, and fuch other Selfish Confiderations; therefore to
cheriſh and recruit this Fire again, Choice hath contriv❜'d to
unite its icatter'd Forces, and contract them into the nar-
roweft compass that can be, by the ferventeft and tendercſt
of all Affections, that between true Friends. And this in-
deed is Love in Perfection; as much more ardent, and en-
dearing, and refin'd than any other, as the Vital Heat in
the Heart is more intenfe than that of the Liver, or the Blood
in the Veins.
Love is the very Life and Soul of the World; more necef-
fary to its Subfiftance and Well-being (fay the Philofophers)
than thofe two Servants which we cannot want, Fire and
Water. The Lating therefore have given a good Intimati-
on of this, in terming Friendſhip Neceffitudo, and Friends
Neceffarii: This is the Sun, the Staff, the Salt of Life; all
is dark and comfortleſs without the Light of this cheering
Fire; all feeble and tottering without this firm Support;
all flat and infipid, till this Seaſons, and gives a graceful Re-
lith. To this purpoſe that Wife Man,* A Faithful Friend
is a ſtrong Defence, the Medicine of Life; and He that findet
bim, findeth a great Treafure.
Nor may we fuppofe this Virtue ferviceable and neceffa
ry to private Perfons only; or that the Pleaſures and Charms
of it are confin'd to fmall Numbers, and fecret Retirements;
Its Joys and its Beauties are equally, nay more ravishing
and delightful, more uſeful and feaſonable to larger Bodies,
and publick Communities of Mcn. For this is the true
Mother, the Bearer and Breeder up of Human Society; and
all States and Politick Conftitutions are maintain'd and
preferv'd by virtue of her Influence. None but Tyrants
and Monſters are jealous of, or have a diflike to it; not but
that even they adore this Virtue in their Hearts, and have
a fecret Efteem for it; but because they themselves cannot
come within the Verge and Benefit of it therefore they bid
it open Defiance. Love is powerful enough of it felf
keep the World in order, without the Addition of any other
Helps And were it fuffer'd to have free Courfe, and ope-
rate every where with its utmoft Vigour, the neceffity of
all Laws would be quite fuperfeded. For Laws were on-
ly a Refuge taken in to help at a dead Lift, and as the beft
Remedy that could then be found, to fupply the Defect and
to
Decay!
Ch. 7.
167
Of Justice in General.
Decays of Love; and the very End and Aim of theſe, is to
bring Men by Authority and Compulſion, to do That al-
moft whether they will or no, which they ought to have
done freely and out of Inclination, upon a Principle of
Kindneſs. But ftill Laws fall far fhort of This, in Point of
Efficacy and Extent: For theſe can only take cognizance of
Overt-Acts, and pretend not to reftrain or make Provifion
againſt any other: Whereas Love goes to the Bottom, regu
lates the Heart as well as the Tongue and the Hands; pu-
rifies the Will and directs its Operations; thus fweetning
the very Spring, whence all our Actions flow. Upon this
Account Ariftotle feems to have faid, That Wife and Good
Lawgivers have a greater regard to Love, than to Justice,
And becaufe in this wretched Degeneracy of Mankind,
both the one and the other of theſe are but too often flighted
and defeated, therefore a Third Remedy hath been thought
of, but that ftill lefs effectual in its Operations, and lefs
valuable in it ſelf, than either of the Former; which is
Force of Arms; than which nothing can be more directly
contrary to that first Principle of Love. And thus you have
a fhort Scheme laid before vou of Politick Inftitutions and
Government; and by what Steps they grew, or rather in-
deed fell and funk down into that Condition we now fee
them in. But still the firft and fingle Principle of Amity is
worth All, incomparably above all the reft; as indeed it
utually happens in other Cafes, that the Second and Subfi-
diary Remedies never come up to the First and Principal;
for theſe are the Effects of Choice, and taken for their own
Sakes; but Thoſe the laft Shifts of neceffitated Men, whọ
in their Extremity lay hold on any thing that comes next,
and muſt be content to take what they can get.
There is, it must be confcft, great Ambiguity in this Term
of Love, and many Diftinctions have accordingly been
made, which were but needful to give Us a truc Idea of
the Variety of Paffions proceeding from it. The Ancients
were wont to divide it into Four forts, Natural, Social, Ho-
fpitable, and Venereal. But this Divifior, fo far as I can ap-
prehend, does not do the Bufinefs; and therefore we will
try another Method, and diſtinguiſh it theſe Three follow-
ing ways.
43
Firft, with regard to the Cauſes that create it; and they
are Four. Nature, Virtue, Profit, and Pleafure; and thefe Diftin-
fometimes advance all together in a Body; fometimes Two guifh' is
of Three of them; and very often One of them appears 0 Cafes,
↓ 4
fingle ›
10
168
Book III.
Of Wisdom.
5.
The Per-
Jons.
fingle. But of all thefe, Virtue is the nobleft Caufe, and
the moſt powerful; for this is pure and refin'd, and hath
it's Refidence in the Heart, the Seat of Love it felf. Nature.
runs in the Blood, Profit lies in the Purſe, and Pleaſure is con-
fin'd to fome particular Part, and works but upon the Senfes
of the Body, except at a diſtance, and by Reflection only.
Accordingly Virtue is more free, and open, and pure, and
firm in its Affection; for all the other Cauſes, when defti-
tute of this, are fordid and mean, fickle and of fhort Conti-
nuance. He that loves upon the Account of Virtue, can ne-
ver be weary, becauſe there are alwarys freſh Charms to at-
tract and entertain him; and if fuch a Friendſhip happen to
break off, he hath no reaſon to complain, becauſe the Breach
could not have been, if all that was worth his Love had not
fail'd. He that Loves for Profit, if a Breach happen there, is
full of immoderate Conplaints; but expofed to very juſt
Reproach, for having fpaired no Pains, and yet gaining no-
thing by all his Trouble. He that Loves for Pleaſure, when
the Satisfaction ceaſes, the Paffion ceaſes too; and he takes
leave of the Object, without murmuring or complaint.
The Second Diftinction relates to the Parties concern'd in
this Affection; and of theſe there are Three forts remarkable.
One proceeds in a direct Line between Superiours and Infe-
riours; and this defcending Line is either Natural, as be-
tween Parents and Children, Uncles and Nephews; or Le-
gal and Political, as between a Prince and his Subjects, a
Lord and his Vaffals, a Mafter and his Servants, a Tutor
and his Pupil; a Prelate, or Preacher, or Magiftrate, and
the People under his Carc. Now, if one would ſpeak pro-
perly, and go to the Nicety of the thing, this is not true
Love; by reafon of the Diſtance and great Disparity be-
tween the Circumftances of the Parties, which hinders that
Eafinefs and Privacy, that Familiarity and entire Communi-
cation, which is the Principal Fruit and Confequence of
Love; as alſo, upon the Account of that Obligation there lies
upon them, which leaves fuch Perfons very little at their own
Difpofal in this Matter, and ſo takes off from that Freedom
fuppofed in this Virtue, making the Affection rather an Ef
fect of Duty and Neceffity, than of Choice. And in confide-
ration of this it is, that we call it by other Names more fuit-
able to thofe Engagements. Thus Inferiours, we fay, owe
Honour and Refpect, and Obedience to thoſe above them ;.
and Superiours owe Care, and Protection, and Vigilance,
and kind Condefcenfion to thole beneath them.
The
Ch. 7.
169
Of Justice in General.
The Second fort of Love, with regard to the Parties, pro-
ceeds in a Collateral Line; and this is between ſuch as are
either almoſt or altogether Equals. This again is Twofold,
either Natural, or Voluntary. The Natural firft, as be-
tween Brothers, Sifters, Coufins, and the like; which is
more properly call'd Love than the Former, becauſe there is
leſs Diſparity in their Condition, and fo more room for Fa-
miliarity and free Converſe; But then here is an Obligati-
on from Nature too, and that fuch a one that loofens or flack-
ens that Knot in one reſpect, which it ties and binds us by
in another. For many Quarrels and Miſunderſtandings com-
monly ariſe between theſe Relations, upon the Account of
Portion, Inheritance, and that variety of Buſineſs and Inte-
refts, wherein they are mutually concern'd. Befides, that
very frequently there wants that Similitude and exact A-
greement of Humours and Inclinations, which is the very
Life and Effence of true and entire Affection. I must con-
fefs he is an ill Man, or a Fool, but he is my Brother, or my Re-
lation, are Complaints exceeding common in the Mouths
of ſuch Perſons: But then there is likewiſe a free and volun-
tary Love between Equals, ſuch as that of intimate Acquain-
tance, and Friends; which hath no other Band of Union
but Affection only; and this is what in the ſtrict and pro-
per Signification of the Word, we call Amity or Love.
The Third fort, with refpect to the Perfons concern'd, is a
Mixture and Compound of the two Former; from whence
it follows, that each Ingredient having its due Force, this
Compofition ought to be much ftronger than either of the
other can poffibly be alone. And fuch is the Gonjugal Af-
fection between Husband and Wife. This hath fomewhat
of the direct and defcending Line, by reason of the Superi-
ority of the Husband, and the Subjection of the Wife; and
it hath a great deal of the Collateral Line too, upon the ac-
cont that this is a Society inftituted for Familiarity and mu-
tual Comfort. An Imitation whereof Almighty God him-
ſelf ſeems to have given us, in the firft Creation of Woman,
by taking her out of the Subftance of Man, yet not out of
his Head, nor his Feet, but his Side. And thus married
Perfons do, and are oblig'd to exerciſe theſe two forts of Af-
fection in their Behaviour to each other; but each of them
fo, as may be moſt ſeaſonable and becoming. In Publick,
the Duties of the direct Line take place; for a Wife Woman
will always be fure to treat her Husband before Company
with Submiffion and Refpect; but in private and alone, the
Familiari-
1
170
Book III.
Of Wisdom.
Familiarities of the Collateral Line, and all imaginable
Freedoms are to be practis'd. This Conjugal Affection is
likewife twofold; and of a compounded Nature in another
Reſpect. For it is both Spiritual and Corporçal; an Union
of Bodies as well as Souls; which is a Qualification peculi-
ar to this alone, and ſuch as no other kind of Love can pre-
tend to, except that which is abufively and moft injuriously
ſtyl'd fo, and fuch as not only all wholfom Laws, but even
Reaſon and Nature it felf have always difallow'd and con-
demn'd. Upon theſe ſeveral Accounts then this Affection
of a married State is fitted to be exceeding great and ſtrong,
powerful and endearing. But yet there are two or three
Rubs in the way, that check and cool it, and very ſeldom
fuffer it to rife up to all the Perfections of a juft Friendship.
One is, That no part here is left to their own Liberty, but
the firft Entrance upon it. When once they are in, they
muft make their beft on't, for there is no getting out again.
The perfifting and continuance in this Society is irreverſibly
bound upon them; and this Conſtraint is the univerſal Con-
dition of all the beſt and moſt Religious, that is of all Chri-
ftian Marriages; For in other Perfuafions Men are left more.
to their Liberty, by the allowing Divorces, final Separations,
and Nullities of this Obligation. Another (if the Ladies
will give us leave to fay fo) is the Weakneſs of the Sex;
whofe Strength of Mind is nor fufficient to keep up, and
hold pace in a perfect Conference, and unreſerv'à Commu-
nication of all a Man's Thoughts; and the Contemplations
of a penetrating judicious Mind. So that here is quite an-
other Turn of Soul; it wants Subſtance and Solidity to keep
the Knot tight; and this Conjunction is like the faftening
of one thing which is ſtubborn and inflexible, to another
that is flender, and limber, and yielding; which, for want of
Strength to bear up againſt it, buckles under, and flips away
from it. A Third Impediment to that entire Affection in a
Conjugal State, may be imputed to the great Intricacy of
Buſineſs that attends it; the Children, the Relations on both
fides; and a great many other Uneafineffes and Perplexities,
which, tho' but an Accidental Inconvenience, and not. con.
tant and unavoidable, as the two former are, yet is frequent
and confiderable enough to deferve a Remark here, and too
often difturbs the Happineſs and Quiet, and cools the vigour
of that Affection, which is the Bleffing and Ornament of the
State.
The
Ch. 7.
171
Of Justice in General.
The Third Diftinction of Love concerns the Strength
and Intenſeneſs, or the Weakneſs and Remiffness of it.
With regard to this Confideration it is again Twofold. One
Common and Imperfect, which indeed ought rather to be
term'd Benevolence or Well-withing, Familiarity, particular
Acquaintance: And this varies exceedingly, and may differ
almoſt infinitely in the degrees of it, each of which may be
more or leſs cloſe, and intimate, and ſtrong than other:
The other is perfect; and this is a fort of Phenix, few, if
any one Inftance of it to be ſeen in the World; fo far from
being practifed by Mankind, that they can scarce form-a
tolerable Idea of it to themſelves; or reach up to the Force
and Excellencies of the thing, by all the Strength of mere
Imagination.
For the clearer and more diftinct Understanding of this
Difference, it may be of fome Service to us to give a De-
ſcription of each, and to confront them with one another
.
as for Example :
1. The Common may be conciliated, and come to its ut-
moft Pinch in a very little while; but long Time, and great
Deliberation muft go to the finiſhing a perfect Amity. Such
Perſons, according to the Proverb, muſt eat at leaſt a Buſhel
of Salt together, before they can be qualify'd to contract an
entire Friendship.
2. That which is Common may be contracted and car-
ried on by an infinite variety of Accidents, which contribute.
to our Profit and Delight; whereupon a Wife Man preſcri
bed thefe two Rules for the attaining to it; That a Man
ſhould be entertaining in his Difcourfe, and obliging and
ferviceable in his Actions; for if the one of thefe do but
furnish our Pleaſure, and the other promote the Intereſt of
the Perfoms with whom we converſe, all that a Common
Friendſhip pretends to, is done effectually: But now, That
which I call a Perfect Friendſhip is never built upon fuck
mean Confiderations. Nothing less than the Contemplation
and mutual Experience of an unfeign'd and vigorous Vir-
que can be Foundation ftrong enough for fo noble a Super-
ructure.
3. The Common Friendships may extend themſelves to a
great Number of Perfons: But the true entire Friendship
admits but of one Partner; and this is to all Intents and
Purpoſes a Second Self: So that altho' the Perfons are Two,
yet their Hearts and Affections are one and the fame. And
the neceflity of confining fuch Friendships to Two only, is
very
172
Book III.
Of Wiſdom.
very evident from the Nature of the thing. For to fuppoſe
more, deftroys the Notion, and obftructs all the Offices and
Operations of it. For inftance, To fuccour and aſſiſt a
Friend in his Diſtreſs, is an indiſpenſable Obligation; but
if we put the Cafe of Two ſuch ſtanding in need of our
Help at the fame time; and not only ſo, but defiring Kind-
neffes which are inconfiftent and contrary to one another,
which way fhall I turn my ſelf; or how can I diſcharge my
Obligations, when one of theſe is favour'd and reliev'd to
the Prejudice and Neglect of the other? Again, My Friend
imparts a Secret to me, What Diſtraction is here? If I re-
veal it, This is a Breach of Truft and Friendſhip, which
obliges me to be Faithful in keeping what is thus depofited
with me: But then, if I do not communicate it to my other
Friend, this is Unfaithfulneſs too; for it is another Law
of true and entire Friendſhip, to unbofom themſelves freely,
and to have no Referves from each other. Thus you ſee
the Confufion and Perplexity, the Impracticableneſs and
utter Impoffibility indeed of more Friends than one, in the
higheſt and moſt genuine Acception of the Word. And,
no doubt, Multiplication of Parts, and Divifion, is, gene-
rally ſpeaking, an Enemy to Perfection, as Union is a na-
tural and infeparable Property of it.
4. The Common Friendſhip admits of Diminution, and
Increaſe; it is ſubject to Exceptions, Limitations, different
Modifications and Forms; it grows warmer and colder;
and comes and goes by Fits, like an intermitting Fever;
according as the Perfon is abfent or prefent; as his Merits
are more or leſs; and the Kindneſs he does more or leſs
frequent and engaging; and many other Confiderations there
are, capable of making an Alteration in our Affections of
this kind. But now, That Friendſhip, which is perfect and
entire, is much otherwife; firm and conftant to it ſelf, even
and ſteady: Its Warmths are healthful,its Temper regular,
and all its Motions vigorous and uniform.
5, The Common Friendſhip admits and ftands in need of
feveral Rules for its Direction; feveral wife Cautions con-
xriv'd by confiderate Perſons for the regulating and reſtrain-
ing it, and preventing any future Inconveniences, which may
happen to arife from Unwarinefs, and an unguarded Con-
verfation. One of thefe is, To love our Friend fo far as
may be confiftent with the Preſervation of our Piety, and
Truth, and Virtue. For even that old Expreffion of Ami-
cus ufque ad Aras, implies this Ceftriction. Another is to
love
Ch. 7.
Of Justice in General.
173
love him ſo, as if you were fure one Day to hate him;
and to hate a Man ſo, as if you were hereafter to love him;
that is, To be prudent and referv'd in your Paffions and
Affections, and not abandon one's felf fo entirely, or be fo
violent in either Extreme, that a Man fhould have juſt oc-
cafion to repent, and condemn his former Behaviour, if, at
any time hereafter there fhould happen to be a Breach, or
any Coldnels grow betwixt them. A Third is, to come into
our Friend's Affiftance of our own accord, and without
being call'd. For it puts a Friend out of Countenance to de-
mand his Right; and he buys a Kindneſs dear, when forc'd
to ask what he looks upon as his juft Due, and that which
he conceives he ought to be prevented in. Therefore thefe
Obligations are never fully latisfy'd, except we be always
ready and early in our Courtefies, and, if that be poffible,
beforehand with his very Wiſhes. A Fourth is not to be
troubleſome to our Friends, by entertaining them with dif-
mal Stories of our own Misfortunes, and being always in
the complaining Strain. Like Women, that make it their
whole Buſineſs to move Pity,and are conftantly magnifying
their own Hardſhips and Sufferings. Now all theſe are very
uſeful and ſeaſonable Directions, fit to be obferv'd in com-
mon Friendſhips: But in that more fublime and perfect one,
there is no occafion at all for theſe; this diſdains all Forms,
and is above the Pedantick Niceties of Ceremony and Re-
ferve.
8.
This is what we ſhall attain to a more juſt and diſtinct
Notion of, by giving the Reader a Draught and Defcrip- Perfect
tion of Friendship in Perfection: Which is no other, in Friendship,
ſhort,than a free, full, and entire mingling of Souls through-what.
out, and in every part and point. To explain this now in
Three Particulars. I ſay firft, it muſt be a mingling and
(if I may lo exprefs it) an Incorporating, and not a Con-
junction of Souls only. For this gives us a Refemblance of
Solid Bodies, which, how ftrongly and artificially foever
they may be tack'd together in one part, yet do not touch
in all; and not only fo, but that very Ligament which
joins them together, may be diffolv'd, or cut afunder, and
each of theſe Bodies may fubfift, and remain, and feel it ſelf
entire, after Separation. But now in theſe perfect Friend-
fhips, the Souls of Men are entirely abforpt in each other ;
fa confounded, as never to be diftinguifh'd, never to be part-
ed again; like Liquors well mix'd, which can never be
drawn off from each other. And that is the perfect, the uni-
verfal
14
Book III.
Of Wisdom.
verfal Communion of Minds, that entire Agreement of
Judgments and Inclinations which I rather chole to exprefs
mingling of Souls, as a Phrafe that gives us a ſtronger Idea
of this Union, than any Refemblance taken from Solids.
could poffibly do. Secondly, it is a free, and purely the Work
of Choice, a generous and fpontaneous Act of the Will,
without any Obligation, or diftant Inducement, foreign to
to the Worth and Agrecablenefs of the Parties. For nothing
is more voluntary than Love; and fo much of Conftraint.
as you put upon it, fo much you weaken the Affection, and
take off from the true Nature and Conimendation of the
Virtue. Thirdly, it is univerfal, and without Exception;
no Reſervation of any thing, nothing that can be call'd
ours in bar to our Friend's Title and Pretenfions. Eftates,
Honours, Preferments, Judgments, Thoughts, Will, all laid
open and in common; nay, even Life it felf is what both
have equal Right in. From this fo univerfal and entire
Communication it is, that thofe Maxims have taken place,
of Friendship finding or making all equal; of Friends having
no Property; and the like; fuch can no longer lend or bor-
row; they cannot give or receive; there is no fuch thing as
Beneficence and Obligation, Acknowledgments or Returns,
of any fuch Offices of Kindneſs or Gratitude practicable or
in force for their Condition. Theſe indeed are the Arts and
Methods by which ordinary Friendſhips are cheriſh'd and
maintain'd; but at the fame time that they are Teftimo-
nies of Affection, they are Marks of Diftinction roo. Where-
as, in this Cafe, it is as with one's own felf; and as a Man
cannot be oblig'd to himſelf for any Service done to his own
Perſon, nor owe any Gratitude upon the account of that
Kindnels and Readinefs to relieve his own Wants, which
he feels in his own Breaft, no more can one true Friend be
indebted to another upon any the like Occafions. Nay, even
Marriage, tho' it gives us the beft, yet is even that but a di-
ftant and feeble Refemblance of the Divine Union we are
now treating of. The Laws allow no fuch thing as diftinct
Properties, and Donations betwixt Man and Wife. And
therefore in Friendſhip there could be any fuch thing as
giving and receiving, the Benefactor would be that Perfon
who made ufe of his Friend's Kindneſs, and fo put it in his
Power to do what became him. For the principal De-
fign, and eagereft Wiſh of each Party,being to fnatch every
occafion of mutual Affiftance and Benefit; he who furnishes
the Opportunity, and gratifies this Defire, is properly the
Do-
Ch. 7.
175
Of Justice in General.
Donor. Since it is to his Bounty that the other owes his
greateſt Happiness; for fuch is the Satisfaction of compaf-
fing his Delires, and effecting that which is incomparably
more pleafant and dear to him, than all the Advantages
and Enjoyments in the World befides.
9.
Some few Inftances there are of this entire Friendſhip,
and unreferv'd Communication of Souls in ancient Story. Examples
When Blofius was apprehended, upon the Account of a mighty of Friend-
Friendſhip known to be between him and Tiberius Grac fhip.
ebus, who was already under Sentence of Condemnation
for Seditious Practices; upon Examination what he would
have done for his Sake, he reply'd, that he would have
ftuck at nothing to do him Service. The Judges proceeded
further, and asked, Whether if Gracchus had defir'd him to
fet the Temples on Fire, he would have comply'd with fo
Sacrilegious a Requeft: He anfwer'd aaain, That Gracchus
was not capable of defiring fo wicked a Proof of his Friend-
fhip; but upon fuppofition that he could, he fhould not
have refuſed it. Now this was a very bold and dangerous
Anſwer. The firft part of it indeed, that Gracchus could
not entertain a Thought fo impious, was no more than he
might well enough venture to fay, becauſe, according to
the Account we have already given of this Matter, every
Friend in perfection is not only fully acquainted with the
Difpofition, and all the Thoughts of his Friend, which
fufficiently qualifies him to be refponfible for them all; but
he is abfolute Maſter of them, and ſo can diſpoſe of them,
as much as of his own. But that laft Clauſe of doing ſo if
Gracchus had requir'd it, was idle and impertinent; for it
does not in any degree take off from what he had affirm'd
before, concerning his Affurance of Gracchus not entertain-
ing any fuch Defire, nor making the thing one whit better
or worſe. Now this Inftance fhews us the perfect Harmo-
ny of Souls, with regard to the concurring Judgments and
Inclinations of fuch Friends.
The Second Inftance relates to their Fortunes. To which
purpoſe we read of Three Friends, (This Number of Three
I confefs is a Contradiction to the Rules here propofed,
and tempts us to think that this Friendship, tho' very ex-
traordinary, had not yet attained to all the Degrees of juſt
a Perfection) but three however there were: Two of them
in very plentiful, the other in as low Circumftances, who
had a poor old Mother, and a young unmarried Daughter,
both lying upon his Hands. The Perfon upon his Death-
bed
176
Book III.
of Wisdom.
bed makes a Will, and bequeaths to one of his Friends his
poor feeble Mother to maintain; to the other his Daugh-
ter, with a Charge to fee her as well match'd as poffibly
he, could; and in cafe either of thefe happen'd to fail, the
whole Care of both was to devolve upon the other. A
notable Legacy you'll fay; and fo the World then thought
it; for every Body made themſelves extremely merry with
fo odd a Bequeft. But, while the World ridicul'd this un-
ufual piece of Execut orfhip, the Heirs themſelves took the
Adminiſtration upon them with wonderful Satisfaction;
and each was greedy to get his Legacy into his poffeffion.
Within a very few Days after, the Legatee to whoſe ſhare
the Mother fell, happen'd to die too; and then the furviving
Coheir, fucceeding into the whole Concern, took particu-
lar good Care of the Mother; and, affoon as conveniently
he could, enquired out convenient Matches for both, mar-
ry'd his own only Daughter, and that of his deccas'd Friend,
upon one and the fame Day, and divided his whole Eſtate
equally between them. Now, according to this Cafe thus
ftated, as you fee, it hath been the conftant Opinion of the
wifeft Men, that he who dy'd firſt, gave greater Demon-
ſtrations of his Friendſhip, and was a more bountiful Bene-
factor, than either of the Survivors; that he really be-
queath'd them the most valuable Inheritance, by putting in-
to their Hands fuch occafions of doing good; and allowing
them the Satisfaction of laying themſelves out in his Service,
as became their Character, and the Neceffities of his own
Family requir'd.
;
The third Example goes higher ſtill,and reaches to Life it
ſelf. And here we may reflect upon that well knownStory of
two Friends. That a Tyrant had condemn'd one of them to
die, and had appointed the Day and Hour of his Execution
but he with great Importunity obtain'd Leave to go and
take Care of his Affairs and Family, upon this Condition,
that he ſhould give Security, and find one to be bound Bo-
dy for Body, for his furrendring himſelf again at the Time
prefix'd; and in cafe he fail'd, then his Bail to undergo the
fame Capital Puniſhment, which had been awarded to his
Principal. The Condition was readily accepted, and the
Priſoner produces his Friend to be bound for him, who ac-
cordingly was imprifon'd in the other's ftead. The Day of
Execution came, and this Bondſman prepar'd himſelf to die
with all imaginable Chearfulness. But, as he was going
about it, the Condemn'd Perfon came in, releas'd his Secu-
rity,
Ch. 8. Of Fidelity, Perfidioufnefs, &c.
177
rity, and offer'd himſelf to the fatal Stroke. This ſtrange
Generofity made fuch Impreffion upon the Tyrant, that
much out of Countenance, and full of Aftoniſhment, he
was conquer'd into Mercy; fet them both at Liberty, and
made it his Requeft, that theſe brave Men would accept of
the Proffers he made of his Kindneſs and Affection, and do
him the Honour to admit him into their Number, and
reckon that they had now a Third fincere and generous
Friend.
CHAP. VIII.
Mutual Faith, Fidelity; Perfidioufness, Secrecy.
A
*
Fidelity.
LL Mankind are highly ſenſible, and unanimouſly a-
greed, that Mutual Faith is the common Band and The Excel-
Cement, by which Human Society is held together, the
lence of
very Bottom and Groundwork of all Juftice; and even thoſe
perfidious Wretches, who are the moft infamous in practice,
and delight moft in Falfhood and Wrong, cannot but ac-
knowledge the Excellence of this Virtue,and that it is of in-
finite confequence to have it ftrictly and religiously ob v'd.
Nothing, fays Tully, is more noble, nothing more venerable
than Fidelity; for this is the Foundation of Justice; it knits
Men to one another, and contributes as much as any one thing
whatſoever, both to the Security of the Publick, and that of
Private Perfons. Faithfulness and Truth are the most Sacred,
moft reverend Excellencies and Endowments of a Human Mind.
* Eternal Truth, Sifter and Twin to Jove,
Glory of Men below, and Gods above;
The vast expanded Globe's diffufive Soul,
By the fix'd Law, Sun, Stars, and Scas do roul.
Firm on thy Bafe, and knit in Sacred Band,
Peace, mutual Truft, and equal Justice ftand.
In Man thy Native Light is fhed abroad,
And every Breast is filled with a Domeſtick Good.
*Nihil auguftius Fide, quæ Juftitiæ Fundamentum eft ; nec
ulla res vehementius Rempublicam continet & vitam. San-
&tiffimum humani pectoris Bonum.
† Ante Jovem generata, Decus Divûmque Hominumque ;
Quâ fine non Tellus pacem, non æquora nôrunt;
Juftitiæ Confors, tacitumque in pectore Numen.
M
And
178
Book III.
of Wisdom!
2.
And yet, notwithstanding this general Confent in the Spe-
The Rarity culative Part, Men differ extremely, and in Practice con-
of it. tradict themſelves. For the World is full of Treachery
and Falfhood; and very few fhall we be able to find who
are truly and entirely true and juft in their Dealings. Nay,
even thoſe who make a Confcience of being fo, yet are fre-
quently guilty of Breach of Faith, fuch as not only the
World does not eafily diſcover, but fuch as they themselves
who commit it, are not fenfible of. For if they can but fix
upon any colourable Pretence to varniſh over ſuch an A-
ction, and give it a tolerable good Face; they preſently
perſwade themſelves, that all is well, and they have done
nothing amifs, Others there are eternally upon the Hunt
for Niceties and fubtle Evafions, by which to juftifie their
Proceedings; and here they retreat and fhelter themſelves.
If the World take upon them to cenfure their Doings, or
their own Conſcience be either fcrupulous before, or cla-
morous afterward, they caft up an Intrenchment of Diftin-
tions round about them; and under this Covert go on,
without boggling, or being afham'd of any thing. Now,
in order to the clearing all the Difficulties that may ariſe
upon this Occafion, I fhall endeavour to fet this whole Mat-
ter in its true Light, and direct Men how to behave thein-
felves. And the whole, I think, of what needs to be ſaid,
may conveniently enough be reduc'd to Four Confidera-
tions. The Perſon that engages his Faith; the Party to
whom that Engagement is made; the Subject Matter, or
Subject-Matter,
the Thing covenanted for; and the Manner or Form of
entring into that Engagement.
Firft, As to the Perfon engaging his Faith, it is one ne-
ceffary Qualification to the rendring that Promiſe valid
and legal, that he have Power to promife, and to make it
Good; if he be under the Direction, and at the Diſpoſal of
another, he is in no Condition to engage at all; nor is there
any Force in fuch a Covenant, till it be ratified and confirm-
ed by the Perfon, under whofe Authority the Promifer is.
Thus God himſelf hath determined and ftated the Matter
Num. eh. at large, under the Levitical Law; where the Vows of
Wives, and Children, and others in a State of Pupillage and
Subjection, are declared of none Effect, till known and ap-
proved by their Husbands, or Parents, or Gurdians. And
the Reaſon of this is plain, becauſe Nature and Duty have
vefted thoſe Perfons with an Original and Antecedent Right
in thofe under their Care, which no After-act of fuch, with-
XXX.
ond
Ch. 8. Of Fidelity, Perfidioufiness, &c.
179
out their conſent, can convey away, or diſanul: They have
nothing to give, and therefore they promiſe what is none of
their own. Thus in the Roman Story,the Tribune Saturninus,
and his Accomplices, are efteemed to have been justly pur
to Death, notwithſtanding they quitted the Capitol, (which
they had rebelliously invaded, and poffefs'd themſelves of,)
upon the Confuls Word of Honour. For theſe very Confuls
were Subjects to the Commonwealth and Minifters of
Publick Juftice only; and therefore they had no Right to
promiſe Indemnity, for Crimes againſt the State and Peo-
ple of Rome in general. But, when a Man is entirely at
his own Difpofal, and covenants for fuch Things as he hath
an indifputable, Right to make good, he is obliged to keep
his Word punctually, let him be otherwife never fo Great,
never ſo Abfoluté. The rather indeed upon theſe Confi-
derations; becauſe the more Abfolute he is, the more Free
he is to promife, and the better able to perform. And there-
fore that common Maxim is a very juſt and a true One,
That the bare Word of a Prince, ought to be as Sacred and Ob-
ligatory, as the folemnest Oath of a Private Man.
As to the Perfon, to whom the Engagement is made,
This is a Confideration, which makes but little Difference
in the Cafe; for let him be who or what he will, it ought
to be diſcharged. There are but Two Exceptions which
are fufficient to diffolve this Obligation, according to the
Judgment of thoſe who have difcufs'd this Point. The one
is, if he did not accept of this Engagement, fo as to reſt ſa-
tisfied in, or place his Dependance upon it, but required
fome other Security, and refted his Faith upon that: For,
as the giving of Faith ought to be look'd upon as Sacred;
fo fhould the receiving it be too; and diftruft in the one
Party is no leſs a Difparagement to it, than Fallacy and
Trick in the other. If it be not relied upon for the Sake
of its own binding Force, the Confidence is loft and broke;
and it ceaſes to be mutual Faith any longer. The demand-
ing of Hoftages, and keeping Men under Guard, and ſo
entring into Caution, and requiring Pledges of any fort, is
not trusting to Men's Truth, but to their Security; and it
is Ridiculous and. Senfelefs, to call this trufting to Men's
Honefty. He that is confined, either by a Keeper, or a
Prifon, hath been falfe to no Engagement, if he make his
Eſcape; nor can he be faid to have deceived thofe, who ne-
ver repos'd any Confidence in him. Had fuch an one been
left at large upon his Parole, or had he prevail'd with o
M 2
thers
180
Book III.
of Wifdom.
thers to ftand bound for his Appearance; Honour and Con-
fcience would have obliged him to fuffer any Inconvenience
rather than falfify his Word, or give up his Bail, or any
manner of way diſappoint the Expectations, and betray the
Truft of thoſe who depended upon him. And therefore
the Reaſon of that Roman feems to carry a great deal of
Force, Every Man is defirous to find Credit; and a Promife
is then binding indeed, when an entire Dependance is repos'd
in it; For Faith is mutual, it implies and requires Truft
and Belief in the Perfon to whom it is given; these two are
Relatives, and, as fuch, ſtand and fall together.
*
The other Exception is, if the Promite were conditional,
and mutual, and the Perfon to whom it was made, broke
Articles firft. For this in Cafe (fay fome old Authors) Men
are to be paid in their own Coin, and † He that breaks his
Word, gives thefe he deals with a Privilege of doing fo too;
according to that Declaration of the Roman Senator; When
you ceafe to treat me as a Member of the Senate, 1 fhall think
my felf difpenfed with from paying you the Refpect due to a
Conful. The falfe and perfidious Man hath forfeited all
his Natural Right to Truth and Fair-dealing; for the Ob-
ligations of this kind, ſo far as they are founded in Nature,
are Reciprocal and Univerfal; and therefore, whatever
fuch an one can challenge, muft be from fome Supervening
Title. But whatever is indented by pofitive Agreement
afterwards, cancels all the Advantage, that might other-
wife have been taken of his former Unfaithfulneſs, and
makes it unreaſonable to revenge and retaliate it. Theſe
Two Cafes are generally look'd upon, as Refervations from
the general Rule of being punctual to one's Word; and
we fhall do well to give even theſe a careful Confideration,
for perhaps there are fome Junctures and Occafions, in which
they may not be be able to bear us out; or at beft, if it be
our Privilege to regulate our ſelves by them, it is not our
Duty to do fo; and a Man may fometimes fee good Cauſe,
rather to ſubmit to an Inconvenience, and forego the Uſe
of his Liberty, than to ftretch it to the utmoſt Point, and
do all, thatin Point of Rigour he might well enough jufti-
fie himſelf in. But however; allowing the moſt that can
* Vult fibi quifq; credi, & habita Fides ipfam fibi obligat
Fidem. Fides requirit Fiduciam, & relativa funt.
† Frangenti fidem fides frangatur eidem--QuandoTu me non
habes pro Senatore, nec ego Te pro Confule.
be
Ch. 8. Of Fidelity, Perfidioufnefs, &c.
181
be made of the Matter, where the Promife does not fall with-
in the compals of thele two Cafes, no Confideration relating
to the Party for whoſe Affurance it was made, can excuſe us
from looking upon it as Sacred and Indifpenfable.
1. For Firft, a Man is obliged to keep his Word with Ch. 16.
his Subjects, as will be proved and enforc'd more at large
in the following part of this Treatife; and no Authority,
tho' never fo Arbitrary and Full, can let him above the
Obligations of Conſcience in this particular.
2. So is he likewife towards his Enemy; witneſs that fo
much Celebrated Act of Regulus, the Edict of the Roman
Senate, against all thofe to whom Pyrrhus had given leave
to go to Rome upon their Promiſe of returning; Witneſs a-
gain Camillus, who would not fo much as reap the Advan-
Lage of another's Treachery, tho' he was to have had no
part in the Fact it ſelf, but fent the Children and their vil-
lanious Schoolmaster back to the Falifci,
3. Nor have confidering Perfons thought themſelves at
Liberty to be unfaithful even to Robbers, and notorious.
Malefactors; for Pompey was punctual with the Pirates and
Banditi, and Auguftus was lo to Crocotas.
4. As little Privilege to be falfe, does any Difference in
Religion give one; as is fufficiently evident from the In-
ſtance of Joshua and the Gibeonites. The fafer and more
honourable Way therefore, is never to treat, or enter into
any manner of Terms with thoſe whom we think unwor
thy of common Honefty from us; to difdain any Capitu-
lation, and contracting any fort of Alliance with Wretches
we pretend fuch Deteftation to, is much more agreeable to
the Pretenfions Men make to Zeal and Religion. And to
Perfons poffeft with fo great an Abhorrence to Hereticks and
Apoftates, much may be ſaid for this. Perhaps indeed, no
other Reafon but extream Neceffity, and the hope of redu-
cing them; or the Profpect of fome very great and Publick
Good, by amicable Accommodations, fhould be fufficient
to induce them to plight their Faith to them; but if they
condefcend thus far, no queftion they are bound to stand by
their own Act and Deed; for fure they that are good e-
nough to be treated with, are fit to have the Terms of the
Treaty made good to them.
5.
As to our Third Confideration, which refpects the Mat-
ter of the Bromife, if that be unlawful or impoffible to be The Mat-
performed by us, we are abfolutely diſcharged from the ter of the
Obligation; And in all Cafes of Injustice, the best thing Promiſe.
M 3
We
82
Book III.
of Wisdom.
6.
The Man
ner of pro-
mifing.
we can do, is to difclaim and get quit of it; for the Per-
formance would but aggravate our Crime, and make our
Guilt double, by the obftinate perfifting in it. All other
Excuſes, ſuch as Lofs, or Diſpleaſure, Difficulty, Inconve
nience, the Trouble, or the Expence of their Undertaking,
are too Weak to país Mufter. And of this, the old Romans
have left us many brave Examples, who 'very frequently
uſed to forego very confiderable Advantages, rather than
be guilty of any thing, that might bring Truth and Fidelis
ty into Queſtion.
The laſt Particular relates to the Manner or Formalities
made ufe of in the Act of engaging; for, as all the Ways of
binding our Confciences are not equally Solemn, fo neither
are all'equally Obligatory; and therefore feveral Doubts and
Controverfies have been ftarted upon this Point. Several
Perſons are of Opinion, that a Promiſe extorted by Force,
and Fear, or obtain'd Fraudulently and by Surprize, does
leave no Tye upon the Confcience: Becaufe, in both thefe
Cafes, the Will hath not its free Courſe; nor can the Judg-
ment act with that impartiality and clearnefs, which is ne-
ceffary to the making its juft Determination: Others again
tell you quite otherwife; that the Will is not capable of be
ing conſtrain'd; and tho the Choice be not abfolutly vo-
luntary and free, yet there is Choice enough left to induce
an Obligation. Accordingly we find, that Joshua was far
from thinking himſelf at Liberty'; nay, that he was com-
manded to fulfil the Covenant made with the Gibeonites
tho perfectly trick'd into it by ſurprize,and a falſe Repreſen-
tation of their Cafe. The moft I think that can be faid,
(if thus much may be faid) in Favour of the Former Opini-
on is, That the bare Promiſe may be diſpenſed with in ſuch
Circumftances; but if that Engagement were confirm'd by
the Solemnity of an Oath, a Man muft look upon himſelf
to be bound by it: Bound, tho' not in Refpect of ftrict E-
quity, and the Merits of the Caule; yet in Reſpect to the
Name of the Juft and Holy God, who was invoked as a
Witness and a Judge upon that'Occafion. But that a Man
in fuch Cafes may be very well allowed to feek any Redreſs
or Reparation, which the Laws will give him, and which
he hath not pofitively ty'd up his own Hands from requi-
ring, for ſuch Violence or Deceit. And this Refolution too
feems to have fome Countenance given to it, by the Method
+
* Quibus tantâ utilitate Eides antiquior fuit,
Folosuck
Ch. 8. Of Fidelity, Perfidioufnefs, &c.
183
Fofbua took, who, when the Fraud was diſcovered, did not
treat thofe Gibeonites as common Friends and Allies, but
made them Hewers of Wood,and Drawers of Water; and tho'
he ſpared their Lives, revenged their Falfhood, and crafty
Diffimulation, by keeping them under, and employing them
in fervile and laborious Offices. That the Formality of an
Oath, and intereffing Almighty God in our Promiſes, adds
to the Engagement, and makes it more forcible and binding,
no Doubt can be made; for Breach of Faith, is then a dou-
ble Offence, and Aggravates that Unfaithfulneſs which is
bad in its felf, with the Addition of wilful Perjury, which
is much worſe. But to think to tie Men up by new and
fantaſtick Oaths, as fome do, is altogether uſeleſs and un-
neceffary; and fo is the multiplying of common Oaths with-
out fome urgent and very important Occafion. For it is
certain, that honeft Men need not be thus dealt with; and
thoſe that are not fo, will be bound by nothing we can de-
viſe. The beſt and moſt commendable Courſe, is to Swear
by the Name of the One True Everlaſting God; and to do
this with a becoming Reverence, and ferious Deliberation;
as confidering, that he is a fevere Avenger of thoſe who
take his Name in vain; that they muft give Account for all
breach of Faith, and Truft; but efpecially, that he will be
very rigorous with thofe, who by a most monftrous Hardi-
neſs, and deteſtible Impiety, take Advantage of the Solem-
nity of an Oath; and turn the Uie of his Name into an
Opportunity of deceiving the more effectually,
For in Truth, if we confider the Matter nicely, it will
appear, that Perfidioufnefs and Perjury are more execrable
Villainies, and higher Affronts to Almighty God,than even
bold and avowed Atheiſm it felf. The Atheift, who dif
believes a God, acts more confiftently with his own Princi-
ples, and diſhonours him lefs, in thinking there is no fuch
Being at all; than he who is perfuaded, and acknowledges
that there is a God, and yet in deſpight of his own Senſe,
and in defiance of the Divine Juftice, mocks him, by calling
upon him to atteft a Lye, and will not ftand by what he
hath appealed to that All-feeing Judge for the Confirmation
of. Now he that fwears with an Intention to deceive, does
plainly mock God; and fhews that he is afraid of Man on-
ly, but under no Concern for what God can do in vindica-
tion of his injured Honour. And fure to be miftaken in
one's Notions concerning God, is much more pardonable,
than to be rightly informed, and fully convinced, and yet
M 4
FR
%
184
Book III.
Of Wisdom.
8.
Secrets.
to trample all thoſe Convictions under Foot, and put a ftu-
died Affront upon the Deity we confefs, and pretend to
adore. The Horror and Abfurdity of Falfhood and Perju-
ry, cannot be more fully and fignificantly expreft, than by
that Character given of it, by one of the Ancients, who calls
this, The giving a publick Teftimony of our Defpifing God,
and ſtanding in Awe of Men. And what can be more
Monftrous, than to fhew one's felf a Coward with regard
to poor Mortals, of the fame Frailties and Infirmities with
our felves, and Hectors with regard to the Irrefiftible Ven-
geance and Power of an Omnipotent God? But, befides the
horrible Impiety and Irreligion of fuch Proceeding, the Falſe
and Treacherous Man is a Traitor and Mortal declared E-
nemy to all Laws, and the very Being of Human Society:
For mutual Confidence is the very Link that holds all this
together; and if once that Knot be untwisted or broken
aſunder, the whole Chain falls to pieces immediately, Words
are then but Air and empty Noiſe; and yet by theſe it is,
that all Commerce can only be maintained; ſo that when
Credit can no longer be given with Safety to what People
fay, all Buſineſs is at an end, and no new Method can be
found to hold them in.
One Branch of this Fidelity remains yet unmention'd;
Keeping of which is that of Keeping the Secrets imparted to, and in-
trufted with us. And this is more troubleſome than People
cominonly imagine; cfpecially, when they are ſuch as Great
Men have either committed to us, or are concerned in.
Were the Difficulties that attend this Duty rightly confider-
ed, it would give a mighty Check to curious and inquifi-
tive Tempers: For fure, that Man acts moft prudently,
who declines this Truft as much, and knows as little of this
kind, as poffibly he can: For he that thrufts himſelf under
thefe Obligations, entangles himſelf in more Snares, and
Uneafineffes, than he is aware of. For, befides the con-
ftant Guard he must keep upon his Tongue, that none of
theſe Things make their Eſcape, he falls under a Neceffity
many times of lying or difowning what he knows, in a
manner irreconcilable with Sincerity and a Good Confci-
ence; or at leaſt of evading it by fuch mean and little Shifts,
as as are very grating to a Man of Generoſity and a great
Soul. This therefore of avoiding fuch Troubleſome and
Dangerous Knowledge, is the firft and beft Advice. But if
there be no Remedy, and the Men will unlock their Breafts
To us, notwithstanding all the Pains we are at to be excufed,
the
Ch. 9. Of Fredom in Advice and Reproof. 185
the next Rule is, To be faithful and Exact in the fafe Cu-
ſtody of all committed to us under the Seal of Secrecy; and
to this Purpoſe to practile a prudent Referve in all our Con-
verfation; Which is an Art, that every Man cannot be Ma-
fter of; for it requires fomething of a Difpofition in Nature,
as well as Art and Induſtry afterwards, and the Senſe of
that Obligation we are under in thefe Cafes; Attendency
to Silence, as well as a Cuſtom of it: For the open and gay
Tempers are always in Danger; and they who affect to
Talk much in all Companies, will be fure very often to ſay
a great many Things, which ought to have been ſuppreſt.
CHA P. IX.
Truth, and Freedom in Adviſing and Reproving.
Y Truth here, I mean the venturing to bold and unac-
BY
I.
ceptable things; for free and cordial Advice, and Re- Its Excel.
proof is a moſt wholſome and admirable Medicine: It is lence.
one of the moſt noble and uſeful Offices of Friendſhip; the
beft Argument, that a Man's Affection is Sincere, when he
is content to run the Hazard of giving fome little Uneafineſs,
in Proſpect of doing a great deal of Good: For it is Profiting,
and not Pleafing, that every Friend ſhould aim at ; and one
of the moſt important, as well as woft exprefs Commands,
which the Goſpel hath left upon us with regard to Conver-
ſation, is this; If thy Brother offend againſt thee, admoniſh him.
..
There is no Man fo perfect, fo circumfpect in all his Be-
haviour, as not fometimes to ftand in need of having this The #feful-
Phyfick apply'd to him. But thofe, who are profperous and nefs.
great in the World, ſeem to require it more than others; For
there is ſomewhat in that Condition, which by naturally dif
pofing Men to a looſe Gayety, and unthinking Heedleffnefs,
makes it exceeding difficult and rare, to be very fortunate
and very wife at the fame time. But eſpecially Princes,
who are always in view, and curiously watch'd; who fu-
ftain a publick Character, and have an infinite deal of Bu-
finefs conftantly upon their Hands; who are fain to take
things upon Truft, from the Obfervation and Report of
other People; and who are uſed to have by much the grea-
teft part of what is true, and highly concerns them to know,
concealed from them; Theſe Perfons above all others have
very great need to be freely dealt with, and fet right in
their
186
Book III.
of Wisdom.
3.
and diffi-
culty of it.
their Proceedings: And they who are not fo by the Perſons
about them, either run a desperate Hazard for want of it,
or elſe are wife and penetrating, much above the rate of
common Men, if they do well without it.
And yet this Office, as neceffary and uſeful as it is, is dif
The rarity charged faithfully by very few. For indeed, few are capa-
ble of diſcharging it; There being Three Qualifications re-
quifite to capacitate Men for it. Theſe are, Judgment or
Difcretion; Freedom or Courage to ſpeak what one thinks;
and Affection or Fidelity. All theſe make the Compofition
perfect; and all muft concur, to give a Reliſh and due Tem-
per to each other. But if Men had all thefe Accompliſh-
ments, yet it is to be queftion'd, whether they would put
them in practice. So that the Difficulty is double; For
very few undertake this ungrateful Office for fear of dif
pleafing; and of thoſe who have Sincerity enough to attempt,
few have Skill enough to perform it as it fhould be. Now
this is an extream nice undertaking; and if ill done, like a
Medicine improperly given, tho' never fo Sovereign in its
own Nature, it puts the Patient to a World of Uneafineſs,
and is fure to do more hurt than good. The Effect of it is
only to harden him the more; and thus Reproof hath the
fame Operation that Flattery would have; only with this
Difference, that the cne gives Pain and Refentment, and the
other Pleaſure and Self-Satisfaction. For, as excellent and
noble as Truth is, yet hath it not the Privilege of being al-
ways feaſonable and becoming; but requires a great many
favourable Circumitances to foftch and recommend it. For,
let a Man's Intention and Meaning be never fo Holy, and
she Subftance of his Advice never fo excellent, yet there
may be Faults in the applying of it; and fuch as, that it
were as well, and perhaps much better let alone.
4.
Now, that we may know how to govern'our felves in fo
Rules for it very ticklish a Point, I fhall take the Liberty to offer thefe
following Directions. Which yet are to be look'd upon, as
calculated for fuch Perfons and Circumftances, where
fomething of Diftance, and Ceremony, and a Fear of being
offenfive, may be expected. For, in cafe there be any in-
timate Familiarity, or particular Confidence; any Power
and Authority in the Person reproving, that may ſet them
above fuch Formalities, then all neceffity of obferving theſe
following Rules, is quite fuperfeded. But they, who can-
not pretend to the Privilege of an open and unreftrain'd
Freedom will do well.
།
Te
Ch. 9. Of Freedom in Advice and Reproof. 187
1. To have a due regard to Time and Place; for a great
deal depends upon the Nicking of thefe Two. For Inſtance,
It fhould not be done at a Publick Entertainment; nor a-
mongſt Perſons met together for Mirth and Diverfion; for
this is to be very impertinent, and to fpoil good Company.
Nor is it ſeaſonable, when we ſee the Party in fome more
than ordinary Trouble, Melancholy, and out of Humour,
or fome very före Affliction. This looks like an Act of Ho-
ftility, and Barbarous Infulting; as if we took the Advan-
tage of his Misfortunes, or Dejection of Mind, and only
waited for an Opportunity to grieve, and teaze, and quite
opprefs him; when his Condition calls rather for our Com-
fort, and Encouragement, and Affiftance. It is an Act of
great Cruelty to chide Men in Diſtreſs; and Perfeus King
Macedon was fo incens'd at this ill Treatment, that he killed
two of his particular Friends, for prefuming to make this
Addition to his Calamity.
2. It muſt not be done for all Faults indifferently; Not
for ſuch as are inconfiderable, and of no very ill Confe
quence; for this favours of Peevifhneſs and Ill-nature, and
betrays too much of Eagernefs and Delight in this, at beſt
ungrateful Office. A Man will be apt to tell himſelf, that
fuch a Man is fond and glad of fuch Opportunities, and
makes uſe of them, more to gratifie his own Spleen, than
with any Deſign of profiting his Friend. Nor yet fhould it
be done for very grofs, notorious, and dangerous Actions;
fuch as cannot but leave a Sting behind them, and the En-
ormity whereof he muft needs be affected with, without
our awakening his Confcience, or taking the trouble of
working him up to a Senfe of them. For he will be fure,
upon fuch Occafions, to dread the Reproach and the Un-
eafinefs of an Admonition; and will fancy that we lie upon
the Catch for his Fall, and labour to put him quite out of
Conceit with himſelf.
3. This Admonition and Reproof ought to be private,
that there may be no Witneffes of his Difgrace; for it is
very grievous to be publickly expos'd. We are told of a
Young Man, who was fo overwhelm'd with Shame and
Confufion at a Rebuke given him by Pythagoras, that he
could not bear to out-live it, but immediately went and
Hang'd himſelf. And Plutarch delivers it as his Opinion,
that the Provocation which enrag'd Alexander, and tranſpor-
ted him to the killing his old Friend Clytus, was not fo
much any Offence he took at what he faid, as the Rudenels
of
188
Book III.
of Wiſdom.
of faying what he did before Company. More particularly
yet, We muſt be ſure to forbear all Liberties of this kind,
before thoſe Perfons, whofe Approbation and Efteem, either
the Perfon is ambitious and tender of, or the Character he
bears renders neceffàry to him. And therefore it is not to
done to either Husband or Wife before each other; nor to
a Parent before Children; nor to a Maſter before his Ser-
vants; nor to a Minifter or Teacher before his Pariſhioners
or Scholars.
4. It ſhould be deliver'd with a plain, eafie, unaffected
Freedom; fomewhat that looks unftudy'd, and as it were by
the bye: And, to be fure, without any regard to private In-
tereft, or the leaft Appearance of Paffion and Dilorder.
5. This is capable of being foften'd a little, by including
our own felves, and not feeming to confine the Blame to
him alone, as if it were a ftrange or particular thing; ex-
preffing our Senfe likewife in general Terms; as thus, We
are all apt to forget our felves upon thefe Occafions; One would
wonder what Men think of, when they do fuch things; or the like.
6. A Man ſhould always begin with the Commendations
of fomething that is good or well-done in his Friend, and
clofe all with Tenders of Service and Affiftance; (This fweet-
ens and takes off very much from the Smart and Severity of
the Correction; and makes the neceffary bitter Pill go down
more glibly.) And then by comparing theſe things together,
we may fhew the Mifcarriage more evidently; as thus:
Such a Thing becomes you, and you do mighty well in it; I wish
I could fay as much of this: Or, good lack! what a difference
there is between fuch an Action of Yeurs, and fuch an one! Who
could ever imagine that Pieces fo unlike could ever be done by
the fame Hand?
7. It is likewife advifable, to exprefs the Fault in Phraſes
as foft and gentle as we can, and fuch as fall very much
fhort of the Enormity and real Proportion of the thing. For
inftance; inſtead of You have done very ill; to fay, Sure you
did not confider what you did; you were mistaken, or not well
aware; or the like. Inſtead of Have nothing to do with this Wo-
man, why should you ruin your felf upon her Account? Pray ne-
ver think of entertaining a Woman, who will certainly be the
Ruin of you: Inftcad of defiring him not to bear fuch an one,
a Grudg; to beg, that he would engage in no difpute, nor con-
cern himself with him.
8. Lastly, When the Bufinefs is over, a Man muft not
immediately leave the Party with uncafie Impreffions upon
his
Ch. 10.
189
Of Flattery, Lying, &c.
;
his Mind; for theſe will but ferment there, and gall him
and therefore it is neceffary he ſhould ſtay with him till all
that Uneafinefs be got over: In order whereunto, he muſt
contrive to turn his Diſcourſe upon ſome common entertain-
ing Subject, which may divert the prefent remembrance of
the Reprehenfion, and bring them to part very good Friends,
and in perfect Humour.
CHAP. X.
Of Flattery, Lying, and Diffimulation.
FLattery is
Lattery is a moft dangerous Poiſon to all private Perſons,
that drink and fuck it in. But as for Princes, it is al-
moft the Only, the Univerſal Cauſe of their Ruin, and infi-
nitely fruitful in Miſchiefs to their Subjects and Government
in general, by betraying them to,and fupporting them in their
Tyranny and Male-Adminiſtration. It is a Thouſand times
wore than Falfe-witneſs: That deceives and mif-leads the
Judge, it draws a Sentence from him, wicked and unrea-
Ionable in it felf; but not fo with regard to Him; for his
Will and Judgment are blameleſs: They proceed according
as Matters appear in Evidence; and fo the Man preferves
his Integrity ftill: But here the very Mind and Judgment
is debauch'd; the Soul is charm'd and bewitch'd, made in-
capable of improving in the Knowledge of the Truth, and
utterly averfe from the Love of it. It is a Rank and ſpread-
ing Evil; for if once a Prince be corrupted by Flattery, and
fond of it, there is a neceffity that all about him, who defire
to be well in his Opinion, and hope to make their Fortunes
by his Favour, fhonid turn Flatterers. For Intereft and
Ambition will not fail to make Converts enough; and the
Rule theſe govern themſelves by, is to ſtudy and practiſe
what they fee agreeable, and likely to recommend them
moft to the good Graces of their Patron. Whatever can be
faid to fhew the Excellence of Truth, all that proves the
Baſeneſs and Deformity of Flattery: They who eſteem and
adore the one, muft in proportion defpife and deteft the o-
ther; which indeed is nothing else but the Corruption and
Perverting of the Truth. It is a pitiful mean Vice, the Sub-
mithion of a poor degenerate Spirit; an Effeminacy and
Weakneſs, as unbecoming a Man, as Garifhneſs, and Af-
fected Confidence is to a Woman.
* Not
I.
Flattery.
(190
Book III.
of Wiſdom.
2:
US.
3.
* Not Friends and faithless Flatterers differ more,
Than a chaft Woman, and a common Whore.
Upon this Account, Flatterers are compar'd to Strumpets,
to Sorcerers, Poiſoners, Publick Cheats, Debauchers of Man-
kind; nay, to Wolves, and Foxes; and a wife Author de
clares it better to fall among Birds of Prey, and be Crow's
Meat, than come into the Hands of Flatterers.
There are two forts of Perfons, who lie open to Flattery;
and as they never want fawning People, who are always
ready to offer them this Traſh; ſo they for the most part, as
greedily fwallow it. Theſe are Princes, with whom theſe
Hucksters get into Credit,and grow acceptable by this means;
and the Ladies, who are fo imarvellofly delighted with hear-
ing well of themſelves, that the moft ufual and fucceſsful
Stratagem for corrupting their Virtue, is generally thought,
to be the entertaining them with their own Commendations.
"
It is really very hard to avoid the Danger of Flattery,
and ſo to arm and ftrengthen our Minds, that they ſhall be
proof against all its Infinuations. 'Tis particularly ſo to
Women, by reafon of their natural Difpofition, which by a
Weakneſs almoft univerfal to the Sex, inclines them to be
fond of Vanity, and greedy of Praife. And it muſt needs
be fo to Princes; by reafon their Relations, and Friends, and
prime Minifters, fuch as they muft of neceffity hold conftant.
converfation with, are all bred up to this Trade, and value
themſelves upon being expert and dextrous at it. Alexander,
who was fo great a Monarch, with all the Philofophy of
his Tutor Aristotle to Arm him, could not ftand againſt it,
And, tho' we commonly pretend to leffen and condemn Kings.
for ſuffering themſelves to be thus impofed upon,yet there is
never an one of us all, but, if we were in their Circumſtances,
and perpetually laid at by Paraſites and Sycophants, as they
are; we ſhould be a Thouſand times worſe than they.. No
Man of an ordinary Condition can be a competent Judge
in this caſe, becauſe he cannot have any thing like the Try-
als and Temptations of an Elevated Poft. But, tho' Flat-
tery, like Diſeaſes, do not feize all Perfons and Conftituti-
ons alike, yet contagious it is, and no Man lives utterly out
of the reach of its venomous Infection. These is fomewhat
ſo agreeable, that even They, who hate and ſeem moſt to
* Ut Matrona Meritrici difpar erit, atque
Difcolor, infido Scurræ diftabit Amicus, Horat, Lib. XVIII.
reject
Ch. 9. Of Flattery, Lying, &c.
191
reject it, conceive a fecret Pleaſure, and ſhut the Déor againſt
it ſo faintly, that after many pretended Denials, it is. let in,
and kindly entertain'd in private. That which adds to the
danger is, that Men are tainted by it inſenſibly; for it is fo
cunningly varnish'd over, fo difguis'd with a Mask of Friend
fhip, which it affects always to wear, that one cannot very
eaſily diſtinguiſh between them. It ufurps and invades all
her good Offices, puts on her Air and Countenance, calls it
ſelf by her Name, counterfeits her Voice; in fhort, obferves
the Tone, the Meen, the Readineſs, the Zeal; fo that you
would ſwear it could be none but the. The Bufinefs of
Flattery is to pleaſe, and be taking: It pays marvellous Re-
ſpects and Deference, is very liberal in Praiſes, exceeding
officious and eager to ſerve the Perfon apply'd to, and care-
ful to be always in good Humour, or indeed in any Hu-
mour that prevails, and will be moft agreeable at that time.
Nay, to fhew how exquifite the Hypocrifie of this Vice is,
it goes a great deal farther, and ventures upon the laft and
higheft, the fevereft and most dangerous Act of Friendſhip,
and is free and full in its Expoftulations and Reproofs. In
one word, the Flatterer's Care is always to profefs and make
himſelf believ'd much more fincere and paffionate in his Af-
fection and Concern for the Perſon whom he addreffes to,
than he is or can be to Him in return. But all theſe boaſt-
ing and pompous Pretentions notwithstanding, there is not
in the World any thing more deftructive of true Friendſhip:
Ill Language, Affronts, open and avowed Enmity, are not
in reality greater Contradictions, how different foever they
are in Figure and outward Shew. It is the very Bane of all
Sincerity and true Love; they are irreconcilable, and can-
not dwell together. *When once I am your Friend, Iceafe
to Flatter; and when I begin to Flatter, from that very in-
ftant you may conclude me none of your Friend. And there.
fore that Obfervation is moft true, †That the Wounds and
Strokes of a Friend are better and more defireable, than the
Kiffes of a Flatterer. Thofe, tho' we feel fome Pain in
them, are yet well intended, and inay contribute to our Be-
nefit and Amendment. Theſe are foft and fmooth, but
full of Treachery and Miſchief; and the End of all thofe
kind Careffes, is to keep us unacquainted with our felves,
and fo to lead us hoodwink'd into Ruin.
وست
* Non potes me fimul Amico & Adulatore uti.
+ Meliora vulnera diligentis, quàm ofcula blandientis.
Since
192
Book III.
of Wisdom.
:
Since therefore it fo highly concerns us not to be miſtaken
upon this Occafion, and fince the knowing thefe two lo ve-
ry contrary Qualities aſunder, is no fuch obvious and eaſie
Matter; I fhall endeavour to draw off the Vizor; and draw,
if not the whole Face, yet fo many of the Features and prin-
cipal Lines of it, as that by theſe Strokes my Reader may be
able to diſtinguiſh Flattery and Friendſhip from each other.
1. Flattery is always follow'd clofe at the Heels by
private Intereſt and Advantage: This is the Scent it fol-
lows, and you may know it by the manner of Hunting,
and the Game it purfues: But a Friend is generous, and
undefigning; hath no By-Ends, nor is Self at the bottom
of what he does continually.
2. A Flatterer is perpetually veering and changeable in
his Judgment and Opinion of Things; like a Looking-Glaſs,
that readily reflects all Faces, or Wax prepar'd to receive
any manner of Impreffions. He is a Camelion, a Polypus,
never of one Colour and Complexion, longer than you de-
termine and encourage him to it. If you appear to com-
mend and love a Man, he admires and exalts him to the
Skies; pretend Diflike, or Refentment, or Averfion, He tacks
about ftreight, and is in with you there too; he cenfures,
condemns, aggravates, as he finds You ftand affected: For
You are the Principal, the Subftance, the Original; and
He your Image, your Reprefentation, the Shadow, the Co-
py, the conftant Attendant and Mimick of all you are, and
lay, and do; affecting every Motion, and putting on every
Shape, as he fees his Pattern alter. Whereas a Friend is
firm, and uniform, and confiftent with himſelf; For Truth
and Reafon are the Compaſs he ſteers by, and theſe are fix'd
and unchangeable.
3. Another Mark to diſtinguiſh him by, is his Carriage;
which is always eager, and officious to a great exceſs; and e-
ſpecially in fuch things as he is fenfible will be obferv'd, or
otherwiſe like to come to the Knowledge of the Perfon he ad-
dreſſes to; and, as in all other reſpects, ſo is he particularly
forward in his Commendations, in proffering his Service,
and doing every little thing that may look like Deference
and Zeal. Ir all his Bebaviour, there is nothing of Seadineſs
or Moderation; and yet, as fair a Shew as all this makes
outwardly to the World, there is not any folid Bottom, not
one Grain of cordial Affection within. Now a Friend is
the very Reverſe of all this; an Enemy to Oftentation and
large Pretences; and content, that the Sincerity of his Kind-
nefs
Ch. 10 Of Flattery, Lying, &c.
193
nefs fhould prove it felf by folid and ſubſtantial Teſtimo-
hies: Not at all the lefs difpofed to act as becomes his Cha-
racter, tho' he were ſure that he ſhould never be taken no-
tice of, or thank'd for it: And therefore the Integrity of his
Heart and Intentions, often puts him upon ftudying fecret
ways of obliging; and, provided his own Duty be done,
and his Conſcience fatisfy'd, he can very well abate the
publiſhing his Endeavours to ferve his Friend.
4. The Flatterer conftantly yields the Prize to his Patron,
declares him in the Right in all he fays, applauds his Pru-
dence in all he does, and this without any other Deſign,
but only to pleaſe, and render himſelf agreeable. Hence
it is, that he over-fhoots the Mark fo much, commending
All without Diftinction, and All extravagantly and in excels.
Nay fometimes he will not grudge to do it at his own ex-
pence, and to leffen his own Deſert, that he may magnifie
his Patron's. Like Wrestlers, that ftoop and bend, only to
fhew the Cunning of their Play, and mend their Hold; that
ſo they may gain the Advantage of throwing the Adverſary
a fairer Fall. Now a Friend goes to work plainly and blunt-
ly; Preference and Efteem are of fmall Confideration with
Him; nor is his Deſign ſo much to pleaſe and minifter De-
light, as to bring ſubſtantial Profit, and to do much Good
and what way this is done, is of little concern to him; he
is not nice and ſcrupulous in the Choice of Methods; but,
like a good Phyſician, confiders the Cafe and the Necefities
of his Patient; and prepares his ſharp and painful, or his
gentler Remedies, not according as they fuit the Palate, but
the Exigencies of his Friend. Recovery and Amendment
is his End and Buſineſs, and all things elfe are indifferent to
him, except fo far as they may prove fubfervient to this
Great Defign.
5. Sometimes he will needs take upon him to rebuke his
Friend, but he does it ſo very aukwardly, that a Man may
eafily diſcern this to be only a Copy of his Countenance;
and that at the fame time he puts on the Hardiness of a
Friend, his chief Care is not to incur Diſpleaſure by hand-
ling Matters too roughly. To this purpoſe he will be fure
to fix upon light and trivial Faults only, or fome very excu
fable Defect, pretending himſelf blind all the while to thoſe
that are groffer, and much more obnoxious to Cenſure and
Reproach. He will exprefs himſelf with great Severity and
Bitterneſs againſt Relations, or Acquaintance, or Servants,
as if they were wanting in the Diligence and Refpects due
N
from
194
Book III.
of Wisdom.
5.
Lying.
from them. Or else he will introduce the Liberty he takes
with a Pretence of fome idle Stories he hath heard, and pro-
feſs Solicitude to be inform'd of the Truth from his own
Mouth, that fo he may be capable of doing him Service in
a juft Vindication of his Innocence. And when his Patron
either denies the Fact, or excufes himſelf, he will not fail to
catch at this Oportunity of expatiating in his Praiſe, I
46
66
confels, Sir, fays he, this was a wonderful Surprize to me,
"and what I could not prevail with my felf to give Credit
"to. I was fatisfied I knew you better; for how is it pof-
"fible you ſhould be guilty of any fuch Thing? I told your
"Enemies, who taxed you with Injuftice, that they muft
pardon me, if I was peremptory, to the Contrary. For
"who could imagine that you ſhould invade another's
"Right, who are fo far from infifting Rigorously upon your
own? One, who to my Knowledge is fo Generous, fo
"Bountiful, fo Charitable, could never, you may be ſure,
"paſs upon me for a griping or covetous Man. Such Jea-
"loufies, I laid, might find Entertainment with Strangers,
"but with me, who have the Honour to be fo well ac-
66
66
quainted with your Virtues, they would all go for nothing.
Or elfe he takes Occafion to chide him kindly, for having
no more care of himſelf, and expofing that Perfon fo much,
which is of fuch infinite Importance to the Publick; as one
of the Senators particularly is faid to have curried Favour
with Tiberius, in a full Senate, after a very nauſeous and ful-
fome manner of Complementing.
6. In a Word; I fhall need to add but this one Mark of
Diſtinction more. A true Friend always regards, and adviſes,
and promotes that which is agreeable to Reaſon, and Duty;
he confults the Character and Circumftances of the Perfon;
and obſerves what is fitteft and moft becoming; but the Flat-
terer fpies out a blind Side, and ftrikes in with Pleaſure,
and Intereft, and Inclination. So that no Man is fo proper
an Inftrument for corrupting Mens Principles, and foothing
them in all manner of Extravagance and Vice: None fo
improper for the putting forward any thing of Virtue, or
Difficulty, or Danger. Indeed he is like an Ape, that
ferves to none of thofe neceffary Ufes which other Crea-
tures are affifting to us in; but feems cut out meerly for the
Jeft and Diverfion of Mankind.
To this Vice of Flattery, that of Lying is very near of
Kin, and ufually goes along with it: And this is likewiſe of
the fame infamous Quality; a mean, and diſhonourable,
and
Ch. 10. Of Flattery, Lying, &c.
195
and rafcally Vice. For what can be more Deſpicable and
Baſe, than for a Man to ſpeak contrary to his own Know-
ledge and Senſe of Things? The firſt and boldeſt Step to-
wards the Corruption of Manners, is the baniſhing Truch
out of our Difcourfe; as on the Contrary, the Courage and
Refolution to be true, is, according to Pindar's Account of
it, the Beginning and Foundation of a Brave and Eminent
Virtue. But, befides the Defpicableneſs of this Vice in it
felf, it is likewife highly Deftructive to Human Society.
For we ceaſe to be Men, and are looſe from all the mutual
Ties, and Securities poffibe to be had upon one another,
when mutual Confidence, and Truth, the only ground of it,
is loft. Speech indeed, is rightly faid to capacitate Man-
kind for Society; but if once that be abuſed to Faifhood
and Deceit, Silence is a Thouſand times the more fociable
Quality of the Two. If a Lye indeed were conſtant to it
felf, and wore but one Face, as Truth does, then there
would be fome Hopes at leaſt, and the Miſchief were more
tolerable; for we might depend upon it, that the direct
Contrary of what the Lyar fays is True. But alas! it is
our Misfortune, that the Reverſe of Truth hath a Hundred
Thouſand ſeveral Shapes, and the Space it ranges in is In-
finite. Good, (that is, Virtue and Truth) is certain and cir-
cumfcribed, ftaked down to one fingle Spot, and fixed be-
yond the Power of Variation, as there can be but one Way
to hit the Mark, But Evil, (that is, Vice and Error) is In-
finite and Uncertain, and there are a Thouſand Ways to
fhoot befides the Mark: For fhort or beyond, too high or
too low, on this or on that Side, all are wide of the Matter.
Without all Doubt, could Mankind be made duly fenfible
of the Horror, and mischievous Confequences of Lying,
they would be ſo far from practiſing or giving the leaft
Countenance to fuch Wickedness, that they would fet them-
felves to drive it out of the World with Fire and Sword;
and think no Puniſhments too fevere, no Methods too cruel
for the utter Extermination of it. And this is a good Hint
to thoſe, who make the Education of Youth their Care,
with what Vigilance the very firft Tendencies to this Evil
ought to be obſerved, and the Growth of it prevented and
oppoſed. This fhould be their firft Bufinefs, and the Check-
ing of a pofitive and obftinate Humour their next ; and
both thefe fhould be taken down betimes; for otherwife the
Corruption of Nature will be beforehand with us; and it is
fcarce to be conceived indeed, how very early fuch rank
N 2
Weeds
196
Book III.
of Wildem.
Weeds fpring, and how prodigiouſly they ſhoot, if not nipt
in the Bud.
6. But Men may be guilty of Lying in their Actions, as well
Hypocrifie, as in their Difcourfe; for what elfe is all that Hypocrifie
and Diffimulation, fo generally practifed in the World?
This, I confefs, is reprefented as an Accompliſhment, and
hath obtain'd the Character and Reputation of Complai-
fance and good Breeding. But yet, let the Men of refined
Manners ſay what they will, it is in reality a Blemiſh and
Dishonour, a mean Submiffion, and bafe Degeneracy of Soul,
for a Man to appear abroad always in Difguife. To walk
with a Mask, and not dare to fhew his Face to the World.
Let Men talk of Honour as long as they will, Honour can
never be confiftent with Diffimulation; and He that is an
Hypocrite is certainly the greateſt Coward, the moſt abject
Slave.
7.
8:
Now, whoever he be, that fets up his Trade, he will find
enough to do to maintain his Gredit, or his Eaſe by it. For
a Hypocrite is under perpetual Conftraint. And what a
Torment muſt it needs be, for a Man always to appear Dif-
ferent from what he is really, and in his own Nature? What
a conſtant Eye muſt he have upon every Word, and Action,
what Jealoufies of all he converfes with, what anxious Fears
of being diſcover'd and expoſed? The Difficulty and Dif
quiet of concealing one's Temper, is a perfect Hell upon
Earth; and the being found out is an intolerable Confufi-
on and Reproach. If there be fuch a Thing as perfect Eaſe
and Pleaſure attainable here below, it is certainly to be
found only in a Freedom and Openness, and Security of
Mind and Converſation. And a Man had better let the
World fee the Worft of him, tho' he happen to be fomething
leſs in their Efteem for his plain downright Behaviour; than
be always ftraining to counterfeit fome good Qualities
which he hath not, or to keep fome ill one's out of Sight.
So Amiable, fo Noble is this Franknefs of Temper, that
even Reputation it felf, as valuable as it is, cannot make
fufficient Reparation for the parting with it.
But, befides that this is a difficult and laborious Trade,
it is a poor and paltry One; for moſt Men Break of it in a
very little while. Diffimulation cannot go very far; It
will be diſcovered at one time or other, and leave thoſe that
depend upon it, in the Lurch. It is a common Obſervati
tion, and daily Experience proves it to be as true as it is
common, that Nothing which is either Violent or Counter-
1
feit
Ch. 10. Of Flattery, Lying, &c.
197
feit continues long. Herein, Art and Force differ from
Nature, that they decay by Time, and this improves by it.
And, when once fuch Men are detected, all they get by it
is, never to be trufted afterwards; to have no Strefs laid
upon what they Do, nor any Credit given to what they Say.
Nay, Truth it ſelf fuffers by this means, and can gain no
reception, when it comes out of their Mouths. And how
Deſpicable a Wretch is that, whofe Authority is loft, and
whole Example goes for nothing; whoſe whole Life is
look'd upon as one continued Banter; and his moſt ſerious
Actions are thought to ſmell ſo rank of Trick and Deſign,
that they only ſerve to awaken Mens Sufpicion, and warn
them to be more upon their Guard ?
Now, this is a Cafe capable of being misunderstood, and
mifapply'd; and therefore, as there is ſome room left for,
fo indeed there is great need of Prudence and Moderation,
to prevent an Error in the other Extream. For if a Man's
Difpofition be crooked and deform'd; if there be any thing
vicious and offenfive to the World; this ought certainly to
be kept in; or, to fpeak more properly, be brought into
Shape: For there is a vaſt Difference between living eaſie
and unconstrained; and being rude, and flovenly, and care-
leſs in our Behaviour. We fhould not take Pains to impoſe
upon thoſe we converſe with; but we are not therefore
bound to turn their Stomachs. A Man fhould not tell a
Lye; but he is not oblig'd to tell all the Truth neither.
That then, which we are to take Care of in this Point, is, to
fpeak as much as is convenient, and to be fure that all we do
fpeak be True; To diftinguish between Twatling and O-
penneſs in Converſation; and in Behaviour between a
Freedom confiftent with Sincerity and Good Manners, and
a Morofe Indifference, which breaks through all Referves,
and declares War with all Decency and Refpect.
تو
There are indeed Two forts of People, in whom Hy- 10:
pocrifie is in fome Degree excufable; I might fay indeed,
Neceffary and Becoming; but the Reaſons which vindicate
and uphold them in it, are very different from each other.
The Firſt are Princes, who, as I have obferved before, may
fometimes be obliged to diffemble upon very important
Confiderations. The Publick Good, the Safety of their
Perfons, the Peace of the Government may require it; all
thefe might be ruined and loft, if the Counfels and Methods
that fupport them, were carried fo openly, that every Stander
by could fee through, and penetrate into the bottom of the
N 3
Govern
198
Book III,
of Wisdom.
Governour's Defigns. And therefore, taking the Conditi
on of the World as it now ftands, fo full of Treachery and
Villany; it is no Derogation to Justice or Religion, to ſay,
that Princes may be allowed fome Meaſures in their Pub-
lick Character, which neither they, nor any other Man,
is privileged to take in his private one. Would all their
Subjects be Faithful and do their Duty, then indeed the
Rules of Political, and Private Virtue would be the fame;
but now Men muſt be governed, not according to what
they ſhould be, but to what they actually are. And, as
Laws, when made for the Reformation of Vice, ſuppoſe
the worst of Men; fo the Adminiftrators of thoſe Laws,
muſt by thei Warineſs and Wiſdom, provide againſt the
Worst,
The fecond fort of Diffimulation in fome Degree al-
lowable, is in Women; and the Reaſon that enforces it,
is Decency, and the Gracefulneſs of Modeſty and Reſerve,
in their Sex more eſpecially: For what would be inter-
preted Freedom and Affuredneſs in a Man, would in one
of them be condemned for Impudence. And therefore the
little Diſguiſes in their Carriage and Looks, the making up
their Mouth, and affected Ignorances, look pretty enough,
and have a becoming Air of Bafhfulneſs and Innocence i
And befides, theſe do no manner of hurt; for they paſs for
Things of courſe, and no body but Fools, and Men utterly
unacquainted with the World, can ever be impofed upon
by them. But this is a Trouble I might have fpared my
felf; for the Sex are ſo naturally addicted to Hypocrifie,
that it is very needleſs to recommend, or to inftruct them
in it. They are indeed a fair Outfide all over; their Faces,
their Cloths, their Talk, their Looks, their Smiles, their
Tears, have all but too much of Art in them; and are con-
trived to make a Shew: Nay, which is ftill Worfe, they
do not only diſſemble with the Living, but with the Dead
too; The Long Veil, and the Dark Room; the Bed fo
many Days, and the Chamber fo many Weeks; what are
thefe, but the Pomp and Pretence of Sorrow. Appearances
which all indifferently are obliged to make, whether for
good or bad Husbands, in point of Decency, forfooth, and
conformity to Cuftom; when yet there is fo little at the
Bottom of this compofed Formality, and the Farce is ſo ve-
ry Grofs, that many of thefe difconfolate Widows have
much ado to hold their Countenances. It was obſerv'd
Jong
Ch. 11. Of Beneficence and Gratitude.
199
long fince, that *Counterfeit Grief is always moft Am-
bitious to fhew it felf; and a Man would almoſt be temp-
to fufpect, that all thofe Solemn Fopperies, above the Rea-
fonable and comely Expreffions of Grief, were invented to
make out in Oftentation, what was wanting in the Reality
of their Concern.
CHAP. XI,
Of Beneficence and Gratitude.
That Refpects the Beneficence of the Donor, and the
HE Art of doing aad receiving Good Offices, as
Obligation and Gratitude in a Perſon to whom they are
done, is a Subject of great Compaſs, and Extent; of great
Uſe, but withal of much Intricacy, and Difficulty. There
is not any one Inſtance, in which Men are more Deficient.
Very few know, either how to oblige, or how to be obli-
ged, as becomes them. It looks as if Goodneſs, and De-
fert, and Gratitude were in the Declenfion; and Revenge
and Ingratitude in the Aſcendant; as if Thoſe were a Lofs
and Diminution, and Theſe a Gain and Privilege; fo eager
and zealous we are generally in the former, fo very cold
and indifferent, fo averfe indeed to the latter. Thus Taci
tus obferves, that †Thanks are reputed Trouble, but Revenge
an Advantage; and Seneca, That Injuries and Affronts make
much deeper Impreſſion than Favours and Kindneſs. We will
therefore endeavour at preſent to correct and redreſs this fo
common Defect; (or Corruption rather) of Mankind;
by treating at preſent, Firſt of Beneficence, under which I
comprehend Humanity, Liberality, Charity, or Relief of
the Poor and Diftreffed; and of their Contraries, Inhuma-
nity, Niggardlinefs, want of Compaffion : And then Se-
condly, of the Obligation, the Gratitude of the Receiver, or
the Neglect, and Ingratitude after fuch Kindneffes received.
I.
Which Way foever we turn our Eyes, they are every
where preſented with Arguments and Inftances, for the Motive to
Exercife of Kindneſs, and Beneficence. God, and Nature, Beneficencs
and Univerſal Reaſon, and Equity, All join in their Invi-
* Jactantiùs moerent quæ minus dolent.
+ Gratia oneri eft, Ultio in quæftu habetur. Altiùs Injurie
quàm merita defcendunt,
N 4
tations
200
Book III,
Of Wisdom.
tations to it. In God, whether we confider his Effence, or
his Providence, what he is, and what he does, we fee no-
thing but Goodness; for He is the very Perfection of it,
Goodneſs it felf; and * of all the Reſemblançes and Imitati-
ons of the Divinity that Human Nature is capable of, the near-
eft Approach we can make toward him is in this Particular;
as Tully very justly obferved. And Pliny; when one Man
fuccours another, he does an A&t more than Human, and beg
comes as it were a God to bis Brother. The Inducements,
which Nature furniſhes us with, are many. Such as, The
fenfible Satisfaction a Man feels in ſeeing the Perſon whom
he hath obliged; the Confideration, that he is a Perſon of
the fame Condition with himself, caft in the fame Mould,
wrought up of the fame Materials, a Tranfcript of the fame
Original; For † nothing is fo agreeable to the Dictates of Na-
ture, as to affift one who wa Partaker of the fame Nature; It
is a Generous and Noble Act; worthy a Perſon of Honour
and Virtue, to be uſeful and beneficial to others, to embrace,
and improve, nay, to feck Opportunities of being fo. For the
.. Liberal Man does not content bimfelf with taking them when
they come in his Way; but he goes out to meet, and takes Pains to
find them.And it is an old Adage,that truly Noble Blood will
neither let a Man tell a Lye, nor be wanting in good Offices,
where they are Seaſonable. There is fomewhat of Great
neſs and a commendable Pride in doing Kindneffes, as there
is of Meanneſs in having them done to us; and this may
be one convenient Senſe of that Saying, which St. Paul a-
ſcribes to our Saviour; It is more Bleſſed to give than to re-
ceive. He that gives, gets himſelf Honour, and gains an
Advantage; he becomes Mafter of the Receiver, and ac-
quires a Right in him; as on the other hand, the Receiver
fells his Freedom, and is no longer at his own diſpoſal.
The firft Inventer of Good Offices, (fays one with Inge-
nuity enough) contrived the ftrongeft Fetters that ever
were, to bind and captivate Mankind. Upon this Account,
feveral People have refuſed to accept of Kindneffes, becaufe
they would not fuffer their Liberty to be entrenched upon;
and particularly, if the Perſon conferring the Favour, were
*
Nulla re propiùs ad Dei naturam accedimus, quam Benef
centiâ. Dei eft mortalem fuccurrere mortali.
Nihil tam fecundum Naturam, quam juyare confortens
Natura.
Liberalis etiam dandi caufas quærit.
Ch. 11. Of Beneficence and Gratitude.
201
one, whom they had no Kindneſs for, and did not care to
be obliged to. For which Reaſon it is, that the old Phi-
lofophers forbid us to receive any Kindneffes from ill Men,
becauſe in fo doing we let tham get a Hank upon us. Cæfar
uſed to ſay, that no Mufick was ſo charming in his Ears,
as the Requests of his Friends, and the Supplications of
thofe in want. The Motto of Greatneſs is, Ask me. And
that Command and Promiſe gives us a Noble Idea of the
Majefty of God, Call upon me in the time of Trouble; fo will Pfal, 1. 15.
1 bear thee, and thou shalt glorifie me, This is likewife the
moſt Honourable way of employing our Power and Plenty;
which, while we keep by us, and in our own private Pof-
feffion, are called by the mean Names, of Houſes, and
Lands, and Money; but when drawn out into Ufe, and
expended to the Benefit of our Brethren, they dignified
with new and Auguft Titles; and from thenceforth com-
mence Good Actions, Liberality, Magnificence, Alms, and
Treaſures in Heaven. Nay, it is not only the moft Ho-
nourable, but the most prudent and profitable Method of
trafficking with them; the gainfulleft of all Arts, the best
and leaft hazardous Way of Merchandife; for here the Prin-
cipal is fecured, and the Intereft arifing upon it rifes ex-
ceeding high. And, to fay the very truth, no part of what
we have is fo poperly our own, none turns to fuch a prodi-
gious Increaſe, fo comfortable Account, as that which we
expend upon good Ufes. What lies by us is lock'd up,
and hid privately; it lies and waftes; or at leaſt it never
grows upon our Hands; and it is fure to give us the Slip
at laft, either by fome of thofe infinite Accidents, by which
all fuch Things are liable to be ſnatch'd from Us; or by
that certain and inevitable Separation, by which Death
will ſhortly ſnatch Us away from them. But fo much of
thefe as is thus put out, can never fail, never be wrefted
from us; never ruft, or decay, or lie buried in Unprofita-
bleneſs. Hence it was, that Mark Anthony, when depreft,;
and at an Ebb of Fortune fo low, that he had nothing but
Death left at his own Diſpoſal, cry'd out, that † he had loft
All, except what he had given away. And thus you fee,
what a brave, and noble, and becoming Temper, this Com-
paffionate, and good Natured Frame of Soul is; how wor
thily a ready Inclination to do Good to all the World, at-
Ars quæftuofiffima, optima Negotiatio,
† Hoc habeo quodcunque dedi,
fracts
202
Book III.
of Wisdom.
2.
Several
tracts the Love and Admiration of all that confider it; How
Amiable and Engaging, how Powerful and Irreſiſtible the
Charms of Generoſity are. As indeed, on the other Hand,
nothing is ſo Mean and Sneaking, fo Deteftable and De-
fpicable, fo Deformed and Unnatural, as Hard-heartedneſs,
and Infenfibility of other Peoples Misfortunes; It is there-
fore deſervedly ftyled Inhumanity; to intimate by that
Name, that fuch People are Monſters, and not Men. And,
as the Vices themſelves, to the Source and Cauſes of them
ftand in direct Oppofition to each other. For, as Benefi-
cence ſprings from Greatnefs and Gallantry of Spirit, ſo
unreaſonable Parfimony and Hard-heartedneſs is the Spawn
of Cowardize, and Brutiſh Degeneracy of Soul.
Now, there are two ways of becoming Beneficial to our
Neighbours; either as we minifter to their Profit, or to
forts of it. their Pleaſure. The Firft procures us Admiration and E-
fteem; the Second Love, and good Will. The firft is
much more valuable, becauſe it regards Mens Neceffities
and Diftreffes; it is acting the Part of a Tender Father,
and a true Friend. There is likewife a Difference in theſe
Acts of Kindneſs themſelves; Some are due from us, fuch
as the Laws of Nature, or pofitive Inftitution require at
our Hands; Others are free, and what we are under no
expreſs Obligation for, but the Effect of pure Choice, and
Love, The Latter of thefe Two forts, feem to be more
Brave and Generous; But yet the Former too, when dife
charged with Application, and Prudence, and fincere Af-
fection, are very Excellent and Commendable, tho' they
have the Nature of a Debt, and are fuch as we cannot
be faithful to our Duty, and diſpence with our felves in.
Now the true Beneficence or Kindneſs is not properly in
3.
Internal
the Gift it ſelf, that which a Man fees, and feels, and taftes;
and Exter- this is too grofs a Notion; and all we can allow, is that
nal. Theſe are the Matter, the Signs, and the Demonſtrations of
our Kindneſs; but the Thing it felf, is the Difpofition and
good Heart. The Outward and vifible part may be very
Imall and inconfiderable; and yet that within may at the
fame time be wondrous great. For this may have proceed-
ed from an exceeding Eagerneſs and Affection; a hunger
and thirſt of doing good; watching, and contriving, and
feeking Occafions for it; and efteeming fuch Actions in
our Saviour's Terms, One's Meat and Drink; fnatching them
as greedily, and receiving as fenfible a Satisfaction and De-
light from them, as from the moft neceffary Refreshments,
by
Ch. 11. Of Beneficence and Gratitude.
203
by which this Life of ours is fuftain'd. A Man may have
given to the very utmoſt of his Ability, and by this means
exhauſt that little Store, which is fcarce fufficient for his
own Occafions; or he may part with that which is parti-
cularly valuable and dear to him. Theſe are the Confide-
fations, that enhanced the value of the Widow's Mite;
and render'd one fmall piece of Money, not equal only,
but far fuperior to all the large Donations of the Rich
Contributors. And thus Heathen Authors have likewile
concurr'd in their Eftimate of good Works. In every Be-
nefit, lay they, we are to have a more than ordinary refpect to
that, which a Man by relieving his Neighbour, freightens him-
Self in; and for the fake of another's Convenience and Advan-
tage, poftpones and forgets his own. On the other Hand,
where the Gift it felf is large, the Obligation may be very
fmall; and indeed, in great Gifts there are fome Circum-
ftances, which most commonly make it fo. For fuch are
beſtow'd frequently with Unwillingness and Reluctancy:
The expect to be much intreated, and long attended for
them, and take time to confider, whether they fhall beſtow
them or not: Now this hath too much of Pomp and For-
mality in it; fuch a Man is defirous to magnifie his own
Bounty; and after all, he gives more to gratifie his own.
Vanity and Ambition, than to ſupply the Neceffities of
them that want; and fo Himſelf is the Giver and Recei
ver both. But that which gives another very juft Prefe-
rence in the Cafe before us, is, That the External Benefit
may be preſently wrefted from us again; or if not by
Fraud and Force, yet it may be ſpent, or loft; it may de-
cay upon our Hands, and in proceſs of time vaniſh quite ;
but the inward Difpofition, with which it was conferred,
is permanent and firm. The Liberty, or the Health, the
Wealth, or Honour, or Preferment beſtow'd upon us, may
by fome fresh Accident be loft in an inſtant; but ftill the
Kindneſs and the Obligation remains entire.
4.
Now the Directions, by which a Man may do well to
govern himſelf in the exerciſe of this excellent Virtue, are Rule for
fuch as follow.
Beneficence
First, with regard to the Perfons; who are the proper
Objects of our Liberality, and whether it be fit to extend
it to All, as their Wants, and our own Abilities furniſh Op.
* In Beneficio Hoc fufpiciendum, quod alteri dedit, ablatu-
rus fibi, utilitatis fuæ oblitus.
portu
204
Book III.
of Wisdom.
portunities for it. This is a very reaſonable Enquiry, and
highly neceffary to be refolv'd; becaufe, by doing good to
wicked Men, and fuch as do not deſerve our Kindneſs, a
Man may ſeem to be guilty of a great many Faults at
once. This derives Cenfure and an ill Name upon the Do-
nor, and expoſes his Bounty to very vile interpretations;
It hardens and fupports fuch People in their Wickedness
and Extravagance; breeds Envy and malicious Thoughts;
takes away all Diftinctions between the Good and the
Bad, by allowing the fame Countenance and Encourage-
ment to Vice, which is due to Virtue and Defert. For
certainly thoſe Affiftances, which depend upon our own free
Choice, and are the Effect of Grace, and not any Debt by
virtue of Obligation and Duty, Worth and Goodneſs have
the beſt Title to; but yet extreme Neceffity, and the ge
neral Good of Mankind lay all in common. In theſe two
Caſes none are excluded, but even the Wicked and the In-
grateful have Right to come in for a Share, if their Ne-
ceffities are urgent; and if they be fo mingled and inter-
fpers'd with the Good, that one cannot enjoy the Benefit,
without the other partaking of it too. And undoubtedly
it is much better to do good to thoſe who do not deſerve it
for the fake of them that do; than to with-hold our Affi-
ftance from thoſe that do deferve, in revenge, and for the
difcouragement of them who do not. Accordingly we ſee,
that God fets us a daily Example of Univerfal Beneficence,
He caufeth his Sun to rife on the Evil and on the Good; and
giveth Rain to the Fuft and to the Unjust. Theſe are the Ef-
fects of a general Providence: But then he beſtows, over
and above thefe, fome fpecial Bleffings, which are the Ef-
fects of a diftinguishing Providence; There he makes choice
of his own Faithful and Beloved ones; and that Rule men-
tion'd by our Bleffed Lord takes place; It is not meet to take
the Children's Bread, and to caft it unto Dogs. * There is a vast
deal of difference (fays the Philofopher) between not exclu-
ding a Man, and making him your Choice. In Cafes of Ex-
tremity, when Affliction and Neceffity cry aloud for preſent
Redreſs and Affiftance, we ſhould extend our Charity with-
out Diſtinction of Merit, and it will not ferve us to fay,
that Men are unworthy, † Nature calls upon us to be fer-
viceable to all without exception; and the Confideration of
* Multum refert, utrum aliquem non excludas, an eligas.
† Hominibus prodeffe Natura jubet ubicunque Homini be-
neficio locus.
his
Ch. 11. Of Beneficence and Gratitude.
205
his being a Man is fufficient to excite our Compaffion,
when Opportunities of doing Good offer themſelves to us.
Humanity bids us bear a tender regard, and lend our En-
deavours to thoſe that ſeek, and ſtretch out their Hands to
implore our help; not to purſue them, who turn their Backs
upon us: And our Kindneſs is much more due, much bet
ter beftow'd, where we are able to do good, than where
they who receive it are capable of doing good to us. It is
an Act of Generofity to take the weaker Side, to ſupport
thoſe that are finking, to heal a broken Fortune, and ſup-
port a drooping Spirit, and to rob the Conqueror of his
Pride and Triumph, by fnatching the Spoils, and rescuing
the vanquifh'd Prey out of his Hand. Thus Chelomis is faid
to have done. She was both the Wife and Daughter of
a King. Theſe two Princes had a Diſpute with one ano-
ther; in which, while her Husband had the Advantage,
fhe fhewed her ſelf a dutiful Daughter, and follow'd her
Father's Fortunes, never forfaking him in his greateſt Di-
ftrefs; but when the Chance of War turn'd, and caft the
Scale on the other fide, then the turn'd too, and left her
Father to enjoy his Profperity; and thought this a pro-
per Seafon to exert the Affection and Fidelity of a Wife,
by ſticking cloſe to her Husband in his Calamitous Condi-
tion.
A Second Rule for the Exerciſe of this Virtue, is to do it
frankly and chearfully; Not grudgingly, or of Neceffity, fays
St. Paul; for God loveth a chearful giver. And.. The Kind-
nefs you do is doubly welcome, when what is ſeaſonable and ne-
ceffary comes of its own accord, without ftaying to be ask'd
or prefs'd to it. For fo much of Entreaty and Attendance
as it coſts, ſo much of the Value and Satisfaction is abated.
And * No Man takes any great Foy in being beholding to a
Man for that which he did not fo properly receive, as extort.
That which is gotten by Importunity is dear bought: He
that obtains by dint of asking, ought not to eſteem his
Supply a Gift; for Attendance, and Addreſs, and earneſt
Supplications are a very high Price, and pay well for the
Purchaſe. He that asks, humbles and debaſes himſelf; he
acknowledges himſelf inferiour; is afhamed and out of
Countenance; pays mighty Deference and Reſpect to the
*
.. Bis eft gratum. quod opus eft, fi ultro offeras.
Nemo lubenter debet, quod non accepit, fed expreffit.
Non tulit gratus, qui accepit rogans; imò nihil charius emi-
tur, quàm quod Precibus.
Party
206
Book III.
Of Wisdom.
·6.
Party apply'd to; and the true English of all his Behaviour
is that beggarly Form, Your Petitioner, as in Duty bound,
&c. This is the very Ground of what I obſerv'd of Cæfar;
it was the Pride of his Heart that made him fay, after the
Defeat of Pompey, that he never took fo much Delight in
any thing, as in being fupplicated and fought to; and, to
gratifie his own Vanity in this particular, he gave All, even
his Enemies, fome Hopes of obtaining their Requeſts in
time, that fo he might drill them on to repeat and conti-
nue their Applications to him. And what can we make
of this? It was not out of any good Intentions to others,
but meerly to pleaſe himſelf, that he fhew'd himſelf exora-
ble, and eafie of Accels: For Kindneſs comes eafie; and
therefore as an Emblem of its doing ſo, the Graces of old
were defcribed and painted, with loofe, tranfparent Gar-
ments; not girt clofe about their Bodies, but flowing
and free; to fhew, that Favours fhould have nothing of
Trick or Defign, nothing ftrait-lac'd, or of Conftraint in
them.
A Third Qualification neceffary to recommend any Fa-
vour, is the conferring it readily, and out of Hand; This
indeed feems to have fome Connexion and Dependance
upon the former. For all Kindneffes are to be rated by
the Good-Will and Difpofition of the Donor; And † He
who delays his Relief, was fo long in a State of Unwil-
lingneſs to give it. And as that Loathnefs is a very great
Rebate, fo the ſpeedy Complyance and Alacrity of the
Mind is a great Enhancement, and doubles the Gift. That
cold Indifferency, and thoſe trifling Put-off's, commonly
practifed upon fuch Occafions, are approv'd by no Body,
but Men of Infolence, who make it their Diverſion to ban-
ter and abuſe People: For Diligence and Diſpatch are com-
mendable in all Ĉaſes, and in none more requifite than in
this now before us. There are Five different Methods of
proceeding in it; Three of which are liable to Cenfure,
and the other Two as worthy of Commendation. A Man
may deny, but he may keep one in Sufpence and Expecta-
tion a great while firft; This is a double Injury. He may
refuſe immediately, or he may grant at laft; and both
theſe amount much to one, when the Matter comes to be
fairly computed; at laſt, .. He that is foon Said Nay, is
lefs deceiv'd. The Fourth is to grant speedily; and this is
+ Qui tardè facit, diu noluit.
.. Minus decipitur, cui negatur celeriter.
very
Ch. 11.
207
Of Beneficence and Gratitude.
very well: But the beft of all is, to prevent a Requeft; to
foreſee Men's Wants and Wifhes, and never put them to
the Expence of asking at all.
A Fourth Commendation is the Giving without any
profpect of a Requital; and indeed this is the very thing,
wherein the Virtue of Beneficence chiefly confifts; for
when once you make it mercenary, it ceaſes to be a Virtue.
*There is a great deal of leſs Kindneſs where there are Ex-
pectations cheriſh'd of the Benefit reflecting back again up-
on the firft Mover. But when there is no Opportunity, no
Poffibility of a Return; nay, when Matters are carry'd fo
privately, that the Party oblig'd does not ſo much as know
his Benefactor, then the Benefit fhines in its full Luftre. If
a Man ftudy the Point of Retaliation, he will give but flow-
ly, and by Piece-meal; becauſe this is the thrifty way of
being as little out of pocket as he can. Now it were much
better to renounce all Thoughts of being paid again, than
to be flack in doing good; becauſe by coveting this Return,
which is accidental only, and foreign to the purpoſe, he
lofes that which is the true and natural Recompence, the
inward Complacency of Mind, and the raviſhing Satifacti-
ons which reſult from a Senſe of doing good. A Man ſhould
not need to be twice intreated for the fame thing. For, as
the being guilty of Injuftice is of it ſelf abominable and
baſe, and there needs no other Confideration, than the Dif
honour and Obliquity of the Thing to defer us from it; ſo
the doing Good is a generous and becoming Act, and it is a
Fault to want any other Motive, more than its Native
Beauty and Excellence; the ſtaying till we are argu'd and
importun'd into Matters of this Nature, betrays either much
Ignorance, or great Indifference. In a Word, † To keep
one's Eye upon the Return, and the Account our Kindneſs
is like to turn to, is not properly doing good with our Sub-
ftance, but turning the Penny, and putting it out to Inte-
reft; Theſe are Methods too diftant to be reconcil'd, and
confounded together; and .. we fhould always diftinguiſh
between Giving, and driving fucha Trade. Such Men are
right enough ferv'd, when their Expectations are difappoint-
ed. As that Woman muft not pretend to Honour and
Virtue, who denies her Lover, only to inflame his Paffion
* Tunc eft Virtus dare Beneficia non reditura.
† Non eft Beneficium quod in quæftum mittitur.
.. Demus Beneficium, non foeneremus. Dignus eft decipi,
qui de recipiendo cogitavit, cum daret.
the
7.
208
Book III.
Of Wifdom.
the more, and in Hopes that he will renew his Courtship;
ſo that Man muſt not think to paſs for Liberal and Gene-
rous, who fends away his Petitioner to Day, that he may
fee him again to Morrow, or expends that which he hopes
will ſhortly come home to him. For this Reaſon Hefiod,
and the old Poets, defcrib'd the Graces in a State of Vir-
ginity; that no Man when he does good Offices, ſhould
have regard to multiplying and increaſe. And eſpecially
this falls infinitely ſhort of a Chriftian's Virtue, whoſe Ma-
fter hath poſitively commanded him, upon thefe Occafions,
to hope for nothing again, to look at no other Recompence
than that diſtant and future one, referv'd for him by his
Paymaster in Heaven; and hath deſcrib'd the very Hea
thens and Publicans, the moſt ignorant and moſt ſcandalous
fort of Men by this Character, that even they will give and
lend to thoſe, from whom they have any hopes of receiving
as much again.
Another Rule is, To oblige Men in their own way, fo as
may be moft to the Satisfaction of the Receiver; for this
convinces him, that what we do of this kind, is entirely for
his Sake and Service. And here we ſhall do well to take
notice, that there are two fort of good Offices. Some are
fuch, as derive Credit and Honour upon the Receiver, and
thefe fhould be contriv'd in as publick a manner as poffible;
Others tend to his Profit only; they fupply his Wants, or
fupport his Weakneſs, or cover his Shame, or affift him in
fome other Neceffity or Diftrefs. And theſe fhould be car-
ry'd with all the Privacy imaginable; ſo much that, if it
be poffible, none but the Perfon himſelf ſhould know it:
Nay, if that can any way ferve his Intereſt, or be more
acceptable to him, it will be very fit and prudent to keep
Him in Ignorance too; to let the Kindneſs drop into his
Mouth, and convey it to him under-hand. For many times
a Man's Gircumſtances require a Relief, which he is out of
Countenance to accept; and there is a Tenderneſs due to
the Modeſty of Perſons reduc'd by Afflictions and Caſualties,
who cannot change their Souls with their Fortunes. Be-
fides, that all divulging of Kindneſs is perfectly uſeleſs to
one that does it upon a true Principle; for a Man's own
Confcience cannot poffibly be ignorant of his Merit, and
this fingle Witnefs is as good as Ten Thouſand others.
It muſt likewiſe be done without the Detriment or juft
Offence of any other Perſon whatever; but eſpecially with-
out the leaft Violation of Equity and Juftice. For a Man
cang
Ch. 11. Of Beneficence and Gratitude.
209
cannot with any tolerable Sente be faid to do good, when he
does ill at the fame time; thofe that want our Relief ought
to have it; but we muſt not relieve them at other People's
Expence. What the Wiſe Man ſays of the Hypocrite's Piety
is every whit as true of his Liberality and Charity, He Eccluf.
that facrificeth of a thing wrongfully gotten, his Offering is ri. xxxiv.
diculous, and he is as one that killeth the Son before his Fa-
ther's Eyes.
A Seventh Qualification is, To do it prudently and con-
fiderately. A Man is fometimes very hard put to it to an-
fwer People's Requeſts, and at a lofs, either how to grant,
or how to refufe them. This is a Difficulty owing to a
very ill Diſpoſition common to moft Men, but molt pre-
dominant in thoſe that make the Requefts; which inclines
them to reſent a Denial, tho' never fo reaſonable in its felf,
and never ſo tenderly expreft. Some by this means are
driven to a very poor, and indeed a very diſhoneſt Refuge;
which is, to promiſe every thing to every Body, tho' they
are fenfible oftentimes, that it is not in their power; and,
which is ſtill worle, confcious to themſelves, that it never
was in their Intention to make it good; but, all this not-
withſtanding, they fuift off the Difficulty, till it comes to
the very Point of Performance; and truft to fome Accident
or other, to bring them off, by making fuch an Alteration
in their Affairs, that the Obligation fhall ceaſe: Or elfe, if
it be ftill expected, that they fhould ftand by their Engage-
ments, fome paltry Evafions are laid hold of in their Excufe:
But ftill the Evil Day is put far from them; and the Sui-
tor's Mouth is ſtopp'd for the prefent. Now all this is quite
wrong, and a miferable Inftance of Human Frailty; for
no Man ought to promiſe, or encourage the Expectation of
any thing which he either is not able, or may not lawfully,
or does not really and fincerely defign, to make good to the
uttermoft. And when he finds himself at a Bay, enclos'd
between theſe two Difficulties, of making a Promife, which
is either unjuft, or incxpedient, or difhonourable and un-
becoming his Character to fulfil; or elſe of giving a De-
nial, which is fure to be ill taken, and breed Miſchief and
Diſcontent; the beft Courfe to extricate himſelf, is to break,
to evade the Blow; either by declining a poſitive Anſwer,
or elfe by wording his Promiſe fo cautiously, and in gene-
tal Expreffions of Civility and good Inclination, that the
Perfon may have, nothing of a punctual Engagement to fa-
ften upon. There is, I confefs, fomewhat of Management
and
IC.
110
Book III.
Of Wisdom.
II.
12.
and Cunning in doing fo, which may make this Advice
feem ftrange and inconfiftent, with that Franknefs of Tem-
per, and Sincerity in Converfation, which I have been lately
recommending; but we are to confider this as a Cafe of
Neceffity, that when Men will be unreaſonable, we muſt
deal with them as we can, and that they deſerve at least to
be thus treated.
An Eighth neceffary Ingredient is, that all Things of this
Kind be done with a true Spirit of Humanity, and fincere
Affection; for fuch a Temper will be very fenfibly concern'd
for the Benefit of all Mankind; but more particularly it
will bear a very tender regard to the Miferles of the Indi
gent and Afflicted; which is a Virtue more particularly di-
ftinguiſh'd by the Name of Mercy and Pity. Thoſe who
want theſe Bowels, are Irregularities and Deviations from
Nature, and fo diſtant from Grace and Goodneſs, that the
Apoſtle reckons this, as one of the Characters of the laft
and worſt Times. But then, the Compaffion I mean here,
is a Brave, and Maſculine, and Generous Quality; not a
Softneſs and Effeminacy of Soul, which melts into Tears,
and creates Perplexity and Diſorder of Thought. For this
is a faulty Paffion, fuch as weak and wicked People are
capable of falling under; concerning which I have already
made fome Remarks in its proper Place; and demonſtrated,
that there is a criminal and fooliſh Pity, as well as a wife,
well-govern'd, and commendable one. We ought indeed
to fuccour the Afflicted; but we muſt not afflict our felves
for them, nor make their Miſeries our own. This were
unprofitable to them, and greatly prejudicial to us; nor
may we ſtrain a Point of Decency or Duty upon their Ac-
count; for Charity cannot diſpenſe with Juſtice, nor ſet
afide our other Obligations. God himſelf hath poſitively
forbidden us to favour a Poor Man in his Caufe. And
God himſelf and the Saints arc faid to be Pitiful and Com-
paffionate; but yet not fo, as to give any Diſturbance to
the Perfection of their own Happiness; any more than
to impair the Perfection of their Holinefs; in the Methods,
made ufe of for the fuccour of thofe they do pity.
A Ninth Rule is, to avoid Boafting of our Kindneſs, and
all manner of unneceffary Publication of it. This is a fort
of Upbraiding and Reproach; it cancels the Obligation
quite, and is the moſt invidious way of making Men our
Enemies; by turning our Favours into Provocations; and
therefore it is very well obferv'd to this purpoſe, That he
who
Ch. 11. Of Beneficence and Gratitude.
211
who receives a good Turn, fhould never forget it; but he
who does one, thould never remember it.
A Tenth is, to proceed, and not be weary of well-doing.
but keep our old Favours always freſh, by the Addition of
new ones. This will be a powerful Charm to attract the
Affection of all the World, and make Men ambitious of
our Friendſhip. Nor fhould a Man ever repent of his paſt
Obligations, tho' fènfible, that he hath had the Misfortune
to ſcatter his Seed in a barren and ungrateful Soil. Let
even the Miscarriage of your Kindness give you Satisfaction,
(ſays the Philofopher) and let not any fuch Expreffion eſcape
you, as, I wish I had never done fo; For indeed there can be
no juft Foundation for grudging our Kindness. The Un-
thankful Wretch injures no Body but himſelf; and the Fa-
vour, that was mifplaced, is not utterly loft or thrown away,
it is devoted to a Holy and Excellent ufe, and cannot be
deſtroy'd or profan'd by the Receiver's Fault. If another
will needs be wicked, and act otherwife than becomes him,
this can never juftifie my ceafing to be good. But further,
the generous and noble Spirit diftinguishes it felf by Pr
feverance; an Atriumphs in the Conqueft of Ingratitude and
Ill-nature, when invincible Beneficence hath heaped Coals
of Fire upon their Heads, melted them down, and foftned
them into good Temper, and a better Senfe of Things. So
Lays the Moralift, * A Great Scul bears the ingrateful Man fo
long, till at last he makes them grateful; for obftinate and re-
lute Goodness will conquer the worst of Men.
The laſt Direction I fhall lay down upon this Occafion
is, That when a thing is given, we fhould let a Man uſe
and enjoy it quietly, and not be troubleſome and unfeafon-
able with him; like fome, who when they have put one
into any Office or Preferment, will needs be thruſting in
their Oar, and execute it for him: Or elfe procure a Man
fome confiderable Advantage, and then make over what
proportion of the Profits they lee fit, to themselves. Re-
ceivers in fuch Cafes ought not to endure the being thus im-
pofed upon; and any Refentments or Refutals made upon
this Account, are by no means the Marks of Ingratitude,
but a preſervation of their own Rights. And whatever the
† Beneficii tui etiam infelicitas placeat: nufquam hæc vox'
Vellem non feciffe.
* Optimi & ingentis animi eft tam diu ferre ingratum, dos
nic feceris gratum 'vincit malos pertinax Bonitas.
0 2
Bene
13.
14.
212
Book III.
of Wisdom.
is:
Benefactor may have contributed to our Preferment, he
wipes out the whole Score, and acquits us of all our Obli-
gations, by theſe imperious and bufie Interpofitions. The
Story is not amils concerning one of the Popes, who being
prefs'd hard by one of the Cardinals to do fomewhat incon-
venient, or perhaps unjuft, in his Favour; and (as a Motive,
which was thought irrefiftible, or at leaft a Refentment
which he look'd upon as reaſonable in caſe of refuſal) the
Cardinal re-minding him that his Intereft had been former-
ly at his Service, and his Popedom was owing to it; His
Holineſs very pertinently reply'd, If you made me Pope, pray let
me be ſo, and do not take back again the Authority you gave me.
After theſe ſeveral Rules for the directing Men in the Ex-
Several erciſe of Beneficence, it may be ſeaſonable to obſerve, that
forts of there are Benefits of feveral forts; fome of them much more
Kindneffes. acceptable than others, and thus fome more, and others leſs
engaging. Thoſe are more welcome that come from the
Hand of a Friend, and one whom we are ftrongly difpos'd
to love, without any fuch Inducement: As, on the contra-
ry, it is very grievous and grating to be oblig'd by one, of
whom we have no Opinion, and defire of all things not to
be indebted to. Thofe are likewife fo, which proceed from
a Perſon whom we have formerly oblig'd our felves; be-
cauſe this is not fo much Gratuity, as Juftice and Payment
of Arrears, and fo draws very little or no new Debt upon
us. Such again are thoſe done in a time of Neceffity, and
when our Occafions were very urgent: Theſe have a migh-
ty Influence; they utterly deface all paft Injuries and Mif
understandings, if any fuch there were; and leave a ſtrong
Tie upon a Man's Honour; as, on the other Hand, the de-
nying our Affiſtance in Cafes of Extremity, is extreamly un-
kind, and wipes out all Remembrances of any former Be-
nefits. Such, once more, are Thofe, that can be eafily ac-
knowledged, and admit of a fuitable Return; as, on the
contrary, fuch as the Receiver is out of all Capacity to re-
quire, commonly breed Hatred and a fecret Diflike: For
there is a Pride in moft Men, that makes them uneafie to be
always behind-hand; and hence he who is fenfible, that he
can never make amends for all he hath receiv'd, every time
that he fees his Benefactor, fancies himſelf dogg'd by a Crc-
ditor, upbraided by a living Witnefs of his Infufficiency or
Ingratitude; and thefe fecret Reproaches of his own Mind,
give great Uneafinefs and Diſcontent; for no Bankrupt can
bear being twitted with his Poverty. Some again there are,
which
Ch. 11. Of Beneficence and Gratitude.
213
•
which the more free and honourable, and reſpectful they
are, the more burdenfome and weighty they are; provided
the Receiver be a Perfon of Honour and Principle: Such, I
mcan, as bind the Confciences and the Wills of Men; for
they tie a Man up fafter, keep him more tight, and render
him more cautious and fearful of failing, or forgetfulneſs.
A Man is Ten times more a Priſoner, when confin'd by his
his own Word, that if he were under Lock and Key. It is
eafier to be bound by Legal and publick Reftraints, and
Forms of Engagements, than by the Laws of Honour and
Confcience; and two Notaries in this Cafe are better than
one. When a Man fays, I defire nothing but your Word, 1 de-
pend upon your Honefty; fuch a one indeed fhews greater re-
pect: But if he be fure of his Man, he puts him upon a
ftricter Obligation, and himſelf upon better Security than
Bonds and Judgments. A Man who engages nothing but his
Word, is always in Fear and Conftraint, and upon his Guard,
left he ſhould forfeit or forget it. Your Mortgage, and he
that is under the Power of Legal Forms, is deliver'd from that
Anxiety, and depends upon his Creditor's Inftruments, which
will not fail to refreſh his Memory, when the Bonds become
due. Where there is any external Force, the Will is always
lefs intent; and where the Conftraint is lefs, there in pro-
portion the Application of the Will is greater. * What the
Law compels me to, is very hardly my own Choice; for I do not
properly choose, but fubmit to it.
Benefits produce Obligations, and from Obligations again 16.
freſh Benefits fpring up: So that Beneficence is reciprocal- Of the Ob-
ly the Child and the Parent, the Effect and the Cauſe; and ligation,
there is a twofold Obligation, which we may diftinguiſh
by an Active and a Paffive Obligation. Parents, and Prin-
ces, and all Superiours are bound in Duty, and by virtue
of their Station, to procure the Benefit and Advantage of
Thoſe, whom either the Laws and Order of Nature, or
the political Conſtitutions of Government, or any other
Law relating to their Poft, have committed to their Infpe-
ction and Care. And not only fo, but All in general, whe-
ther their Character be Publick or not, if they have Wealth
and Power, are by the Law of Nature oblig'd to extend
their Help and Bounty towards the Neceffitous and Diftef-
fed. And this is the firft fort of Obligation. But then from
good Offices thus done, whether they be in fome regard
* Quod me Jus cogit, vix à Voluntate impetrem.
O 3
owing
214
Book III.
of Wiſdom.
17.
The first
owing to us, as flowing from the Duty incumbent
upon the Benefactor, by virtue of this former En-
gagement: Or whether they be the effect of pure
Choice, entirely Grace, and nothing of Debt, there arifes
the Second fort of Obligation, whereby the Receivers are
bound to acknowledge the Kindneſs, and to be thankful
for it. All this mutual Exchange, and propagation of En-
gagements and good Turns, Hefiod hath intimated to us by
his Difcription of the Graces, when he Paints them Three
in Number, and all joining Hands.
ts
The Firſt, or Original Obligation, is fatisfy'd by the due
Performance of thofe particular Offices, which each Per-
Original fon's refpective Station requires from him. And what theſe
Obligation. are, we ſhall very fhortly take occafion to explain at large,
when the Special Duties, which make up the other Branch
of Juftice to our Neighbour, come to be confider'd. In
the mean while I defire my Reader to obferve, that the
Primitive Engagement we are treating of at preſent, tho' it
cannot be utterly diffolv'd, yet it may be tied fafter
and cloſer, or flacken and fit more looſe upon us, by feve-
ral accidental Circumſtances; and particularly, it may be
mightily ftrengthened, or diminished, by the Conditions
and Behaviour of thofe we have to deal with. If the ve
ry Relation of a Subject or a Child bind us to them, the
Affectionate and Dutiful Carriage of good Subjects, and
good Children, enforce the Obligations of Kindness yet
more. And fo again; Their Miſdemeanours, their Ingra-
titude, their Infolence and Unworthy Behaviour, do in a
great Meaſure diſcharge us of that Tenderneſs and Care,
which they have otherwife a Right to expect from us. And
I cannot tell, whether this Obſervation may not hold in
fome Degree, with regard to Natural Defects alfo. A Man
may; perhaps indeed he cannot, but have lefs Affection for
a Child, or a Kinſman, or a Servant, not only if he be Ill-
tempered and Perverfe; but if he be deformed, or crooked,
or unfortunate in his Perfon. For God, who made Beau-
ty an attractive Excellence, feems himſelf to have lower'd
the Natural Value fuch Perfons are to be rated at. But
then, whatever Influence this Confideration may have upon
our Minds and Inclinations, it muſt have none at all upon
the outward Adminiſtration of cur Office. Theſe unhappy
Perfons have the fame Title to our Juftice and Charity;
their Neceffities put in the fame common Claim to our Aſ-
fiftance and Relief, and all the Good we are engaged to
upon
Ch. 11. Of Beneficence and Gratitude.
215
upon any publick and general Account, is ſtill to be Punctu-
ally performed towards them; and indeed the lefs to be
neglected, becauſe, thoſe Natural Defects are their Mis-
fortunes only, not their Faults; and as ſuch ſhould excite
our Pity to fupply the Place of Inclination.
18.
But that Obligation, which lies before us at preſent, is
the Second Sort; fuch as arifes from Benefits received: The Second
And for our better Direction in this Matter, we fhall do Obligation.
well to obferve;
First of all; That the Laws of Acknowledgement and
grateful Returns are Natural and Univerfal; they are not
confined to Humanity alone, hut even Brutes themſelves
have a Senſe of, and fhare in them. Nay, and thoſe too,
not only tame, and manageable, and Domeſtick Animals.
which might tempt us to think this Difpofition the Effect of
Art or Cuftom; but even the Wildeſt and moſt Savage
Creatures: For in them we meet with ſeveral notable In-
ſtances of Gratitude; One Example whereof I have for-
merly mention'd, in the Behaviour of a Lyon, to the Ro, Chap. S.
man Slave, who was expofed in the Theatre to be devoured Chap. S.
Sect. 12.
by him.
Secondly, It is a Virtuous Act, and a certain Indication.
of a good Mind; for which Reaſon it is really more valu-
able, than Beneficence it felf: For Liberality often proceeds
from Plenty, or Power; Regard to one's own Intereſt er
Reputation, and not very often from pure Virtue; But
Gratitude cannot ſpring from any other Cauſe than an in-
genious Difpofition. And therefore, tho' the doing of good
Offices may be the more defireable, yet the grateful Ac-
knowledgement, and ftudying to requite them when they
are done, is the more commendable of the Two.
Thirdly, Gratitude is likewife an eafie and a pleaſant Du-
ty; and yet ſuch as no body can be excuſed from, upon
the Pretence of Difability, or Want of Opportunity; be-
cauſe it is always in our own Diſpoſal, always prefent with
us. Now, nothing is fo eafie, as to obey and follow the
Dictates of Nature; and nothing fo Pleafant and Satisfa-
ctory, as for a Man to acquit himſelf of Obligations, to
come out of Debt, and fet himſelf Free, and upon the Level
with his Neighbours.
From all that hath been faid upon this Subject, we can-
not but difcern, how much of Bafenefs, and Meannels of
Spirit, the Vices of Ingratitude and Neglect carry with
them how defervedly Odious they are to all the World.
0 4
;
* Ta
Book I.
19.
216
Book III.
Of Wiſdom.
20.
* To call a Man Ingrateful, is the worst and blackest Accufa-
tion you can lay to his Charge. It is an Offence againſt Na-
ture, and a certain Indication of an ill Temper; a fcanda-
lous and reproachful Vice; fuch as is not to be endured,
becauſe it breaks all Society and good Correfpondence.
The Revenge which follows upon an Injury, and the In-
gratitude which follows a Kindneſs, are both Bad and
Blameable, but not equally fo. Revenge is indeed the
ftronger and more violent Paffion; but it hath lefs of De-
formity and Degeneracy of Soul, than Ingratitude. The
Evils and Difcales of our Minds, are like thoſe incident to
our Bodies; where thoſe that are more Dangerous and Mor-
tal are not always the moft Painful and Acute. And there-
fore Revenge may diſorder a Man more, but Ingratitude
corrupts his Virtue more. In the Former there is lome Ap-
pearance of Justice, Men are not afhamed to pursue and
own that publickly; but the latter is all over Infamy and
Bafenefs, and no Man was ever yer fo abandoned or har-
dy, to confeſs or glory in it.
Now Gratitude, to render it compleat, and in all Points
what it ought to be, muft have thefe following Qualifi-
cations.
First, A Man muft receive the Kindneffes done to him,
cheerfully and friendly; he muft look and expreſs himſelf
well pleaſed with them. He that gives a Favour kind En-
tertainment, hath made the firft Payment already. Secondly,
He must never forget, or be unmindful of it. . He that
forgets his Benefactor, is of all others the farthest from Grati-
tude; for how is it poſſible a Man fhould diſcharge this Duty,
ho hath fuffered the Foundation of it to flip quite from under
bim ? Thirdly, He must not be fparing to own and publiſh
it, It is an argument of Ingenuity and becoming Modefty,
frankly to confefs who we have been the better for; and this is
a Reward due to the Maker of our Fortunes. As we have found
by comfortable Experience, the Hearts and Hands of our
*
* Dixeris Maledi&a cuncta, cum ingratum hominem dixeris.
Ingratitudo grave vitium, intolerabile quod diffociat homines.
† Qui gratè Beneficium accepit, primam ejus Penfionem
folvit.
Ingratiffimus omnium, qui oblitus; nufquam enim gratus
fieri poteft, cui totum Beneficium elapfum eft.
*Ingénui pudoris eft fateri per quos profeceremus, & hæc
quafi merces Authoris."
Friends
Ch. 11. Of Beneficence and Gratitude.
217
Friends open to our Advantage, ſo it is fit they fhould find
our Mouths open too, and our Tongues liberal in the Decla-
rations of their Readineſs to affift us. And that our Me-
mory upon this occafion may never want Refreſhing, it
will be Decent to mention the Advantage we have receiv'd,
by the Title of his Gifts, who conferred it upon us. The
Fourth and Laft is, to make a Return, and Reftitution,
wherein we may govern our felves according to thele Four
Rules.
First, That this be not done too haftily; We fhould not
be extreamly Eager and Anxious in the Thing; for this
hath a very ill Savour: It looks like Pride, as if we were
loth, and ſcorned to be obliged; and for that Reaſon were
impatient to get out of their Debt, This minifters a very
juft caufe of Jealoufie to our Benefactor, that his Kindnefs
was not well taken, when we fhew our felves fo very un-
eafie under the Engagements it lays upon us. A conveni-
ent time therefore is neceffary to be taken, and a favoura-
ble Oportunity waited for, tho' this ought not to be very
diſtant neither, nor be put off to too long a Day. For the
Graces are painted Young, to hint, thar Favours fhould not
grow old upon our Hands. I add farther, that this Oppor
tunity fhould be one that offers it ſelf of its own Accord
or if of Our ſeeking, yet ſo contrived, that it may be void
of all Sufpicion of Vanity and Oftentation.
›
Secondly, We fhould pay back with Intereſt, and exceed
the Proportion of what we receive; like a good Soil, which
cannot maintain the Character, if it only produce the Seed
again; So a grateful Man * will forfeit that Title, if he
reſtore no more than the Principal. But the leaſt we muſt
đỏ, is to return as much as we received; and that with all
poffible Demonftrations, that we thought our felves un-
der an Obligation, and wiſhed it our Power to do more.
That what we have done in the mean while, is not look'd
upon as a full Satisfaction, but only as an Acknowledg
ment of the Debt, and a Teftimony of our Sincerity, and
Reſpect.
Thirdly, That thefe Returns be made willingly and chear-
fully; for he is not Grateful, whom Fear, or Force, make de-
of
Ingratus eft, qui Beneficium reddit fine ufurâ.
Ingratus eft, qui metu gratus eft-Eodem animo benefi-
cium debetur quo datur-Errat fiquis Beneficium libentiùs
accipit quàm reddit,
firous
218
Book III.
Of Wiſdom.
firous to appear fo. Especially too, if the Kindneſs was done
Frankly and generouſly; For we fhould pay back in the
fame Coin, and with all the commendable Qualities the Fa-
vour brought along to recommend it; And that Man is
much to blame, who is more ready and cheerful when he is to
receive a Kindness, than when it is expected he fhould re-
quite one.
Fourthly, If a Man's Circumftances be fuch, as render
him Incapable of actual Reftitution, at least he ought to
take Care that he be not wanting in Will, and this Grate-
ful Difpofition is the Firſt and Principal Part of the Thing;
the very Life and Soul both of the Benefit, and of the Ac-
knowledgement in return for it. This indeed, can have no
Witneſs but it ſelf to teftifie for it. But, as the Thanks of
the Heart, ought to be well accepted, where People are in
no Condition to pay more; fo the Defires and Offers of ob
liging us, either when our Friends could not compaſs their
Defires, or when we had no need, or did not think fit to ac-
cept their Services, muſt be acknowledged, as if we had
actually received them. For here was the Will, tho' not
the Deed; and this, as I faid, is the Chief, and of it ſelf a
fufficient Ground of Obligation to Gratitude,
THE
219
THE
Second PART
OF
JUSTICE:
CONSISTING
Of Duties owing to, and from certain Per-
fons, and arifing from Special and Per-
fonal Obligations.
M
The PREFACE.
>
;
Y Deſign is, in the next Place, to treat of fuch Duties,
as are peculiar to fome Men, and not to others. And
Thefe differ according as the Perfons concern'd in them
and their respective Conditions differ. Some of them are
unequal, as Superiours, and Inferiours: Others are equal and
upon the fame Level. I shall begin with married Perfons
becauſe this is a Relation mixt and compounded of both
They being in fome Refpects Equal, and in Others Unequal.
Befides, it will be convenient to fet out with fuch Instances
of Justice, as are Private and Domeftick, Thefe being in the
very Nature and Order of Things antecedent to thofe that are
Publick and Political, For Families are the Foundation, and
firft Matter of Common-wealths, and Kingdoms. And there-
fore the Fuftice exercifed here, is the Source, and Model, and
first Draught of Publick Adminiſtrations. Now, thefe Do-
meſtick Relations are Three; Husband and Wife, Parents
and
220
Book III
Of Wisdom.
Book. I.
Chap. 42.
2.
and Children, Maſters and Servants. Thefe are the Princi-
pal Parts of a Family, but that of Husband and Wife is
the Ground-work, and beginning of all the rest. And there-
fore That hath a right to be first confidered.
CHAP. XII.
The Duties of a Married State.
IN Regard the Perfons under this Condition may be con-
fidered in different Refpects, according to that Mixture
of Equality and Inequality, which I have obferved to be
in their Circumftances, it inuft needs follow, that the Du-
ties peculiar to fuch a State, are of Two Sorts; Some
common to both, and Others appropriated to each of the
Parties. Now, of thoſe that are reciprocal, the Obligation
is entirely the fame; and the Confciences of both are e-
qually violated by the Breach of them; though, according
to the Cuſtoms of the World, the Penalty, and Reproach,
and Inconvenience fall more Heavy on one fide, than they
do on the other. By thefe reciprocal Duties, I under-
ftand, an Entire Affection, fteady Loyalty, uncorrupted
Fidelity, and unreferved Communication of all things
whatſoever; fo that neither of them have any thing they
can call their own, excluſive to the Right and Claim of the
Other. To theſe we may add a prudent, and provident
Care, and the Exerciſe of a juft Authority over their Fa-
mily, a diligent Inſpection into their Manners, and con-
fulting the Advantage of all that belong to them. Of this
Subject we have ſpoken more at large in the firft Part of
this Treatife.
The other fort are Duties peculiar to each of the Parties;
Husband's and thefe differ, according to the Terms of that unequal
Duty.
Relation, in which they ftand. For, thoſe of the Huf-
band, confidered as Superiour, arc. 1. Inftructing his
Wife, conferring with, and directing her in every Particu
lar, that may any way contribute to their Honour and Ad-
vantage; taking Care, that fhe may be Ignorant in no Part
of the Duty expected from her Character, nor defective in
any useful and neceffary Accompliſhments, which ſhe is ca-
pable of attaining to; and all this to be done, not in a Rough
and Magifterial Way; but with all poffible Gentleness and
Sweetness,
Ch. 12: The Duties of a Married State.
221
•
Sweetneſs, in the fofteft and moſt engaging manner, with
the Tenderneſs of a Parent, and the refpectful Affection of
a Friend. 2. The maintaining her as his Wife; as befits
One, whom he hath made the fame with himſelf; and
therefore without any regard to her former Circumftances.
Whether fhe did, or did not bring a Fortune, That alters
not the Cale one whit; fuch Confiderations are quite out
of Doors, and nothing now lies before him, but the pre-
fent Relation between them. He is indeed to be govern-
ed by his own Abilities, and will do well to fecure the
main Chance; but then all the Frugality upon this Ac-
count muſt extend to the retrenching his own Expences
too For whatever Figure he allows himſelf to make
his Wife ought to be fupported Suitably, and in Proporti-
on to it. 3. The providing her with Clothes, which is
a Right fo undoubted, that all Laws concur in giving a
Wife this Privilege; and that in fo Solemn and Incom-
municable a manner, that they have denied the Husband
a Power, of difpofing any thing of this Kind away from
her; and have not left them liable to the Payment of his
juft Debts. 4. The Rights of the Bed. 5. The Loving,
Cherifhing, and Protecting her. Thoſe two Extreams,
which the World are apt to run into, are Vicious and
Abominable. The keeping them under, and treating them
like Servants; and the fubmitting to them as if they were
abſolute Miftreffes. Theſe I take to be the principal and
conſtant Duties. Others there are, Accidental, and Occa-
fional Duties, fecondary to, and confequent upon the for-
mer: Such as, taking Care of her, if he be Sick; Ran-
foming her, if ſhe be taken Captive; Burying her Honour-
ably, and according to her Quality, if the happen to die
and Making Provifion by his laft Will, for her decent Sup-
port in her Widowhood, and the comfortable Subfiftence of
the Children fhe hath brought him.
3.
The Duties of the Wife are to pay all becoming Ho-
nour, and Reverence, and Refpect to her Husband; look Wive's
ing upon him, as a kind and Affectionate Maſter. Áccor. Duty-
dingly the Scripture takes Notice, that Women eminent for
their Conjugal Virtues, uſed to call their Husbands Lord; ;
and it is obfervable, that the fame Word in the Hebrew
Tongue, fignifies Lord and Husband both.
The Imagination, that a Woman leffens her felf by this
reſpectful and fubmiflive Behaviour, is moft Frivolous and
Fooliſh; for the that diſcharges this part of her Duty well,
con-
222
Book III.
Of of
Wisdom.
Eccuf.
xxvi. 14.
Prov.
xxxi.
confults her own, more than her Husband's Honour; and
The that is Infolent and Imperious, Humourfome and Per-
verſe, does the greatcft Injury to her felf. A Second Du-
ty is Obedience to all his lawful and juft Commands,
complying with his Humours, and bringing over her own
Inclinations to His: For a good and a prudent Wife, is
like a true Glaſs, which makes an exact Reflection of the
Face that looks in it. She ſhould have no Defign, no
Paffion, no Thought particular to her felf, but to be fure,
none in Oppofition to His. Like Dimenfions and Acci-
dents, which have no Motion, no ſeparate Exiſtence of
their own, but conftantly move with, and ſubſiſt in the
Body whereunto they belong; fo Wives fhould always
keep cloſe, and be from the very Heart, and even Affecti-
ons of their Souls, entirely, and inſeparably united to their
Husbands. A Third is Service, That part eſpecially
which relates to the providing him ſeaſonable and Neceffa-
ry Refreſhments, over-looking the Kitchin, ordering the
Table, and not difdaining to do any Offices, or give him
any kind of Affiftance about his Perfon; a Duty fo fit to be
condefcended to, that the Antients were wont to reckon
Waſhing the Feet in particular, among the Inftances of
Service, due from the Wife to the Husband. Fourthly,
Keeping much at Home, upon which Account a Wife is
compar'd to a Tortoife, that carries her Houſe upon her
Back; and uſed heretofore to be painted with her Feet Na-
ked, an Emblem of her not being provided for ftirring a-
broad. This is a modeft and decent Referve, requifite at all
Times, but more elpecially in the Abfence of her Husband.
For a good Wife is the exact Reverſe of the Moon; fhe
fhines abroad, and in full Luftre, when near her Sun; but
diſappears, and is totally inviſible, when at a Diſtance
from him. A Fifth, is Silence; for fhe fhould never give
her felf the Liberty of talking much, except with her Huf-
band, or for him; Here indeed her Tongue may take a
Looſe, and is ſubject to no other Restraint, than the ſpeak-
ing no more, than is convenient. This, I confefs, is a
very difficult Point, hard of Digeftion in this lavish Age;
where Multitude of Words fets up for a Female Virtue;
and fo rare in all Ages, that the Wife Son of Sirach calls
a filent Woman, a Precious and Particular Gift of God.
The Sixth is applying her ſelf to Houſewifery and good
Management; for tho' Solomon's Defcription of a wife and
good Woman may be thought too Mean and Mechanical
for
Ch. 12. The Duties of a Married State. 123
for this refined Generation, yet certain it is, that the Buf-
neſs of a Family is the moſt Profitable, nay, the moſt Ho-
nourable Study they can employ themſelves in. This is the
Reigning Accompliſhment, That, which ſo far as Fortune
is concerned, ought to be principally esteemed and regard-
ed in the Choice of a Wife; To fay the Truth, this is a
Fortune fingly, and by it felf; the Obſervation, or the Neg-
lect of it, without the Addition of any Caſualties, is ſuffi-
cient to ruin, or to preferve, nay, to make a Family. But
this hath the Fate of all other Excellencies too, which is
to be exceeding rare and ſcarce. There are, I confeſs, a
great many fordid and ſcraping Wives, but very few good
Managers. But alas! there is a vaft deal of Difference be
tween the Avarice and Parfimony, and provident Care and
good Houſewifery.
As to the Enjoyments indulged in a Married State; Men
fhould always remember, that this is a Chaft, a Pure, and
a Religious Union; Confecrated to Excellent Myſteries,
and Holy Purpoſes; and therefore, that all the Pleaſures of
it fhould be uſed with Moderation and Sobriety: In fuch
Meaſures only, as Prudence and Confcience would direct,
when confulted ſeriouſly, and without any Byafs from groſs
and carnal Affections. And fure it would very ill become
a Society inftituted for mutual Comfort, and the Advance-
ment of Religion, and the preſervation of Purity, to throw
off all Reſtraint; and convert their Privilege of Lawful
Delights, into an Occafion of abandoning themſelves to
Senfuality and Licentioufneſs. This is one of thoſe Cafes,
where no certain Bounds can be preſcribed; but it will
highly concern all Perſons engaged in this State, to confi-
der the Dignity and the Defign of it, and to keep them-
felves under fuch Referves, as may neither profane the one,
nor evacuate the other.
4.
CHAP.
224
Book III:
Of Wisdom.
TH
CHAP. XIII.
Good Management.
HIS is a very becoming and neceffary Care. An Em-
ployment, not hard to be attained to; every Man of
common Diſcretion is capable of it. But, though the Art
be cafily learned, the conftant Exerciſe of it is Intricate
and Laborious; by Reaſon of that Great Variety of Bu-
finefs, in which it engages us; and, tho' many Matters
about which it is managed, be fmall and inconfiderable
in themſelves; yet the conftant Succeffion of them is ve
ry troubleſome. Domeftick Cares give great Uneafineſs,
because they allow of no Intermiffion; but, if the Diffi-
culties are occaſion'd by the principal Perfons in the Fami
ly, they fret, and gall, and wrankle inward, and ſcarce ad-
mit of any Reft or Remedy.
The beſt Method of rendring this Care eafie and effectu-
al, is, to procure fome faithful Servants, in whofe Honeſty
we can have entire Confidence, and Security. To buy
in Proviſions in their proper Seaſons, and wait for the beſt
Markets; To prevent all unneceffary Wafte, which is
the Province, proper to the Miftrefs of the Houfe. To
make Neceffity, and Cleanlineſs, and Order, our firſt Care;
and when Theſe are ferved, if our Circumftances will ex-
tend farther, then to provide for Plenty, and Shew, and
Niceness; a gentile Appearance, and every Thing fashio-
nable in it's Kind. To regulate our Expences, by cutting
off our Superfluous Charge; yet fo, as to have a Regard
to Decency and Convenience, and grudge Nothing, which
either Neceffity or Duty call for from us., One Shilling
faved, with theſe Limitations, will do us more Credit, than
Ten idly fquandered away. But to the avoiding Profuſe-
neſs, we ſhould alſo add the other commendable Quality,
of good Contrivance; for it is a Mark of great Addreſs,
when we can make our Peny go a great Way, and appear
Handſomely with little Charge: But above all things, a
Man muſt be ſure to keep within Compafs, and fuit his way
of Living to his prefent Circumſtances: For the moft pro-
bable Profpects, are ftill but Futurities; and, as fuch, they
muft needs be uncertain; fo that there cannot be a more
ridiculous
Ch. 14. The Duty of Parents and Children.
225.
ridiculous Folly, than to ſpend high in Confidence of Revers
fions, and diftant Expectations.
A Maſter's Eye muſt be every where; and if either He
or the Miſtreſs be ignorant and unexperienced in Bufi
neſs, they muſt take Care to conceal this Infirmity, and
pretend at leaft to underſtand all that belongs to them,
But especially, they must never appear Negligent or Re
mifs, but put on an Air of Diligence and Concern how
ever. For, if once the Servants get a Notion of their be
ing Careleſs, how their Affairs are managed, they will not
fail to make their Advantage, and in a fhort time, leave
them little or nothing to take Care of.
CHAP. XIV.
The Duty of Parents and Children,
HE Duty of Parents and Children is Reciprocal,
and Natural on both fides; Thus far they both agree,
But, if the Obligation be fomewhat ftricter on the Child's
Part, that Difference is compenfated by being more Ancient
on the Parents fide: For Parents are the Authors, and
firft Cauſe; and, of the Two, of much greater Confe-
quence to the Publick, The Peopling the World with
Good Men and Good Patriots, is their Work; the Educa-
tion and Inftruction of Youth is the only Method of
effecting it, ſo that here the firſt Seeds of Political Socie
ties and Inſtitutions are firft laid. And, of the two In-
conveniencies, That is much lefs, which the State fuffers
from the Disobedience and Ingratitude of Children toward
their Parents, than from the Remifnefs and Neglect Pa
rents are guilty of toward their Children. Hence, in the
Lacedemonian, and fome other very wife Governments,
there were Mulets and other Penalties inflicted upon Pas
rents, when their Children prov'd Perverſe and Ill-tempere
ed, And Plato declared, he knew no one Inftance, that
needed a Man's Care more, or deferved it better, than the
endeavouring to make a good Son. And Crates in great
Wrath expoſtulated thus with his Country-men,
" To
Το
"what Purpoſe is all this Pains to heap up great Eftates,
"while it is no part of your Concern what manner of
Heirs you leave them to? This is like a Man's being
P
" nice
2 2 6
Book III.
Of Wiſdom.
"nice of his Shoe, and negligent of his Foot. What
fhould a Man do with Riches, who hath not the Senſe,
6. nor the Heart to make a good Ule of them? This is
"like an embroidered Saddle, and fumptuous Furniture
upon a Jaded Horſe. Parents indeed are doubly obliged
to the Performance of the Duty. In Kindneſs to them-
felves, as they are their own Off-ſpring; and in Regard to
the Publick, becauſe theſe young Suckers are the Hopes of
the Tree, the promifing Shoots, upon the thriving and kind-
ly cultivating whereof, the Strength and Succeffion of the
Body Politick depends. So that this is killing two Birds
with one Stone, ferving one's own private Intereft, and pro-
moting the Welfare and Honour of one's Country, at the
fame time.
Now, this Duty confifts of Four Parts; each of which
fucceed in order one to the other; and thefe are proportion'd
to the Four Advantages which Children ought to receive
from their Parents in their proper Seafons. Life, and
Nouriſhment, Inftruction, and partaking of the Advantages
of Life with them. The First refpects the Time of a Child's
Exiftence, till his Birth inclufively; The Second his Infan-
cy; the Third his Youth, and the Laft his riper Age.
Concerning the First of thefe, I fhall only fay, That
though it be very little attended to, yet it is of mighty
Confequence, and of ſtrict Obligation: For no Man, who
hath any the leaft Infight into Nature, can be ignorant,
how hereditary Conftitutions and Complexions are: And
therefore we may be good or ill Parents, even before our
Children are born. And I am fure, among other Induce-
ients to the care of Health, and a regular way of living,
This ought not to be the leaft, that Thoſe who derive
their Being from us,do depend upon thisCare for a great part
of their Happiness; For by what hath been largely difcourfed
in the firit Book, it may plainly appear, that the Capaci-
ty and Turn of Men's Minds, and the Soundneſs and Vi-
gour of their Bodies, are in great Meaſure owing to a
Parents good Conftitution. And certainly, To Men of a-
ny Confcience, it fhould be an Eternal Sting and Reproach,
to reflect what Rottennels and Diſeaſes, they entail upon
their Pofterity, by abandoning themſelves to Lewdneſs and
Debauchery; how dearly thofe Innocents pay for their
Anceftor's Exceffes, and what a Batbarity it is to fend poor
Wretches into the World, to languish out a Life of Mifery
and Painy and fuffer for Sins, which they never commit
ted.
Ch. 14. The Duty of Parents and Children. 227
ted. So Neceffary, fo Important a Virtue is Temperance
to Succeffions and Families, as well as to Mens own Per-
fons: So Miſchievous is Vice, and fo Subtilly does it pro-
pagate its diſmal Effects, even to thoſe that are yet un-
born.
The Second of theſe Heads I leave to phyficians and
Nurſes; and having thus briefly dilpatch'd the Two Firſt,
becauſe ſomewhat foreign to our prefent Defign, and neceſ-
fary to be mention'd, only for the rendring this Divifion
compleat, I fhall proceed to the Third, which concerns the
Inftructing of them, and is a Subject more worthy our
ferious Confideration.
So foon as the Child begins to move his Soul; and the
Faculties of That, as well as the Organs of his Body
thew that he is a Rational, and not only a Living Crea-
tur; great Application fhould be uſed to form him well
at first. And this Care may be allowed to take Place a
bout Four or Five Years Old, for by that time the Me-
mory and Imagination, and fome little Strokes of Reafon
begin to dawn and difplay themfelves. It is not to be
imagined, of what confequence thefe firft Tinctures and
Impreffions are to the following part of Life; and what
wonderful Efficacy and Influence they have, even to the
changing and conquering Nature it ſelf: For Education is
frequently obferved to be Stronger than Natural Difpofi-
tion; either for the bettering or corrupting of the Man.
Lycurgus made People fenfible of this, by taking Two
Whelps of the fante Litter, which he had brought up dif-
ferent Ways, and in the Prefence of a great Company,
fetring before them Broth and a young Leveret; the Dog
which had been brought up tenderly, and within Doors,
fell to the Broth; but the other which had been uſed
to range and hunt, neglected his Meat, and purſued his
Game.
Now that which renders fuch Inftructions ſo marvellously
powerful, is, that they are taken in very eafily, and as hardly
loft again: For that which comes firft, rakes abfolute Pof-
feffion;
and carries all the Authority you can defire; there
being no Antecedent Notions to difpute the Title, or call
the Truth of it in Queftion. While therefore the Soul is
freſh and clear, a fair and perfect Blank, flexible and ten-
der, there can be no Difficulty in making it what you
pleaſe; for this Condition diſpoſes it to receive any manner
of Impreffion, and to be moulded into any manner of Form.
P 2
Now.
$
228
Book III.
Of Wisdom.
6.
7.
Now, the laying theſe firſt Foundations, is no fuch tri-
vial Matter as is generally believed; rather indeed the Dif-
ficulty of doing it well, is proportionable to the Importance
of its being done fo. Nay, not of private only, but pub-
lick and general Importance; which makes me think the
Complaint of Ariftotle and Plutarch moft juft, though there
is little or no Care taken to redreſs it, when they cry'd out
Loudly againſt the Education of Children being left en-
tirely to the Mercy and difpofal of Parents, as a moft
notorious, deplorable, and deſtructive Injury to the State.
For why ſhould this reft wholly upon Perfons, who are
fo often found to be Careleſs, or Ignorant, or Indifcreet,
and by no means fit to govern themſelves? Why ſhould
not the Publick concern themſelves at the Thing, and or-
der fome better Gare to be taken of it, rather than ſuffer
what they Daily do, by fitting ftill and feeing their own
Ruin? Lacedemon and Crete are almoſt the only Con-
ftitutions, where the diſciplining of Children hath been pre-
ſcribed by National Laws. And Sparta was indeed the beſt
School in the World; which made Agefilaus perfuade Xeno-
phon, to fend his Children thither, becauſe there they
would be fure to be inſtructed in the Beſt and Nobleſt Sci-
ence; that of Governing, and of Obeying well; and be-
cauſe this was the Work-houſe, where they made admi-
rable Law-givers, Generals, Civil-Magiftrates, and pri-
vate Subjects. They feem'd indeed to be more intent up-
on the Inftruction of Youth, and to lay greater ftrefs upon
it, than upon any other Thing whatſoever. Infomuch that
when Antipater demanded Fifty Children for Hoftages,
they Reply'd, That they did not care to part with any at
that Age, and had much rather give him twice as many
grown Men.
Now, before I enter upon this Subject particularly, per-
mit me, by the way, to give one Advertiſement; which
feems to carry ſomewhat of Weight in it. Many Peo-
ple take a great deal of Pains to find out the Inclinati-
ons of their Children, and what fort of Bufinefs they are
fit for. But alas! This at thofe Years is ſomewhat fo ve-
ry tender, ſo much in the Dark, and fo very uncertain;
that Parents after having (as they imagine) pitch'd right,
and been at a World of Pains and Charge, find them-
felves miferably Miſtaken. And therefore without troubling
our felves about theſe dim Prognofticks, and depending
upon the very weak and flender Conjectures, capable of
being
Ch. 14. The Duty of Parents and Children. 229
being drawn from the Motions of Minds fo very Young;
the beſt courſe will be, to poffefs them with fuch Inftru-
ctions, as may be univerfally Good, and in general Uſe
at firſt; and when they are ſeaſoned well with theſe, That
will prove a moft excellent Preparation, for their taking to
any particular Employment afterwards. Thus you build
upon a fure Bottom, and perfect them preſently, in that
W hich must be the conftant, and daily Buſineſs of their
Lives; and this firft Tincture, like the Ground of a Picture,
fits them for the receiving any other Colours.
To proceed now on to the Matter its felf; which may
very conveniently be reduced to three Heads; the Forming
of the Mind, Managing the Body, and Regulating of the
Manners. But I must once more beg my Reader's Par-
don, for another Digreffion, (if it deferve to be thought fo)
fince, before I proceed to confider theſe Particulars, it feems
to me highly Expedient, to lay down fome General Rules
relating to this Matter, which may direct us how to pro-
ceed, with Difcretion and Success.
The firſt of theſe Directions is, to keep this little White
Soul from the Contagion and Corruption ſo univerſal among
Men, that it may contract no Blemish, no Taint at its first
coming abroad into the World. In order hereunto, ftrict
Centry muſt be kept at the Doors; I mean the Eyes, and
eſpecially the Ears, muſt be diligently guarded, that no un-
clean Thing get Admittance there. Now, this is done by
taking Care of thoſe that are about the Child, and not ſuf-
fering any, even of his Relations to come near him; whoſe
Converſation is ſo laviſh and diffolute, that we have Rea-
fon to fear they may convey any ill Idea's into him, though
never fo little, never fo fecretly: For one fingle Word,
one diſtant Hint, is fufficient to do more Miſchief in a
Child, than a great deal of Pains will be able to root out,
or retrieve again. Upon this Account it was, that Plato
would never endure, that Children ſhould be left to Ser-
vants, or entertained with their Stories: For if they talk
nothing worſe, yet the beft we can expect from them
is idle Tales, and ridiculous Fictions, which take fuch
deep Root fin this tender Soil, that I verily believe a
very great Part of the Vulgar Errors, and Idle Preju-
dices moft Men are poffeft with, is owing to the Giants,
and Hobgoblins, and the reft of that ridiculous Stuff,
which they were kept in awe, or diverted with, in their
very Infancy:
P 3
The
8.
9.
1
230
Book III.
of Wiſdom.
10.
2
The Second Direction concerns the Perfons to be en-
trufted with this Child; what they are, what Diſcourſe they
have with him, what Books they put into his Hands. As to
the Perſons themſelves; they fhould be Men of Honeſty,
and Virtue, of a good Temper, and winning Behaviour;
Men whofe Heads lie well; and eminent, rather for Wiſdom,
than Learning. They muſt alſo keep a good Correfpon-
dence together, and perfectly underſtand each other's Me-
thod; for fear, while they take contrary Ways, ( as if one
would gain upon his Charge by Fear, and another by Flat-
tery) they fhould happen to crofs and hinder one ano-
ther; confound the Child, perplex the Defign, and be
perpetually doing and undoing. The Books and the Dif
courſe intended for his Entertainment, fhould by no Means
be ſuch as treat of mean and trifling, frivolous and idle Sub-
jects; but Great and Serious, and Noble; fuch as may
help to enrich his Underſtanding, to direct his Opinions,
to regulate his Manners and Affections. Such particularly,
as fet before him Human Nature, as it really is; defcry
the Secret Springs, and inward Movements of the Soul;
that fo he may not miftake the World, but be well ac-
quainted with himſelf and other People: Such as may
teach him, which are the proper Objects of his Fear, and
Love, and Defire; how he ought to be affected with Re-
gard to all external Things; what Paffion, what Virtuc
is: And how he fhall difcern the Difference between Am-
bition and Avarice, between Servitude and Subjection, be-
tween Liberty and Licentioufneſs. And fuffer not your
felf to be diverted from fuch early Attempts, by a ridicu
lous Pretence of the Child's Incapacity for Matters of fo
important a Nature; for, affure your felf, he will ſwal
low and digeft thefe, as eafily as thofe of another, and
more ludicrous Kind. There is not one jot more of Ca-
pacity or Apprehenfion required, to the Underſtanding all
the illuftrious Examples of Valerius Maximus, than there is
to the knowing the Feats of Guy of Warwick, or Amadis of
Gaul. The Greek and Roman Hiftory, which is the No-
bleft and moſt Uſeful Learning in the World, is every
whit as entertaining, as eafie to be comprehended, as any
Romance of the fame Bulk. A Child, that can tell how
many Cocks and Hens run about his Mother's Yard, and
can count and diftinguiſh his Uncles and Goufins; what
fhould hinder him from remembring with the fame eaſe,
the feven Kings of Rome, and the Twelve Cafars? There
is
Ch. 14. The Duty of Parents and Children. 231
is indeed a great Difference, between ſeveral Sciences
And the Faculties of Children have their proper Seafons;
but then this makes no Difference between the different
Parts of the fame Science, and Exerciſes of the fame Faculty;
and no Man will ever be able to prove, that one Matter of
Fact is eafie, and another difficult or impoffible to be at-
rained; but eſpecially, that the Falfe and Fictitious Inven-
tions, are accommodated to the Capacity of Children, and
that True and Serious Narratives are above, and unfit for
them, This looks, as if God had made our Minds only
capable of being deceived; and given them a ſtrange Ala-
crity in Lyes and Fables. But the Matter is much otherwiſe.
For the main Buſineſs is, to manage the Capacity of a Child
well, and if this be done, the Improvement will quickly
fhew the Vanity of trifling with Children, and diſtruſting
their Abilities for greater and better Things.
The Third Admonition to this Purpoſe is, that theſe Tu-
tors and Governors would behave themſelves as becomes
them towards their Charge; Not putting on always folemn
and auftere Looks, or treating them with Harſhneſs and
Severity; but with Methods that are gentle and engaging,
good Humour, and a chearful Countenance. I cannot here
but condemn without more ado, that general Cuſtom of
beating, whipping, fcolding and ſtorming at Children; and
keeping them in all that Terror and Subjection, which is
ufual in fome great Schools. For this is really a moſt un-
reaſonable Thing; of pernicious Confequence, and as in-
decent as it would be in a Judge to fall into violent Paffions
with Criminals at the Bar; or a Phyfician to fall foul upon
his Patients, and call them all to naught. How Prejudicial
muft this needs be in the Effect, how contrary to the Defign
of Education, which is, to make in them in love with Vir-
tue betimes, to ſweeten their Tempers, and train them in
Virtue and Knowledge, and Decency of Behaviour! Now,
this Imperious, and rough Treatment, gives them a Preju-
dice to Inftructions; makes them hate, and be afraid of
it; fills them with Horror, and Indignation, and Rage;
tempts them to be Defperate and Head-ftrong; damps
their Spirits, and depreffès their Courage: Till at laſt by
being uſed like Slaves, they degenerate entirely into cow-
ardly and flavifh Difpofitions. The Holy Ghoft himfelf
hath given us fair Warning of this miſchievous Confequence;
when he commands by St. Paul, that Parents fhould not Colof. iii.
provoke their Children to Wrath, left they be difcouraged. This 21.
P
夤
​is
'
!
232
Book III.
Of Wiſdom.
12:
is the ready way to make them good for nothing; they
curſe their Teacher, and hate the Government they are
under. If they do what they are bidden, it is only be
cauſe your Eye is upon them, and they dare not do other
wife; not with any Chearfulneſs or Satisfaction, or be-
caule they are acted by any Noble and Generous Principle.
If they have been tardy in their Duty, they take Sanctua
ry in the vileſt Methods to fave themſelves from Puniſh-
ment. Lyes, and Equivocations, and fhuffling Excuſes
Trembling, and Tears of Madneſs, and Deſpair; Playing
Trúant, and Running away from School; all which are
Refuges infinitely worſe, than the Fault they were guilty
of before.
*He that's compell'd by Threats to do his Duty,
Will be wary no longer than you've an Eye over himĝ
But when he fees he fan't be found out,
He'll even follow his own Inclinations.
But he that's govern'd by Love, obeys moſt chearfully ;
Strives to make due Returns, and is the fame, Prefent or Abfent
Now, I would have Children uſed with greater Eafineſs
and Freedom; bred as becomes Men and Gentlemen; ar-
gued into their Duty by fair and mild Remonftrances,
and poffeft with Principles of Honour, and Modefty, and
Shame to do amifs. The former of theſe Affections would
prove a Spur and mighty Incitement to Goodnefs; and the
Îatter a Curb and powerful Reftraint, to difengage them
from Vice, and work in them a juft Abhorrence and De-
teftation of Evil. There feems to me to be fomewhat fo
mean and ſervile in Severity and rigorous Conſtraint, that
it can never be reconciled with Honour and true Freedom
of Mind. We fhould therefore exalt rather and enoble
their Affectious with Ingenuity of Temper and Behaviour,
and the Love of Virtue, winning upon their Mind with
fetting before them its Defirableneſs, and diſplaying all its
Charms, and attracting Beauties.
* Dum id refcitum iri credit, tantifper cavet:
Si fperat fore clam, rurfum ad ingenium redit.
Ille, quem Beneficio adjungas, ex animo facit;
Studet par referre ; præfens abfenfq; idem erit, Terent. Adelph.
**TWAS
Ch. 14. The Duty of Parents and Children. 233.
*'Twas always my Opinion, that 'tis much better
To keep Children in Order by Shame, and Generofity
Of Inclination, than by Fear------
This is a Father's part to use his Child,
So as his own Choice rather than Constraint
Should put him upon doing well.
Here lies the Difference between a Father and a Maſter ;
And he that acts otherwife, let him confefs,
That he understands not all the Art
Of managing Children,
Blows are for Beaſts, which are incapable of hearing Reafcn;
and Rage and Brawling, and contemptuous Ulage, for
none but Slaves. He that is once accuſtomed to theſe,
will come to very little. But Reaſon and Argument, the
Gracefulness of the Action, the Imitation of excellent Men,
the Honour and Reſpect, and univerfal Approbation that
attend their doing well, the pleafing and generous Satisfa-
ctions of one's own Mind, which refult from a Senf of
having done fo, and the Deference paid by others to uch
Perfons and Actions; the Deformity of an ill thing, the
Repreſentations of its being unworthy and unbecoming, a
Reproach and Affront to Human Nature; the Shame and
Scandal, the inward Upbraiding and Diſcontents, and the
General Diſlike and Averfion it draws upon us; hov de-
fpicable and little it makes us appear, both in our own
Eyes, and the Efteem of the World; Theſe are the Defen-
five Arms againſt Vice; theſe the Spurs to Virtue, tiat in-
fluence and quicken up all Children of good Tempes, and
fuch as give us any tolerable Hopes of making figificant
Men. Theſe we fhall do well to be perpetually inging
in their Ears; and F fuch Arts as thefe prove inefectual,
all the Methods of Rigour will do but little God upon
them. What can be compaffed by dint of Reaon, and
Prudence, and Adgrefs, will either never be compaffed by
dint of Blow; or if it be, it will turn to ery poor
* Pudore & Libęglitate Liberos retinere
Satius effe credo juàm metu.
Hoc Patrium eft,potius confuefacere filium,
Suâ Sponte rectè fcere, quàm alieno metu.
Hoc Pater ac Dsainus intereft, hoc qui nequi
Fateatur fe nefci imperar e Liberos
Account
234
Book III.
Of Wisdom.
Prov. xiii.
24.
xix. 18.
xxiii.
13.
14.
Eccluf.
Xxx. 8, 2,
12.
13.
Account. But indeed there is no fear of Difappointment?
if fuch Methods are taken in time, and the Corruptions o
Vice be not fuffer'd to get beforehand with us: For theſe
Notions are commenfurate, and proper to the Soul, and the
moſt natural that can potfibly be, while it is preſerved in
its Primitive Innocence and Purity. I would not be miſta-
ken in all this; as if it were any part of my Intention to
countenance or commend that looſe and effeminate Indul-
gence, which admits of no Contradiction, no Correction
at all; but makes it a Principle, to let Children have their
Humour in every thing, for fear of fretting or putting
them out of Temper. This is an Extreme every whit as
extravagant, and as deftructive, as the other. Such Pa-
rents are like the Ivy, that certainly kills the Tree encircled
by it; or the Ape that hugs her Whelps to Death with mere
Fondnefs. 'Tis as if when we fee a Man drowning, we
ſhould ſtand by, and let him fink, for fear the pulling him
out by the Hair of the Head ſhould hurt him. Againſt this
Fodifh Tenderneſs it is, that the wife Preacher inveighs ſo
largely, and ſo ſmartly. He that Spareth the Rod, hateth his
Son; but he that loveth him chasteneth him betimes, Chaften
thy son while there is hope, and let not thy Soul Spare for his
crying. Withheld not Correction from the Child; for if thou
beatet him with the Rod, he shall not die. Thou shalt beat
him vith the Rod, and ſhalt deliver his Soul from Hell. An
Horſe not broken becometh Headstrong; and a Child left to
himſef will be wilful; Cocker thy Child, and he ſhall make
thee ajaid. Bow down his Neck while he is young, left he
wax Subborn, and bring Sorrow to thine Heart. And all this
Advice is very confiftent with what I recommended before;
for Yath muſt not be fuffered to run wild, and grow Law-
lefs. They ought to be contained in Difcipline and good
Order; but then this Difcipline fhould be fo temper'd and
managel, as becomes a Spiritual, Human, and reaſonable.
Difcipline; and not fly out into Rage, and Fury, as if we
were deaing with Brutes who have no Senfe; or with
Madmen, who have loft their Senſes, and must be bang'd
into themagain.
And now it may be ſeaſonable for us to proceed in the
Advice for Confideraton of thoſe Particulars men'ion'd lately, and the
forming Rules for hftruction and Education frated to each of them.
abe Mind. The Firſt of theſe Particulars was faid to confift, in ex-
ercifing, fapening and forming the Minds of young Peo
ple.
Ch. 14. The Duty of Parents and Children.
235
2
ple. And here we might take Occafion to lay down a
great Variety of Directions; But the Firſt, and Chief,
and indeed the Fundamental Rule of all the reft, (that
which regards the Aim and End of all this painful Toil
and which I am the more concerned to preſs and incul-
cate, becauſe it is very little obferved, but by an Epidemi-
cal and fatal Miſtake, Men are genrrally fond of the quite
contrary Courſe) this Rule, I fay, which I would urge,
and preſume to be infinitely the moſt concerning and ma-
terial of any, is, That Men would employ the greateſt
Part by much, and make it in a manner the Whole, of
their Buſineſs and Study, to exerciſe, and improve, and ex-
ert, that which is our Natural and Particular Excellence;
to brighten, and bring to light the Treaſure hid in every
Man's Breaft, rather than to heap up, and make Oftenta-
tion of that which is a foreign Growth. To aim at Wiſ-
dom rather than Learning, and the quaint Subtilties of Spe-
culative Knowledge; to ftrengthen the Judgment, and con-
fequently give the true Bent and Turn to the Will and
the Confcience, rather than fill the Memory, and warm
the Fancy; in a Word, that they would labour to make
the Perfons committed to their Charge, Prudent, Honeft,
and good Men, and think this better Service, and infinite-
ly higher Accompliſhments, than the making them Nice,
Florid, Learned, or all that which the World calls fine
Scholars, and fine Gentlemen. Of the Three predominant
Parts of the Reaſonable Soul, Judgment is the Chief, and
moft Valuable; as was fhewn at large in the Beginning of Book I.
this Treatife, to which I refer my Reader. But almoft all Chap. 19.
the World are of another Opinion, and run greedily after
Art and acquired Learning. Parents are at an infinite Ex-
pence; and Children themſelves at infinite Pains and trou
ble, to purchaſe a Stock of Knowledge; and yet Taci-
tus his Complaint may be ours at this Day; That the Ex-
cefs of Learning is our Diſeaſe; and as it is in all other
Exceffes, the World is not the better, but the worſe for
it: For in the midst of all this Fruitless Care and Charge,
they are in little or no Concern, for that which would
come at a much eafier Rate; the breeding them ſo, that
they may be Prudent and Honeft, and fit for Bufinefs.
Now, though this Fault may be fo general, yet All are not
Guilty of it upon the fame Principle. Some are blindly
led away by Cuſtom; and imagine, that Wiſdom and
Learning are either the fame thing, or very near of Kin to
\ one
236
of Wiſdom.
Book III.
one another; but to be fure, that they conftantly go toge-
ther, and that one of them cannot poffibly be attained with-
out the other. Theſe Men are under an innocent Miſtake,
and deſerve to have ſome Pains taken with them, for their
better Information. Others are wilfully in the Wrong;
and know well enough the Difference between theſe Two:
But ſtill they muſt have artificial and acquired Knowledge,
whatever it coft them. And indeed as the Cafe ftands
now with our Weſtern Parts of Europe; this is the only
way to make a Noife in the World. Reputation and Riches
are not to be got without it. So that the Perſons we now
fpeak of, make a Trade of Learning, and fink it into a
Mercenary, Pedantick, Sordid, Mechanical Thing. A
Commodity bought dear, to be fold again dearer at fe-
cond Hand. Thefe Hucksters are paft all Cure, and it is
not worth while to give our felves any Trouble about
them. Not but that our Men of Mode are, fome of them,
as extravagantly Fooliſh in the other Extreme, who eſteem
Learning an ungentile Thing, and fomewhat too Pedan-
tick and Mean for Quality, and eſteem a Man the leſs for
being a Scholar. This is but another Proof of their Folly
and Emptiness, and Want of all Senfe of Virtue and Ho-
nour, which their Ignorance, Impertinence, fauntring
Lives, and vain Fopperies, give us fuch abundant Demon-
ftrations of every Day.
14.
But now for the Inftruction of thoſe Others, that give
Learning us fome Hopes of Recovery, and for the diſcovering where
and VVif their Miftake lies, we muft fhew Two Things; First, That
dam com- there is a Real Difference between Learning and Wiſdom;
Bar'de
and that the Latter is infinitely to be preferred, before any
the moſt exquifite and exalted Degree of the Former. Se-
condly, That they do not always go together, nay, that
moft commonly they obftruct each other; infomuch that
your Men of nice Learning are not often eminent for Wif
dom; nor your truly Wife Men deeply Learned. There are,
I confeſs, fome Exceptions to this laſt Obſervation, but it
were heartily to be wiſhed there were more of them. They
that are ſo, are Men of Great and Noble Souls; of which
Antiquity furniſhes fome Inftances, but the more Modern
Times are very barren of them.
In order to the doing this Argument Right, we muſt
firſt know what Learning and Wifdom are. Now, Learn-
ing is a vaſt Collection of other Peoples Excellencies; a
Stock
Ch. 14. The Duty of Parents and Children.
237
Stock laid in with Labour and long Trouble, of all that
we have ſeen, and heard, and read in Books; the Sayings
and Actions of Great and Good Men, who have lived in
all Ages and Nations. The Repoſitory or Magazine, where
this Provifion is treaſured up, is the Memory. He who
is provided by Nature with a good Memory, hath no body
to blame but himſelf, if he be not a Scholar; for he hath
the Means in his own Hands. Wiſdom is a calm and re-
gular Government of the Soul: That Man is Wife, who
obferves true Meaſures, and a due Decorum in his Thoughts,
and Opinions, and Defires; his Words, and Actions, and
Deportment. In fhort; Wifdom is the Rule and Standard
of the Soul, and he that uſes this Rule aright, that is, The
Man of Judgment and Diſcretion, that fees, and diſcerns,
judges and eſteems Things according to their Nature and
Intrinfick Value; who places each in its juft Order and
Degree, is the Perfon we would have every one attempt
to be. And how reaſonable that Advice is, will quickly
appear, by obſerving how far the greater Excellence of
the Two, this of Wiſdom is.
Learning, however Valuable in it felf, is yet but a pcor
and barren Accompliſhment, in Compariſon of Wildom:
For it is not only unneceffary, being what Two Parts in
Three of Mankind make a very good Shift without; but
the Uſefulneſs of is but ſmall, and there are but a very
few Inftances (comparatively) to which that Uſefulneſs
extends. It contributes nothing at all to Life; for how
many do we fee of all Qualities and Conditions, High and
Low, Rich and Poor, that paſs their Time in great Eaſe
and Pleaſure, without knowing any thing at all of the
Matter? There are a great many other Things, more
ferviceable both to Men's private Happiness, and to Hu-
man Society in General. Honour, and Reputation, No-
ble Birth, and Quality, and yet even thefe are far from
being abſolutely neceffary; The moft they can pretend to,
is the being Ornaments, and Conveniences, and additio-
nal Advantages. It contributes nothing to any Natural
Operations; the moft ignorant Man, in this Refpect, is
upon the Level with the greateſt Clerk. For Nature is of
her felf a fufficient Miſtreſs, and deals to every one the
Knowledge needful for fupporting her own Occafions. Nor
does it in any Degree affift a Man's Probity; no body is
one whit the Honefter, or Jufter for it; rather indeed it
hinders and corrupts the Integrity of the Mind, by teach-
16,
I'
II.
III.
ing
238
Book III.
of Wifdom.
IV.
"
ing Men to be Subtle, and to diftinguifh all Plain-dealing.
quite away. Look into the Characters of excellent Perfons
in Hiftory; and you fhall find moft amongst them of mo-
derate and very indifferent Attainments. Witneſs Old Rome,
which, in the Days of her Ignorance, was renowned for
Justice and Honour; but when Learning and Eloquence
got the Afcendant, the Fame of her Virtue was in its De-
clenfion; and in Proportion as Mens Wits grew more
Subtle and Refin'd, Innocence and Simplicity fell into De-
cay and Contempt. Sects and Herefies, Errors and A-
theifm it felf have ever been ſet on foot and propaga
ed, by Perfons of Artifice and Learning. The primitive
Source of our Miſery and Ruine, and that firſt Tempta-
tion of the Devil, which inveigled and undid Mankind,
was an unſeaſonable and intemperate Defire of Knowledge.
Ye shall be as Gods difcerning between Good and Evil, was
that fatal Expectation, which depreft our firſt Parents, and
made them less than Man. The more Men employed
their Wits in Study, the more plauſible, and conſequently
the more dangerous Notions they started; which made,
St. Paul bid his Coloffians Beware, that they were not feduced
by Philofophy, and vain Deceit. And one of the Learnedeft
Men, that ever liv'd, fpeaks but very meanly of it, as a
Thing Vain and Unprofitable, Hurtful and Troubleſom,
ſuch as was never to be enjoyed without many grievous
Incumbrances; fince he that increaſeth Knowledge muft un-
avoidably increafe Sorrow at the fame Time. In a Word
Learning, it is confefs'd, may civilize and refine us, but
it cannot moralize us; we may be more courteous, and
converfable, and accompliſhed; but we cannot be one jot
the Holier, the Jufter, more Temperate, or more Chari-
table for it. Nay, Fourthly, it does us no Service, nei-
ther in the fweetning of our Lives, or abating our Re-
fentments, for any of the Afflictions that embitter them.
It rather fets a Sharper Edge upon our Calamities, and
raiſes our Senſe of them to be more quick and tender.
Accordingly we fee, that Children, and plain ignorant Peo-
ple, (who meaſure their Misfortunes, only by what they
feel at prefent, and neither anticipate, nor give them an
Imaginary Being; nor revive, and as it were, raiſe them
from the Dead again by melancholy Reflections,) get over
their Sufferings much more eafily, and fupport themſelves
under them with much greater Temper and Moderation,
than your quaint, and refined, and more thinking Men.
Ignorance
Ch. 14. The Duty of Parents and Children. 23ÿ
1
Ignorance is in fome Degree a good Remedy; a ſtrong
Amulet againſt Misfortunes; and our Friends (it is very
manifeft) are of that Opinion, when they beg of us to
forget, and not to think of them. For what is this but to
drive us hither for Shelter? I confefs fuch Advice is Ri-
diculous, and a mere Jeft; for Remembring and Forget-
ting, are not Things in our own diſpoſal: and all we can
contribute towards this, is not to torment our felves In-
duftriouſly; not to awaken the fleeping Lyon; and when
fuch Reflections offer themſelves, to foften, and counter-work
them; by Arguments for Patience and Contentedneſs ; But
here our Adviſers play the Surgeon's Part; who when they
cannot heal the Wound, affwage the Pain and Skin over
the Sore, as well as they can. Thoſe that have adviſed
People to diſpatch themſelves, when their Sufferings are
come to Extremity, and all Hope, all Poffibility of Amend-
ment gone, are directly of the fame Mind: For what is
Death but a State of Stupidity and Infenfibility? And
thoſe who ſeek a Refuge here, acknowledge Ignorance to
be their laft, and moft effectual Remedy.
But now, Wiſdom is an Accompliſhment, of abfolute Ne-
ceffity, and univerſal Uſe; all things fall within the Verge
of its Jurifdiction, and nothing can be exempted, or conceal'd
from its Cognizance. It rules and fits Supreme in War and
in Peace; in Publick and in Private; nay, it prefides over
our Frolicks and Feafts; our Jollities and Recreations
for all theſe ought to be managed with Prudence, and Dif-
cretion, and Sobriery. And, where Wiſdom does not inter-
poſe, all things run into Diſorder and Confufion.
;
Secondly. Learning is Servile, and Mean, and Mechani
cal, when put into the Balance with Wiſdom; It is a bor-
towed Excellence, and borrowed with great Importunity
too. A learned Man is like the Jay in the Fable, tricked up
and made fine with the Feathers of other Birds. He fets him-
ſelf off and entertains the World with his Reading; but this
is like making a Feaſt at another Man's Coft. Whereas the
wife Man lives upon hisRents,and hath an inexhaustible Fund
of his own: For Wiſdom is a Man's proper Poffetfion, an
Inheritance fettled upon him by Nature; but cultivated,
and made Fertile, by Art, and Induſtry, and Exerciſe.
Thirdly. The Qualities and Conditions of thefe Two
are vaftly Different; more Graceful, more Generous in
the One, than the Other. Learning is ufual Proud and
Peevith, Captious and Caviling, Arrogant and Prefumptuous,
Peremp
17.
18.
240
Book III.
of Wisdom.
19.
Peremptory and Bold, Quarrellome and addicted to Dif-
putes, Ill-manner'd and Indiſcreet, Wiſdom is Modeft and
Reſerved, Gentle and Peaceable, free fom a Spirit of Con-
tradiction, and full of Refpect. Again, Learning is com-
monly Forward and Affected, Unreaſonable and Pretending,
always thrufting it felf in at every Thing, and yet able to
do nothing: For it confifts not in Action, but in Talk,
But Wiſdom is full of Efficacy and Activity; it manages
and governs every thing; and is never troubleſome, or
vain; never Naufeous or out of Time.
Thus it appears, that there is a mighty Difference be
tween true Wiſdom, and acquired Knowledge; and how
much the one is better and more valuable than the other.
As much indeed, as a Thing that is indiſpenſably Neceffa
ry, and of general Uſe, Active and Vigorous, and Subſtan-
tial, Noble, and Virtuous, and Becoming; excels another,
which is Serviceable but in fome Caſes, and abſolutely ne-
ceffary in none; Impotent and Unactive, Mechanick and
Mean, Preſumptuous and Pofitive, Stiff and Humorfome,
Captious and Cavilling.
Let us now proceed to the other part of this Argu
ment, which undertakes to prove, that theſe Two do not
always go together; nay, that they are generally found
fingle and afunder. The Account of this, fo far as Na-
ture is concern'd in it, feems to be, what hath been for
merly explain'd at large; that the Temperaments of the
Brain, which capacitate and difpofe Men to theſe feveral
Accompliſhments, are diftant and incomparable: For that
where Memory excels, which qualifies Men for acquired
Learning, is Moift; and the other, where Wiſdom is
Predominant and Judgment excels, is Dry. This is alſo
hinted to us, by what the Scripture mentions to have
befallen our firft Parents; for in the Inftant that they
fixed their Defires upon Speculative Knowledge, Wiſdom
forfook them quite; and the Advantages of this kind, which
were included in the Original Perfection of Human Na
ture, were withdrawn. And conftant Experience fhews us,
that the Fate of their Succeffors is ſtill in Proportion the
fame. - The Greateſt and moft Flouriſhing Empires and
Common-wealths, both Ancient and Modern have been,
and yet are govern'd by Wiſdom, deftitute of Scholarſhip,
both in Civil and Military Affairs, Rome was as Ignorant
as any other Part of the World, for the First Five Hun-
dred Years; and then was its Acme,both for Virtue and Va-
lour
Ch. 14. The Duty of Parents and Children. 241
lour: when Learning came in, Corruption and Vice, Fa-
ctions and Civil Wars entred with it. The moſt glorious
Conſtitution the World ever faw, was that of the Lacede-
monians founded by Lycurgus. The Gallanteſt Men in Story
were bred under it, and yet they do not ſeem to have made
any Pretention to Learning, or to expreſs any great Eſteemi
for it at that time. This was the Famous School for Vir-
tue and Wiſdom ; and conquered Athens, the most re-
fined City in the World, the Scene of Sciences, the Seat
of the Muſes, and Store-houſe of Philofophy. Theſe Ex-
amples are Notorious in Ancient Story. If we defcend
down to our own Times: All thofe large, wealthy and
flouriſhing Kingdoms in the East and West Indies, lived
very well, and wanted neither Grandeur nor Plenty; they
never had Learning, nor did they ever feel the want of
it; nay, they were Ignorant even of Reading and Writing;
and the knowledge as they have now, hath been purcha-
fed at the expence of their Liberty: Befides that, they have
learnt to Cheat, and to be Vicious in their Bargain, and
feveral wicked Arts, never fo much as mention'd amongſt
them before. But indeed, where do we find an Empire,
for Glory and Succefs, comparable to that of the Grand
Signior? He, like the Lyon of the World, renders himſelf
Formidable to all his Neighbours; and is a Check and
Terror to the Princes and Monarchs of the Earth. And
yet in this whole Dominion, nothing Reigns fo Univer-.
fally, as profound Ignorance of Letters; No Profeffſors of
Sciences, no Schools, no Allowance to Read for the Pub-
lick Inftruction of others; no, not even in Religion it ſelf.
What then hath contained this State in fuch excellent Order?
what hath procur'd all itsSucceffes?what indeed but Prudence,
and Dicipline, and Conduct? Turn your Eyss now, and ob-
ſerve thoſe other Kingdoms where Learning hath been in Au
thority and Reputation. That of France, for Example, which
feems to fucceed Athens in all its Glory. The Principal Mini-
fters of this Crown, the Conftables and Marfhals, and Admi
rals, and Secretaries of State, through whofe Hands all Bufi-
nefs of Moment paffes, are for the most part Perfons of lit-
tle or no acquired Learning. And we know that feveral
eminent Law-givers, and Princes, and Founders of Common-
wealths, have utterly banish'd all Studies of this Nature, as
the Poifon and Plague of a Nation; ſo did Licinius, and Va-
lentinian, and Mahomet, and an Ancienter and better Man
than all thefe, Lycurgus. This is a fufficient Proof, that there
may
}
242
Book III.
Of Wisdom.
}
may
be Wiſdom, where there is no acquired Lenrning. Let
us next enquire, whether we can find Learning deftitute of
Wiſdom; and the Inftances of this Part, are no lefs obvious,
and numerous, than the other. Do but take notice of great
part of the Men, who make Learning their Study and Pro-
feffion, whofe Heads are full of Ariftotle, and Cicero, the
Philofophers, and the School-Men. Are there any People
in the World more aukward and uncouth in Buſineſs? Is
it not a common Proverb, when we ſee a Man Odd and
Clumfie, to fay, He is a meer Scholar? One would almoſt
think, that they had pored away their Senſes; and that ex-
cefs of Knowledge had ftunn'd and ftupify'd them. How
many are there, who would have made excellent Perfons,
had they not funk and dwindled into Pedantry; and had
been wiſer Men, if they had traded upon their own Na-
tural Stock, and never fat down to Books at all? and
how many of their own Brethren do we fee, who never
had that Education, and prove much fhrewder Men, and
better Contrivers, more quick and expert in all manner
of Buſineſs? Take one of your Nice Difputants, or quaint
Rhetoricians, bring him into a debate at the next Corpo-
ration, where any Matter of Government, or Civil Intereft
is under Deliberation; put him upon ſpeaking to the Point,
and he ſhall Blush and Tremble, turn Pale, and Cough,
and Hem But it is Odds, if he fay any thing to the
Purpoſe. At laft perhaps, you fhall have a formal Ha-
rangue; fome Definitions of Ariftotle, or Quotations out
of Tully, with an Ergo at the End of them. And yet at the
fame Meeting you fhall have fa dull, plodding Alderman,
that chalks up all his Accounts behind the Door; and can
neither write nor read, and yet this Fellow, by ſeeing and
knowing the World, fhall, out of his own Obfervation and
Experience, come to better Refolutions, and propofe more
feafible and proper Expedients, than the fubtileft and moft
refin'd Student of them all. Were Matters indeed fo ma-
naged, that Men turn'd their Speculation into Practice,
and took Care to apply their Reading to the Purpoſes of Hu-
man Life; the Advantage of Learning would be unſpeaka-
able; and we ſee how illuftriouſly fuch Perfons fhine in the
World. And therefore what I have ſaid upon this Occaſion,
is not to be ſtretched to the Prejudice of Learning in general;
but only to fuch a falfe Opinion of it, as depends upon this
alone for the most eligible, and only Qualification of the
Mind of Man; and fo refts upon it, and buries it in Inacti-
•
vity.
Ch. 14. The Duty of Parents and Children. 243
{
vity. This the foregoing Inftances fhew is very frequently
done, and a very vulgar Error; and confequently they prove
the Point, for the Illuftration of which alone they are pro-
duced; and that is, That this Diftinction between Wildom
and Learning is not Imaginary, but grounded upon a real
Difference; and that in Fact thefe Two do not always go
Hand in Hand, nor meet in the ſame Perſon.
This I defign to make appear more fully in the following 20:
Paragraphs of this Chapter; for I have already promiſed,
not to content my felf with urging bare Matter of Fact,
but likewiſe to enter into Reaſon of the Thing. An
Enquiry, which I am the more Zealous, and look upon
my felf obliged to fatisfie, that fo I may prevent any
Offence being taken at the former Reflection; and cut off
any Sufpicions, which ſome might be provoked to enter-
tain concerning me, as if I were an Enemy to Learning,
and thought it Infignificant and Defpicable. There is, I
confels, ground fufficient for this Queftion, why Wiſdom
and Learning fhould not go together? for it is a very odd
Cafe, and ſeems foreign to the Reaſon of the Thing, that
a Man fhould not be very much the Wiſer, for being a
better Scholar; fince Learning and Study, is without Con
troverfie, the ready Road, and a moft Excellent Inftrument
and Preparation to Wiſdom. Take any Two Men, equal
in all other Reſpects; let the One be a Man of Letters,
the Other not fo. 'Tis plain, He who hath employed his
Time in Study, ought to be a great deal Wifer than
the other; and it will be expected from him, that he
fhould prove fo: For he hath all the Advantages, that the
Unletter'd Man hath; a Natural Capacity, Reafon and
Underſtanding; and he hath a great deal more befides
too; the Additional Improvements of Reading, which have
furniſh'd him with the Examples, Directions, Difcourfes,
and Determinations, of the Greateſt Men that ever were
in the World. Muft not this Perfon then be Wiſer, more
Apprehenfive and Judicious, of a more exalted Virtue, and
greater Addrefs, than the other who is altogether deftiture
of fuch Helps; Since he hath the fame Stock to ſet up
with, and all theſe foreign Affiftancès acquired, and tranf-
ported to him from all the Quarters of the Univerſe be-
fides ? Since, as one fays very truly, the Natural Advan-
tages, when join'd and ftrengthened by the Accidental,
make a Noble and Compleat Compofition. And yet, in
defpight of all our Reaſonings to the contrary, Experience,
Q 2
and
244
Book III.
Of Wisdom.
31.
and undeniable Matter of Fact, give us Ten thouſand In-
ftances of it's being otherwiſe.
Now, the true Reaſon and fatisfactory Anſwer to this
Doubt, ftands really thus. That the Methods of Inftructi-
on are not well ordered. Books and Places of Publick
Education furnifh Men with admirable Matter; but they
do not imbibe, and ufe it as they fhould do. Hence it
is, that vaft Improvements in Knowledge turn to ſo very
flender Account: They are Poor in the midſt of Plenty;
and, like Tantalus in the Fable, ftarved with the Meat at
their Mouths. When they apply themſelves to Reading,
the Thing they principally aim at, is to learn Words more
than Things; or at leaft, they content themſelves with a
very flight and fuperficial Knowledg of Things; and He
is reputed the beſt Scholar, who hath made the largeſt
Collections, and cramm'd his Memory fulleft. Thus
they are Learned, but not with any Care of poliſhing
their Minds, and forming their Judgments, or growing
practically Wile. Like a Man that puts his Bread in hist
Pocket, and not in his Stomach; and if he go on Thus,
he may be famifh'd for want of Suftenance, notwithſtand-
ing both Pockets are full. Thus they continue Fools, with
a vaft Treaſure of Wiſdom in their Brains. They ſtudy
for Entertainment, or Oftentation, or Gain, or Applaufes
and not for their own true Benefit, and the becoming
Uſeful to the World. They are living Repertories and
Common-place Books; and would be rare Compilers of
Precedents and Reports: Cicero, they tell you, or Ariftotle,
or Plato fays Thus and Thus; but all this while, they fay
not one Tittle of their own Obſervation. They are guil-
ty of two great Faults: One is, that they do not apply
what they Read to themſelves, nor make it their own by
Meditation, Reflection and Uſe; ſo that all this while they
have not advanc'd one Step in Virtue; nor are one whit
more Prudent, more Refolute and Confirm'd in Goodneſs;
and thus their Scholarſhip is never digefted, and incorpo-
rated with the Soul, but fwims and floats about in the
Brain, and confequently can never nourish, or do them any
manner of Good. The Other is, that in all this Time
and Trouble, fo diligently ſpent in heaping together the
Wealth of other Men, they neglect their own Proper and
Natural Fund, and let this lie dead, and ruft upon their
Hands, for want of Exercife. Now, others, who are not
capable of Study, have nothing but their own Common
Senfe
Ch. 14. The Duty of Parents and Children. 245
Senſe and Reaſon to be intent upon; and therefore they
muft keep it in conftant Employment. They manure and
cultivate their little Plat of Ground, and reap a Crop in
proportion to their Diligence; grow Better and Wifer,
more Refolute and Steady, though not fo Knowing, or fo
Eloquent, fo Wealthy, or fo Celebrated in the World.
The whole of which Obfervation may be reduced to that
fhort Maxim of an Author to this purpofe; That weak and
little Souls are spoiled by Learning, but vigorous and great
ones are perfected by it, The Former are diverted by it
from Matters more Weighty and Subſtantial; the Latter
make it only Subfervient to fuch, and tranfcribe it all into
their own Practice.
Now, the Method which I would prefcribe for reform-
ing this unprofitable and fuperficial Way of Study, is as
follows. Not to trouble our Heads, and waſte our Time, in
retaining and treaſuring up other Mens Knowledge; only
that we may be able to repeat and quote it, and make a Shew
and Noiſe with it in Company; or elſe to convert it to Gain,
and ſo employ it to Sordid and Mercenary Purpoſes; but
to enrich our Minds in good Earneft, hy making other
Mens Notions our own: Nor barely to give them Lodging
and Entertainment in our Souls, and ufe them like Guefts,
but to incorporate and tranſubſtantiate them: Not only to
ſprinkle the Mind with them, but thoroughly to foak, and
drench it; that the Tincture may be taken all over, and
we may become effectuaily Wife, and Good, and Gene
rous and Brave; For if this be not done, what is all
our Study good for ? * We muſt not only get Wiſdom, but
we must use and enjoy it, if we will do any thing to the Pur
poſe. We must not do like the Gatherers of Nofegays,
that pick up here and there whole Flowers, and after that
make them up into Nolegays, to fell or give away; For
thus unskilful Students do; They get together a Collection
of good Sayings and Obſervations out of the Books they
have read; meerly for the Sake of Oftentation, and ro
put them off in all Company where they come: But we
muft imitare the Bees, that never take away the Flower
entire ; but fit and brood upon it, fuck out the Life, and
Spirit and Quinteffence, and convert it into their own Sub
ſtance, and Nouriſhment; and when This is done, they do
pot render it back again in Thyme, and Marjoram, as they
I Non paranda nobis folùm, fed fryenda fapientia eft.
Q3
drew
22.
245
Book III.
Of Wisdom.
23.
drew it in, but deftil it into moft delicious and excellent
Honey. Juft after the fame Manner, We are not obliged to
put our felves und er the Slavery of getting Things by Heart;
and laying them again by Rote; (which fome value them-
felves upon,) nor nced we tye up our Attention, to that
fuperftitious Vanity of others, That of remembring preciſely
the very Patiage, and Page, and Chapter; (all which de-
vours our Time, and our Pains, and is bought very Dear,
with the Loſs of that which our Minds fhould principally
aim at;) but we fhould draw out the Marrow and Subftance
of our Authors, feed and feaſt our Thoughts upon them;
deduce Inferences, and form the Judgment, and give the Soul
quite another Turn; we fhould bring all Home, and lay it
cloſe to our Hearts; that it may be entirely of a Piece with
us, inftruct our Underftandings, regulate our Affections,
direct and incline our Wills, and guide our Conſciences in
all their practical Determinations and Debates. In a word,
the Principles of Honeſty and Wiſdom, and Prudence, and
Perfeverance, which we meet with ſcattered up and down
in Books, we are to collect into one entire Body; and out
of that, make an Honest, Wife, Prudent, and Well-refol-
ved Man. So fays Tacitus upon a like Occafion, *Our
Intention muſt not be Pomp, and fhew the Credit of Reputati-
on of being Book-learned; but the fitting our felves for A&ion
and Buſineſs, and fortifying our Mind's againſt any Accidents
that may happen to us.
In order hereunto, there must be Care ufed, that a Proper
and Prudent Choice be made of the Sciences young People
apply their Studies to. Now thoſe, which I dare take upon
me to recommend, becauſe they manifeftly conduce moſt of
any, to that fort of Study which I have here been propound-
ing, are Natural and Moral Philoſophy; for theſe teach us
what it is to live, and what to live Well; and entertain us
with the Images and Beauties, both of Nature, and of
Virtue, fhew us what we are, and what we ought to be.
Under the Heads of Morality I comprehend Politicks,
Oeconomicks, and Hiftory, as well as that which is
more Peculiarly call'd Ethicks. All other Studies are in a
manner Emptineſs and Air, Diverfions to recreate the
Mind, but not of Weight enough to make them our Bu-
finefs. And therefore we fhould take a little of them by the
* Non ad pompam, nec ad fpeciem, nec ut nomine magnifica
fequi otium velis, fed quò firmior adverfus fortuita Rempubli
cam capellas,
by i
Ch. 14. The Duty of Parents and Children. 247
by; but thefe we may fix and dwell upon, becauſe They
will not fail to ftick by Us, and amply to reward our Pains.
This End, to which the Intruction of young People fould
be directed, and the ftating our Compariſon between Wiſdom
and acquired Learning, hath detain'd us a very great while,
by Reaſon of the Controverfies arifing upon it. Let us now
at length profecute the other Parts of this Subject, and come
to thofe Directions which ſtill remain behind. Now, the
Manner of either informing one's felf, or inftructing others,
is very various For firft, there are two Ways of Learning,
the one Verbal; that is, by Precepts, Inftructions, and Lef-
fons read, or heard, or explained to us; or elſe by Confe-
rence and Diſcourſe with able and good Men, thus poliſhing,
and whetting our Minds upon theirs; as Iron is brightened,
and cleanſed, and ſharpened by the File. This is a very a-
greeable, and pleaſant, and Natural Courſe.
The other Method of Inftruction is by Facts; This is
what we call Example, and a mighty Advantage may be
made of it, not only with Regard to thoſe Good and Com-
mendable Ones, which we fhall do well carefully to Copy,
and conform our felves to; but to thoſe likewife, that are
Ill; ſuch as we are obliged to avoid and deteft, and ſuffer
no manner of Refemblance, or Agreement with. Some Dif-
pofitions are fo formed, that they improve abundantly more,
by this kind of Inftruction taken from Contraries; and are
much more dextrous at Declining, than Imitating. This
is particularly the Method, which publick Juftice takes with
us;
It condemns one Malefactor, that he may be a Warn-
ing, and create Horror in others. And: Cato the Elder, ufed
to fay, that Wife Men might learn a great deal more from
Fools, than Fools could from Wife Men. The Lacedemoni-
ans, to work in their Children an Abhorrence of Drunken-
nefs, and draw them off from this beaftly Vice effectually,
made their Slaves Drunk ; that ſo this Odious and Ridicu-
lous Spectacle, might leave lafting Impreffions behind it.
Now, this Second Way of Learning by Example, is infi-
nitely the eaſier, and more entertaining of the Two. To
learn by Precepts is a long and tedious Journey, and carries
us a great way about ; becauſe it cofts us Time and Pains
to underſtand them; and freſh Labour to remember what
we do underſtand; and, after all this, the greateſt and moſt
difficult Part of our Bufinefs, is to be ready and punctual
in the Practice of what we do remember. So that we can
not easily affure our felves of reaping the Fruit, which is
Q4
and
25.
}
248
Book III.
of Wiſdom.
26.
and ought to be propounded, as the Recompence of our
Studies in this kind. But now Example and Imitation comes
Home to us prefently, and does the Work at once; it draws
us on with greater Eagernefs and Zeal; it fires us with a
Noble Emulation, of our Patterns, and encourages us with
a Profpect of the fame Reputation and Advantage, which
thofe Good and Great Men have already attained to by their
fhining Virtues. All Seeds do by Degrees conform to the
Quality of the Soil into which they are tranfplanted; and
carry the Relifh of that which is the natural Growth of the
Place. And thus the Minds and Manners of Men are affi-
mulated and transformed, into the Difpofitions, and Habits,
of the Perfons, whofe Actions they contemplate, and whofe
Company they frequent: For there is an Univerſal Conta-
gion in Nature, and One thing is daily more and more
changed, and drawn into a nearer Refemblance of another.
Now, thefe Methods of Improvement, both by Verbal
Precepts, and by Examples, are capable of a farther Diftin-
ction: For they are deduc'd and drawn into Practice from
Excellent Perfons; who are either now living, by the Be-
nefit of Converfation, and Mutual Conference, or fenfible
Obfervation; or elſe from fuch as are already dead, by
reading of Books, and fuch Accounts, as Hiftory delivers
to us concerning them.
The Former, of holding a Correſpondence with the Living,
is the more Lively, and Vigorous, and Natural. This in
deed is a very Profitable Exercife; much in requeft among
the Ancients, and eſpecially in Greece; but then it is acci-
dental and uncertain; it depends upon another, and you
cannot always enjoy it, when you would. It is alfo Diffi-
cult and Rare, for a Man cannot every where meet with
Perfons proper for it, and lefs yet can he enjoy them fuffi-
ciently to improve by. This again is capable of being pra-
ctifed, either about Home, or at a greater Diſtance, by travel-
ling and vifiting foreign Countries. And that is an Advan-
tage, I confefs, very confiderable, provided a Man make the
moſt of it; For the End of Travelling, is not to entertain
our felves with fine Sights, or to bring back an Account of the
Buildings, or Grottos, or Fountains we fee abroad; but to
ftudy the Natives, and obferve their different Humours, and
Manner of Living, their Vices and Virtues, their Laws and.
Customs, their private Conduct, and publick Conſtitutions.
This is a moft agreeable, and a moft profitable Way of
Education in all Refpects; It contributes much to Health,
by
Ch. 14. The Duty of Parents and Children.
249
by keeping the Body in Motion and Moderate Exerciſe, a
due Medium between Idleness and Fatigue: And it keeps
the Mind in continual Employment too, by preſenting new
and ſtrange Objects to it every Day; and provoking it to
proper Obſervation and Reflexions from them; and parti-
cularly to the drawing Compariſons between theſe freſh and
foreign Matters, and what we had ſeen and were acquainted
with before. And indeed there is no better School of Life
in the World, than the feeing continually fo many different
Tempers and Ways of living; contemplating the Beauty
of Nature in all her different Forms, and out of all thefe,
to pick and cull that, which may complete and adorn our
own Converfation.
;
The other Sort of Correſpondence is kept up with the
Dead by the Help of Books; and this is more ſure and
conftant to us. We have it in our own Diſpoſal, and can go
into this Company when we will; and befides, it is more
fuitable to the Circumftances of moft Men, becauſe the
Trouble and Expence is much eaſier, than in the former
Cafe. They who now how to make a good Uſe of this,
may reap infinite Advantage and Satisfaction from it. It
diſcharges us from the Burden of a troubleſome Idleneſs
fills up the void Spaces of Leifure; and leaves no Room
for any Complaint of Time hanging upon our Hands; It
draws us from the vain and tormenting Imaginations of
a roving Mind; and diverts the Uneafinefs of any Affairs
or Accidents from without, which are apt to diftract and
perplex our Thoughts, when they find us out of Buſineſs,
and at Liberty to attend them: It is a powerful Preferva-
tive against Vice; not only by the Force of the Arguments
and Instructions it furniſhes us with, to oppoſe and ſubdue
it, but by keeping us out of Harm's Way, and at a di-
ftance from the Temptation: It minifters Comfort, and
marvellous Relief in our Calamities and Sufferings; but
then it must be acknowledged withal, that it only contri-
butes to the Health and Good Conftitution of the Mind ;
for this is a Sedentary Life, it keeps the Body out of Ex-
erciſe; and, if purſued with great Vehemence and con-
ftant Application, waftes its Strength, impairs its Vigour
and Complexion, and diſpoſes it to Melancholy, and Diſ-
eaſes.
27:
I
28.
The next thing to be done is to give ſome Directions con-
cerning a Tutor's Method, and the Forms of Inftruction, Putting our
which it will be proper for him to obferve, in order to the fcholars p
making on Difcourfe
250
Book III.
Of Wisdom.
ter.
*
making his Care Succeísful. This Head confifts of ſeveral
Parts. The First Advice I fhall give upon it is, That he would
frequently confer with his Charge; ask him Queftions, and
put him upon giving his own Opinion, upon every freſh
Occaſion or Object, that offers it felf to his Confideration.
This I am afraid is but too oppofite to the manner of pro-
ceeding generally in ufe; the Mafter talks All, and teaches
his Child ca in a Dogmatical Way; thus pouring his own
Notions to their Heads like Water into a Veffel; ſo that
They in the mean while have nothing to do but to keep
their Ears open, and are purely paffive in the whole Mat-
This is certainly a very Ill Cuftom. The Authority
if the Teacher, and his taking ſo much upon himfelf, is a com-
mon and a mighty Hindrance to the Improvement even of the
moſt diligent Scholar. Their Apprehenfion fhould be awakened
and warmed by ftarting of Doubts, and requiring an Ac-
count of what we have infuſed into them; and they ſhould
likewife be indulged in the fame Liberty of asking us Que-
ftians, and putting Cafes, informing themſelves, and opening
their own Way. If we never allow them to come in for
a Share of the Difcourfe, all we fay to them will be to
little Purpoſe: Our Scholar only gives us the Hearing, and
that fometimes but Coldly and Negligently neither;
as to any Application or Improvement, he troubles not him-
felf, nor is at all Zealous about it; becauſe this a Matter
which he is not called upon for, nor concern'd to bear a
Part in the Converfation. Nor is it enough in this Cafe,
that we make them deliver their Opinions, except we
moreover require them to allege their Reaſons, and ob-
lige them to argue in Defence of it: For this is the Way
to prevent their talking without Book, and by Rote; This
will make them Heedful and Attentive, Cautious what
they ſay, and confiderate before they ſpeak; and, for their
better Encouragement to confer with us freely, we muſt
commend, and make the beft of what they fay; and where
the Performance falls fhort, we must accept the Endeavour
very graciouſly. This Method of Inftruction by way of
Queftions, was admirably put in practice by Socrates, who
was indeed the greateſt Maſter in it of all the Philofophers;
and we fee all along in Plato, by what a Chain and Mu-
tual Connexion of Enquiries, he led Men gently up to the
Truth; and by infenfible Degrees gain'd his Point upon the
but
* Obeſt plerumq; iis, qui difcere volunt, Authoritas eorum
qui docent.
Obe
Ch. 14. The Duty of Parents and Children. 251
t
1
Objectors. But indeed a much Greater than Socrates hath
fet us a Pattern in it; Even our Bleffed Lord, who, with
inimitable Prudence,appealed to Men's own Senfe and Judg-
ment; and as he fometimes taught his Diſciples, fo did
he at others confute his Adveríaries out of their own
Mouths, Now thefe Queftions and Conferences need not
always be confin'd to fuch Subjects, as the Attainments of
Memory, or Fancy, or what we call acquired Knowledge
are concern'd in ; but may (indeed they ought much ra-
ther to) be extended to fuch as are Tryals of the Judg
ment, and found Senfe. So that no fort of Subjects, will
be excluded; for all, even the leaft and moft inconfiderable,
are capable of being employed to very good Purpoſe. The
Negligence of a Servant, the Folly of a Child, the Moroſe-
nefs and Ill-nature of a Clown, the Sports or Plays of Boys,
the Talk at Table; for the Excellency and Buſineſs of Judg-
ment does by no means confift in the Management or De-
termination of Weighty or Sublime Matters only, but in
pafling a true and right Decifion, and fetting a juſt Va-
lue upon all manner of Things, be they Great or Small,
Trivial or Important: It is not the Condition of the Sub-
ject, but the Truth, and Pertinency of what is refolved,
and faid upon it, that proves the Perfon to be Judicious. It
will be very convenient therefore to let him deliver his
Opinion of Men and Actions; but, to be fure, always to
fay fomewhat in Juftification of his Opinion; and to let
nothing paſs without fome Reflexion, and the Inducements,
which move him to think thus rather than otherwife: For
this will have a wonderful Influence in the directing his
Conſcience, and practical Judgment; which is of all otherFa-
culties moft neceffary to be cultivated and fet right; becauſe,
if this happen to go amifs, all our Actions which refult from
its Determination, muft confequently be Irregular. Cyrus
his Tutor in Xenophon took this Courfe; and propounded
the following Matter of Fact for an Exerciſe and Leffon
to his Pupil. A great Boy having a fhort Coat, gave it to
one of his Play-fellows, who was lefs than himſelf, and
took away his Coat in Exchange, which was larger, and
too big for the right Owner: Now, the Thing required of
Cyrus was to deliver his Judgment upon this Matter. Cyrus
his Opinion was, that the Matter was very well ordered,
and much better than before; for now both the Boys were
fitted to their Turn, whereas, till that Exchange was made,
neither of them was fo. His Tutor rebuked him very
harply for fo rafh and unjust a Judgment; for that he had
only
'
'
252
Book III.
of Wisdom.
29.
only confidered the Convenience of the Thing, and not the
Right and Merits of the Caufe; fince Juftice is of fo
much greater Confequence, that the other ought not to
be pur into the Balance with it; nor muft a Man's Proper-
ty be invaded, upon the Pretence of giving fomewhat that
its fitter for his Circumftances in the ftead of it. This now.
is an excellent Way of informing them. Again, when they
repeat or quote any thing out of their Books; as Cicero, or
Ariftotle, or the like, this Task fhould be impoſed, not
merely for the fake of retaining it in their Memories, but
to faften it in their Minds, and give them a true Taſte of it,
and enable them to judge of it themſelves. And, in order
to this, he ſhould take it under all its different Appearances,
turn and examine it every way; and be taught to apply it
to ſeveral Subjects. It would be a Matter of very ſmall
Confequence, for a Youth to tell a Story, of Cato's killing
himſelf, for fear of falling into the Hands of Cafar; or how
Brutus and Caffius engaged in the taking Cæfar off; this is
the leaft Part of the Improvement fuch Hiftorical Narra-
tions are capable of furniſhing. The main Point is, to call
thele Men before him, to Arraign, and Try, and Sentence
them for theſe Actions; whether they did well or ill; whe-
ther they confulted the Publick Good, and behaved them-
felves like true Patriots; what Prudence, and Juſtice, and
Courage, there was in theſe Inftances; and wherein theſe
Excellencies exerted, or their contrary Qualities betrayed
themselves, Laftly, In all the Queſtions, and Conferences,
he ought to take Care, that his Charge proceed according
to Truth; that he be taught to expreſs him properly, and
pertinently; to reaſon justly; and to exerciſe his Practical
Judgment of Things, which is an Excellence and Accom-
pliſhment infinitely to be preferred before any the niceft
Subtilties of the moft refined fpeculative Knowledge. And
in fuch Exerciſes as thefe, no Doubt fhould be left unfatis-
fied, no Point fuffer'd to paſs off imperfectly difcufs'd; no
Connivance given to lame and fuperficial Accounts of
Things, the little Shiftings of an Argument, or the calling
of an other Caufe; but the Scholar muft be preft home;
carried to the Bottom of all that is propounded; kept clofe
to the Matter in Hand; that fo he may be a perfect Mafter
of what he undertakes, and have folid and fubftantial
Grounds for the Opinions he entertains.
Secondly, He ought to train his Pupil up to a becoming
Curiofity, and a Defire to know every Thing his Condition
Ch. 14. The Duty of Parents and Children. 253
is capable of. That ſo he may always have his Mind in-
tent, and his Wits about him; applying himſelf to weigh
and confider Critically all that is laid or done in his Com-
pany; taking nothing at firſt View, without Reflexion, and
a Second Examination of it privately in his own Thoughts.
And not only fo, but with Modefty and Temper to inform
himſelf, and confult others, in Matters both of Right, and
of Fact. It is a common Proverb, That he who never asks
Queſtions, will never be a Wife Man; that is, if a Man's
Mind be not kept ftirring, it will ruft and mould; and
nothing but conftant Ule and Exerciſe can cleanſe and
brighten it. Now, whatever of this Kind falls under his
Confideration, fhould be managed to the best Advantage;
applyed and brought home to himſelf; diſcourſed and ad-
viſed upon with others; and that, whether it be fome-
what already paft, to diſcover what Defects there were, and
which were the falfe Steps in it; or whether it be ſome-
what future,that he may govern himſelf regularly; be warned
of any Hazards and Dangers that attend what he goes about;
and prevent Miscarriages and Inconvenience,by growing wife
in Time. Children fhould never be left to their own idle
Fancies, to dare and trifle alone; For their Age and Capa-
city, not being of it felf able to furniſh Noble Matter of
Thought, will certainly dwindle into Vanity, and feed up-
on Impertinencies and Whimſies of a Size with their Ima-
ginations. They fhould therefore be kept in conftant Em-
ployment; to exerciſe and give them à Manly Way of
thinking; and particularly to beget and excite this inqui-
fitive Humour, and eager Appetite of Knowledge, which
will be ſure to keep their Souls always awake and buſie,
and by inſpiring them with a Noble Emulation, be Eter-
nally putting forward to freſh and larger Attainments. And
this Curiofity, if qualified, as I have here deſcribed it, will
neither be Vain and Fruitleſs in it felf, nor Troubleſome or
Unmannerly to any, they converſe with,
Thirdly, Another neceffary Care in the Inftructing of
Children is, To frame and mould their Minds, after the
Model of Univerfal Nature, taking the World at large for
our Pattern; to make the Univerſe their Book, and what-
ever Subject lies before them, to draw it in full Propor
tion, and repreſent the feveral Opinions and Cuſtoms, which
do, or ever have prevailed with regard to it. The Great-
eft and moſt excellent Perions have always had the freeft
and moſt enlarged Souls: For this indeed ſtrengthens and
confirms the Mind; delivers it from Wonder and Surpriſe:
and
30.
254
Book III.
Of Wifdoni.
1
!
and fixes it in Reafon and Relolution; which is the higheft
Point of Wildom. This Particular, and the Benefits of it,
as well as the Abfurdity and great Unealineffes of the Con
See Book trary hath been fo largely infifted upon heretofore, that I
II, Ch. 2. fhall omit what might be faid more upon it here; adding
only this Obſervation, That fuch a large and univerſal Spi-
rit muſt be the Bufinefs and Acqueft of early Application,
and Diligence in the Mafter; before the Prepoffeffions of his
Native Country and Cuftoms have taken too faft hold up-
on his Scholar; and when he is ripe for Travelling and
Converfation, that which will contribute moft to the per-
fecting him in this Difpofition, is going abroad; conferring
much with Foreigners; or, if that cannot be, yet inform-
ing himſelf at Home, by reading fuch Books as give Ac-
count of Travels into remote Parts of the World, and
contain the Hiftories of all Nations.
}
31.
:
Lastly, Children ought to be taught betimes not to ſwal-
low things at a venture, nor receive any Opinions upon
Truft, and the bare Authority of the Perfon who delivers
them; but to feek and expect all the Evidence that can
be had, before they yield their Affent. The contrary Eafi-
neís of Mind, is to fuffer one's felf to be led about hood-
wink'd; to renounce the Ufe of Reafon quite, and fubmit
to the Condition of Brutes, whofe Bufinefs is only to know
their Driver, and go as they are directed: Let every Thing
therefore be fairly propounded; let the Arguments on each
Side be ftated, and fet in their true Light, and then let
him chooſe, as Judgment fhall determine him. If he be at a
Loſs, which Side he ſhould incline to, let him deliberate
longer, and doubt on; fuch a diftruft and uncertainty of
Mind is an excellent Sign; more Safe, more Promifing than
a raſh Confidence, which refolves Right or Wrong, and
thinks it ſelf always fure, though it can give no reaſon why.
The Perplexities and Dilemma's of a cautious and confide-
rate Perfon, are much to be preferred before even the true
Determinations that are made in a Heat, and by Chance.
But then, as the Youth fhould be taught always to practife
upon his own Judgment, fo fhould he learn likewife to
have a Modeft Diffidence of his Abilities; and when any
Difficulty interpofes, or the Refolution is of great Confe-
quence, to confult thofe, who are proper to be adviſed with,
and never venture to come to a teremptory Determinati-
on, merely upon the Strength of his own reafoning. For,
As the being able to examine and compare Things is
one
Ch. 14. The Duty of Parents and Children. 255
One Argument of Sufficiency, fo is the calling in Help ano-
ther; and the refufing to rest upon one's own fingle Opi.
nion is no Reflexion upon our Wiſdom; No Diſparage-
ment to what we think alone, but rather the quite con-
trary.
32.
Next after the Soul of Children, Parents are obliged to
take Care of their Bodies; and this is not to be deferr'd Advice for
any more than the other. It hath no diftinct and ſeparate the Body.
Seaſons, but muft go along with the Former; and only
differs in this, that, though we ought to expreſs a conſtant
Care and Concern for both, yet we are not obliged to
have that Concern equal for both. But, fince Nature hath,
united theſe Two into One and the fame Perſon, we muſt
contribute to the Good of each by our joynt Endeavours.
Now, the Care of the Body will be moſt profitably expreft,
not in the indulging its Appetites, or treating it tenderly (as
the Generality of thoſe, who pretend to refined Education
do;) but by utterly abandoning all Softneſs and effemi-
nate Nicety in Cloths and Lodging, Meat and Drink; to
give it plain and hearty Nouriſhment; a fimple and whole-
Home Diet; confidering the Convenience of Health and Di-
geftion, more than the Pleaſures and Delicacy of the Palate:
To fupport it in a Condition of Strength, capable of fup-
porting Labour and Hardſhip; and occordingly inure it to
Heat and Cold, Wind and Weather; That fo the Muſcles
and Nerves, as well as the Soul, may be fortified for Toil;
and by that, for Pain; for the Cuftom of the Former,
hardens us againſt the Latter. In a Word, to keep the Bo-
dy Vigorous and Frefh; and the Appetite and Conftitution
indifferent to all forts of Meats, and Tafts: For the feve-
ral Parts of this Advice, are by no means fo infignificant,
as they may ſeem. It were enough to fay, that they con-
duce mightily to the preferving and confirming our Health;
but that is not all; for the Benefit extends beyond our own
Perfons, and the Publick is the better for them; as they
enable and qualifie Men for the enduring Fatigues, and fo
fit them for Bufinefs, and the Service of their Country.
33.
ners.
It is now Time to apply our felves to the Third Branch
of this Duty, which contains a Parents Care of his Chil- Directions
drens Manners; in which, Soul and Body both are very
for Man-
highly concern'd. Now, this Care confifts of Two Parts;
The preventing Ill Habits, and cultivating Good Ones.
The Former is the more Neceffary, and requires the more
diligent Attention of the Two. And this is a Buſineſs,
which
256
Book III.
Of Wisdom.
which ´ought to be begun very early indeed, a Man can
cardly fet about it too loon: For Vicious Difpofitions grow
into Habits apace; ſo that the Corruption of Nature is fure
to be beforehand with us; and, if theſe things be not ſti-
fled in the Birth, it is very difficult Dealing with them
afterwards. I fuppofe, I need not fay, that this Endeavour
ought to be Univerfal, and bend it felf against all Vice
without Exception; But fome there are, which I fhall men-
tion, and recommend the ſubduing of more eſpecially, be-
cauſe they are more incident to that Condition of Life, and
therefore more formidable than the reſt.
The First is Lying, a pitiful Poor-ſpirited Vice; the Cha-
racter of Slaves, and Cowards, the moſt ungenteel Quality
that can be, and certain Indication of a baſe, degenerate,
and timorous Soul; but more particularly, fit to be cau
tion'd againſt in this Place; becauſe harſh Methods, and ri-
gorous Severities in the Education of Children, very oftem
fright them into it at firft, and lay the Seeds of Fear and
Falfhood for their whole Lives.
The Second is an Aukward Bafhfulneſs, which puts them
upon hiding their Faces, hanging down their Heads, blufh-
ing and looking out of Countenance, when they are ſpoken
to; makes them incapable of bearing any fort of Correcti-
on, or the leaſt angry Word, without being difordered,
and put quite out of Humor. A great deal of this is ow-
ing to the Natural Weakneſs and Tenderneſs of their Minds;
but this Infirmity must be corrected by Study and Applica-
tion; by learning them to bear Admonition and Rebukes,
ufing them to ſee Company; and fortifying them with a
becoming Affurance and Prefence of Mind.
Thirdly, All Affectation and Singularity in their Dreſs,
their Mein, their Gait, their Geftures, their Speech, and
every other Part of Behaviour. Making their Deportment
and Converfation Maſculine, and free; eafie and uncon-
ſtrained: For Affectation is a fure Sign of Vanity, and in-
ordinate Defire of recommending themſelves by doing fome-
what particular, and out of the common Road; and is ex-
treamly Nauſeous and Offenſive to all Companies; it dif
pleaſes even where it labours to oblige; and cafts a Blemifli
upon our beft Actions and kindeft Intentions. A Mari
may be Wife without Oftentation, and ſhould labour to be fo,
without giving Prejudice or Offence.
*Licet fapere fine pompâ fine invidia.
But
Ch. 14. The Duty of Parents and Children. 157
But eſpecially, They muft check and utterly baniſh all
Anger, and Peeviſhneſs, and Spite, and Obftinacy. And
in order hereunto. It will be a good Rule to iette a Relo-
lution never to gratifie Children when they are froward,
nor give them any thing they cry and are outragious for.
To make them fenfible betimes, that there Arts will never do
them ſervice; and are therefore unprofitable, as well as un-
becoming. Another neceffary Courſe to this purpole will.
be, never to Flatter, or wheedle, or careis them in their
querulous Humours; for Fondneſs and Indulgence, which
is blameable at all times, is of moft dangerous confequence
at fuch times as thefe: This ablolutely ruins them to a In-
tents and Purpoſes, encourages them to be Panionate and
Sullen, if they have not what they ask for, and renders
them at length Obftinate and Headstrong, Intractable and
Infolent: For Nothing difpofes Men more to extravagant
Paffion and Refentment, than the being humour'd and cocker'd
in their Infancy; and the greateft part of thoſe Fretfu., Ex-
ceptious, and Self-conceited Qualities, which render Con-
verfation fo difficult, and ſo full of Cavils, as we find it,
are owing moſt certainly to a Failure in this part of Edu-
cation. The Nicenefs and Tenderneſs they have been us'd
with in their Infancy, and the Unreaſonable Compliances
with their Paffions then, have abfolutely broke their Tem-
pers, and make them Whimſical and Jealous, Furious and
Domineering all their Life-long; They expect, becauſe
Mothers and Nurſes have done it to my young Maſter and
Mifs, and that all the World fhou'd fubmit to their Hu-
mours when they come to be Men and Women.
*
But it is not fufficient to clear the Soil of Weeds and Bry-
ars, except you fow it with good Seed; and therefore at the
fame time you root out Ill Habits, Care must be taken to
implant good ones. The firft and most important part
whereof is, to Infufe into them, and take care they be
throughly feafon'd with a becoming Reverence, and awful
Fear of God; learning them to tremble at his infinite and
incomprehenfible Majefty; to admire and adore the Perfe-
ction of his Holinefs; to take his Name into their Mouths
but very feldom; and when they do, to mention it with
Gravity and great Reſpect; to difcourfe of his Power, his
Wifdom, his Eternal Effence, his Will, his Word, and his
Works, not indifferent, and upon every Occafion, but with
fuch Serioufnefs and Submiffion, fuch Modefty and Hu-
Nihil magis reddet Iracundos, quom Educatio mollis &
blända.
R
mility
…
258
Book III.
of Wisdom.
2.
3.
mility; and at Seaſons ſo proper, that all the World may
perceive we have due Dread, and a conftant Awe of that Be-
ing, which we take care to treat ſo very relpectfully. Not
to uſe themſelves to dilpute upon Religion, or call the My-
fteries of it into Queſtion; but refign their Underſtandings
to the Oracles of God, and be content to believe the Scri-
ptures, in fuch a Senfe as the truly Catholick Church hath
embrac'd, and commanded to be taught and receiv'd.
In the Second Place, The Spirit of Children fhould be
ftrengthen'd and confirm'd by Ingenuity and Frankneſs of
Temper, Openness and Eafinefs of Converſation, Candor
and Integrity; and eſpecially they fhou'd be fix'd in the Fit-
nefs and the Neceffity of Virtue, and fo made refolute and
zealous in Juſtice and Goodneſs, deaf and inflexible to eve-
ty thing which is Vicious and Diſhonourable. Thus the
Youth muft by degrees be brought to embrace and ſtick to
Virtue, upon a true and folid Principle; for its Own fake,
and real Excellence, and exact Congruity to the Dictates of
uncorrupt Reaſon, and not be induc'd meerly by the force
of Fear, or Intereft, or fome other Confideration fo flaviſh
and mercenary, that it cannot deferve a Name fo Noble as
Virtue. Theſe two Directions are principally for a Man's
private ufe, and centre in his own proper Benefit.
The Third regards other People, and hath a more imme-
diate tendency to fit him for, and render him cafie and agree-
ab'e in Company. And to this purpoſe you muſt uſe all
means poffible, for the Sweetning his Temper, teach him
Rules of Civility and Complaifance, and fhew him the
Deference that ought to be paid to all Qualities; let him
know how to make himſelf acceptable; how far it is fit to ac-
commodate himſelf to other People's Humours, and fub-
mit to their Manner. Alcibiades's peculiar Excellence was
faid to lie in this obliging Eafinefs of Humour: And Ari-
Stippus was a Man of perfect Addreſs; ſo far from Moroſe-
nefs, or fuffering the Study of Philofophy to fowre him,
that Horace takes notice of him as a Perfon fo debonnaire
and well-faſhion'd, that every thing he did, became him,
and he was never at a Lofs.
*All Fortune fitted Ariftippus well,
Aiming at Greater, pleas'd with what befel.
Creech.
* Omnes Ariſtippum decuit color, & ftatus, & res, &c.
Hor. Ep. xvii.
Let
Ch. 14. The Duty of Parents and Children. 259
Let your young Charge be ſo much a Maſter of Conver
fation, as to be capable of keeping all manner of Company,
but let him choofe and frequent none but fuch as are vir-
tuous and good. Let him abftain from Vice, not upon
Compulfion only, out of Fear, or Ignorance, but out of
Inclination and Choice. For † There is a great deal of dif-
ference between refuſing to be Wicked, and not daring, or not
knowing how to be ſo.
The Fourth Virtue I defire to have early ingrafted into the 34:
Minds of young People, is Modefty. This will preferve Book II.
them from that Forwardneſs which puts them upon Con- Chap. 9.
tradiction and Difpute, and attacking all they come near.
With ſome Perſons it is never proper for us to engage at all;
as thoſe particularly, whoſe Quality is much above, or very
much below our own; whether the Difference lie in Birth,
or Riches, or Honour, or Parts, or Characters; Thefe can
never be a fit Match for us at any time. But indeed, thoſe
that are fo, fhou'd not be encounter'd at All Times, nor upon
All Occaſions; not for a trifling Circumftance, an improper
Expreffion; in fhort, What is of little Moment in it felf,
or little or no Concern to us, will not juftifie our wrangling
for it. To let nothing go without putting in an Exception to
it, is ill-manner'd, impertinent, and troublefome : But even
in thoſe things that are worth a Difpute, to be opinionative
and peremptory, warm and violent, clamorous and loud, is
as much a Breach of this Virtue; for Modefty teaches Men
to be Meek and Gentle, Moderate and Condefcending; it
cannot be reconcil'd with a pofitive dogmatical way of Talk
with an abounding in our own Senfe, and a Refolution not
to be convinc'd: But it yields the Point when it is no longer
defenfible; and, as it never Difputes for Oftentation, or
or Difputing's fake, fo it hath a juft Deference to the Per-
fon, and his contrary Opinion; it preferves Decency and
good Manners; allows all that can poffibly be granted,
and takes Care to foften the Oppofition of that which Judg-
ment will not ſuffer it to allow. But of this I have ſpoken
in another Part of this Treatife already; and therefore fall
diſmiſs the Subject at prefent, and with it Three parts of
that Duty whinh Parents owe to their Childrrn.
The Fourth and Laft part of this Duty concerns the Af- 35.
fection they ought to bear towards their Children, and the Paternal
manner of treating and converfing with them when they are Affection.
+ Multum intereft, utrum peccare quis nolit, aut nefciar
R 2
grown
260
Book III.
Of Wisdom.
36.
Of two
kinds.
་
grown up, and the former Rules have had their defir'd Ef-
fect. Now we need not be told that the Affection between
Parents and Children is naturai and reciprocal. But it is
ftronger and more natural on the Parent's fide; becauſe
this is the freight Courfe of Nature, carrying on the Life,
and promoting the Succeffion of Mankind by a Delcent of
a right Line; whereas that of Children are only by way of
Rebound and Reflection, and confequently cannot move fo
vigorously back again, as the former does forward. This
indced feems rather to be the Paying of a Debt, and the Senſe
and Return of Kindneffes receiv'd, than free, and natural,
and pure Love. Befides, He that firft does the Kindneſs,
loves more than the Perſon who is paffive, and receives it :
And therefore the Parent, who is the firft Mover, loves more
vehemently than he is belov'd again. Of this Affertion there
are many Arguments to affure us. Every Thing is fond of
Exiftence, and Existence proves it ſelf by Exercile and Acti-
on. Now whoever does Good to another, does after ſome
fort exift in that Perfon; and he who gives Being, manifeft-
ly lives and acts in that Being which is propogated by him.
He that does a Kindness, does a noble and generous Thing;
but he who receives it, hath not the fame to allege. For
the Virtue is the proper Quality of the Fift; but the Pro-
fit and Advantage is peculiar to the Second. Now Virtue,
we know, is rooted in the Nature of the Thing, and confe-
quently is a more worthy and amiable, a more firm and per-
manent Quality, than that of Advantage can poffibly be ;
for this is additional, occafional, and accidental only; it may
quickly vanish into nothing, and take it felf away. Again,
We are fond of thoſe Things that are obtain'd with Dif-
ficulty and Exrence; That is dear to us, which cofts us dear,
fays the Proverb. But the Bringing Children into the
World, the Cherifhing, Maintaining, and Educating them,
are infinitely more troublefeme for Parents to beftow, than it
is poilible to be to Children to receive thefe Advantages.
•
But this Love of Parents is capable of a very juſt Diſtin-
ction; ard tho' there be two different forts of it, yet thus far
they agree, that both are Natural. The First is purely and
entirely fo; little, if at all removed from that which we
commonly call Inftina in Brutes; for they partake of it as
we'l as we. This difpofes Parents to a ftrange Tendernefs
for their Children, even at the Breaft, and in the Cradle,
and gives the firſt Infant Crics and Complaints, a wondrous
Power of moving Compaffion, and piercing their very Souls.
•
This
Ch. 14. The Duty of Parents and Children. 261
This likewife infpires an unaccountable Fondneſs and De-
light in them; while as yet they are only capable of divert-
ing us, and as meer Play-things, as thole Wax and Piaiftcr-
Babies, which themfeives are fhortly to be entertain'd with-
al. Now this Affection is not ftrictly and properiy Hu-
man: Nor ought a Man, enrich'd with an Endowment fo
noble as Reaſon, to ſuffer himſelf to be thus enſlav'd to
Nature, after the manner of Beafts that know no better ;
but rather that he should be led by thele Motions of the
Soul, and follow them freely, with all that Temper and
Evennels, which Judgment and Confideration fhould in-
fpire; for theſe ſhould prefide over Nature, and moderate
its Affections, reducing all to the Meaſures and Guidance
of Reaſon. But now the other fort is agreeable to Thefe,
and confequently more Human and worthy of us. This
inclines us to love our Children more or lefs, as they are
more or leſs attracting and deſerving cur Affection; to rile
in This as theſe tender Plants of ours Bloſſom and Bud
and in proportion to the early Dawnings and brighter and
ftronger Shining of Wit and good Senfe, Virtue and Good-
nefs in them. Some Parents there are, who feem wonderful-
ly tranſported with the firft Appearances of this kind, but loſe
the Satisfaction foon after, because the Charge of maintain-
ing them at firſt, is no great Matter; but that of the Educa-
tion, which muft improve and finish them, and bring Cre
dit to their Natural Gifts, is grievous and infupportable.
This looks as if they grudg'd their Children the Honour and
Happineſs of growing wifer and better, and were ſorry that
they answer the End of their Creation; a Folly fo abfurd,
fo infinitely unreaſonable, that we may juftiy call them
brutish and inhuman Fathers, who are guilty of it.
Now in purſuance of this Second and properly Paternal
Affection, Parents ſhould by all means admit their Children,
fo foon as they are capable of it, to keep them Company:
They ſhould make them a competent Allowance, fit for the
Rank and Condition of them and their Family; ſhould en-
ter them into Buſineſs, and let them fee the World; confer
and confult with them about their own Private Affairs, com-
municate their Deſigns, their Opinions to them, not only as
their Companions, but their Friends, and not keep them in
Darkneſs, and Strangers to things which they have fo great
an Intereft in; Thefe fhould confent to, and even conde-
fcend to affift in their becoming and innocent Diverfions, as
Occafions fhall offer, and fo far as any of theſe things can
R 3
CORE
37:
262
Book III.
Of Wisdom.
conveniently be done; but ſtill ſo as to preſerve all due re-
gard to their own Authority, aud the Character of a Parent,
For certainly fuch prudent Referves may be us'd in this
Cafe, as would in no degree diminiſh That; and yet abun-
dantly condemn that ſtern and auftere, that magifterial and
imperious Countenance and Carriage, which never lets a
Child hear one mild Word, nor fee one pleaſant Look. Men
think it now below them to hear of the Relation, and diſ-
dain to be call'd Fathers; when yet God himſelf does not
only condefcend to, but delight in that Title, above all o,
thers whatsoever. They make it no part of their Endea-
vour or Concern, to win the Love of their Children, but
prefer Fear, and Awe, and refpectful Expreffions of Diſtance,
before all the Endearments and Teftimonies of a dutiful and
tender Affection. And, to contain them in theſe Sentiments
the better, and to confirm them the more, they fhew their
Power by holding their Hands, and denying the Supplies
that are neceffary and fit for them; make them ( as the
Term is) bite of the Bridle, and not only live like Beggars
or Scoundrels at preſent, but threaten to keep them fo, by
leaving their Eftates from them when they die. Now what
Stuff is all this? How fottiſh and ridiculous a Farce do fuch
People act? What is this but to diftruft the Efficacy of that
Authority which is real and natural, and of right belongs to
the Relation they ftand in, that ſo they may ufurp a foreign
and unjuſt Jurifdiction, and frame an artificial and imagi-
nary Authority to themselves? An Authority which all fe-
rious and good Men do but pity or contemn; nay, which
croffes and contradicts the very End of all this fooliſh Pro-
ject; for they deſtroy that very Reverence the would main-
rain, and render themſelves defpicable in their own Families,
a Jeft and Scorn even to thoſe Children, But, if it have not
this Effect (which it too often hath) of drawing fuch Con-
tempt upon them, yet is it a mighty Temptation to young
People thus us'd to take to Tricks, and little difhoneft Shifts,
and, without the leaft Remorfe, to cheat and impoſe upon
fuch Parents; Whofe Bufinefs, indeed, fhould have been to
regulate and inform their Minds, and fhew them the Equity
and Reaſonablenefs of their Duty; but by no means to have
Recourſe to fuch kind of Treatment as is much more agree-
able to the Arbitrary Violence of a Tyrant, than the Affe-
Ationate Regards, and kind Care of a Father, What fays
the wife Comedian to this purpofe ?
Truly
Ch. 14. The Duty of Parents and Children. 263
{
* Truly in my Mind the Man thinks much amifs,
Who believes that Government purely by Force
Shou'd have more Authority, and a better Foundation,
Than when 'tis accompany'd with Tenderneſs and Reſpect,
As to the final Difpofal of the Eftate; The beft and wifeft 38.
way (all notable and extraordinary Accidents excepted) will
be, to take our Meaſures from the Laws and Customs of the
Country where we dwell: For it ought to be prefum'd, that
the Laws are wifer than We; and that the Makers of them
confider'd things more maturely than private Men are likely
to do. And, if any Inconvenience fhou'd afterwards happen
from fuch a Diſtribution, it will be much more excufable to
Pofterity, that we have err'd in going by the common Road,
than if it had been by any particular Whimfie of our own.
But fure there cannot be a greater abuſe of the Truft repos'd,
in us, and the Liberty we have to diſpoſe of our Fortunes as
we pleaſe, than to let little foolish Fancies, and frivolous
Quarrels, or private Reſentments, weigh down the Obliga-
tions of a higher Nature, and either endite, or alter Articles
in our Will. And yet how many Instances do we ſee of Men,
who ſuffer themſelves to be tranſported by a moſt unreaſon-
able Partiality, and are wrought upon, either by fome little
officious Diligence, or the Prefence of one Child when the
reft are Abfent, to make a mighty Difference, where Blood
and Duty have never made any at all; who play with their
Wills as if it were a jefting-matter, and gratifie or chaſtiſe
fuch Actions, as do not deferve fuch an Animadverfion;
for it ought to be fomething, much more than common,
which excludes thofe who have a juft Pretence to fhare in
what we leave, or that diſpoſes us to a Diviſion ſo unequal,
as fhould very much affect the Fortunes of our Children, in
prejudice to one another, and leave no Mark whereby to
know that they were Brothers and Siſters. And if the Act-
ing thus be a Fault, the Threatning at a diftant, or promi-
fing fuch an Inequality is highly Wicked and Fooliſh, and
of moft pernicious Influence in the Family: And therefore I
Jay ftill, in defpight of any fupportable Defects in our Chil-
dren, the Flatteries and Officiouſneſs of ſome, or the par-
donable Provocations of others; let us fit down and confider
*Errat longè meâ quidem Sententià,
Quie imperium credit effe gravius aut ftabilius.
Vi quod fit, quam illud quod amicitiâ adjungitur,
R 4
that
264
Book III.
Of Wifdom.
that This, as it is one of the laſt, ſo it is one of the moſt im-
portant and ferious Actions of our Lives; and therefore Rea-
ion, and Law, and common Ulage ought to take place in it.
For thele are the wileft Guides we can follow, and, in con-
forming to them, we take the fureſt Courſe to anſwer the
Obigations of our Character, to vindicate our Proceedings
to the World, and to quiet and fatisfie our own Coníciences.
39.
We are now come to that other general Divifion of this
Duty of Chapter, the Duty of Children towards their Parents; than
Children. which there is not any more plainy and viſibly writ in the
Book of Nature, or more exprefly and pofitively enjoin'd by
Region: A Duty which ought to be paid them, not as meer
and common Men, but as a ſort of Demy-Gods, carthy and
vifible Deities in Morta. Fleſh. Upon this Account, Philo the
Jew tells us, that the Fifth Commandment was written half
of it in the First, and the other half in the Second Table of
the Decalogue: Becauſe it in part regards the Duty we owe
to God, and in part, that which we owe to our Neighbour.
This is kewile fo felf-evident and acknowledg'd a Duty,
fo ftrict y and indifpcnfably requir'd at our Hands, that no
other Duty, no other Affection can fuperfede it ; even tho'our
Affection to other Perſons may, and is allow'd to be more in-
timate and tender. For put the Cafe, that a Man hatha Fa-
ther and a Son both involv'd.in the fame Diftrefs, and that he
have it in his Power to relieve but one of them, it hath been
the Opinion of very wife Men, that he is bound to affift his
Father; notwithſtanding his Affection to the Son, (according
to what hath been urg'd upon that Occafion,) be the greater
and ftronger. The Reafon of which Reſolution feems to be,.
That the Son's Debt to the Father is of longer ftanding; and
the Obligation bore Date, and was in Force before that to
his own Son; and that therefore it is in this, as as in other
Cafes of like Nature, where no antecedent Tie can be can-
cell'd by any Engagement or Debt contracted afterwards,
40%
Now this Duty principally confifts in Five Particulars;
All of which are comprehended under that fignificant Ex-
preffion of Honouring our Father and Mother.
The First is Reverence; by which we are to underſtand,
not only thofe External Refpects of the Looks, or Geſtures,
or Behaviour, but the Inward and Refpectful Senſe of the
Mind; and This indeed cheifly as the Source and Founda-
tion of the other. Now this confifts in the high Efteem, and
profound Veneration for them, looking upon them as the
Authors and Original of our Being, and all the Comforts of
it
Ch. 14. The Duty of Parents and Children. 265
it. The Inftruments and Immediate Cauſes which the U-
niverfal Father of all things was pleas'd to make choice of,
for the bringing us out of Nothing, and making us what we
are; and therefore in that Quality, bearing a very great
Relembjance to God himſelf.
The Second is Obedience, which, provided the Matter of
the Command be lawful, cannot be diſpens'd with, upon
the Pretence of any Rigour or Hardſhip that it is encumber'd
with. And thus we find the Rechabites commended by God
himſelf, for complying with the Severities of Life, impofed
upon them, and their Pofterity, by Jonadab their Anceftor.
The Third is, Succouring them in all their Exigencies
and Diftreffes; maintaining and cherifhing them in their
Wants and Weakneffes; Old Age and Sickneſs, Infirmities
and Poverty muſt be ſo far from Provoking our Scorn and
Contempt, that they are but fo many louder Calls, and more
engaging Ties to Love and Duty, to Affiftance and Refpect;
aiding and adviſing them in their Buſineſs, and exerting our
utmoft Power to do them Service. Of this we have fome
wonderful Examples in the other Parts of Nature; and
Brutes themſelves have fet us a noble and almoſt inimitable
Pattern; particularly the Stork, which St. Bafil fo elegantly
extols upon this account: For the young Storks are ſaid to
nouriſh and feed the old ones; to cover them with their Fea-
thers, when the Shedding of their own expoſes them to the
Injuries of the Cold and Weather; to fly in couples, and join
Wings to carry them on their Backs. Nature, it ſeems, infpi-
ring them with their Artificial Contrivance of fhewing this
Piety and Affection. This Example is fo lively, fo very mo-
ving, that the Duty of Parents to their Children hath been
expreſs'd in fome Tranſlations by dvTITEλapyer, that is, a&t-
ing the part of a Stork. And the Hebrews in confideration of
this eminent Quality, call this Bird Chafida, which fignifies
Kind, Charitable, Good Natur'd. Some very remarkable In-
ftances of this kind among Men, we read in ancient Hiftory.
Tymon, Son to the Great Miltiades, when his Father was dead
in Priſon, and ſo poor that he had not wherewith to bury him,
(tho' fome fay it was for the Payment of his Debts, for failure
whereof,his Corps was arreſted,and kept abòve-ground) fold
himfelf, and facrific'd his Liberty for a Sum of Money, to
be expended in defraying the Charges of his Funeral. This
Man did not contribute to his Father's Neceffities out of his
own Abundance, or his actual Poffeffions, but parted with
his Freedom; a Thing dearer to him, and efteem'd more va-
luable,
Jer. xxxv.
266
Book III.
Of Wiſdom.
luable, than either Fortune, or Life it ſelf, for his Father's fake.
He did not relieve him alive, and in diftrefs; but when he
was dead, no longer his Father, no longer a Man. What a
Brave, what an Heroick Act was this? What may we rea-
ſonably imagine, lo gallant a Son would have done, what in-
deed would he not have done for a living and a neceffitous.
Father, one that had asked, or that had needed his Affiftance?
This is a generous and a glorious inftance of the Duty now
under Confideration. We are likewife told of two Examples
in the weaker Sex, Women who fuckled, the one her Father,
and the other her Mother, when they were Priſoners under
Sentence of Condemnation, and to be famiſh'd to Death
;
which is faid to have been heretofore a Puniſhment very
commonly inflicted in Capital Cafes. It looks a little Un-
natural for a Mother to Subfift upon her Daughter's Milk;
This is turning the Stream back again up to the Fountain-
Head; bur fure it deferves to be confidered by the Ladies
of our Age; how very Natural, indeed how Fundamental
and Primitive a Law of Nature it is, for Mothers to fuckle,
and give that Suftenance, which Nature hath provided on
purpoſe to their own Children.
The Fourth Duty is, to be govern'd and directed by them
in all Matters of Moment; to attempt no confiderable thing
without taking their Advice, and asking their Confent, and
being confirm'd in our Intentions and Defigns, by the Parents
Approbation and good Liking. This is a general Rule, ex-
tending to all the important Affairs of Human Life; all that
are fit to trouble' and confult them about; but it hath a
fpecial Regard to the Diſpoſing of themſelves in Marriage,
which is of all others the moft Weighty and Serious; and
fuch as Parents have a particular Right to be well informed
of, and perfecty fatisfied in.
The Fifth is, Covering their Vices and Imperfections;
fubmitting to their Humours and Paffions; their Severity
and hard Uſage; and bearing all their moft unreaſonable
Peeviſhneſs, and angry Rebukes with Patience and Temper.
Of this we have a notable Inftance in Mantius Pomponius.
The Tribune had accuſed the Father of this Manlius to the
People, of feveral grievous Crimes; among the reft of hor-
rible Barbarity to his Son; and among other Indignities,
that he forc'd him to dig and drive the Plough. This Son
went to this Tribune's houfe, found him in Bed; and, put-
ting a Knife to his Throat, made him (wear that he would
withdraw the Indictment, and profecute his Father no far-
ther;
Ch. 15. The Duties of Mafters and Servants. 267
ther; declaring, that he had rather fubmit to the moft Sla-
vifli Drudgery his Father could impoſe upon him, and toil
at it all the Days of his Life, than fee him profecuted and
expoſed for any rigorous Carriage to him.
Theſe Five Duties, at firft Sight, may perhaps feem too
rigid,but there is no Child, who would not allow them to be
very reaſonable and becoming him to pay, did he but give
himſelf the Trouble of confidering ſeriouſly, how much he
hath stood his Parents in. What Pain and Anxiety, what
Tender Care and Concern, what Trouble and Expence, and
what a World of Affection went to the bringing of him up.
But this in Truth is a Computation which no Man is capa-
ble of making juftly, till he come to have Children of his
own; then Matters will appear to him quite otherwife, than
now they do. And therefore, as the Philofopher, who was
found riding on a Hobby-Horſe with his little Boy, defired
that his Friend would forbear to expoſe that Levity of his,
till he was a Father himself: So in the Cafe before us, who-
ever fhall imagine, that the Duty to Parents is carryed be-
yond Equity and Reaſon, or their Merits to their Children
over-rated here, we must beg that he will be content to ful-
pend his Final Determination of this Matter, till that Time
come, which alone can make him a competent Judge of it.
TH
CHA P. XV.
Duties of Mafters and Servants.
Here remains now only the Third and Laft Part of
Private and Domeſtick Justice to be fpoken to,
which confifts of the mutual Duties of that loweft Relati
on, between Mafters and Servants.
Now, in Order to a right Underſtanding of this Matter,
we must remember, that there are different Sorts of Ser
vants, and more efpecially the Three that follow. The First
are, what we call Slaves, in which all the World abounded
heretofore, and the greateſt Part of it does ſo ftill; for except
one Quarter of Europe, they are ftill reckoned as part of
their Mafters Riches and Eftate: And accordingly, they
have no Right in any thing, not fo much as in their Goods,
their Children, or their own Bodies; but their Patron hath
an abfolute Power, to buy and fell them, to give them, or
barter them away; and to deal with them in as Arbitrary
and
268
Book III.
Of Wisdom.
and Uncontrol'd a Manner, as we do with our Horſes, or
Cattel, or any Beafts of Service. Of theſe we have delivered
Book I. our Opinion at large in the firft Book. The Next are,
Chap. 43. what we commonly call Servants and Attendants; Thefe
are Free-Men, and have a Right Inviolabie in their own
Perſons and Poffeffions; nay, they have luch an indefeafi-
ble Liberty, that it cannot be taken away from them, by
any Voluntary Compact of their own, or any other Means
ufed in Prejudice of it. But they are bound to Pay Honour
and Relpect, Obedience and Service, for fo long a Time,
and upon fuch Conditions, as have been covenanted for;
and their Maſters accordingly have a Power of commanding
correcting and puniſhing them, within the Bounds of Mo-
deration and Difcretion. The Third Sort are, what we may
term Hirelings, or Workmen ; which are ſtill leis in Subjecti
on than the Former: For they are not obliged to Atten-
dance, nor Obedience in general; but only to the Perform-
ance of that Particular Work, we take them for; and fo
they only make an Exchange of their Lahour and Induſtry,
for fo much of our Money; for thoſe that Hire them, have
no Authority either to correct them for doing amiſs, or to
command them at large in any other thing.
Now, The Duty of Mafters towards their Servants,
whether in the Quality of Slaves, or of Attendants, is S
Not to uſe them Barbaroufly, but always to remember,
that Theſe too are Men; of the very fame Species with
themſelves, made up of the fame Materials, caft in the
fame Mould; defcended from the fame Anceſtors. That
it is not Nature, which hath put any Difference, but on
ly Fortune; and Fortune is a very Humouriom and change-
able Thing, for the feems to make her felf great Diverfion
with her Wheel; and triumph in turning thoſe that were
at the Bottom up to the Top, and tumbling thofe that fat
at the Top, down to the Bottom. Confequently, that the
Diſtinction is not ſo great, as they are willing to ima-
gine; nor what can bear them out in keeping their Fel-
lows at fo vaft a distance; and expecting fuch wonderful
Submiffions from them. For thefe, fays Seneca, are Men,
and our peor Friends, and humble Companions, but withal,
cur Fellow-Servants, for we are all equally at the the Difpofal of
the fame Providence. Our Servants then ſhould be treated
*Sunt homines, contubernales, humiles amici, confervi, æquè
Fortunæ fubjecti.
with
Ch. 14. The Duty of Princes and Subjects. 269
with Courtefie and Condefcenfion; not with proud Difdain,
and impious Contempt; we should rather make it our Bu-
fineſs, that they may love us, than that they may be afraid
of us: But to deal roughly, and uſe them hardly, difco-
vers great Inhumanity and Cruelty of Difpofition; and plain-
ly declares, that we thould ufe all Mankind juft fo, if we
had them as much at our Mercy; and that it is not want of
Will, but want of Power, which hinders us from the Exe-
cution of our Barbarous Inclinations. We are alſo obliged
to have Regard to their Health, to be kind and tender of
them in Sickneſs, and fad Accidents; to provide for their
Inſtruction; and take ſpecial Care, that they be taught
their Duty; eſpecially fuch Things as are neceffary to be
known for the Good of their Souls, and which their ever-
lafting Salvation may be promoted by.
The Duty of Servants is to honour and fear their Ma-
fters, with regard to this Relation between them; whatſo-
ever they may be, or how little foever they may deſerve
fuch Deference in any other refpects. To obey them faith-
fully and diligently; to be true to their Truft; to ſerve,
not only in Appearance, and while the Mafters Eye is up-
on them; but fincerely, ſeriouſly, and cordially; out of a
Principle of Conſcience, and without the leaft mixture of
Hypocrifie and Diffimulation. To fow no Difcord, or fo-
ment Jealoufies and Diſcontents in the Family; to keep Se-
crets; not to turn Whiſperers or Hearkeners, or bufie Bo-
dies; nor divulging what is done at Home to the Prejudice
of their Mafter; but advancing his Intereft, and vindica
ting his Reputation; as well as affifting and defending his
Perſon, ſo far as lies in their Power. And indeed there are
feveral very Noble, and Generous, and Brave Inftances
upon Record of eminent Things done by Servants for their
Mafters; nay, fome of them have gone fo far, as to ha-
zard their own, for the faving their Mafter's Life, or the
doing Right their Honour.
CHAP. XVI.
Duty of Princes and Subje&s.
Concerning Princes and their Dignity, the different Mea-
of their Power, the Humors to which this Eleva-
tion difpofes them, the Miferies and Inconveniences of la
impor
270
Book III.
of Wisdom.
1.
important a Truft, we have had occafion to ſpeak already,
in the Forty Sixth Chapter of the First Book; as we
likewiſe have done very largely in the Second and Third
of this Book; concerning their Duty, and how they ought
to Govern: But, all this notwithſtanding, we will juſt touch
upon the main Strokes, and general Heads of their Bufinefs,
in this Place.
A Sovereign Prince is in a middle Station, between God
and his People; and therefore a Debtor he is to each of
them; As ſuch, he ſhould conſtantly remember, that he is
the living Image and Repreſentation, the Vice-Roy and
Commiffioner General of the Great; the Almighty God;
who is likewiſe his Prince and his Mafter; that with re-
gard to his People, he is a Shining Light, a Mirror in con-
tinual Reflection, a Spectacle fet up on high, that draws all
Eyes to it; a Spring, of whofe Waters all his Subjects hope
to drink; a Spur and mighty Incitement to Virtue; and one
that can never do any Good, but the Benefit of it is diffuſed
far and wide, and the remembrance of it faithfully treaſured
up, and put to Account. This in fhort is his Character, and
theſe the Conditions of his Station, and from hence it is ve-
ry eafie to infer, what muft needs be required of him to
anfwer and fill up the feveral Parts of this Deſcription.
It is evident then, firſt of all, that he is in an eſpecial Man-
ner obliged to Devotion, Religion, Piety and the Fear of
God; and that, not only with regard to himſelf, confidered
abſtractedly, and for the fatisfying his own Conſcience,
as he is a Man; but moreover with reſpect to his Go-
vernment, in his Politick Capacity, and as a Prince. Now,
the Piety, which concerns us to obſerve in this Place, is
confequently not ſo much the Perſonal, as the Publick and
Princely Acts of it; The Care and Regard he ought to
have for the Preſervation and Security of the Eſtabliſhed
Religion; making ſeaſonable Provifion for its Protection
and Defence by wholfome and wife Laws; ordering and
inflicting fevere Penalties, upon the Poiſoners and Diftur-
bers of it, and taking all poffible Care, that neither the
Doctrines and Myfteries of it be reviled and blafphemed,
nor the Rights of it violated, nor the Excrcife of it inno-
vated and confounded by Fickle and Factious Men. This
is a Care, that will conduce mightily to his Honour, and
the Security of his own Perfon and Government: For Men
are naturally difpofed to ftand in greater Awe of, and pay a
more willing Obedience to a Governour, who (they are
con-
Ch. 16. The Duties of Princes and Subjects. 271
convinced) does truly fear God. They are more Fearful
and Cautious in forming any Attempts againſt ſuch a one,
because the Natural Notions of a Superintending Provi-
dence, repreſent him to Mankind, as one under the more
ſpecial and immediate Care of God. * Piety (lays an old Au-
thor) is one ſtrong Guard. All the Malice of the Evil Genius,
and all the Strength of Fate are not able to take any hold on the
Pious Man; For his God delivers him from all Evil. Nor is
this a Safeguard to his Perſon only, but to his Country and
Government alfo; for all the Philofophers and wife Men
are unanimouſly agreed, that Religion is the ſtrongeſt Tye,
the cloſeſt and moſt binding Cement of Human Society,
and mutual Commerce.
The Prince is alſo bound to pay a ftrict and inviolable
Obedience to the Laws of God; and to enforce the fame
Obedience and Religious Obfervance upon other People
For theſe Laws are Indiſpenſable and Eternal; and he, who
endeavours the reverfmg, or (which as to the Effect is almoft
the fame thing) the bringing them into publick Neglect and
Contempt, is not only a Tyrant, but a Monſter.
As to the People under his Jurifdiction; he is oblig'd, firſt
of all faithfully and punctually to keep his Promiſes, and Co-
venants, and Treaties, whether theſe Engagements were en-
tred into with his own Subjects as Parties; or whether with
any other, that have an Intereft in them. This is a Branch
of Natural and Univerſal Equity; even God himſelf, who
is above all Law but that of his own moft Holy and Di-
vine Will, declares himſelf bound by, and always true to
his Promiles. Hath he faid it, and ſhall be not do it? and
God is not a Man that he ſhould lye, or the Son of Man that
be ſhould repent: Behold I the Lord have faid it, I will cer-
tainly bring it to pass. Theſe are the Characters given us
of Himſelf, by the God that cannot lye, in Holy Scripture.
And it would ill become his Image upon Earth, to degene-
rate from that Great Pattern above; and be changed into
the Refemblance of him, who is the Father of Lycs. But,
beſides the Obligations to Truth in this Reſpect, A Prince is
the Security, the formal Guarrantee for the Laws and mu-
tual Agreements between his Subjects; and he is to fee
that they proceed in all their private Tranfactions, accor-
ding to Juftice and Truth. His Engagement therefore to
keep his Word is fuperiour and more binding, than that of
Una cuftodia Pietas. Pium virum nec malus Genius nec
Fatum devincit. Deus enim eripit eum ab omni malo.
any
272
Book III.
of Wisdom.
4.
any other Man can poffibly be; for there is not any Qua-
lity or Crime poffible for a Prince to be guilty of, fo thame-
ful and deteitab:e, as the violating his Word, and his Oath.
Upon which Account it hath been obferved, that when ever
a Prince goes counter to his Promife, we are to ſuppoſe him
controled and over-power'd by fome extraordinary Accident
or Exigence: For to imagine him falfe to his Engagements,
without invincible Necenity, were to entertain a Prefumpti-.
on inconſiſtent with the Reverence due to fo high a Chara-
cter. Nor is he bound by his own Promiſes and Covenants
only; but likewife by thoſe of his Predeceffors; if he fuc-
ceeded into their Right by Inheritance; or any other Way
that declar'd him ſatisfied to take the Crown as he found it,
or if they be ſuch as manifeftly contribute to the Publick
Safety and Advantage. In fhort, by the fame Reaſon, and
upon the fame Accounts, he may diſcharge himſelf of all the
unreaſonable and prejudicial Promifes, with Regard to his
People; that private Perfons think fufficient to difengage
them from, when they ſtand bound to their Prince.
Again, Princes, even the moft Abfolute of them all, ought
to confider, that although the Law, (the Civil and Human
Law I mean) be their own Handy-work, and proper Sancti-
on, changed and abrogated at Pleaſure, (for this Legiſlative
Power is the peculiar Right and diſtinguiſhing Character of
Sovereignty,) and fo, in that refpect, they are above the
Law, as the Creator is above his Creature; yet ſo long as
any Law ftands unrepealed, and in full Force, they are
bound in all Equity and good Confcience, to make it the
Rule and Standard of their Actions and Determinations :
And it would be an infinite Blemish and Difhonour to them-
felves, as well as of ill Example and pernicious Confe-
quence to others, if they fhould do otherwife: For this
were to refuſe to ſtand to their own Act and Deed; a liv-
ing in perfect Contradiction, and giving the Lye to them-
felves. The Great Auguftus had like to have died with
Remorse, for having of ce upon Occafion done in his own
Perſon, a thing contrary to Law; Agefilaus, and Seleucus,
have left us very memorable Examples of this kind, and
paid very dear for them.
Thirdly, The Prince is a Debtor to his People, for the re-
gular Adminiſtration of Justice; and ought upon all Occa-
fions to make this the Meaſure of his Power, and not to
ftretch beyond the Line. This indeed is the Peculiar Excel-
lence of a Prince; a truly Royal and diſtinguiſhing Virtue.
Upon
*
7
Ch. 16. The Duty of Princes and Subjects. 273
Upon which Account, it was both fmartly and pertinentiy
replyed by an Old Woman to King Philip; upon his putting
her off, upon pretence that he was not at leilure to do her
Right; That if he could not ſpare time to do the Duty of
his Office, he ought to lay it down, and be a King no longer.
But Demetrius did not come off fo cafily upon the like Pro-
vocation: For upon his throwing ſeveral of their Petitions
into the River, without ever returning any Anſwer to them,
or redreffing the Grievances they complained of, they
thought themſelves at Liberty to take another Courſe, and
dethron'd the King, who had exprefs'd fuch an haughty
Difregard to his People, and their Addreffes.
Once more. He ought to love and to cheriſh, to take a
very tender Care of his Subjects; and imitate the King of
Kings, in watching over them for their Good: His Affection
and his Deportment ought to be that of a Husband to the
Wife of his Bofom: His Bowels and provident Concerri,
thoſe of a Father to his Children; his Vigilance, that of a
Shepherd over his Flock, conftantly keeping in his Eye the
Advantage and Security of his People, and making their Eaſe,
and Quiet, and Welfare, the Aim and End of all his Under-
takings. The Happineſs of the Country is the Satisfaction
and Joy of a good King; the Strength, the Wealth, the Ho-
nour, the Virtue of his People are his chief Defire and De-
light. That Prince, who looks no farther than himſelf, and
his own Intereſt, abuſes and impoſes upon himſelf: For he is
none of his own, nor is the State for Him, but he for the
State. He is indeed the Mafter and the Governour of it; but
not to the intent that he fhould domineer and tyrannize o
ver it, but that, by the Advantage of fo great a Power, he
may be enabled to fupport and maintain it. * The People
are committed to him, not as an abſoltite Poffeffion, and to
make them Slaves; but as a Truft, to be their Guardian;
and to uſe them like fo many Minors under his Direction;
to cheriſh, and breed, and watch over them. That by virtue
of his vigilant Care, his Subjects may fleep fecurely; that
in his Toil and Fatigues they may find Eafe and Leifure;
that his Induſtry may preferve their Properties and Plea-
fures, and that every Man under his Jurifdiction may know
and feel experimentally, that he is as much for their Ad-
vantage as he is above them in Dignity and Power.
Now, In order to the being fo indeed, and the Effectual
Cul nón Civium fervitus tradita, fed tutela.
$
6.
7.
275
Book III.
Of Wisdom.
$.
9.
I a
diſcharge of this important Trust, it will be neceffary for him
to govern himſelf by the Rules, which have been laid down
at large in the Second and Third Chapter of this Book.
That is, To be fufficiently provided, with a wife Counſel, a
fubftantial Exchequer, and a convenient Strength of Forces
at Home; and with fignificant Alliances and Friends a-
broad. To manage this Provifion to the beft Advantage;
and ſo to act and rule, both in Peace and War, that he
may reign in the Hearts of his People, and be both loved
and feared by them at the fame time.
To be fhort, and fay all in a Word; the Character of a
truly good King is compounded of theſe following Qualifi
cations. He muft fear and reverence his Mafter, Almighty
God, above all; he muſt be prudent and confiderate in his
Defigns; Vigorous and Bold in the Execution of them;
Firm in his Refolutions; true to his Word, Wife and Dif-
cerning in his Counfel; tender of his Subjects; affifting
to his Friends; formidable to his Enemies; compaffionate
to thole in Diſtreſs; courteous and kind to good Men ;
a Terror to the Wicked; and Juft to all.
The Duty of Subjects towards their Prince, confifts of
Three Particulars. The First, is Honour and Reverence; And
this is due to Princes, in regard they are the Image and
Similitude of the moft High God; eſtabliſhed and ordained
by him; and therefore thofe, who difparage and detract
from them, that revile or ſpeak ill of them, and endeavour
to fow Diſcords and diſcontented Thoughts,by virulentRe-
proaches, or wicked Scandals, are very highly to be blamed.
Theſe indeed are the true Defcendants of Prophane and Un-
dutiful Ham; who either invent and contrive, or at leaft
expoſe and deride their Father's Shame. The Second is, O-
bedience; which is a Word of very extenfive fignification,
and includes ferving them in the Wars, paying the Taxes
and Tributes impoſed by their Authority, and the like.
The Third is, Heartily defiring their Happineſs and Prof-
perity, and recommending them, and their Undertakings
to the Bleffing and Protection of Almighty God, in con-
ftant and fervent Prayers for them.
But a very confiderable Doubt arifes upon this Occafion;
which is, Whether all thefe Duties are to be paid to all Princes
without any Diftinction; whether wicked Princes, whether
Tyrants have aRight to them? This Controverfie cannot be
decided by any fingle pofitive Anſwer; but to come to a
true Refolution of the Point, we muft ftate the Cafe; and
diftin
Ch. 16. The Duty of Princes and Subjects. 274
diſtinguiſh the Circumftance cautiouſly: For a Prince may
be Tyrannical either at the very Entrance into his Power,
or in the Exerciſe of it afterwards; that is, He may u-
furp his Authority, or he may abuſe that Rightful one
which he is fairly poffefs'd of. If his Entrance upon the Go-
vernment be Tyrannical; that is, If he invade without any
juft Pretenfion, be he otherwiſe a Good or a Bad Gover
nour, it matters not much; It hath been the general Senſe
of Wife Men, that he ought to be withstood by Methods.
of Juftice and legal Redreſs, if there be any opportunity of
obtaining Redreſs that way; but if there be not, then by
open Force. And indeed I take it, that where we meet
with the Word Tyrant in old Authors, who uſe it in an ill
Şenfe, it ought conftantly to be thus underſtood. And Cicero
fays, that among the Ancient Greeks, there were particular
Honours and Rewards affign'd to thoſe who diſtinguiſh'd
themſelves by fuch Deliverances of their Country from a
lawleſs Yoke. Nor can this in any good Propriety of
Speech be call'd refifting one's Prince, fince it fuppofes him
never to have been ſo, either in Right or in Fact; but only
One who put himſelf upon the People, without ever being
receiv'd, or recogniz'd as fuch.
The Cafe is different, if this Tyranny be charg'd upon the
Exerciſe and Adminiſtration of his Power only; that is, if
he be duly poffefs'd of his Power, but uſe it unduly; if he
be Cruel, or Wicked, which in the Modern Language is,
Tyrannical and Arbitrary. And here again we must be
beholden to another Diftinction, to help us to a right Un-
derſtanding of the Cafe: For a Prince may be Tyranni-
cal in this Senſe of the Word, three ſeveral ways; and a
different fort of Behaviour is requir'd from Subjects, with
regard to each of them.
Firſt he may be fo,by violating the Laws of God and Na-
ture, acting contrary to the eftablifh'd Religion of his Coun-
try, the expreſs Commands of God, or the Native Liberty
of Men's Confciences. In this Cafe we muſt by no means
obey him, according to the Maxims laid down in Holy Scri-
pture, that We ought to obey God rather than Man; and to fear
him who hath power over the whole Man, more than him who
hath power over one part of the Man only, and that the lefs, and
more inconfiderable part of him too. But then, if we can have
no Relief by Law or Juſtice, we must not have Recourſe to
Violence; which is the contrary Extreme to a finful Compli-
ance; but keep the middle Way, which is to flee or to fuffer.
II
Sv
The
276
Book III.
Of Wisdom.
7.
The Second Cafe is not quite ſo bad as the former, becauſe
it offers no Violence to the Conſciences of Men, but to their
Bodies and Estates only, by abufing his Subjects, refufing to
do them Juftice, taking away the Liberty of their Perlons,
and the Property of their Eftates. And here the three Du-
ties mention'd before, Honour and Obedience, good Wiſhes,
and Prayers ought ftill to be paid, with patience and Submif-
fion, and a Senfe and Acknowledgment of the Wrath of God
let looſe upon them in this Scourge of an unjuft Prince: For
there are three Confiderations fit to be attended to upon fuch
Occafions. One is, That all Power is of God, and he that re-
fifteth the Power, refifteth the Ordinance of God. *The Gods,
(ays a very wife and judicious Heathen) have committed
the Supreme Judgment, and laft Determination of Human Af-
fairs to the Prince: The Glory of Obedience is the Subject's
Portion; we must therefore wish and pray that we may have
none but Good Princes; but when we have them, we must en-
dure them whether they be good or bad. The Ground and for-
mal Reaſon of our Obedience does not lie in the Confidera-
tion of their Perſonal Virtues, or juſt and commendable Ad-
miniftration, but in their Character and Superiority over us.
There is a vaft difference between True and Good; and he
who is truly our Governour, tho' he be not a good Gover-
nour, is to be regarded as the Laws themſelves are; which
bind us, not upon the Account of their Juftice and Conveni-
ence, but purely upon the Account of their being Laws, and
having the Sanction that is requifite to give them Authority.
A Second Reflexion upon this Оccafion ſhould be, That God
permits Hypocrites, and fets up wicked Men to bear Rule
for the Sins of a People, and in the Day of his fierce Anger.
He makes a barbarous unjuft Prince the Inftrument of his
Vengeance; and therefore this must be born with the fame
Temper of Mind with which we fubmit to other Calamities
made use of by God for that Purpoſe: † Like a Blast, or a
Barren Year, Inundations and exceffive Rains, or other Evils
in the Courſe of Nature, fo fhou'd the Avarice and Luxuiy of
Princes be endur'd by thofe they opprefs, fays Tacitus. Inftances
of this kind we have in Saul, and Nebuchadnezzar, and ſeve-
ral of the Roman Emperors before Conftantine's Time; and
Principi fummum rerum Judicium Dii dederunt: Subdi-
tis obfequii gloria relicta eft. Bonos Principes voto expètere,
qualeicunque tolerare.
† Quomodo Sterilitatem, aut nimios Imbres, & cætera Na-
turæ mala, fic Luxum & Avaritiam Dominantium tolerare.
fome
Ch. 16. The Duty of Princes and Subject. 277
fome others, as wicked Tyrants as was poffible for them to
be, and yet Good Men paid them thele Three Duties not-
withstanding, and were commanded fo to do by the Pro-
phets and Preachers of thofe Times; in Agreement to our
Great Mafter, the Oracle of Truth it felf, who directs his
Difciple to obey thofe that fat in Moles's Chair; tho' in the
fame Breath, he charges thoie very Governours with Wick-
edneſs and Cruelty, with binding heavy Burdens, and laying Matt.xxiii
upon Men's Shoulders more than cou'd be born.
The Third Cafe concerns the State in general, when the
very Fundamentals of Government are endeavour'd to be
torn up, or over-turn'd; when he goes about to change, or
to take away the Conftitution; as if, for Inftance, a Prince
would make that which is Elective, Hereditary; or from
an Aristocracy, or Democracy, or any other fuch mixt Go-
vernment would engroſs all to himſelf, and make it an Ab-
folute Monarchy; or in any other Cafe like or equivalent to
theſe, ſhall attempt to alter the State from what it was for-
merly, and ought to continue; In this Cafe Men may and
ought to withstand him, and hinder any fuch Attempts from
taking place upon them, and that, either by Methods of Le-
gal Juftice, or otherwife: For a Prince is not the Mafter and
Difpofer of the Conſtitution, but the Guardian and Confer-
vator of it. But then, this muſt be done regularly too; for
the ſetting fuch Matters right, does not belong to all the Sub-
jects indifferently; but to thofe who are the Truftces of the
State, or have the Principal Intereft in it: Who theſe are,
the Conftitutions of the reſpective Countries muft deter-
mine: In Elective Kingdoms, the Electors; in others, the
Princes of the Blood; In Republicks, and thofe Places which
have Fundamental Laws, the States-General Affembled:
And this I conceive to be the only Cafe which can juſtifie
Subjects in refifting a Tyrant in this Second Senfe of the
Word, with regard to the Exercife of his Power, and the
Pretence of Male-Adminiftration. What I have hitherto de-
livered upon this laſt Caſe, is meant of Subje&s; that is, of
thoſe who are not permitted in any Circumftances, or upon
any Provocation to attempt any thing againft their Sovereign;
of them, I fay, who are by the Laws declar'd guilty of a Ca-
pital Crime, if they fhall but counſel, or compafs, or fo
much as imagine the Death of their King. And if fo much
be allowable to Men under theſe Obligations and Penalties,
then, no doubt, it is lawful, nay, it is highly commendable
and a glorious Action in a Stranger, or. Foreign Prince, to
S 3
take
278
Book III.
Of Wiſdom.
take up Arms for the Defence and Revenge of a whole Na-
tion, labouring under unjuft Oppreffion: To redress their
Wrongs, and deliver them from the heavy Yoak of Tyran-
ny; as we find Hercules in his Time, and afterwards Dion
and Timoleon, and not long fince Tamerlane Prince of the
Tartars, who defeated Bajazet the Turkiſh Emperor, at the
Siege of Conftantinople.
Such is the State of a Subject's Duty to his Prince, during
his Life-time; but when Princes are dead, it is but an Act
of Juftice to examine into their Actions. It is indeed a Cu-
ftomary thing fo to do, and a very reaſonable and uſeful
Çuftom no doubt it is. The Nations that obferve it, find
mighty Benefit from this Practice; and all good Princes will
have reaſon to encourage and defire it; becauſe thus, that
common Complaint would be quite taken away, that all
Princes are treated alike, and that there is no Diftinction ob
ferv'd in our Refpects to the Memory of the Good and Bad.
Kings are the Law's Fellows, if they be not their Maſters:
And the Revenge, which Juftice will not permit to be ta-
ken upon their Perlons, it is but fitting that it fhould take
upon their Reputation, and the Eftates of their Succeffors.
We owe Subjection and Obedience to all Kings alike; be-
cauſe this is an Obligation annex'd to their Offices, and pay-
able purely upon that Confideration; but we cannot be ac-
countable for our Affection and Efteem to all alike, becauſe
thele will depend upon their Qualities, and are due only to
their Merits and Virtue. Let us then refolve patiently to en-
dure even the worſt and moſt unworthy, while we have
them; let us endeavour to cover and conceal the Vices of
the Living, for this is what Refpect to their Authority re-
quires from us; and befides, the Weight and Difficulty of
their Charge, and the Preſervation of Publick Peace and
Order, challenge our joint Endeavours, and ſtand in need of
the utmoſt we can poffibly do to fupport them. But when
they are withdrawn, and gone off the Stage, it would be hard
to deny us a juft Liberty of expreffing our real Thoughts of
them, without all that Referve: Nay, it is an honeft and a
commendable Pattern which the Proceedings fet to Pofteri-
ty; who cannot but look upon it as a fingular Commenda-
tion of our Obedience and Reſpect, that we were content
to pay theſe to a Mafter, whofe Imperfections we were ve-
ry well acquainted with. Thofe Writers, who upon the Ac-
count of Perfonal Intereft, or Obligations, eſpouſe the Me-
mory of a wicked Prince, and fet it off to the World; do
23
Ch. 17.
279
Duty of Magiftrates.
·
an Act of Private Juftice at the Expence of the Publick: For
to ſerve, or fhew themſelves grateful, they defraud Man-
kind of the Truth. This Reflection were an admirable
Leffon for the Succeffor, if it could be well obſerved; and
a powerful Check it might be to the Exorbitancies of Power,
to think with one's felf, that the Time will fhortly come,
when the World will make as free with his Character, as
they do at preſent with his Predeceffor's.
T
CHAP. XVII.
Duty of Magiftrates.
Hofe few Wife and Good Men, who are Members
of the Common-wealth, would doubtleſs be better
pleaſed to retire into themſelves, and live at Eaſe; full of
that ſweet Content, which excellent and intelligent Perfons
know how to give themſelves, in the Contemplation of the
Beauties of Nature, and the works of Providence, than to
facrifice all this Satisfaction to Buſineſs and a publick Poft;
were it not, that they hope to do fome good, in being ſer-
viceable to their Country by their own Endeavours, and
in preventing the whole Adminiſtration of Affairs from
falling into ill, or unskilful hands. This may, and ought to
prevail with Perſons of this Character, to confent to the
trouble of being Magiftrates: But to cabal and make Par-
ties, and Court Employments of Truſt with Eagerneſs and
Paffion; eſpecially fuch as are judicial, is a very baſe and
fcandalous Practice; condemned as fuch by all good Laws,
even thofe of Pagan Republicks, (as the Julian Law among
the Romans abundantly teftifies,) unbecoming a Man of Ho-
nour; and the fhrewdeft fign that can be, that the Perſon is
unfit for the Truft he feeks fo vehemently. To buy publick
Offices is ftill more infamous and abominable; the moft
fordid, the moft villainous way of Trading in the World :
For it is plain, he that buys in the Piece, muſt make him-
felf whole by felling out again in Parcels. Which was a
good Reafon for the Emperour Severus, when he was decla
ring againſt a Fault of this nature, to ſay, That it was very
hard to condemn a Man for making Money of that which he
had given Money for before,
Juft for all the World, as a Man dreffes, and ſet his Per-
fon in order and form, putting on his beſt Face before hẹ
$ 4
goes
2,80
Book III.
of Wisdom.
૯.
goes abroad that he may make a Figure, and appear well in
Company; fo is it fit that a Man fhould learn to govern
his own Paifions, and bring his Mind to good Habits, before
he presume to meddle with publick Butinels, or take upon
him the Charge of governing other People. No Man is fo
weak to enter the Lifts with an unmanaged Horie, or to
hazard his Perfon with fuch a one in any Service of Gon-
fequence and Danger; but trains and teaches him firft,
breeds him to his hand, and ufes him to the Exerciſe he is
defigned for: And is there not the fame reaſon that this
wild and reftiff part of our Soul fhould be tamed and accu-
ftomed to bear the Bit? Should be perfectly inftructed in
thoſe Laws and Meatures which are to be the Rule of our
Actions, and upon which, the good or ill Conduct of our
Lives will depend? Is it not reaſonable, I fay, That a Man
fhould be Mafter of his own private Behaviour, and ex-
pert in making the beft of every Accident and Occafion, be-
fore he venture out upon the publick Stage; and either give
Laws to others, or correct them for the neglect of thoſe they
have already?And yet, (as Socrates obferved very truly) the.
manner of the World is quite otherwife: For, tho' no body
undertakes to Exercife a Trade, to which he hath not been
Educated, and ſerved a long Apprenticeſhip; and how
Mean and Mechanical foever the Calling be, feveral Years
are bestowed upon the Learning of it; Yet in the cafe of
publick Adminiftrations which is of all other Profeffions the
moft intricate and difficult, (fo abfurd, fo wretchedly care-
leſs are we) that every body is admitted, every body thinks
himſelf abundantly qualified to undertake them. Theſe
Commiffions are made Compliments and things of Courſe,
without any Confideration of Men's Abilities; or regarding
at all, whether they know any thing of the matter; as if a
Man's Quality, or the having an Eftate in his Country,
could inform his Underſtanding, or fecure his Integrity, or
render him capable of difcerning between Right and Wrong,
and a competent Judge of his Poorer (but perhaps much
honefter and wifer) Neighbours.
་།
Magiftrates have a mixt Quality, and are placed in a
middle Station, between fovereign Princes and private Sub-
jects. Thefe Subalterns therefore have a double Task in-
cumbent upon them, and muſt learn, both how to Command,
and how to Obey. To obey the Princes, who truft and
employ them, to fubmit to, and truckle under the Para-
mount Authority of their Superiour Officers; to pay Refpect
Ch. 17.
281
Duty of Magiftrates.
to their Equals; to Command thoſe under their Juriſdicti-
on; to Protect and Defend the Poor, and thoſe that are
unable to Contend for their own; to ſtand in the Gap,
and oppoſe the powerful Oppreffor; and to diſtribute
Right and Juftice to all Sorts and Conditions of Mem what-
foever. And, if this be the Buſineſs of a Magiftrate, well
might it grow into a Proverb, that the Office difcovers the
Man, fince no mean Abilities, no common Addreſs, can ſuf-
fice for the fuftaining ſo many Characters at once, and to
Act each part fo well, as to merit a general Approbation
and Applauſe.
As to the Sovereign, by whoſe Commiffion the Magi-
ftrates Act, his Commands must be the Rule of their Beha-
viour. Some of his Orders they ought to Execute ſpeedily;
fome again they muft by no means comply with; or be
in any Degree inftrumental in the Execution of them; and
in others the moſt adviſable Courſe will be, to fufpend
their Obedience for fome convenient Time.
In all Commiffions, which leave the Cognilance of the
Matter to the Magiftrate, ſuch as thoſe of Oyer and Termi-
ner; and in all others, where this is the Claufe, (ío far as
to you ſhall appear) or any other Caufe equivalent to this,
inferred; or which, though they do not refer the Cognisance
to him, yet order fuch things, as are either manifeftly juſt,
or at leaſt lawful and indifferent in their own Natures, he
ought to obey readily, and without demur; for here is no
difficulty, nor any ground at all for a juſt and reaſonable
Scruple.
In fuch Commiffions and Orders, as do not leave the
Cogniſance of the Matter to him, but only decree fome
point of Executive Obedience; as in thoſe particularly,
which we commonly call Mandates and Warrants; if they
be contrary to any pofitive Law, which the Sovereign hath
Power to difpenfe with, and there be Claufes of Non-Ob-
ftante for that purpoſe, to fave the Party harmleſs; he is
obliged to obey his Orders without more to do. Becauſe,
according to the Civil Conftitution, and the Laws of the
Land, the Sovereign hath a Liberty reſerved to him of
Relaxing, or fetting afide the Law in fuch particular Cafes.
And the having fuch a Power over all Laws whatſoever,
is the very thing in which Abfolute and Unlimited Sove-
raignty confifts.
In Cafes contrary to Law, and where no fuch difpenfing
C'aufe is inferred; or fuch as manifeftly make against the
Publick Good, (though there fhould be an Indemnifying
Clauſe
2.
3.
282
Book III.
Of Wisdom.
:
PAY
Claufe) or where the Magiftrate knows his Orders to be ob-
tained by Surpriſes, or upon falfe Suggeftions, or by Corrupt
Methods; he ought not, in any of theſe three Cafes, to be
hafty in the Executing his Orders; but let them lie by a
while, and with all Humility Remonftrate againſt them;
and, if Occaſion be, repeat thoſe Remonftrances a fecond or
a third time; but if the Command be Peremptory, and
Unalterable, and repeated as often ; then he is to comply fo
far as in Honour and good Confcience he may, and for the
reft, to excufe himſelf, as well as he can.
In Matters contrary to the Law of God and Nature, he
muft lay down his Office, and be content to quit all; nay,
refolve to fuffer the worst that can come, rather than be in-
ftrumental in, or confenting to them. I cannot ſo much as
allow him to deliberate, or once to doubt, in fuch Circum-
ftances, what he fhould do; For natural Juftice cannot be
hid; it fhines clearer and brighter than the Sun; and all
Men muſt ſee it, except thofe only, who wilfully fhut their
Eyes, and wink hard againſt it.
All this Advice relates to Things in agitation, and in-
tended, or ordered to be done; but, as for thoſe which the
Sovereign hath done already, let them be never fo Wicked
and Unreaſonable, a Man had better diffemble a Matter as
well as he can, and try to wipe out all Remembrance of it,
than loſe all, by Provoking, and Expoftulating with a Prince
to no purpoſe; as Papinian did. For it is the very extre-
mity of Madness to strive against the Stream; where no ground
can be got, nor any thing but Hatred and Disfavour for our
pains.
As for their Duty, when confidered in their other Capa-
city, and with regard to the private Subjects under their
Government, Magiftrates muſt always remember, whoſe
their Authority is, and from whence they derive it. That
this is none of their own proper Right, but meerly a Truft;
That they hold it from and under a Prince; That he hath
the Fee, and is the Lord and conftant Proprietor; but they
are Tenants and Stewards at will, put in to Exerciſe this
part of his Jurifdiction for fo long a Term only, as their
Commiffion purports; or during his Pleafure; and no
longer. Now from hence it is very natural and obvi-
ous to infer.
* Fruftra niti, & nihil aliud nifi Odium quærere, extremæ
eft dementia.
That
Ch. 17.
283
Duty of Magiftrates.
That a Magiftrate ought to be eaſie of Acceſs; always
ready and at leiſure to hear and receive the Petitions, and
Complaints preferred to him, That his Doors fhould be
open to all Comers, and he as feldom out of the way as is
poffible; but especially, not fo, wilfully and by Contri-
vance; for he fhould confider himſelf, as no longer at his
own difpofal; but a Servant of the Publick, and devoted to
the Uſe and Benefit of other People: *A great Poft is a great
flavery. And this was the reaſon why Mofes his Law Com-
manded, That the Judges fhould keep their Seffions, and de-
cide Controverfies in the Gates of their Cities; that fo Ju-
ftice might offer it ſelf to all that went in and out, and none
might find any difficulty in addreffing for, or in obtaining it.
He ought to receive the Applications of all Perſons and
Gonditions alike; and be open and kind to all; the Mean
as well as the Great; and the Poor no leſs than the Rich.
Upon which account it is, that one of the Philofophers com-
pared a Magiftrate to an Altar; to which all People have
recourſe in their Affliction and extream Neceffity; pour
out their Souls there; and depend upon Relief and Con-
folation for their Troubles from ſo doing.
But, tho' in point of Juftice, he fhould be free and open,
yet in Friendſhips, and Acquaintance, he ought to be ex-
ceedingly reſerved; Not to make himſelf Cheap and Com-
mon, nor to admit any into his Familiarities, and intimate
Converfation, except fome very few Choice Perfons, fuch
as are known to be Men of found Senfe, and ſtanch Vir-
tues; and theſe too, but privately. For a large and gene-
ral Acquaintance debafes the Authority of his Character;
and abates of that Firmneſs and Vigour, which is neceffary
for the due Diſcharge of it. When Cleon was choſen and
admitted to the Government, he called all his Friends to-
gether, and folemnly renounced from that time, whatever
Friendſhip had been formerly between them; as thinking
the continuing under fuch Engagements, by no means re-
concileable with the Truft he had now took upon him; and
Cicero obferves accordingly, that a Man muft put off the
Character of the Friend, and lay that quite afide, before
he can do Right to the part of a Judge.
There are two Things, wherein the Office of a Magiftrate
chiefly confifts The One is, to † preferve and keep up the
* Magna fervitus, magna fortuna.
† Gerere perfonam civitatis, ejus dignitatem &: decus fuftinere.
Honour,
284
Book III.
of Wiſdom.
}
6.
Honour, and Dignity, and juſt Rights of the Prince, who
hath employed him, and of the Publick whofe Reprefen-
tative he is, with a becoming State, with Gravity, Autho-
ritative Behaviour, and a well-tempered Severity.
Next, He is to Act like a true and faithful Tranfcript
from the Original; an Interpreter and Executor of his Ma-
fter's Will; to fee that this be duly declared, and diligently
obſerved. By this Will, I mean the Law; for this is the
Authentick Will of the Prince, and the only Declaration of
it, which Subjects are bound to take notice of. Of this the
Magiftrate is to exact a faithful Account, and punctual Ob-
ſervance; for which reaſon we often find him termed by
Authors, The Living, and the Speaking Law.
Now, tho' it be the Duty of a Magiftrate, and an excel-
lent Qualification in him, to temper Juftice with Prudence;
and Severity with Gentleneſs and Forbearance; yet, it muſt
be confeffed much more for the common Advantage, to have
ſuch Magiſtrates as incline to the excefs of Sharpneſs and
Rigour, than thoſe who are difpos'd to Mildneſs, and Eafi-
nefs, and Compaffion. For even God himself, who fo high-
ly recommends, fo ftrictly enjoins all thoſe human and foft
Difpofitions upon other Occafions, yet pofitively forbids a
Judge to be moved with Pity. The Strict and Harfh Ma
giftrate is the better Reftraint, the ftronger Curb; He con-
tains People in Bounds, and preferves a due Awe and Obe-
dience of the Laws. The Mild and Merciful One expofes
the Laws to Contempt; makes Magiſtracy cheap, and lef-
fens the Prince, who made both the Law and the Magiſtrate,
in the Eyes and Efteem of the People. In one word; There
muft go two Qualifications to the Capacitating a Man for
the diſcharging this Office compleatly; Integrity, and Cou-
rage. The firft cannot fubfift alone, but ftands in need of the
fecond to fupport and back it. The former will be ſure to
keep the Magiftrate's Hands clean from Avarice, and Parti-
ality, and Refpect of Perſons; for Bribery and Gifts, which
are the Bane and utter Exterminators of truth; and from
any other violation of Juftice; which Plato calls, (what
indeed it ought to be) a Pure Unblemished Virgin This
will alſo be a Guard to him againſt his Paffions, the Averfi-
ons, or the Affection he may bear to the Parties concern'd
and indeed all other Refentments, which are but fo many
Enemies and Underminers of Right and Equity. But then
he will find great occafion for Courage too, to ftand his
ground against the Menaces and Imperious Solicitations of
;
Great
Ch. 18. Duty of Great, and of Mean Men,
285
}
Great Men, the Requests and Importunities of Friends who
fancy they have a fort of Right to diſpoſe of him, and will
not take a reaſonable Refufal: To harden him againſt the
Prayers and Tears, the loud Cries, and bitter Complaints of
of the Miferable and Afflicted; for all theſe are very mov-
ing and forcible Inducements, a great Violence upon Reaſon
and Duty; and yet to committed, that there is a plauſible
appearance of both, in the very Diverfion they labour to
give us from both. And the truth is, this Firmneſs and in-
flexible Conftancy of Mind is the moſt maſterly Virtue,
and particular Excellence of a Magiftrate; that he neither
be terrified and fubdued by Greatneſs of Power, nor melt-
ed by Miſeries, and deplorable Circumftances. Theſe are
what very brave Men are often tranfported by; and there-
fore it is the greateſt Praiſe to continue Proof againſt them.
For, though being foftned by the latter have an Air of
Good-nature, and is more likely to prevail upon the better
fort of Men; yet either of the Extreams is finful, and both
foreign to the Merits of the Cauſe, which is the thing only
that lies upon the Judge. The Motives to Pity then are
very dangerous Temptations; and what a Man in Autho
thority ought as much to ftop his Ears againft, as Promiſes
or Threatnings; for even that God himſelf, who is Love
and Mercy in Perfection, hath diſcountenanced this un-
feaſonable Compaffion. And the fame Legiflator, who
faid, Thou shalt not receive a Gift to blind thine Eyes there-
with, neither halt thou accept the Perfon of the Mighty,
found it no leſs neceffary for the Good of Mankind, and
the equal Diftribution of Juftice, no leſs agreeable to his
own Goodneſs, to add that other Command, Thou ſhalt
not favour a Poor Man in his Caufe.
CHAP. XVIII.
The Duty of Great, and of Mean Men.
THE Duty of Perfons of Honour and Quality confifts
principally in theſe two Points. The lending a ftrong
and powerful Affiftance to the Publick; employing their
Wealth, their Intereft, their Blood, in the Maintenance and
Preſervation of Piety and Juftice; of the Prince and the Go-
vernment, and in general, of the common Safety and Advan-
tage. For they are the Pillars andSupporters,upon which theſe
noble
286
Book III.
Of Wisdom.
Aª. 7.
noble Structures ftand; and by which they muſt be ſuſtain-
ed. The other Branch conſiſts in being a mighty Defence
and Protection to the Poor and Needy, the Injured and
Oppreffed; by interpofing their Power on the behalf of fuch,
ſtanding between Them and Ruin, and giving a Check
and Diverfion to the Violence of wicked and unreaſonable
Men. Perſons of Honour in a State. fhould be like the
Spirits and good Blood in our Bodies, which always run
to the wounded, and ailing part. It was this, that ren-
der'd Mofes fo proper to be made the Captain of the Ifrae
litifh Nation; and the Scripture takes exprefs notice of his
Zeal in revenging the Injuries of one of his Brethren who
fuffer'd Wrong, and flaying the infolent Egyptian; as a
Sign, that God had marked him out for a Deliverer of his
People. Thus Hercules was Deified among the Heathens,
for being a Scourge to the Cruelty of Tyrants, and a Re
fuge to thoſe that were Oppreſs'd, and opprobriouſly treat→
ed by them. And thofe other renowned Names in Anti-
quity, who followed his Example, have always been look-
ed upon as Heroes, and ſomething more than Men. Parti
cular Honours and diftinguiſhing Rewards were heretofore
awarded to all fuch; as to Perfons, who deferved exceed-
ingly well of the Publick; and for an Intimation. That
no Character is more glorious, none more attractive of
Univerſal Admiration, and profound Reſpect, than that of
being a Succour to the Afflicted, and Abuſed; and help
ing thoſe who were in no condition of helping themſelves.
It is by no means true Greatneſs, to appear formidable to
any part of Mankind, except one's Enemies only. The af-
fectation to have others ftand in Awe, and Dread, and to
tremble before one, is a mean and pitiful Temper; and, at
the fame time that it renders the Man a Terror, it renders
him an Odium too; a publick Nuiſance, and a common
Enemy. Love in this cafe is more defireable, than even
Adoration could be without it. Such imperious Men be-
tray a fierce and haughty, a proud and affuming Difpofi
tion, This is it, which makes them fo Contumelious and
Difdainful; fcorning their Inferiorus, as if they were no
better than the Drofs and Dung of the World; and not
Men of the ſame Nature with their own Great Selves. From
hence by degrees they degenerate into Barbarity and Info-
lence; abufing all beneath them, without the leaft Pity of
Remorse; enflaving their Perlons; invading their Proper
ties and Poffeffions; as if Humanity and Juſtice were in-
tended
Ch. 18. Duty of Great and of Mean Men. 287
tended only for the Benefit of them who need it leaft; and
as if they had no right to any thing, who cannot right
themſelves. All this is infinitely diftant from true Great-
nefs; and utterly inconfiftent with Generofity and a Noble
Mind; for theſe never difpofe a Man to Cruelty or Con-
tempt; but are a Safeguard and Defence, and delight in
Offices of Courtefie and Condeſcenſion, of Charity, and
Mercy.
The Duty of mean and inferiour Perfons towards thoſe
that are above them, is likewife Two-fold. First, That of
Honour and Refpect; and this, not confined meerly to the
outward Behaviour, and the viſible Marks of a Ceremo-
nious diſtance; (which is due upon the account of their
Quality and Rank in the World, confidered abſtractedly,
and by it felf. Be they in themſelves what they will in o-
ther refpects, their Virtues or their Vices make no diffe-
rence in the Cafe;) but there is likewiſe an Eternal Honour,
the real Efteem and Affection of the Heart, which muſt
conftantly attend and put forward the other, if they be de-
ferving Perſons, and Lovers of the Publick Good. Honour
and Eſteem are therefore capable of very different Senſes;
they are both due to fuch as are Good, for ſuch indeed are
all that are truly Great Men, To thoſe who want this
fubftantial Character of Quality; we muft pay the Civi-
lities of the Cap and the Knee; our Bodies may and ought
to bow to them, but our Hearts cannot; for this is done
only by paying them our Love and Eſteem.
The other part of this Duty confifts in endeavouring to
pleaſe, and be in their good Graces, by reſpectful and vo-
luntary Tenders of our Service.
To please the Great is not the smallest Praife. Creech,
*
;
and putting our felves under the ſhelter of their Protection.
However, if we cannot make them our Friends, we ſhould
be fure to take care that they may not be our Enemies
which Care too muſt be as Prudent, as it is Neceffary;
and rightly tempered with Moderation and Difcretion. For
nothing is more naufeous, than a Cringing Fawning Cox
comb, and exceffive Officiouſneſs does more harm than
good. He that declines the Diſpleaſure of a Great Man,
with too folicitous a Caution; or tries to wriggle into his
*
Principibus placuiffe viris non ultima laus eft. Horat.
Ep. 17.
Fa-
288
Book III.
of Wisdom.
Favour by impertinent and unſeaſonable Addreffes, does
not only diſcover his own Weakneſs and deſpicable Little-
nefs of Soul; but he likewife minifters juft occafion of
Jealoufie and Offence: and ſecretly accufes his Patron of
Cruelty or Injuftice. And therefore what is done of this
kind must be unſeen, and by the by. † He muſt not make
it his profess'd Buſineſs to decline and keep out of the way of his
anger, for no Man avoids another, who does not in his own
Breaſt condemn, and think ill of him at the fame time. Bur
befides, this too anxious and conftrained way of making
our Court may have another very untoward Effect: For,
if the Perſon be difpofed to do ill, and delight to be feared,
it may be a Temptation to him, to exercife his Power to
our Prejudice. For many times Men take a Pride to cruſh
and infult over the fearful and fufpicious; and mean un-
worthy Submiffions do but provoke a more extravagant
and remorſeleſs Barbarity.
† Non ex profeffo cavere aut fugere; nam quem quis fugit,
damnat. :
OF
* 281
O F
FORTITUDE
The Third Cardinal Virtue.
T
HE two Virtues, which have been infifted upon hitherto,
are a Rule to Men, confidered as Members of Society;
and regard their Deportment, and Converſation; their
Interefts and Obligations with others; these two that follow
are to govern them within, and for themselves. They look upon
Fortune in her two different Aſpects, Profperity and Adverſity ;
which are general Terms for all the good or ill Accidents of Hu-
mane Life; and the proviſion made against them, is to arm
the Mind by Fortitude against Adverfity, and in Profperity to
balaſt, and moderate it by Temperance. Both thefe Virtues
might indeed be comprehended under the general notion of Con-
ftancy; which is a tight and even firmness, or steadiness of
Soul, in all manner of Accidents or outward Occurrences, ſo
that the Man is neither elevated and tranfported upon the ac-
count of Profperity, nor dejected and disheartened from any
Adverfity that befals him.
* S
CHAP.
* 2 8 2
Book III.
of Wisdom.
મૃદ્ધ
2.
ત
Firtus.
ள்
3.
C
CHAP. XIX.
Of Fortitude in general.
Ourage, (for fo indeed this Virtue ought to be called,
rather than Fortitude,) is a right and ftrong Refo-
lution, an equal and uniform steadinels of Mind; by which
we are enabled to encounter Danger and Difficulty, and
Pain, fo that the proper Object, and true Matter, abour
which this Virtue is converlant, is in general any thing
that humane Infirmity is apt to ſtart at, or be terrified by.
Thus Seneca defcribes it, a Quality* that defpifes all things
in their own nature formidable; that challenges and conquers
the cause of our Fears, and fuch as enflave and fubdue thể na-
tive Liberty of the Soul.
This is of all other Virtues the Gallanteſt and moſt No-
b'e, and hath always been held in higheſt Honour and
Efteem. The Excellence whereof, was fo rightly appre-
hended by the Latins, that they gave it the Title of Virtue
by way of Singularity and Eminence. It is of all others
the hardest to be attained; the moft pompous and fplendid;
and produces the greateſt, and moft illuftrious Fruits. Mag-
nanimity and Patience, Conftancy, and invincible Perfeve-
rance, and the rest of that Heroick Catalogue of Godlike
Excellencies are all contained under it. For which Reafon,
Men greedy of Fame, have oftentimes not only entertained
Calamities gladly, but have even courted, and eagerly
fought out Hardihips and Dangers, to gain thereby the
greater opportunities of exercising it, and exerting them-
felves. It is an impregnable Bulwark; a compleat Armour
tempered and proved: † The Fortification, behind which hu-
mane nature lies fecurely intrenched, and he who hath caft up
this work about him holds out the Siege of Life, and can never.
be taken, or diſmantled.
But now, in regard that this Matter is not rightly under-
ftood, and many falfe Pretenders to this Virtue orc fet up,
* Timendorum contemptrix, quæ terribilia, & fub jugum
libertatem noftram mittentia defpicit, provocat, frangit.
† Munimentum imbecillitatis humanæ inexpugnabile, quod
qui circumdedit fibi, fecurus in hâc vitæ obfidione perdurat.
which
Ch. 19.
*283
Of Fortitude in General.
•
which are not really of the right Line. It may not be amils
to expatiate a little more upon the true Nature of Forti-
tude; and in so doing, to diſcover and reject the vulgar Er-
rors concerning it. We will therefore oblerve four Condi-
tions, which are all of them requifite to the forming of this
Virtue ; and if what would pais for fuch, be defective in
any one of them, that we may be fure, is counterfeit, and
of a Baftard Race.
As first of all, True Courage is univerfal, that is, it makes
a brave ſtand againſt every kind of Difficulty and Danger
without diftinction, and this fhews us the mighty miſtake of
confining this notion of Courage to Military Valour only ;
That indeed gains Efteem with the generality of People,
becauſe it makes more Shew and Noile in the World, and
yet oftentimes there is nothing of ſubſtance or ſolidity at the
bottom of it. Now allowing Military Valour all that can
poffibly belong to it, yet at beft it is but one part, and that
a fmall one neither; a fingle Ray of that Glory which the
true and entire, the perfect, and univerfal Valour, fheds
round about it. For by this a Man is the fame thing alone,
that he is in Company; the fame brave Man upon a Bed of
Languifhing and Pain, as in the Field, and heat of Action;
and marches up againſt Death with all his Friends and Re-
lations looking on, and lamenting his Fate, as he would at
the Head of an Army, when animated by the Shouts of
thoſe that affift in the Engagement. This Military and
Fighting Courage, is more peculiar and natural to Brute
Beafts; and among them, we find accordingly, that the
Female Sex have it in common with the Males. But in
Men it is frequently the effect of Art, rather than any Ten-
dency in Nature; kindled by the dread of Captivity and ill
ufage; by the evident Neceffity of doing bravely in their
own Defence; and the certain profpect of Death or
Wounds, Poverty, or Pain, or Punishment, if they do other-
wile. All which have not any influence upon Beaſts ; nor
do they lie under the leaft apprehenfion of them. The Cou-
rage of Men is a fort of wile Cowardice; and we come
monly fay, That every Man would be a Coward if he durft.
It is Fear attended with Skill to fhun one Evil by another
and Anger is the Liquor that tempers, the File that ſharpens
it; but in Brutes it is genuine and pure, undefigning and
unconstrained. Men arrive at fome fort of Maftery and Per-
fection in it by Cuftoin and long Acquaintance, by Inftru-
ction, Education and Example; upon which account it is,
* S 2
3
that
*284
of Wisdom.
Book III.
that we find it ſometimes among the meaneft,moft ignorant,
and moſt degenerate fort of People. A Footman that hath
run away from his Mafter, an Apprentice from behind a
Counter, a Villain out of a common Gaol, fhall very often
make a good Soldier, ftand a Charge, and do Duty very
well; and yet have no fuch thing as real Fortitude; there
is not the leaft tincture or ſpark of Virtue, or Philofophi-
cal Bravery in all this Fire.
4.
The ſecond neceffary Ingredient in this nobleCompofition
is a full and diſtinct Knowledge of the Diffiulty, the Toil,
the Danger, that affaults us in out Undertaking; and alfo
of the Beauty, the Decency, the Juftice, and the Obligati-
on, of attempting vigorously, or conftantly and patiently
enduring, what we are called to at that time. And this dif
covers the Folly and Miftake of confounding this Courage
(as fome do) with giddy unthinking Raſhneſs; or elfe with
Fool-hardinefs, and a brutal Infenfibility:* It is by no
means, (Says Seneca) an inconfiderate forwardness; not a fond-
nefs of Danger, nor a deſire of thoſe Accidents, which ſtrike a
Terror into common Men; Fortitude is provident and careful,
and diligent in her own Defence; and yet ſhe is extreamly pa-
tient and refigned under thoſe things, which are (commonly but
falfely) reputed Evils. There cannot poffibly be any ſuch
thing as Virtue, where there is no Knowledge, no Appre-
henfion; and a Man cannot with any good Senſe be ſaid
to deſpiſe that Danger, which he knows not, and does not
rightly underſtand. For at this rate we cannot refuſe the
honour of this Virtue to Brutes; who in every part which
concern the Action, or the Suffering, do equal, if not ex-
ceed the Stouteft Men; and yield to us in no point, but
that of foreſeeing and making a true Eftimate of our Dan-
ger. For Valour diſtinguiſhes it ſelf particularly by going
on with our Eyes open, and not running blindfold; and ac-
cordingly we find by Experience, that thoſe who undertake
boldly, without regarding, or duly weighing what is like to
come on't; commonly flinch and ſneak, and prove errand
Daftards, when they are driven to a puſh.
A third Ingredient neceffary to be taken notice of in the
Character of Fortitude, is, That it is Refolution and
}
* Non eft inconfulta temeritas, nec periculorum amor, nec
formidabilium appetitio; diligentiffima in tutelâ fua fortitudo
eft. Et eadem patientiffima eorum quibus falfa fpecies malo-
rum eft.
firmness
Ch. 19.
Of Fortitude in General.
*285
fimneſs of Mind founded upon folid and good Principles;
the fenfe of Duty, the Honefty, and Juftice of the under-
taking; and fuch other Motives; and this too fuch a Refo-
lution, as never wavers or abates, whatever the Event be:
But perfifts with unmoveable Generofity, till either the De-
fign be brought to Perfection, or the Life loft inthe Attempt.
The mention of this Qualification may, at firft fight feem
fomewhat fuperfluous in the former part of the Dilcription,
but it is in reality ſeaſonable and of good uſe; and that, as
upon its own account, fo more eſpecially, becauſe it gives
us an occaſion to obviate two or three very grols and com-
mon Miſtakes, with relation to this Matter.
As firſt, ſome have ſo odd, ſo ſtupid a notion of Fortitude,
as to place it in bodily Strength, the Structure of the Man,
and the largeneſs of his Limbs. But alas! This is no
Excellence belonging to the Body, not the ſtiffneſs of the
Muſcles, the knitting of the Joints, or the fize of an Arm,
or a Leg; but a quality peculiar to the Soul, and entirely
refiding there. The worth of a Man, is to be computed
from his Heart, and his Will; there it is, that his true
Honour is to be found; and the only Advantage, the true
and compleat Victory to be gained over an Enemy, is the
fhaking his Conftancy, driving away his Reſolution, ſub-
jecting him to Terror and Diſorder, and putting his Virtue
to flight. All other Advantages are either fictitious, and
imaginary, or elſe borrowed, and not properly ours; The
luftineſs and ftrength of a Leg and an Arm, is an Excellence
fit for a Porter only to boast of: To force our Enemy to
give ground, or engage him in a diſadvantageous ground,
is not a Commendation belonging to Us, but to Fortune.
He that continues his Courage to the laft, and flackens not
ope whit of his Gallantry, and Conftancy, at the Approach
of Danger or Death; you may call him beaten, if you
pleaſe, but then it is not his Adverfary, but the Chance of
War that beats him; and if he happen to fall in the Engage-
ment, he is killed, I confefs, but he is not Conquered. If
Fate be to blame he is not; for tho' he die unfortunately,
yet he does not die cowardly and bafely: For the Gal-
lanteft Men cannot command Events anſwerable to their
Merits, and very frequently are leſs ſucceſsful than others.
Another Error, yet more fenfelefs than the former, is the
looking upon thofe that are ftout and brave, who fwagger,
and ftrut, and talk big, and by a contemptuous Air, aftern
Countenance, and vain boafts, would fain get the Reputation
* S 3
of
*286
Book III.
Of Wisdom.
+
of Valour. But thefe do not often meet with People filly
enough to be frightned into fuch an Opinion; and when
the Bully comes to be tryed, a difference is foon ſeen, be-
tween a Hector and a Hero.
Nor are they lefs deceived, who give the Title of Va-
lour to fubtlety and ftratagem, or to Induſtry and Art; This
is too facrilegious aProphanation to bring in Courage acting
fo mean and ſneaking a part: Theſe are trick and difguife,
and would put falfe Stones upon the undifcerning World for
true Jewels. The Lacedemonians, who bred their Youth to
Wreitling, would not fuffer Mafters in any of their Cities,
that fo their Warlike Exerciſes, and growing expert in them,
might be entirely Nature's Work, and that Art inight ufurp
no part of the Glory. We count it a bold and brave under-
taking to encounter Bears, or Lyons, or wild Boars, who
have nothing but their natural Fiercenefs to render them for-
midable; but the ſame commendation is not reckoned due
to one, that engages with Bees and Wafps, who watch their
advantage, and go cunningly to work. Alexander would
never play at the Olympick Games; for the Strife, he ſaid,
was not well contrived, where a private Man of no Soul
might come off with applaufe, and a King with a great one
might be thrown out with Difgrace. There is no manner
of reaſon, why a Man of Honour ſhould value himſelf, or
offer to put his Valour upon a Proof, which the erranteſt
Coward in the World, if he be better taught, and dextrous
at his Weapon, fhall be able to baffle him in. For fuch a
Conqueft is in no degree owing to Courage, or true Virtue,
but to activity of Body, and fome particular motions, which
are purely the effect of Artifice and Addrefs; fuch as the
baſeſt and moſt timorous may excel in, and fuch as a truly
valiant Perſon, may either not know how to perform, or
may think it beneath him to defcend to them. Fencing
particularly is ſuch an advantage, The braveft may be utter-
İy unskilful in it, and the most defpicable Wretches may be
Mafters of it. And how many Scoundrels do we fee in eve-
ry Street, ready to draw upon all occafions; how many
Cheats that play Prizes, and Hack one another for Money;
who would not ſtand one Charge at the approach of an Ene-
my? The fame may be ſaid of that affurance and preſence
of Mind, which proceeds from habitual Exercife, and long
Cuftom. How many hazardous things do Tumblers and
Rope-dancers, and Seamen do, without the leaft concern?
Not that theſe Men are really more valiant than others, or
dare
Ch. 19.
287
Of Fortitude in General.
dare venture farther into Danger; but becauſe this is their
own way, what they have been bred up in, and accuftom-
ed to from Children; and Practice hath worn out thoſe
Apprehenfions, which a Gallanter Man would have, who
is raw and unexperienced in the Trade.
One very wrong Notion more it is fit I fhould mention
upon this occafion; That, I mean, which, for want of ob-
ferving nicely the Springs by which Men are moved, and
the true fource of each Action, does very abfurdly put all
that to the account of Bravery and Courage, which is in
truth a Weakneſs, and owing meerly to Heat of Paffion, or
a Zealous concern for fome particular Intereft. For, as a
Man cannot deſerve to have his Virtues commended in point
of Juftice, for being faithful and ferviceable to thoſe he
dearly loves; nor in point of Chaſtity, for not abuſing his
own Daughter, or Sifter; nor in point of Liberality, for.
being bountiful to his Wife and Children; fo neither may
he pretend to any juft Honour in point of Valour, for ex-
pofing himſelf refolutely to thofe dangers, which Anger, or
Revenge, Intereft, or private Satisfaction thruft him upon.
If therefore Avarice fhall make a Man bold, as it does Spies
and Traitors, Robbers and Villains, Merchants at Sea, or
Soldiers of Fortune, that Fight purely for Pay; if Ambiti
on and vain Glory, an itch to get the name of a brave
Man, kindle the ſpark of Honour as they call it; which
may very reaſonably be prefumed to be the cafe of a great
many Men of the Sword, (who will not fcruple to own
fometimes, that if they could be verily perfuaded they
ſhould die in the Attack, nothing fhould ever bring them
on :) If they prove peevifh and diſcontented, weary of liv-
ing, or worn out with pain, like Antigonus his Soldier,
who, whilft in violent Torment with a Fiftula, ventured
at all, but when the Difeafe was Cured, and he in perfect
Health again, could never be got to face an Enemy more.
In a word, if their be nothing but fome particular humour,
or ſelfiſh and foreign Confideration at the bottom, how fair
foever the Exploits, that are built upon this may look, yet
ftill the foundation hath a flaw, and confequently, call the
thing what elle you will, but while it is defective in fo ve-
ry material a part, you muſt not be allowed to call it Va-
lour or Virtue.
I proceed now to the fourth Qualification of this noble
Excellence, and that is Prudence and Diſcretion in the exe
cutive part. Which being once admitted, ſeveral other falſe
opinions
7.
8.
* 288
Book III.
Of Wisdom.
opinions relating to this Matter are from thenceforth out of
doors, fuch particularly are thefe that follow. That a
Man, who is really couragious, fhould not uſe any defence
to fhelter himſelf from the Evils and Inconveniencies which
threaten him; that he ſhould never be in fear of a Surprize,
nor be folicitous to make proviſion againſt it; that he thould
not ſo much as feel the leaft fhock or imprettions of Difor-
der from any thing more than ordinary, or that happens
unawares; as a Clap of Thunder, the Diſcharge of a Can-
non fhot, the tumbling down of a Breach. Now all this
is monftrouſly fooliſh and abfurd, for a Man of Fortitude is
allowed to take all imaginable care of his own Preſervation;
and to have as quick and fenfible refentments of all acci-
dents whatſoever, as any other Perfon. Nor is this the
leaft difparagement or reflection upon his Virtues, provided
he benot daunted and diſmay'd, but keep up his Mind in the
fame fteadineſs of Temper, and do not depart from his Rea-
fon and Refolution. Nay, it is not only his Right and Pri-
vilege, but his Duty and Juſt Commendation, to wheel and
decline, and defend himfelf from harms, fo long as there are
any koneſt ſhifts, and decent Remedies left; but when there.
are none, then he muſt ſtand his ground, receive the worſt
that can come, and dare to ſuffer any thing rather than to
do what is vicious, or unbecoming his Character, for the
prevention or eſcape of it. He must then like Æneas, obey
the Commands from * above at any rate, for fo we find.
him defcrib'd by the Poet.
Sighs, Groans, and Tears, are all employ'd' in vain,
Firm the refolves of his unbroken Mind remain.
Socrates therefore uſed to laugh at thoſe idle Men, who
condemned all Flight, and giving of ground, as inconfiftent
with Fortitude. What? fays he, fhall a Man be reproached'
with Cowardice, for defeating his Enemy, becauſe this was done
by retreating from before him? Homer, among the other He
roick Excellencies of Vlyffes, puts this of Skill in retreating
into his Character. The Lacedemonians, who pretended to
the moſt obftinate Courage of any Nation in the World,
yee in that renowned action of Platea gave ground, on pur
pofe to break the Perfian Troops, and diforder them in the
* Mens immota manét, lachrymæ volvuntur imanes.
parfuit,.
Ch.19. Of Fortitude in General.
289
purfuit. This was an advantage which they had no other
way of compaffing, and the Succefs anfwered the Wifdom of
the Defign; for they won the Day by this Feint of lofing it.
In a word, the molt Warlike Countries in the World have
given it Authority, and never thought themfelves difhonou-
red by the Practice. Nay, even the Stoicks, after all their im-
practicable and romantick Stretches of humane Nature, ate
content to allow their wife Man, fo far as looking Pale,
and thivering at new and furpriſing Accidents; provided
this be only a bodily Affection, and that it do not enter fo
deep, or laſt ſo long, as to give the Soul any part of the Dif-
order.
And thus much may fuffice to poffefs us with a true Idea
of Fortitude, or Courage in general.
Of the particular Objects, and Exercife of Fortitude.
JOW that we may cut our Work out, and lay it in
due Order; it is neceflary, in the first place, that I put
my Reader in remembrance, that this Virtue undertakes to
deal with all that (whatever it be) which is called Evil;
according to the most popular and extenfive fignification of
the Word. Now this Evil is of two forts, either External,
or Internal. The former is that which affaults us from with-
out, and goes by great variety of Names; fuch as, Adver-
fity, Afflictions, Injuries, Misfortunes, Cafualties, or unwel-
come Accidents. The other arifes from within, and hath its
refidence in the Soul; but it is excited and agitated by the
Evil from without: Such particularly are thofe Paffions,
which diſturb and difcontent us, as Fear, Grief, Anger, and
the reft of that black diforderly. Crew. It will be proper
for us to fpeak to each part of this Divifion fully and diftinct-
ly; to explain their Operations, to provide Men with pro-
per Remedies, and fufficient Means for the fubduing and
foftening, and regulating thefe Grievances. And fuch are
the Arguments and Directions for the Virtue of Fortitude,
now under our Confideration. Confequently then,what you
are to expect upon this Subject will confift of two Parts, the
one refpecting the Calamities and Difaftrous Accidents of
our Lives; the other concerning the Paffions which theſe
Accidents provoke, and ftimulate in our Minds. And here
my Reader muft recollect, that the generalDirections thought
neceflary for the bearing good or ill Fortune decently, he
I t
hath
290
Book III.
of Wisdom.
Book II.
hath been fupplied with already. So that referring him
back to the fecond Book, for what regards Profperity and
Chap. 7. Adverfity in the grofs, he is only to expect now, that we
fhould defcend to the particular forts of Misfortunes, and
what is fit to be prefcribed for each of them refpectively.
1.
CHAP. XX.
Of External Evils.
:
WE may confider theſe External Evils, in three ſeveral
refpects. First, with regard to the caufes or occafions
of them, (which thall make the Subject of this Chapter)
next in their Effects and laftly, with regard to what they
are in themſelves; where I fhall treat of the feveral Species
of them diftinctly. And under each of thefe Heads, I will
make it my endeavour to lay down fuch Rules and Dire-
ctions, as may fuftain us under, and fortifie us againſt
them.
The Caufes or Occafions of thefe afflicting Accidents
which are capable of happening to every one of us, may
be Publick or General,when they affect a great many at the
fame time; when whole Kingdoms, or Neighbourhoods at
leaft are involved at once; fuch as Peftilence, Famine,War,
Tiranny, and Oppreffion. And thefe, for the moft part,
are Rods of the Divine Vengeance; Scourges fent by him to
chaftife the exorbitant Wickednefs of obftinate Men, who
refuſe to be won over by gentler methods of Reformation;
(at leaſt we know not what immediate cauſe to aſcribe them
to:) Or else they are private Calamities, and fuch as we are
able to trace up to their firft Author and Original, that is,
they are inflicted and brought upon us by fome other Perfon:
And thus both the private and publick Misfortunes are of
two forts. Now the publick Calamities, thofe, I mean,
which proceed from a general Caufe, though they do really
come home to each fingle Perfon; yet are they in different
refpects more or lefs grievous, important and dangerous,
than the private ones, of which we are able to give a di-
ftinct and particular account. They are more fo, becaufe
they aflault us with united Force, fall on in Troops, and
with greater violence make a louder noife, rage more hor-
ribly,have a longer and blacker train of ill Confequences
attending them, are more perplexing and amazing, and cre-
ate
Ch. 20.
291
Of External Evils.
ate greater Diſorders, and a more general Confufion. But
then, they are lefs fo too, in regard of their being thus ge-
neral ; and for the numbers, which are involved in them
together: For when a Difafter is common, every Man is apt
to think his own fhare of it the lefs. It is fome kind of
comfort, to think that we are not ſingled out for Examples;
and for this reafon, the efficacy of fuch Corrections is uſual-
ly the lefs; for every Man takes Sanctuary in the common-
nefs of the Calamity, and imputes it to fome univerfal dif
order in Nature, or to fome unufual concurrence of natural
Caufes, and fo fhelters himſelf in the Crowd by vain pre-
tences, which perfonal Afflictions leave no room for. And
befides, daily experience fhews,that the Evils brought upon
us by other Men, gall us more fenfibly, and go nearer to the
Quick, and have a greater influence upon our Minds, than
any of the foriner fort are wont to do. Now all thefe, both
of the one and the other fort, have feveral proper Reme-
dies and Confiderations, to qualifie and render them very
fupportable to us, as particularly thefe that follow.
When we have any publick Calamities to encounter, it
will become us very ſeriouſly to reflect whence they come,
and by whom they are fent. That the Caufe and Author of
them is God,an Omnipotent and All-wife Providence, whofe
Pleaſure we are fubject to, and have an abfolute and entire
dependence upon; that he governs and difpofes all things,
and holds thofe vain Men in derifion who hope to burst his
Bands afunder, and to caft away his Cords from them; that we
and all the whole Creation are tied by Laws of an invinci-
ble neceffity; and that the ſtrongeſt Combinations, nay the
univerfal joint ſtrength of the whole World, is much too
weak to reverſe or refift his Will. Moſt certain it is, that
Providence and Neceffity, or Deſtiny, when we ſpeak
ftrictly and properly, are but one and the fame thing; There
is no effential difference between them, or the Laws upon
which they proceed; and all they vary in, is only as to
thoſe different refpects, which we are uſed to confider, and
reafon upon them in. Now to murmur and repine, and tor-
ment our felves,that Matters are not otherwife ordered with
us, is firſt of all an Impiety peculiar to Mankind; for all
other Creatures fubmit quietly and contentedly, and Man
only hath the infolence to be angry, and find fault, and fly
out into faucy Paffions,and difcontented Complaints againſt
his Maker. But befides the Wickednefs of the thing, it is
extreamly foolish; for all this Rage is to no manner of pur-
Tt 2
pofe
2.
292
Book III.
Of Wisdom.
poſe, nor does it mend the matter one whit. Our Miſtreſs
is abfolute, and her Power (as I faid) uncontroulable, and
thofe who draw back the Shoulder, and will not follow her
contentedly, the will drag him along, whether he will or
no, *This is the Obligation we are bound by, the Allegiance
we all owe: to bear the Cafualties of this mortal State, and not
to be disturbed at things, which it is not in our power to avoid :
We are born under Government, but it is that of a Gracious
and good King, whom to serve and fubmit to, is the only, the
true way to make us free.
Fate and the dooming Gods are deaf to Tears. Mr. Dryden.
The beft remedy our Cafe is capable of, is to conform
our felves to Providence; to bring our Will to that of Al-
mighty God, and fo make a Virtue of Neceffity, which is
the advice humane Wisdom would give in this cafe; for
† the only way we can take to escape the hardship, is to be con-
tent with what we cannot help. We may parry and play in
Guard, but all this fencing againſt our Fate will not ward
off the blow, but only irritate the wound, and add to the
anguifh. You should bear whatever happens chearfully, as if
you had wifhed it might happen; for the truth is, could you
have known before-hand, that God defigned it for you, it would
have been your Duty to wish for it. Again, befides that we
thall come off eafier by this means, we fhall likewife have
the fatisfaction of doing our Duty, which is to follow our
Leader, and obey Orders, let the Service, or the Poft he
commands us upon, be what it will. The best thing you
can do, is to fubmit to what you cannot cure, and to attend and fol-
low Almighty God without murmuring or difputing, for it is
by his appointment, that all things come to pass; and he is a
very bad Soldier, who follows his General grumbling. This
Refignation of Spirit is fo far from betraying any tameness
or degeneracy, that it is directly otherwife; and fuch fub-
*
Ad hoc facramentum ada&ti fumus; ferre mortalia, nec iis
perturbari, quæ vitare noftræ poteftatis non eft. In regno nati
fumus. Deo parere libertas eft. "Define fata Deûm fle&ti fperare
querendo.
Non eft aliud effugium neceffitatis, quàm velle quod ipfe cogat.
Læto animo ferre quicquid acciderit, quafi volueris tibi ac-
cidere; debuiffes enim velle, fi fcires ex decreto Dei fieri.
#Optimum pati quod emendare non poffis; & Deum, quo
Authore cuncta proveniunt, fine murmuratione comitari : malus
miles eft qui Imperatorem gemens fequitur. senec.
miffion
Ch.20. Of External Evils.
293
miffion proves the excellency of our Courage. Grumbling
and Difputing is the effect of Cowardice and Fear; it is
mutinying againſt our Officer, and running from our Co-
lours. Mean and little Souls flutter and struggle, and re-
pine; but they who do fo, have not a very reverent Opinion of
the Government of the World; for the plain Engliſh of thefe Dif
contents is, that fuch Men are more folicitous to amend God's
Works, than their own.
The first thing to be done for the relief of private Evils,
and fuch as other People bring upon us, and which we are apt
to be very fenfibly affected with, is, nicely and truly to
diſtinguiſh them, that we may not have loofe confufed Ideas,
and fo be led into mifapprehenfions about them. Now of
thefe, fome are Difpleafing, and others are Offenſive to us.
We oftentimes conceive a Difpleafure at Perfons, who have
been guilty of no Offence; neither intentionally, nor actu-
ally: As when they either ask us, or deny us fomething up-
on very good reafons, which was at that time unfeafonable,
or inconvenient for us or them: We are all apt to be out of
humour upon fuch 'occafions, and yet there is no offence
given, no injury done. For Offences, we muſt know, are
of two forts, fome crofs our Defigns, and perplex our Af
fairs, by offering fomewhat contrary to Equity and good
Confcience, and this is injuring us: Others have nothing
to do with our Concerns, but are directed to, and terminate
in our Perfons, which are thereby contemptuouſly uſed, or
otherwife ill treated, and this Treatment may be either in
Words or Actions; thefe are more grating, and harder to
be born, than any other fort of Affliction whatfoever.
3.
The firft and general Advice againſt all theſe forts of E- 4.
vils, is, To eftablish our minds in a firm Refolution, not to
be carried away by common Opinions; to confider things,
not as the World efteems of them, but as they really are;
weighing them and their Confequences, in the juft balance
of Reafon and Truth. For the generality of Mankind are
tamely led by the Nofe, wholly governed by Prejudice and
Impreffion. How many of thofe, who call themſelves Men
of Honour, think it a lefs affront to have a dangerous
Wound given them, than a Box on the Ear, and had rather
die upon the Spot, than hear approbrious Language? In short,
*Magnus animus qui fe Deo reddidit; pufillus & degener, qui
obluctatur; de ordine mundi male exiftimat, & emendare ma-
vult Deum, quam fe.
I t 3
Opi
294
Book III.
Of Wisdom.
5.
6.
Opinion meaſures and judges of every thing; and it is not
fo much the thing it felf, as the Opinion Men have of it,
that provokes our Indignation; Our own Impatience does
us more hurt, and creates us more uneafinefs, than the Per-
fons who have occafion'd it. So that we our felves are more
injurious to our felves, than ever thoſe we complain of were
to us.
:
As for the other Rules, and fuch as are more particular
to our Cafe, thefe may be deduced first of all from our
felves, (and here indeed we ought firft to look, and fix our
Thoughts:) For thefe Offences may perhaps be owing to our
own Defects, or Faults, or Infirmities. Perhaps what was
faid or done is only a little Raillery, grounded upon fome
defect in our Perfon, which they had a mind to mimick or
expofe. And how foolish is it for us to be out of humour
at that which is none of our Fault? The beſt way to cut
off occafion from thoſe we converfe with, and prevent their
taking any advantage of this kind, is to be before-hand with
them, by mentioning firft our felves; that they may per-
ceive we are fenfible of the thing our 'felves, and that it is
not in their power to mortifie us, by reproaching, a defect
which we did not know before: If any fault of ours gave
the occafion, and we have deferved this affront, what foun
dation can here be for Paffion and Refentment: It is then no
longer an Offence, but a Correction and juft Reprimand;
and we ought to receive it. as a Chaftifement, and improve
under it accordingly. But very frequently, and indeed ge
nerally, our Peevithneſs and Difcontent arifes from fome
Weakness of our own, which renders us jealous and humour-
fome: Now the way to cure this, is to correct our own
Captiouſneſs, and be lefs nice and tender in thofe points of
Honour; which are fo uneafie to our felves and to other
People: To arm our felves with. a mafculine greatnefs of
Soul, and defpife the little. Follies and Indifcretions of the
Company we converfe with. It is a fhrewd prefumption that
a Man is not found, when he roars out every time you touch
him: And we muft never expect, to be eafie as long as we
live, if we take Exceptions at every trifling thing, every
little freedom that paffes in Converfation.
Another fort of Directions may be taken from the Perfons
at whom we are offended: Let us form to our own minds a
general Repreſentation of thofe we live among, and fee
what their humour, their difpofition and way is. The
greater part of Mankind find their chief fatisfaction in doing
·
ill
Ch.20.
295
Of External Evils.
ill, and make a Computation of their Power, by the privi-
lege it gives them, to be infolent and injurious to other
People. Thoſe who delight in Innocence and Goodness are.
but very few in comparifon: This therefore we ought to
reckon upon as a never failing Conclufion, That, which way
foever we turn our felves, we should be fure to meet with
fome body or other difpofed to give us offence: For where-
foever we meet with Men, it is odds but we meet with
Injuries and Affronts among them. This is fo fure, fo ruled
a Cafe, that even Law-givers themfelves, whole peculiar
Buſineſs it is to reform the World, in their meaſures for di-
ftributative and commutative Justice, have found a neceffity
of allowing and conniving at feveral Irregularities, which
were never to be prevented. Now this Neceffity of giving
and taking Offence arifes, first of all, from the contrariety and
inconſiſtence of Humours and Inclinations; from hence we
are able to account for many Offences taken, which were ne-
ver intended to be given. Then again from the Coinci-
dence or Oppofition of Men's Interefts and Affairs, which is
the occafion that the fame thing which contributes to the
Pleaſure, or Profit, or Happinefs of fome, tends to the Dif
fatisfaction, or Detriment, or Mifchief of others: And ac-
cording to all the Ideas we are all able to form of the World
in its prefent Circumftances, thus it must be, and we cannot
difcern how it fhould be otherwife. If the Perfon who gave
you offence, be a fooliſh, or rafh unthinking Man, (and
fuch to be fure he is, for a Wife and Good Man will be
offenfive to no body ;) why do you complain of a thing done
by one who hath not his Wits about him? You bear with a
Mad-man; nay, you are fo far from being angry, that you
pity him; you laugh at a Buffoon, or a Child; and I pray
how is a Drunken Man or a Fool, a Cholerick or an Indif-
creet Man, more worth your Anger than any of thoſe?
When fuch Fellows therefore let loofe their Tongues upon
you, the best way is to make no reply: Hold your Tongue,
and leave Matters there. It is a brave and noble, yea,
and a cruel Revenge too, which we take upon a Fool, in
difregarding and delpifing him; it robs him of all the Plea-
fure he promifed himfelf by provoking us to paflion, and
plainly declares, that we think him an impertinent and in-
fignificant wretch, better than all the fharpeft Repartee would
poffibly exprefs it. If we reply, This dabafes us, and is a fort
of entring into compariſon with him; it is the fhewing him
too much refpect, and doing an injury to our felves. For
4
τ
I t
* they
296
Book III.
Of Wisdom.
7.
* they give ill Language, because they cannot tell how to give better
they act as they use to do, and according to the best of their un-
ftanding; for the worse they behave themselves, the more confiftent
they are, and more of a piece with themſelves.
Now the Counſel which Wiſdom would give in the cafe
is moft certainly fuch as this. You must have a due Confide-
ration both of your felf, and of the Perfon who gives you the
Offence: As to your felf, take care not to be guilty of a thing
fo mif-becoming, fo very much below you, as the fuffering
your felf to be overcome, and put befides your Reafon. The
imprudent Man who feems to fufpect himſelf, and flies out
into Rage upon every trifle, declares by this Carriage, that
he looks upon himfelf fit to be affronted; for, indeed, it is
meanness and littlenefs of Soul, or a Confcioufnefs of our
own infufficiency, that hinders us from being above Refent-
ments of this kind, and defpifing what we are fenfible does
not belong to us. A Wife and Good Man is not capable of
being injured, but is firm, fecure, and inviolable; for the
quality that renders any thing inviolable, is not the being
above the power or force of Men, but above the being bro-
ken or made the worfe for it: And nothing would forti-
fie us more againft every manner of Accident than the pof-
feffing our Souls with this Maxim, That we can never be
hurt indeed, but by our own felves; if our Reafon be
what it ought, and our Actions according to it, we are in-
vulnerable. Hence it was, that Socrates hath taught us what
comforts to apply in fuch Extremities by his own Example.
Anitus and Melitus may kill me, fays he, but they cannot hurt
me. And thus a good Man as he is not capable of Ill within,
and will not offer any, fo he is impenetrable from without,
and cannot fuffer any real Injury: Virtue is a Wall of
Brafs; the Scoffs and Affronts are all repulfed or lodged there,
and not one of them comes through to touch his Perfon;
and to all this Self-fecurity we may likewife add another
Confideration from the Opinion and Efteem of the World;
for there is no body but will look upon the Aggreflor as a
very ill Man, and upon the Patient as one not deferving to
be fo treated: As to the Party who hath thus affronted
you, if you efteem him no better than an impertinent or idle
fellow, ufe him accordingly, and fhew that you value him
not by a generous difdain; if he be otherwife, you ſhould
* Male loquunter quia bene loqui nefciunt; faciunt quod folent
& fciunt, male quia mali, & fecundum fe.
plead
Ch. 21. Of External Evils, with regard, &c. 297
plead his excufe to your felf; you ought to prefume that he
had (or at leaſt apprehended that he had) occafion for what he
did; That it was not done out of any malicious Deſign,
but through inadvertency or miſtake, want of breeding, or
fome other very pardonable defect; if not ſo, then you may
be confident he hath feen his error; is angry at himſelf for
it, and wiſhes moft heartily it had never been done: Once
more let me add, that we ought to play the good Husbands,
and make moſt of Injuries and Offences; for indeed they are
no fmall advantages which thefe put into our hands; parti-
cularly, they are capable of turning to a good account
two ways, with regard to each of the Parties concerned in
them. For First, with regard to the Perfon who did the Injury,
this hath difcover'd the Man to us, we have feen a little
more of the World; we know fuch a one too well to trust
him another time, and have fair warning to avoid him ever
after. But then, Secondly, they help us to know our felves too;
fhew us our own infirmities, our breaches and blind fides,
where the Foe may get within us, and what we cannot hold
out againſt ; and this gives us warning ro work upon thoſe
Breaches, and put them in a defenfible condition againſt the
next Attack upon us. Let us learn to amend that fault too,
which occafion'd the abufe, that no other Man may have the
like provocation to reproach us hereafter: This is the true way
of defeating the inalice of others, and doing right to our felves;
for what nobler Revenge can a Man take upon his Enemies,
than to turn their injuries and affronts to his own Profit, and
to learn more Prudence and Conduct, and to grow the wifer
and better, more cautious and inoffenfive by being ill uſed.
The World at this rate is an excellent School; and the more
unreaſonable Men are, the more a Man of good fenfe and tem-
per may improve himſelf under their even unjuft Corrections.
CHAP. XXI.
Of External Evils, with regard to their Fruits and Effects.
Having thus confider'd the Caufes, let us now enquire
into the Effects of our Evils, and what Fruits they pro-
duce; where again we fhall meet with very powerful Anti-
dotes and fubftantial Remedies against them. Now thefe
Effects are many and great, general and particular.
The general Effects are fuch as concern the good, the fup-
port, the order, and improvement of the Univerfe. The
World would be quite ftifled and choak'd up: it would ſtag-
nate
I.
298
Book III.
Of Wisdom.
nate and putrifie, if it were not fometimes ftirred and chan-
ged, and put into a new form by fuch important and alte-
rative accidents, as Plagues, and Famines, and War, and
Mortality; thefe are the things that prune and purge it, and
throw down that product which overburdens the foil; and
by fo doing they preferve the reft, and give them elbow-
room: for were there no fuch evacuations,we ſhould not be
able to move and live by one another. But then confider the
grateful Varieties and Viciffitudes, the regular Succeſſions and
alternate Changes, by which the World is thus adorned and
beautified, every part of the World finds fome convenience
by theſe alterations. For from Nations and Men coming to
be tranfplanted by fuch means, the barbarous, and wildand
favage part of Mankind, are poliſhed and civilized; Arts and
Sciences, Learning and Policy are ſpread wider, and commu-
nicated to every part of the habitable Earth; fo that we are
to look upon the Univerſe as one large Plantation, where
fome Trees are removed to a more convenient Soil, others are
grafted and inoculated, others cut down to the root, that
they make more regular fhoots by the lofs of fuperfluous
fuckers, others quite plucked up; but all this done in fuch
order by the skilful Cultivater, that every thing tends to the
profit and Beauty of the Ground. Thefe enlargements of our
thoughts and confiderations of Univerfal Advantage ought
to content every wife and good Man, and prevent irreverent
reflections upon thoſe wonderful works of God, which Men
are too apt to accufe for barbarous and diforderly, or to
look upon with amazement as ftrange and unaccountable. It
is enough that they are the Ordinances of God and Nature,
and ought to ſatisfie us, that how odd foever they may ap
pear with regard to that little ſpot of ground which is com-
manded by our own Eye, yet they do great and fignal Ser-
vice to the whole. For would we extend our profpect, we
fhould quickly diſcern that what is loft in one place is gain-
ed in another, or rather indeed, to fpeak more properly, that
nothing is loft any where, but all conduces to the juft varie-
ty and convenience of the World in general. A Wife Man,
fays one,
will take nothing amifs that happens to him; for he will
obferve, that those very things by which his particular Intereſts
Seem to fuffer, are expedient, and greatly contribute to the pre-
* Vir fapiens nihil indignetur fibi accidere, fciatque illa ipfa,
quibus lædi videtur ad confervationem univerfi pertinere, & ex
his effe quæ curfum mundi officiumque confummant.
fervation
Ch. 21. Of External Evils, with regard, &c. 299
Servation of the whole; and that these are the methods by which
the course of the World is continued, and every part of it brought
to its just and neceffary perfection.
The particular and perfonal effects of thefe Evils are dif-
ferent, according to the various tempers and conditions of
the Men to whom they happen. To the good they are an
exercife and trial to thofe that are fallen, a relief and reco-
very, a warning and call to them that go aftray; and to the
obftinately wicked, a difpenfation of Punishment and Ven-
geance. Of each of thefe ufes, I fhall fay but one word or
two very briefly..
And first, theſe external Evils provide the good Men ex-
cellent opportunities of exerting and improving their Vir-
tue, which would otherwife want matter to work upon,
and lie idle and undifcerned. A good Man under affliction,
is in the fame circumftances with Fencers in their Schools,
or Mariners in a Storm, or Soldiers in an Action, or Philo-
fophers in their Academy; that is, he is upon his proper duty,
attending the bufinefs of his profeffion, and fhewing his skill
in it; for theſe are the very methods that inftruct, and en-
ter, and form, and finish hun in Virtue, that eſtabliſh him in
Conftancy and Courage, and enable him to conquer and tri-
umph over Fortune and the World: They bring him ac-
quainted with himſelf, make him know his own ftrength
by frequent experiments, tell him what he may depend up-
on, and promife himſelf from it; nor do they only give him
a true reprefentation of his past and prefent condition, but
they help to amend it too; they encourage and confirm his
refolutions of doing well, harden and accuftom him to fuf-
fering, fix and deterinine his mind, fecure his paft conquefts,
and render him invincible for the time to come: Whereas
on the contrary, a long calm of profperity is exceeding apt
to foften and enervate Men's minds, and to corrupt them
by eafe and leifure, carelefnefs and floth, inactivity and long
difufe. Demetrius, for this reafon, ufed to fay, That of all
Men living he thought none fo truly iniferable as thoſe who
had never met with difappointments, and croffes, and trying
afflictions, and compared their life to the dead Sea, where
there is a perpetual Stagnation, and noxious vapours breed
and reign for want of winds, and a vigorous commotion of
the waters to break and difperfe, and drive them away.
•
1
To Delinquents and inconfiderate Offenders, thefe afflicti-
ons are a check and curb to hold them in,and prevent the wild
and furious fallies of vice unreftrained; or elle a rebuke and
chaftiſement,
2.
3.
300
Book III.
Of Wisdom.
4.
chaftiſement, the rod of an Affectionate but provoked Fa-
ther, to reduce and reclaim them, that they may be more
confiderate and mindful of their Duty hereafter,and abandon
utterly thofe courfes which have colt them fo much finart
and pain. Thus it is with our minds as with our bodies;
and the health of both is confulted by the fame applications.
Thefe fufferings are like the breathing of a Vein and fea-
fonable Phyfick fometimes made ufe of as Prefervatives,
to prevent the gathering of ill humours,and divert them ano-
ther way; at other times as correctives and reſtoratives,
to purge the corrupted mafs, and carry off a Diſeaſe already
formed.
To the obſtinate and incorrigible they are a Puniſhment
and Plague, a Sickle to cut thofe down fpeedily, whoſe Ini-
quities are ripe for deftruction, or elfe to make them more
lingring and languiſhing fpectacles of Vengeance. And thus
you may plainly difcern very excellent and neceffary effects of
the troubles Men are uſed fo bitterly to complain of, fuch
as may abundantly convince us how erroneous that opinion
is, which looks upon fuch difpenfations as evils, and ought
to prevail upon us to entertain them with Patience and a be-
coming temper of mind, to take them in good part as the
inſtances and operations of the divine Juftice: and not only
fo, but to welcome them gladly as the uſeful inftruments and
fure pledges of the tendernefs and love, and careful pro-
vidence of God, and efpecially uſing our utmoſt diligence
to benefit under them, and to answer the intention of that
wife and kind being, in whofe difpofal all theſe things are
and who diſtributes them according to his own good plea-
fure, and as they may be moſt ſuitable to every Man's occa-
fions.
ADVERTISEMENT.
Of External Evils confidered in themſelves
particularly.
AL
LL thefe Evils which are many in number, and various in
their kinds, are so many privations of fome contrary Good ; for
fo much indeed is implied in the very name and nature of Evil:
Confequently the general heads of Evil muſt anſwer and be equal
to the feveral heads or fpecies of Gocd. Now these may very
properly
Ch. 22. Of Sickness and Pain.
301
properly be reduced to feven. Sickness and Pain, (for these be-
ing Bodily indifpofitions, I join them together as one) Captivity,
Banishment, Want, Difgrace, Lofs of Friends, and Death.
The good things we are deprived of in the forementioned Circum-
Stances every one fees very plainly to be Health, Liberty,
our Native Country, Wealth, Honour, Friends and Life;
each of which we have had occafion to treat of at large in the
foregoing parts of this Treatife. All therefore that remains to
be done at prefent, is to prescribe fuch Antidotes against these as
are proper to them respectively; and that very briefly and plainly,
without any nice or formal reafoning upon the Cafe.
CHAP. XXII.
Of Sickness and Pain.
Thath been obferved in the beginning of this Treatife, Book 1.
that Pain is the greateſt, and in good truth the only Evil Chap. 6.
attending this mortal Body of ours; the moft fenfible, the
moſt infupportable, that which is leaft to be cured, leaſt to
be dealt with or afwaged by confideration. But ftill, though
this be not altogether fo capable of advice as most other af
flictions; yet fome Remedies there are drawn from reafon,
juftice, advantage and uſefulneſs, imitation and reſemblance
of great Perfons celebrated for their illuftrious Virtue, and
that branch of it which confifts of Patience; and thefe, fuch
as they are, I fhall juft propound to my Readers Confidera-
tion.
Firft then, the enduring what is tedious and troublefome
is a neceflary incumbrance of Life, and charged in common
upon all living Creatures, upon Mankind moſt evidently and
efpecially. And it is by no means reaſonable that provi-
dence thould work a Miracle for our fakes, and exempt us
only. How abfurd is it therefore to fret and perplex our
felves becauſe that hath happened to one Man in particular,
which might and may happen every moment to every Man
without exception.
Nay, it is not only general and common, but natural too.
We are born to it, and cannot in any equity and juftice hope
to be exempted; for indeed fhould we ceafe to be fubject to
it, we muſt ceafe to be Men. Whatever is a fixt and irre-
verfible Law of our Creation, ought to be entertained with
meekneſs and moderation: For we entred into life upon theſe
terms, and the conditions of humanity exprefly indented
for,
#
302
Book III.
Of Wisdom.
ள்
3.
for, are old Age and Infirmities, Decays and Diſeaſes, Anguiſh
and Pain. There is no poffibility of avoiding thefe things
and what we can never get clear of, it will be our beft Wif
dom to fettle a refolution of making the beſt of, and to learn
how we may go through with it.
*If the pain be long it is but moderate, and confequent-
ly very fupportable; and a Wife Man will be afhamed to
complain of any thing less than extremities. If it be violent
and exceeding acute it is but fhort, and we ſhould not repine
or be driven to impatience for a fuffering which is quick-
ly over. And yet this muft of neceffity be the cafe; for
nature cannot fuftain it ſelf under the continuance of extream
Torture: there muſt be an end either of that or of the Pa-
tient in a little time; and which of theſe two foever be the
conclufion of it as to the fuffering part, the matter comes all
to one, and therefore let this give us courage and comfort.
Confider again, that thefe Sufferings can go no deeper than
the Body; we are not injured our very felves: Every real
injury takes off from the excellence and perfection of the
thing; but now Sickneſs and Pain are fo far from deroga-
ting from,and doing any real prejudice to us,that on the con-
trary they furnish matter, and put occafions in our way for a
more noble exercifing of Virtue than any that we owe to
Eafe and perfect Health; And furely where there is more
occafion of Praiſe and Virtue, there cannot be lefs Good. If
the Body be what the Philofophers ufually call the inftru-
ment of the mind, why fhould any one complain for this
inftrument being applied to its proper ufe, and worn out in
the fervice of its proper Maſter? The Body was made on
purpoſe to ſerve the Soul, but if every inconvenience which
befalls the Body fhall diforder and afflict the Mind, the or-
der of nature is quite inverted, and the Soul from thenceforth
becomes a fervant to the Body. Would you not think that
Man unreaſonably querulous and childish, who fhould cry
and roar,and take on heavily, becauſe fome thorn in the hedge
as he paffed by, or fome unwary paffenger, had fpoiled or
torn his Clothes? A poor Broker, who was to make Money
of the Suit, might be allowed fome concern upon fuch an
occafion; but a Gentleman, and one of fubftance and con-
dition, would make a jeſt of it, and not eſteem it worth a
Confide, fummus non habet tempus dolor. Si gravis brevis ;
fi longus levis.
{
thought,
Ch. 22.
Of Sickness and Pain.
303
thought, when fo trivial a Lofs was compared with the Abun-
dance he had left. Now this Body of ours is no other than
a Garment, borrowed for a little while that our Soul may
make its appearance, and act a fhort part in it, upon the
ftage of this lower World: But the Soul in the mean while
is that which commands our value and regard; and our
great affair is to fecure the honour and quiet of this better
part, while fojourning in this buſie and tumultuous life.
And what do we think may be the true reafon why Pain
provokes us to fo great impatience? What indeed, but that
we place our happineſs upon wrong objects, and do not fet
up our reft, nor feek our fatisfactions in the Soul.
grow into coldnefs and negligence of this part, and grow
too familiar and fond of the Body. And Pain, as if it were
fenfible of this folly of ours, plies us hard in our tendereft
part, efpecially when a Man fhivers and trembles at its ap-
proach, as if it took a pride to infult over fuch unreaſonable
fear and concern.
* Men
The advantages however of this fo much dreaded Mifery
are confiderable; it helps to wean our affections, and teaches
us to work off our relifh and delight from that which we
muſt ſhortly leave; for there is no one thing more affifting
to us in giving us a due fenfe of the emptiness of the World,
and what an errant cheat it is, than Sickneſs and Pain; and
I think every Man muft confefs this to be a very confidera-
ble piece of fervice.
It heightens the pleaſure confequent upon it. For when a
Diſeaſe hath hadits courfe, the fatisfaction of a Recovery is
much more fenfible than any enjoyment of uninterrupted
Health. This chears and enlivens us, like Light out of the
midft of Darkness; and a Man would almoft imagine that
Nature had contrived Pain on purpoſe, that by mingling fome
of thoſe ſharp intervals, Eafe and Pleafure might have due
honour done them, and be render'd more acceptable and ex-
quifite.
Let us then reflect upon thefe few fuggeftions, and fee
what confequence they naturally offer to us. If our Pain
be moderate, the virtue of Patience cannot be very difficult;
if it be extream, the glory of enduring it as becomes us is
proportionably great; if it appear infupportable, our own
cowardice and effeminacy have made it fo; if there are but ve-
* Non affueverunt animo effe contenti; nimium illis cum cor-
pore fuit.
ry
S.
6.
7
304
Book III.
Of Wisdom.
8.
ry few who can bear it decently, let us try to be of that num-
ber; for the finaller it is, the more diftinguiſhing and com-
mendable it is to be in among them. Let us not lay the blame
at Nature's door for making us no ftronger: This is all pre-
tence, it is not natural weakneſs, but affected nicety and ten-
derneſs that difables us in this point. If we run away from
Pain, it will purfue us; if we furrender our felves to this
enemy and fuffer it to conquer us, we fhall be treated with
infolence and barbarous ufage, and the reproach of tameness
will ſtick hard upon us. If it tries to terrifie us and we
ſtand our ground,the fuccefs will be above our expectation;
let us therefore defeat and difappoint this Defign, by thew-
ing our felves more refolute and brave than it thinks for.
For the greateſt part of the finart and anguifh is owing to our
own foftnefs and delicacy, our yielding and finking under
it. * We do not flinch from things fo much because they are hard
to be born, as we create that hardship to our felves by dreading
and ſhrinking at them.
I may reafonably expect, that all the former Arguments
fhould be lookt upon as flights of Speculation,Philofophical
Notions, which Men of refined thoughts entertain when they
are at eafe, but would foon find impracticable if brought to
the tryal and therefore to obviate this objection, I have
referved to the laft place the inftances and examples of per-
fons whofe practice hath juftified the poffibility and mighty
efficacy of all that hath been faid here, or is ufually urged
in Books upon this occafion. And thefe, not only of wife
and extraordinary, but of ignorant and common Men; Nay,
even Women and Children are frequently mentioned in ſto-
ry to have endured both long and acute pains and diſeaſes,
and with a Mind fo fteady and unbroken, that the anguish
which hath taken away their lives was never able to fubdue
their conftancy and courage. They have waited the ap-
proach of their torments, and encountered them knowingly,
and met them gladly, and ſupported themfelves under them
with marvellous chearfulefs; nay, have even fought and
courted the fevereſt and moſt exquifite Tortures humane na-
ture is incapable of fuffering. The Lacedemonian Boys are
notorious for whipping one another, till fometimes they ex-
pired under the Scourge, and all this without the leaſt change
of Countenance. A fort of barbarous difcipline inftituted
* Non quia difficilia non audemus, fed quia non audemus,
difficilia.
to
Ch. 22. Of Sickness and Pain.
305
to harden them, that they might be better qualified to do
their Country Service when thus inured to fuffering. Ale-
xander's Page was burnt to the very Bone with a Coal, and
endured it without the leaft Complaint, rather than he would
interrupt the Sacrifice. A Spartan Boy let his Bowels be
cat out by a Fox, rather than he would difcover his Theft.
Pompey, when taken by King, Gentius, who would have
compelled him to reveal the Secrets of the Roman State,
thruft his finger into the Fire, and burnt it till Gents could
bear the fight no longer, to convince him that all Torture
would be loft upon him. The Cafe of Mutius with Porfen
na was another inftance of the faine kind; and good old
Regulus endured more than all of them from the Carthagi-
nians. The Account of Anaxarchus hath fcarce any Parallel;
who, when pounded in a Mortar at the Command of a Ty-
rant, cryed out, Beat on, beat on your Belly-full, you cannot
touch Anaxarchus his felf, you only bruise the Shell of him.
66
66
But that which is a Remedy indeed, is one peculiar to
"Chriftians, the fure profpect of a future and eternal State;
"the confideration what cruelty and contradiction of Sin-
"ners their Saviour condefcended to fuffer; and that parti-
ct cipation of Glory and Blifs with him in Heaven, which is
❝ordained and referved for thofe who fuffer with and for
him; that is, after his example in a good Caufe, and for
"the fake of Faith and a good Confcience. Thefe reflecti
"ons will animate Men, not by rendring them infenfible, or
"taking fanctuary in nice and airy Diftinctions,but by fur
nishing Arguments fuperior to the quickeſt and tendercff
fenfe of Pain. And accordingly we fee what incredible ef
"fects thefe Religious comforts had in all the Primitive
"Perfecutions; how Triumphant they were in the midst of
"Racks, and Fires, and Croffes. The having respect to the
"Recompence of Reward; the balancing the light Afflictions.
of a Moment with the eternal and far more exceeding weight
of Glory; the commniting this Body to the Ground, like
"Seed for a plentiful and joyful Harvest at the general Re-
"furrection; the confidence in the promites of him who
cannot Lye, Thefe, infpired the noble, Ariny of Martyrs;
and thefe are able to fupport all their Followers who have
"a title to the fame Expectations,and are Heirs through Hope
હૈદ to the fame Kingdom. And all the Stoical Philofophy put
together, cannot minifter the hundredth part of that
Confolatich, which thofe two fhort Sentences of S. Pand do,
66
CC
ce
st
66.
66
“ No Chaſtening for the preſent feemeth to be joyous, but, grif- Hieb. 12.
bup:
306
Book III.
Of Wisdom.
ર vous; Nevertheless afterward it yieldeth the peaceable fruit
"of Righteoufnels unto them which are exercised thereby; And,
2 Cor. 5. "We know that if our earthly houfe of this Tabernacle be dif
I.
66
folved, we have a building of God, a house not made with
hands, eternal in the Heavens.
CHAP. XXIII.
Of Captivity or Imprisonment.
His Affliction is very inconfiderable in compariſon of the
former, and the conqueft of it will prove exceeding eafie
to them, upon whom the prefcriptions againft Sickneſs and
Pain have found their defired effect. For Men in thofe cir-
cumftances have the addition of this Misfortune, confined to
their Houſes, their Beds, tied to a Rack, and loaded with Fet-
ters; and this very confinement is a part of their complaint,
though the leaſt part. But however, we will fay one word
or two of it.
•
Now what is it that Captivity or Confinement imprifons?
The Body, that which is it felf the Cover and the Priſon of
the Soul but the Mind continues at large and at its own
difpofal, in defpight of all the World: How can it indeed be
fenfible of any inconvenience from a Priſon, fince even there
it ranges abroad as freely, as gaily, takes as noble, as fub-
lime, as diftant flights, if not much more fo, than it does
in other circumftances? The Locks and Bars, and Walls of a
Prifon,are much too remote to have any power of faſtening it
down,or fhutting it in; they must needs be fo, fince even the
Body it felf which it touches upon, is linked to, and hangs
like a Clog faftened to it, is not able to keep it down, or
fix it to any determinate place. And that Man will make a
Jeft of all thefe artificial and wretched, thefe flight and
childith Encloſures, who hath learnt how to preſerve his na-
tive Liberty, and to uſe the privilege and prerogative of his
condition, which is to be confined no where; no, not e-
ven in this World. Thus Tertullian derides the cruelty of
the Perfecutors, and animates his Brethren, by telling, that a
Chriftian, even when out of Prifon, had fhaken hands with the
World,that he defied and was above it; and that when under Con-
*
Chriſtianus, etiam extra carcerem, fæculo renunciavit, in Carce-
re etiam carceri ; nihil intereſt ubi fitis in fæculo, qui extra fæ-
culum eftis. Auferamus Carceris nomen, feceffum vocemus ; etfi
corpus includitur, caro detinetur omnia Spiritui patent; totum
hominem animus circumfert, & quo vult transfert.
finement,
Ch. 23. Of Captivity or Impriſonment.
30%
finement, the Cafe was the fame with his Goal too. What mighty
matter is it in what part of the World you are, whofe Principle
it is not to be of the World? Let us change that Name of fo ill
a found, and instead if a Prifon call it a Retreat; where, when
you are shut up, the flesh may be kept to a narrow room, but all
Doors are open to the Spirit, all Places free to the Mind; this car-
ries the whole Man along with it, and leads him abroad whither-
Soever it will.
Priſons have given very kind Entertainment to feveral va-
luable, and holy, and great Men; to fome, a Goal hath been
a refuge from Deftruction, and the Walls of it fo many for-
tifications and intrenchments against that Ruine, which had
certainly been the confequence of Liberty; nay, fome have
chofen theſe places, that there they might enjoy a more per-
fect Liberty, and be farther from the noife, and clutter, and
confufion of the World. He that is under Lock and Key, is
fo much fafer and better guarded; And a Man had better
live thus, than be crampt and constrained by thofe Fetters
and Hand-cuffs which the World is full of; fuch as the pla-
ces of publick Buſineſs and Concourfe, the Palaces of Prin-
ces, the converfation of great Men, the tumult and hurry of
Trade, the vexation and expence of Law-fuits, the envy
and ill-nature, the peevishness and paffions of common Men,
will be continually clapping upon us. If we do but reflect,
fays the fame Author again) That the World it felf is no bet-
ter than a Priſon, we shall imagine our felves rather let out of
a Goal than put into one. The Darkneſs by which the World.
blinds Mens Minds, is thicker and groffer, the Chains by which
it clogs and binds their Affections heavier, the Filth and Stench
of Men's Lewdness and beaftly Conversation more offenfive, and
the Criminals in it more numerous, for fuch in truth are all
Mankind. There have been feveral inftances of Perfons,
who, by the benefit of a Prifon, have been preferved from
the Malice of their Enemies, and efcaped great Miferies and
Dangers. Some have made it a ftudiouis Retirement, compo
fed Books there, or laid a foundation of great Virtue and
much Learning, fo that the uneafinefs of the Flesh hath beeni
* Si recogitemus ipfum magis mundum carcerem effe, exiffo
nos è carcere, quam in carcerem introiffe intelligemus. Majores
tenebras habet mundus, que hominum precordia excæcant
graviores catenas induit, que ipfas animas conftringunt, pejores
immunditias expirant libidines hominum, plures poftremo reos
Continet; univerfum genus hominum.
?
U tí z
a Gan
308
Book III.
of Wisdom.
Pfal.
113.
a Gain to the Spirit, and the confinement of the Body was
yell laid out in a Purchaſe fo valuable as the enlargement of
the Mind. Some having been difgorged, as it were, by a Pri-
fon, thrown up when it could keep them no longer, and the
next ſtep they made hath been into fome very eminent Dig-
nity, as high as this World could fet them; this Remark
the Pfalmift hath left us of the wonderful Difpenfations of
Providence: He taketh the fimple out of the dust, and lifteth
the needy off from the dunghil, that he may fet him with Prin-
ces, even with the Princes of his People. And he indeed, who
was an Ifraelite, might well make this Reflection, fince even
among his own Anceftors they had fo eminent an inftance
as Jofeph, of the mighty Alteration we are now fpeaking of.
But others have been advanced yet higher, exhaled as it
were, and drawn up into Heaven from thence. But thus
much is certain, that there can be no fuch thing as perpe-
tual Imprisonment; general Goal-deliveries are unalterably
eftablished, an Article of the Law of Nature; for no Prifon
ever yet took in a Man, whom it did not fhortly after let
out again.
2.
EX
Č HA P. XXIV.
Of Exile, or Banishment.
Xile is in reality no more than changing our Dwelling,
and this hath nothing of fubftantial Evil in it. If we
are afflicted upon the account,our Grievance is not owing to
what we complain of, but to our own humour and imagi-
nation. If we will go to the Reafon of the thing, all places
are alike, and a Man's AH is every where equally: For two
words indeed comprehend the whole what a Wife Man
values, and thofe two are Nature and Virtue.
The fame Nature is common to all Countries, the farrie
Sky, the faine Elements. The fame Sun fhines, the fame
Stars rife and fet, and their Motion, their Extent, the Pro-
portion they appear in, the fame. And fure, if any part of
Nature be to be valued, that above us is much more worthy
of Confideration and Efteem, than this Sediment, and grofs
and drofly part, which we tread under our feet. The far-
theft profpect of the Earth which we can take, does not
amount to more than Ten or Twelve Leagues: So that a
Soul, which fettles its Affections upon this part, fhuts its felf
up
Ch. 24. Of Exile, or Baniſhment.
309
up in a very narrow compafs. But the Face of this glorious
Firmament, adorned and beautified with fuch infinite Con-
ftellations, which like fo many grafts of Jewels glifter over
our Heads, expands it felf; and that it may be more effectu-
ally and diftinctly viewed, the Motion is perpetual and cir-
cular, and every part turned towards us; fo that every
point is vifible to every place, within the fingle Revolution
of each Day and Night. The Earth, which (taking the Seas,
and ambient Atmoſphere into the account, is computed not
to be above the hundred and fixtieth part as big as the Sun)
is to us incomparably lefs ftill; for it is not vifible to us in
any part, except that little Spot, that fingle Point, upon
which we ftand. But were it otherwife, What does this
change of our standing fignific? We think it a hard cas
to be born in one place, and driven to another. Have
any Propriety in the place of our Birth? Our Mothers mig
have been delivered in any other place, as well as that wh
they were; and nothing is more entirely Cafual, than e
particular Spot where we firft drew Breath, for there was ra
Nature the fame poffibility of our being Born any where?
Befides, every Climate produces and carries Men, futains
them with its Fruits, and furniſhes them with all the Nece
faries of Life; fo that there is little fear of perithing any
where. Every Country fettles us among our Relations too;
for all Mankind are fo nearly allied in Blood, and nearer
yet in Charity and Affection. Friends too may be found
any where, we need only be at the pains to make them,
which will foon be done, if we are careful to win their
Hearts by our Virtue and Wifdom. Every quarter of the
Habitable World is a Wife Man's Country, or rather indeed
no part of it is his Country. It were an injury and difpa-
ragement to fuppofe him a Stranger any where; and a weak-
nefs and littlenefs of Spirit in him to efteem himſelf ſo. A
Man ought to ufe his Privilege, and affert his natural
Right, which confifts in living every where, as if he were
at home, and dwelt in his own: In looking upon all places,
as if he had a Propriety in them; and upon his own Eflite or
native Soil, as if it were in common to all Mankindi.
*
But farther, what alteration, what inconvenience, can pof
ibly come to us by this changing our Refidence? Do not
we ſtill carry the laine Soul about with us? And will not
*Omnes, terras vanquam fuas videre, & fuas tanquam omnium.
U u 3
310
Book III.
of Wisdom.
&
our Virtue keep us company where ever we go? What can
hinder a Man (faid Brutus) from carrying his Excellencies,
all he is really and truly worth, into Banilhment or Capti-
vity? The Mind and its commendable Qualities are fubject
to no confinement,circumfcribed within no determinate fpace
of ground; but can live, and act, and exert themſelves in
all places indifferently. A good Man is a Citizen of the
whole World, frank and free, content and cheerful where-
eyer his Lot cafts him; always at home in his own Quarters;
and always fixt and fettled; however, this Cafe or Port-
manteau that inclofes and conveys him, may be hurried and
jumbled from one place to another. The Holy and Immortal
Soul is an Ubiquitary, of near refemblance and affinity to God
himfelf, and like him diffufed equally, and ever prefent to all
the ftages of time, and all the diftances of place. And where-
foever a Man feels himſelf well, and eafie, and in full en-
joyment, that is his home, call the Country by what name
you will. And it is evident, that Eafe and comfortable En-
joyment is not entailed upon particular Cities or Climates
this is what no place can give, he can only depend upon
his own Mind for it, and that can give it him in any place
equally.
90
How many very fignificant Men have found caufe to chufe
and impofe a voluntary Banishment upon themfelves? How
many others, when fent and driven away, and afterwards
invited back again, have refuſed to return into their own
Native Country: and been fo far from thinking their Exile
an infupportable Mifery and Puniſhment, that they have ta-
ken great delight and fatisfaction in it; and reckoned no part
of their Time fo well ſpent, or fo worthy the naine of living,
as that in which they were debarred their own Country?
This was the Cafe of fome generous Romans, Rutilius and
Marcellus in particular; And again, how many do we read
of, whom good Fortune hath taken by the hand, as it were,
and led them abroad, put them in the way of Honour and
Preferment in foreign Lands, fuch as they could have no
probable profpect of ever attaining at home?
▼
† Animus facer & æternus ubique eft, diis cognatus, omni
mundo & ævo par.
CHAP
Ch. 25. Of Poverty, and Want, and Loffes. 311
CHA P. XXV.
Of Poverty, and Want, and Leffes.
THis is a very vulgar, and (like the reft of theirs) a very
filly and poor fpirited Complaint; for it fuppofes the
whole, or at leaſt the most confiderable part of a Min's Hap-
pinefs, to depend upon the advantages of Fortune, and
looks upon a low and mean Condition, as a real and fore
Evil. But now to fhew what that is, in truth, we muſt ob-
ferve, that there are two forts of Poverty: One is, That
Extremity of it, which we properly call Penury, or want of
Bread; when thofe fupplies are lacking, which are neceffary
to the fupport of humane Nature. And this is a Calamity,
which happens but very feldom: For Providence hath been
fo bountiful, and Nature to prudent, that there are but a
few of theſe abfolutely neceflary things. The very Frame of
our Bodies is a good Defence in this cafe, and fo far from ex-
pofing us to a needy Condition, that a little will ferve the
turn, and that Little is to be had alinoft every where: Nay,
it is to be had in fuch quantities, as will not only reach to
the keeping Life and Soul together, but are a fufficient Com-
petency for inoderate and frugal Perfons: If we do not
affect to lay it on thick, and iquander away our Provifions;
if we would take our meafures from Reafon and Nature,
and be fatisfied with what thefe defire, and prefcribe to us,
we ſhall feldom or never want enough for our purpoſe. But
if we will create to our felves fantaftical and imaginary
Wants, nothing can ever fatisfie us. *He that lives by Na-
ture, fays Seneca, can never be Poor; and he that lives by Fancy,
can never be Rich; for the former will gladly take up with
a little, but the latter grafps at all, and there is no end of it.
A Man that is Mafter of any fort of Trade, or bred up to
any Profeffion; nay, he that hath neither of thefe Advan-
tages, if he have but the ufe of his Hands, is fafe from theſe
Extremities, and will find no juft reafon to fear, or to com-
plain of this first fort of Poverty.
The other fart confifts in the want of thofe things, which 2
exceed a fufficient provifion for the ufes of Nature, and mi-
ifter to Pomp and Pleafure, Delicacy and Superfluity, what
we commonly call a Decency, and this is in truth the thing
*
Si ad naturam vives, nunquam eris pauper; fi ad opinionem,
nunquam dives. Exiguum natura defiderat, opinio inmenfum,
U # 4
HOL
I.
312
Book III.
Of Wisdom.
moft Men are fo mightily concerned for; lofs of rich and
fumptuous Furniture, the not having a Down-Bed, and a
Table well ipread, or a ftately Houfe; fhut out from the
Comforts and the Ornaments of Life. But this, when all is
done, is not Want, but Nicenefs; and that is the very Dif-
eafe we labour under. Now all Complaints of this Nature
are highly unjuft, for what they dread as Poverty, is rather
to be preferred and wifhed for: We fee the Wifelt Man that
ever lived, was for neither Poverty nor Riches, but only fuch
Food as was a convenient Subfiftence for him. It is more
agreeable to nature, more truly rich, more quiet and ſafe,
than all that abundance Mankind are fo fond of. First, it is
more congruous and agreeable to our Condition, becaufe
Man came naked into the World, and he muft go fo out;
and how can he call any thing his own, which he neither
brought along with him, nor can carry away with him? The
Poffellions we pretend to here, are like the Furniture in an
Inn; ours to ufe while we ftay, but not to remove when we
leave the Houfe: And therefore all we ought to look at, is
our prefent Accommodation. Secondly,it is more true Riches,
for a larger Mannor none can be poffefs'd of. He that hath
Tim. enough, hath all the World. Godliness with Contentment is
6.
great Gain, fays the Apoftle, it is fafer and more quiet: For
There is no Fear to perplex, no hope of Booty to tempt, no
danger of Enemies to fence againft; Poverty is fecure in the
midft of Banditi. A little Man, when covered all over
with his Buckler, is leis liable to Danger than a bigger and
ftronger, who is in many parts expofed, and cannot bring
his whole Body within the compafs of his Shield; fuch a
condition, as it does not burden and fatigue a Man with
great Troubles, fo neither does it make him capable of great
Loffes. And therefore thefe fort of People are always more
eafie, and free, and cheerful, for they have not fo much to
take care of, nor can they fuffer fo much by any Storm that
thall happen to blow. Such a Poverty as this, is fnugg and
clofe, gay and joily, and fecure; all foul Weather flies
over its Head; it makes us truly our own Men, Mafters of
our Lives; without the Hurry and Noife, the Squabbles and
Contentions, which are the neceflary Incumbrances of plen-
tiful Fortunes, and devour the greateft part of their Eafe
and Time, who fand poffefs'd of them. And what precious
things are thefe to be called, the Goods of this World, that
are big with fo many Mifchiefs, fuch fubftantial and vexa-
tious Evils that expofe us to Injuries, enflave us to Jeal
loufies
Ch. 26. Of Infamy, or Disgrace.
313
loufies and Sufpicions, to anxious Fears and inordinate
Defires, and have fo many thouſand Artifices to trouble and
difquiet us? He that is difcontented with the loſs of theſe
things, is miferable indeed, becaufe he is deprived of his
Poffeffions and Underſtanding both, and fo does more than
double his lofs. The Life of Men in moderate Circum-
ftances is a condition much like that of Coafters; but that
of the Rich is like Sailors out at Sea. Thefe are tolt and
driven, and cannot make Land though they would never fo
fain; they muft wait a favourable Gale, and the Current of
the Tide to carry them in: The former are always near
home, and have it in their power to debark whenever they
pleafe.
To all theſe Confiderations, we ſhall do well to add one
more; That of Great, and Generous, and juftly Celebra-
ted Perfons, who have defpifed fuch Loffes, nay, have wel-
comed and improved them to their Advantage, and thanked
Almighty God for them, as fo many fignal Bleffings. Such
as Zeno after his Wrack, the Fabricii, Serrani, and the Curii
among the Romans. And this is an extraordinary Attainment
in Virtue, when a Man can find his Account, and difcern,
and fatisfie himſelf with the wiſdom and kindness of Provi-
dence, in inftances which the generality of the World look
upon with the greateft Horror and Averfion. The Gods
were heretofore painted naked, to intimate that they are
above both the Neceffities and Gayeties of this World, and
how Godlike a Quality the Philofophers heretofore eſteemed
the defpifing of them, we may learn by that voluntary Po-
verty, which fo many of them embraced; at leaft, if it
was the work of Fate, and not their own Choice, by that
eafie content and acquiefcence of Spirit, with which they
entertained it. To fum up all then in one word, to Perfons
of Prudence and unprejudiced Affections, Men of elevated
Souls, refined and purged from the drofs of Senfuality and
Avarice, this condition of Life will appear preferable; but
to all People, who think at All, it is very tolerable.
CHAP. XXVI.
Of Infamy, or Disgrace
His Affliction is of feveral forts, according to the diffe-
rent Senfes of which the Title here is capable.
If
R
314
Book III.
Of Wisdom.
If by Difgrace be meant the lofs of Honour or Dig-
nity, or Offices of Importa nce and Truft, the Man is rather
a Gainer than otherwife, and hath made a very advantageous
Exchange. For what are fuch Promotions but fpendid Sla-
verics,by which a Man hires himſelf out to the Publick, and
lays out his Property, and the enjoyment of his Perion in
the Service of other People? Thefe Honours fhine indeed
and glifter, but with that dazling light they kindle Envy and
Jealoufie, burn up the Owner, and at last go out in Exile
and Poverty. Let a Man but refreſh his Memory with the
Hiftories of all Antiquity, and the most memorable paflages
of Great Men; ſee how thick a Cloud they fet in, and whe-
ther, almoft to a Man, thofe that were moft renowned for
Gallantry and Virtue, did not finiſh their courſe in Baniſh-
ment or a Prifon, by Poifon, or fome other violent Death.
See the declining Ariftides, Themistocles, Phocion and Socrates,
among the Greeks; Camillus and Scipio, and Cicero, and Pa-
pinian, among the Romans; Feremiah and other Prophets a-
mong the Jews: Infomuch that a Man may fay, Calamity
and Difgrace is the very Livery and Mark of Diſtinction of
the best and braveſt Men; the ufual Reward which the
People beſtow upon thofe that have done them the best
Service.
If this Word be interpreted of common Fame and Opini-
on, every wife Man fhould have Spirit enough to defpife
That, and never trouble himſelf at all about it. He does
but difparage and degrade himſelf, and betray his want of
improvement in the ftudy of Wiſdom, who is got no higher
in this noble Science, than to be concerned at thofe falfe, rath
Judgments, and fcandalous Reports, which are made and
fcattered at random; and which neither make a Man the
better for their Commendations, nor one whit the worfe for
their Cenfure and Reproaches.
CHA P. XXVII.
Lofs of Friends.
BY Friends, I underſtand Children, Relations, and all
whom Nature or Acquaintance have rendred near and
dear to us.
And here, first of all, we fhall do well to examine pretty
Atrictly into the true foundation of this Concern; whether
the Complaints we utter, the Tears we ſhed, and all the Sor-
TOW
Ch. 27.
315
Lofs of Friends.
row and tender Refentments we pretend, be grounded upon
their Intereft or our own.
I make no queftion but every
Man will answer, that he grieves for their fakes; but then
moft People muft give us leave to doubt the Truth of this;
and not take it ill, if we be Infidels in the cafe, till fatisfied
by fome more fubftantial Argument, than the meer Authority
of having their bare word for it. It is but an officious Dif-
fimulation of Tenderneís and natural Affection, to put on an
inconfolable Melancholy, and be eternally lamenting the
Misfortunes of our Friends, or the Dangers and Calamities
of the Publick; for would we but draw afide the Curtain,
and probe our Souls to the quick, Self would be found at
the bottom, and the true caufe of our Griefs will appear to
be that private Intereft of our own, which is involved and
interwoven with theirs, this is the very thing that affects us
fo fenfibly. And what is this but a fpice of Envy, rather
than true and generous Affection? For that very Death, or
Abfence of our Friends, which we bewail under the fpecious
Title of their Lofs and Misfortune, is in reality their mighty
Gain, and greateſt Advantage. The true ufe and confe-
quence of Death, is the putting a final and abfolute Period
to Men's Miferies, the placing them in a condition incapable
of fuffering. Had God in his Wifdom intended us a happier
and more eafie Being upon Earth, no doubt he would have
contrived that it thould have lafted longer. But as Mat-
ters now ftand, and confidering the Evils our Lives are be-
fet with, it is a Mercy he hath made them fofhort.
*
If then we would fpeak out, and confefs the Truth impar-
tially, this Affliction looks at home,and we lament the Lofs,
becauſe our own Affairs fuffer in it. Now this at the first
bluſh is evidently difhonourable and ſelfiſh; and we fhall
have much ado to juftifie our being forry, that thoſe we pro-
fefs fo dearly to love are in eafe and happineſs. If we loved
them, as our Saviour fays, in the like cafe, we fhould much
rather rejoyce; and if they loved us, it is but a decent Gra-
titude to be content with fome inconveniences, when the fuf
fering of thefe is foftned by the confideration of their un-
fpeakable advantage. For † To be troubled at our own Loss
may argue that we love our felves, but it can never prove that
we love our Friends.
* Mærere hoc eventum, invidi magis quam amici eft.
Suis incommodis angi, non amicum,fed feipfum amantis eft.
But,
316
Book III.
of Wisdom.
But, after all, there is an excellent and never-failing Re-
medy in ſtore for our Affliction, which all the malice and
power of Fate can never wreft out of our hands. And that
is, a Reflection, that thefe Loffes are not irreparable: For
fo long as we furvive our Friends, fo long we have oppor-
tunities of making new ones. Friendship is one of the great-
eft Bieffings humane Life can boaft of; and there is this
nighty Advantage in it, which other Happineffes cannot pre-
tend to, that it is one of the eafieft to be attained. God
makes Men, but Men make Friends: And they that do not
want Virtue, need never want Friends; for this is the inftru-
ment of acquiring them; and that which will always be
ferviceable in fupplying the number of thofe that are taken
from us. If then Fortune hath robbed us of this Ticafure,
let us take care to reimburſe our felves; and by this means
we fhall be fo far from living deftitute, that the parting with
thoſe we had, will only give us an opportunity of cularging
our Affections wider, and adding to the number.
Of Death.
THis Subject hath been already treated of fo largely and
fully in the Eleventh Chapter of the Second Book, that
I have nothing new to offer upon it here. And therefore, to
avoid being tedious to my Reader, by cloying him with Re-
petitions, Ifhall only beg his leave to refer him back to that
Paflage.
The Second Division of Evils, confifting of fuch as are
Internal, to wit, the Difquieting Paffions of our
own Minds.
PREFACE.
FRom thefe feveral Evils already infifted on, feveral tormen-
ting Paffions are begot and bred in our Minds. For when
any of thofe Afflictions are confidered abfolutely, and in them-
Selves, there springs up Eear in us, if we apprehend them as
future and approaching; or Grief, if we reflect upon them as
prefent, and at that inftant actually oppreffing us. And if
thefe Calamities do not immediately affect us, but others Suffer
in them, then the Paffion we are moved to is Pity and Com-
paſſion. When to the Confideration of their own Nature, we
1973.
Ch. 28.
317
Remedies against Fear.
join that additional One of their Caufes or Occafions, and reflect
upon them as done or procured by some other Perfon, then the
Paffions provoked by them are, Anger, Hatred, Indignation,
Spight, Envy, Fealonfie, Revenge; and all thofe other Refent
ments which difpofe us to bear a grudge, and look with an
evil Eye upon the Perfons that create us uneasiness and trouble.
Now this Virtue of Fortitude confifts in the entertaining the fe
Misfortunes regularly, and agreeably to right Reafon and Equity;
in behaving our felves gallantly under them, and fo prferving
our Souls free and undisturbed by any of the Paffions apt to be
excited, and fo grow outrageons upon thefe occafions. But in
regard they owe their very Being to thefe Afflictions, if a Man
can manage the Rules and Remedies here already prescribed, fo
as to gain an abfolute Conqueft over the Evils themselves:
Theſe Paffions will be crushed in the Egg, and all farther di-
rections concerning them are wholly fuperfeded. And this indeed
is the best and most effectual way, to stifle and cut off the first
Tendencies towards them. Efficacy and Success must unavoida-
bly wait upon this method, as that Fire is fure to be quenched,
from which all combustible Matter that might feed it is with
drawn in time. But tho this taking off the Fuel be the best,
yet it is not the only way of keeping down this Flame; and there-
fore I will provide for the other Course, by adding fome Directi-
ons against each of thefe Paffions in particular; which defign will
take up the leſs of our Time and Pains, in regard each of them
hath formerly been drawn at length, and that in Colours fo na-
tural, fo black and hideous, that it may reaſonably be expected
thofe Reprefentations ſhould work us up to a due horror and de-
teftation of them.
CHAP.
XXVIII.
Remedies against Fear:
IÉT us not be too hafty and anticipate our Misfortunes,
but be content to ftay till they overtake us. Why ſhould
we run forward to meet thofe Miferies, which at the fame
time we would fain run away from? Poffibly they may not
carry fo far, but be ſpent, or fall to the ground before they
reach us. Our Fears are every jot as fallible as our Hopes:
Perhaps the time which we expect with terror, to bring our
Affliction, may come big with Joy, or at leaft bring a Com-
fort equivalent to the Sorrow. How many millions of fur-
prifing
318
Book III.
Of Wisdom.
;
prifing Accidents may interpofe, and ward off that Thurſt
which we apprehend muft give us our mortal Wound?
Lightning, they tell you, will be diverted from its courte by
the motion of a Hat, and the Fortunes of great States and
whole Nations are blafted, and blown down in an inſtant
by Accidents, as flight as the Breath of ones Mouth. Give
the Wheel but one whirl, and that which was at the top is
tumbled down to the bottom; and it very frequently hap-
pens, that the Perfons who were our Terror, become our
Pity or our Scorn; and the Thing, from whence we looked
for nothing but Ruin, is the beft Inftrument and Infurance of
our Safety. Nothing is fo liable to Miftakes as humane
Profpects: What the Prudence of Man hopes for, difappoints
him what this fears, vanithes and flips from under him
and what it never dreamt of, happens to him. Almighty
God keeps his Counfels to himſelf; he alone knows what he
hath to do: But his Meaſures and Methods are dark and di-
ſtant from humane Sight; and this is the occafion of the
many amazing Changes we fee in the World; that what we
project and form to our felves in one way, God decrees and
brings about in another. Let us not make our felves un-
happy before our time; and it is very likely we may never
be fo at all: The future, which cheats fo great a part of
Mankind, may probably cheat us among the reft to our ad-
vantage. It is a famous Maxim in the practice of Phyſick,
that the acuteſt Diftempers have no Prognofticks to be de-
pended upon: And thus far it holds in our Fortune too, that
the more furious and threatening her Symptoms are,the lefs we
can form any certain Judgments from them. While there is
Life there are Hopes, is as good a Rule, as juft a Comfort
with regard to our Affairs in Diſorder, as it is with reſpect
to our Bodies in Sickneſs.
1
This Fear is not always the effect of Temper and Com-
plexion, but very often of Delicacy, and a too tender Edu-
cation. For we apprehend many things to be more grievous
than really they are, meerly for want of being hardened in
our Youth, and accustomed betimes to difficult and laborious
Undertakings. And upon this account we should find great
benefit in ufing our felves a great while before hand, to that
which is apt to ftrike a Terror into us; reprefenting to our
Imaginations the dreadfuleft Dangers that we can poffibly
fall into, and growing familiar with them by degrees;
making fome hazardous Attempts by way of Gallantry and
Tryal, that fo we may bring our Courage to the touch be-
forchand
Ch. 29.
Against Grief.
319
;
forehand with miſchance, and wreft the Weapons of For-
tune out of her hands. For we fhall find it much eaſier to
refift her when we are the Aggreffors, than when ſhe puts
upon the Defenfive. At fuch times, we have the Law in
our own hands; can take leifure to arm as we pleaſe; can
make the moſt of every Advantage, and fecure our Retreat
whereas, when fhe comes on, and Attacks us, fhe furprifes,
and fingles us out at pleaſure. We fhall do very well there-
fore to exercife our skill upon her, and, by beginning the
Combat unprovoked, practice and grow perfect in the Art
of defending our Poft: To found fometimes a falfe Alarm,
to fee how we fhould receive it, if it had been in earneft,
and a real Engagement: To fet before our Eyes inftances
of aftonishing Dangers, which the greateſt and worthieſt
Men have been driven to; and recollect, that fome have
efcaped the difinaleft that we can imagine, thereby to pre-
vent Confufion and Deſpair; and that others have perished
under the ſlighteſt and moſt inconfiderable, thereby to a-
waken us out of our fooliſh Security, and convince us, that
we are no where fo fafe, that Confideration and Prudence
fhould be laid afide as unneceflary.
G
CHAP. XXIX.
Against Grief.
Rief hath been formerly delineated under the Cha-
racters of the moft tormenting, moft prejudicial, and
moſt unjuſt Paſſion of all others; the greater reaſon to be
fure we have to acquaint our felves with proper Remedies
against it. And thefe are of two kinds, Direct or Oblique.
ཐ.
I call thofe Direct, which we derive from Philofophy,
and the force of Reafon; fuch as are employed in facing the
Calamity, and learning to difdain and contemn it; per-
fuading our felves that thefe external Mifadventures are na
real Evils; or if there be any thing in them, which may
juftifie fo harth a Name, yet that they are fo finall and flight,
as not to be worth the difordering our Minds about them;
that any notable change in our Temper and Mind, is more
than the greateſt and moſt grievous of them all ought to ob-
tain from us; and that to fpend our Breath in Complaints,
and our Days in Melancholy upon their account, is highly
unjuft and misbecoming. (For at this rate, the Stoicks and
Peripateticks,
320
Book it:
of Wisdom.
Peripateticks, and Platonists, have delivered themſelves upon
thefe occafions.) This method of keeping our felves above
Grief, and every painful Paffion, is indeed very beautiful
and excellent; what challenges not only our Commendation
but our Wonder, becauſe it is exceeding rare, and none but
Souls of the firft Rate feem to be qualified for the Under
taking.
There is another of a meaner and more practicable Difpen-
fation, the effect of Philofophy too, but not in its Acme and
utinoft Perfection; for this is a more popular Method, and
condefcends to the Infirmities of Mankind; not ſo nobly de-
fcended, but of more general Ufe. And this is what I call
Oblique, becauſe it confifts in quieting the uneafie Thought,
by drawing off the Mind from its prefent Anguifh to fome
more pleafant and agreeable, or at leaft to fome freth Ob-
ject. This is properly thifting the Scene, declining, or, ac-
cording to the modern way of Expreffion, thaining, the
Misfortune, A Remedy exceeding common, and fuch as
Mankind are fain to take refuge in, upon feveral other Occa-
fions as well as this. For if we obferve the thing nicely;
it will appear, that many Cures are wrought both upon cur
Bodies and Minds this way. Thus when we are affaulted
by Temptations, Divines advife that we would not truf
our felves alone, but flee into Company. Thus when there
is any ftrong Defluxion of Humours upon the Vitals which
tannot be carried clear off, Phyficians divert the Morbifick
Matter, and throw it into fome of thofe Parts, where the
Lance or the Searing-Iron may be able to deal with it.
Thus Men, that travel over dangerous and frightful Preci-
pices, fhut their Eyes clofe, or look another way. Thus the
Men of Courage in fight do not reflect upon their Danger,
or think they are grappling with Death, but find themfelves
tranfported and bufied with the Heat of Action. And of the
many renowned Heroes who have fuffered calmly and pa-
tiently, nay, even of thofe who have died by their own choice,
or their own hands; (which fome Greeks and Romans hereto.
fore were vain enough to do meerly for the Honour and Re-
putation of defpifing it; and others have been fo brave and
conftant to undergo, in the Confidence and affured Hope of
a better Life; as the Chriftian Martyrs; the Scholars, of
Hegefias, and others, after the Reading of Plato's Antiochus ;
or for the getting quit of the Miféries of the prefent Life
or whatever other Motives they had :) Stiff this was but a
Stratagem of Diverfion, for thefe Motives took their Thought
1
Ch. 30.
321
Remedies against Compaffion.
off from the main Point in Difficulty. For that which they
afpired after, or that which they fied from, made the more
vigorous Impreffion; and either quite fwallowed up, or
mightily affwaged the Terror of what they were about to
fuffer. But few or none of theſe had that firmneſs of Soul
to confider the Calamities themselves; to converfe with, and
come cloſe up to them; to fee them in their frightfuleft
Forms, and yet not ſtart at them. This was a Glory referved
for Socrates, and Flavius, condemned by Nero to die by the
hand of Niger, and fome very few befides. We may there-
fore content our felves very well with diverting our Minds
by fome other Confiderations, when any crofs Accidents, or
other external Calamities, affault us. The common People
ſeem to be fenfible of fome more than ordinary Efficacy in
this Preſcription, when upon all melancholy Occafions, they
adviſe their Friends not to think of that which gives them
the Diſorder. And thoſe who undertake to Advife or Com-
fort Perfons in Affliction, will do well to confider what
Counſel they are capable of following; to infufe fome other
Thoughts into them, by gentle and infenfible degrees, fo
loofening and undermining the Object of their Trouble, and
trying to plant another in its Room. For this taking the
ground of their Melancholy from under them, before they
are well aware of it, will prove a more real Confolation
(in the firft and furious Paroxifins efpecially) than the moſt
Philofophical, or, which is yet better, the moit Chriftian
Harangue in the World. For though every Man may know,
and urge pathetically enough, fuch Arguments as Reafon
tells us, it is fit melancholy Perfons fhould fubmit to; yet
thefe may all be loft, if the Application be out of Time:
And therefore it is very neceffary, that Men fhould proceed
with Judgment and Tendernefs; that they fhould obferve,
both in what manner the Paffions are to be treated, and when
they are fit to be treated with; when they will bear coming
up to the point, and when they must be pacified by iome
powerful Diverſion.
M
CHA P. XXX.
Remedies against Compaffion.
Y Reader may poffibly be ſtartled at this Title, fufpect-
ing that it favours too much of Inhumanity; but tợ
abate his Surpriſe, I must remind him, That there are two
X X
forts
322
Book III.
Of Wisdom.
forts of Pity: The one, Firm and Brave, Virtuous and Com-
mendable, fuch as we are told Almighty God and the blefled
Spirits partake of; and this confifts in applying our Incli-
nation and actual Endeavours to relieve the Afflicted, yet fo
as not to take the Affliction upon our felves, nor do any
thing in diminution of the Juftice of the Caufe, or the Dig-
nity of our Character. The other is a Womanith and Senfe-
lefs Pity, full of Tenderneſs and Concern, which proceeds.
from weakneſs and effeminacy of Soul, concerning which I
have ſpoken fufficiently heretofore, in that part which de-
fcribed the feveral Paffions. Now for the conquering and
compofing this fecond fort; Wiſdom directs us to fuccour
the Afflicted, and to cafe his Burden, but not to put under
our own Shoulder fo far, as to bear the Load with him.
In this Senfe it is, that God is faid to be Pitiful; and his
Bowels and Yearnings muft not be interpreted of the fame
Uneafinefles we feel upon thefe Occafions, but of the fame
readineſs to do Good, and to extend his Help,which we find
in our felves upon feeling thofe Uneafineffes. As the Phyfi--
cian does all he can for his Patient, and the Counſellor for
his Client; but then it ends in Diligence and Induſtry, and
making the most of their Cafe; but never goes fo far, as
laying their Mifcarriage to Heart. The Wife Man is defirous
to affwage the Pain, but not content to fmart with it; not
to darken and diforder his Mind with the Vapours of that
Melancholy, which he labours to quiet and compofe. God
commands us to have a regard to the Poor, and to qualifie
their Afflictions as well as we can; to plead their Caufe for
them, and to defend their Right; but yet at the fame time
he charges us to watch over our Paffions, and take care
that we be not balanced, even by good Natute and Pity it
delf, against Equity and Juftice, and the Reſults of truc
Reafon.
CHA P. XXXI.
Remedies against Anger.
THefe Remedies are many and various, fuch as the Mind
ought to lay in, and be ftrongly armed and guarded
with long before, like People that expect a Sicge; for it
will be too late to begin to fortifie, when the Enemy hath
opened his Trenches, and plays his Batteries upon us. They
may be reduced to Three Heads; the first are fuch as fecure
all
Ch. 31.
323
Remedies against Anger.
all the Paffes, and cut off the Approches and firſt Beginnings
of this Paffion. For it is infinitely cafier to repel, and guard
the Avenues against it, than either to fubdue and bring it to
Rule, or to beat it out again, when once it hath got within
us. We fhall do well therefore to confult our Safety betimes,
by delivering our felves from all thoſe Caufes and Occafions
of Anger, which were heretofore obferved and explained,
when we were defcribing the Nature and Rife of this Paffion.
Such in particular as thefe that follow; 1. Weakness of Judg-
ment. 2. Indulgence and Effeminacy; a Sickneſs of the
Soul, which mult be cured by hardening it againſt any Ac-
cident which can_poffibly happen. 3. Nicenefs and hu-
mourfome Fancies, Fondness for little Trifles, which muft
be corrected by bringing her Appetites to plain, and eaſie,
and fumple Things; for this indifferency and fimplicity of
Manners, is the Mother of inward Peace and Content. And
therefore, let us be prepared and capable of every thing, fatif
fied with what comes next, and efteeming thofe Conveniencies
best and most acceptable, which are nearest at hand, and will
cost us leaft Trouble. This is the general Rule given by Phi-
lofophers; and would be of great ufe for the croffing thefe
particular Humours, gives Birth to furious Paffions and infi-
nite Inconveniences. Cotys, upon receiving a very Noble
Preſent of beautiful, but brittle Ware, broke all the Veficls
immediately, to prevent his being angry whenever they
fhould happen to be broken by any other hand. This is
what I cannot much extol, by reafon it plainly fhewed a Dif-
truft of his own Virtue and Refolution, and condemned him
of Cowardice and Fear. He had therefore done a great
deal better, in fparing that extravagant way of Prevention,
and fettling in his Mind a firm Refolve not to be moved at
fuch an Accident whenfoever it fhall happen 4. Curio-
fity, which makes us eager and inquifitive into Things which
we had much better live in contented Ignorance of This
Cafar, when upon his Victory he took the Letters and
Memorials, and feveral other Papers of Confèquence, writ-
ten by his Enemies,burnt them without ever examining what
they contained. 5. Credulity, and Eafinefs to receive every
new Impreffion. 6. And above all the reft, a cavelling and
captious Humour, Jealoufie of other People's Behaviour, and
fancying they defign Injuries and Affronts to us. This in-
* Ad omnia compofiti fimus, quæ bona & paratiora, fint nobis
meliora & gratiora.
X X 2
deed
324
Book III.
Of Wisdom.
*
pee-
deed is very much beneath a Man of Spirit and Generofity,
for how much foever it may feem to favour of Pride, and
fo indeed it does, yet this is a falfe Pride; and the Opinion
of ones felf at the fame time, that it is more than it ought
to be, is yet degenerate, and of a Baftard-breed, mingled
with Meannefs, and a little Soul; and therefore wanting
Solidity for this Self-conceit, and being confcious of fome
notable Defect, it expofes the Perfon yet more by this
vith and fufpicious Temper. For he that looks upon himfelf
under the Contempt of another, is in fome fenfe lefs than
he; at leaft he debafes himfelf, and becomes fo either in
Reality, or in Opinion, by thefe Diftrufts and Nicenefles in
point of Refpect. If therefore we would expreſs a juft
and generous Senfe of our own Worth, we ſhould put any
other Interpretation rather than this, upon the doubtful Paf-
fages of Converfation. Imagine them to proceed from Folly,
or Indifcretion, an unthinking Gaiety, fome Defect in the
Perion, or what he did not obferve, or could not help: If it
come from our Friends, let us call it too great Frecdom, and
the Priviledge they take upon Intimacy with us. If from
thofe under our own Government, we fhould not fuppoſe they
knew they did amifs; or ever were fo ftupid and fool-hardy,
to provoke a Perfon, who they know hath power to Chaftife,
and make thein ímart ſeverely for their Infolence. If it pro-
ceed from mean and infignificant Fellows, we can neither re-
ceive any Dignity,nor fuffer any Indignity from fuch hands;
Our Honour is not at their difpofal, and therefore we fhould
not defcend to low, as to be angry whenever they pleafe to
provoke us. Agathocles and Antigonus made a Jeft of thofe
that affronted them, and fcorned to punish them when they
had them at their Mercy. Cafar had a peculiar Excellence
this way: Mofes, and David, and the other celebrated Pat-
terns of Virtue in Holy Writ, have done fo too. † A great
Poft should have a great Soul to fill it. The nobleft Conqueft
is to fubdue our felves, and to leave it in the power of no
other Perfon to diforder us. Flying into Paffion, is a fhrewd
fymptom of Guilt; and a Conicioufnefs, that we deferve all
the Indignities put upon us. He cannot be a truly great Man
who bends under another Man's ill Treatment; a Conqueft
there must be on fome fide; for if we do not fubdue our
Nemio non eo, à quo fe contemptum judicat, minor eft.
† Magnam fortunam magnus animus decet,
Anger,
Ch. 31. Remedies against Anger.
325
Anger, it will fubdue us; and therefore the only way to
preferve our Liberty, and our Honour, is to get above this
rebellious Paffion, and † look down upon the Tempefts ga-
thering below with Scorn and Contempt.
The fecond Divifion of Remedies, confifts of fuch as are
fit to be made ufe of, at the time when any Provocations to
this Paffion are offered to us, and when we feel it is going
to make Infurrection. And thefe are, 1. Keeping the body
conftantly in one Pofture, and not allowing our felves in the
leaſt Motion; fitting filent,and keeping our Thoughts within
our own Breafts. For any fort of agitation of our Limbs,Hands,
Feet, but especially of the Tongue, fets the Blood and Hu-
mours preſently into a Ferment, and kindles a Fire in the
Soul. The beginning of Contention is like the letting out of
Water, and it is the fecond Word that makes the Quarrel.
2. A prudent Referve; backwardnefs in crediting what we
hear; flowness in refolving; allowing fpace to think, and
conſider and ſtate the Merits of the Caufe, and fufpending our
Determination and Refentment till all this be fairly done: For
could we once but bring our felves to reafon upon the Point,
we should prefently give a Check to this growing Fever. A
Philofopher adviſed Augustus, never to let his Anger looſe,
till he had first repeated the Letters of the Alphabet; and
fome Chriftians have given the fame Counfel in effect, but bet-
ter in the Diverfion they prefcribe, when they direct us to fay
over the Lords Prayer, before we give any vent to the boil-
ing Paffion: All we fay and do in Heat, fhould be threwdly
fufpected, and carefully watched, and therefore it is but ft
we ſhould make a halt. Allow your felf in nothing when
you are angry, because there is nothing fo ill, which you would
not at fuch a time be content to allow your felf. We ought
to be afraid and extreamly jealous of our felves, for while
our Minds are in diforder, it is impoffible the fhould do any
thing properly, and as we ought. Reafon at fuch a time is
intangled in the Paffions, and can do us no more fervice
than Wings do a Bird whofe Feet are faft in the Lime-twigs:
we may flutter and ftruggle, but fhall very hardly be able
to extricate our felves by all the Efforts we can make; and
therefore we should never truft our felves, but take tan-
ctuary in the company of fome Friend, and there mellow
+ Injurias & offenfiones fupreme deſpicere.
Cere.
Nihil tibi liceat dum irafceris; Quare? Quia vis omnia li-
2.
Xx 3
and
326
Book III.
Of Wisdom.
3.
and compofe our Paffions by his calm Advice,and wife Con-
verfation. 3. Another good Expedient, when we feel the
3:
Storm gathering, will be to divert and difperfe it, by fome-
what that is agreeable and entertaining; and in this cafe
no Diverſion is better than Mufick to fmooth and fweeten
the Paffions, and by a kind of Sympathetick Power to make
perfect Harmony and true Concord in the Soul.
The third Parcel confifts of fome good Confiderations,
which the Soul ought to be tinctured and throughly feafoned
with beforehand. As firſt, a Contemplation of the Behavi-
our, and wild diforderly Motions of Perfons in Paffion, thoſe
Indecencies and Deformities, which may very reaſonably be
expected to beget in us a mighty averfion to it. Upon
this account fome of the Philofophers advife angry Men to
look in the Glafs, and to fatisfie their own Senfes how hor-
ridly thefe Exceflès disfigure them. Secondly, let us alfo
fix our Eyes and Hearts upon the charining the admirable
Beauties of Meeknefs and Moderation. Obferve, how ex-
ceeding graceful and becoming a mild and fweet Temper
fhews, how engaging to others, how beneficial to our felves;
for this well confidered, would prove a powerful Loadftone,
and attract the Affections of all the Beholders. This Advice
is more efpecially expedient for Perfons of Quality and high
Rank, becauſe Fortune hath placed them on high, made
them more confpicuous than the reft of Mankind, and there-
fore greater Care fhould be taken to fet off all their Deport-
ment with Decency, and to the beſt Advantage: For as their
Actions are of greater and more general Concernment, fo
their Faults have a more pernicious Influence, and are lefs to
be retrieved than thofe of common Men. Laftly, there is
the Regard we ought to have for Wiſdom and Virtue, that
Science which it is the Bufinefs and Defign of this little Bock
to train Men up in; for indeed, Philofophy and Religion
thew themſelves in no one Inftance fo much, as in the com-
mand of our Paffions, and the preferving our Minds firm,
and fteady, and impregnable. We thould raiſe our Souls up
above this Eartli, and bring them to a Temperament and Dif
pofition; like that of the upper Regions of the Air, which is
never darkened by Clouds, nor agitated by Storms, nor di-
fturbed by Thunder, but quiet and ferene, and always the
fame. Thus neither (hould this Soul, this Coeleftial and Di-
vine Part of us, be blackned with 'Grief, or difordered by An-
ger, but kept in a gentle and uniform Motion, confiderate
and flow, like the Orbs and Planets, which the higher they
are,
Ch. 31.
32.7
Remedies against Anger.
are, the more foftly they move, and are freer from Precipita-
tion as they approach nearer to Purity and Perfection.
Now it is neceflary to inform my Reader, that all thefe
Directions are to be underſtood of thoſe inward Refentments
and Diſorders which are kept clofe and cheriſhed in our
Minds, and thofe Heart-burnings which kindle a long and
lafting Fire in our Breafts, and break out in uncharitable
Grudges, bitter Hatred and Averfion, and furious Defires of
Revenge. For as to that other fort of Anger which is outward
and viſible, that fhort Blaze is quickly in, and as quickly out
again, where there is no Malice, no Refentment left behind,
and the only Deſign of it is to make others fenfible of their
Faults, whether our Inferiours by Chaftifements and finart
Reproofs, or thofe upon the Level with us, by expoftulating
with them, and fhewing the Injuftice or Indifcretions they
have been guilty of; this is of infinite Ufe, highly necef-
fary to be put in Practice, and exceeding commendable
when rightly managed.
;
It is much for the Advantage, both of our felves and of
thoſe with whom we converfe, to be thus angry upon fome
Occafions, provided always we keep within the Bounds of
Moderation and prudent Conduct; and a little Vehemence
does well to awaken People into a better Senfe. There are
a fort of People who value themfelves upon reftraining fuch
Refentments, and keeping in their Paflion, as they call it ;
which though very convenient when we have our Superiours
to engage with, or fuch as we have reafon to be very ten-
der of giving any Offence to, yet is no good Rule for our
general Behaviour: They who boaft of it, make indeed
large Pretenfions to temper and government of their Paffions,
and are mighty Philofophers in their own Eyes and Efteem
but yet they frequently burn and fret inwardly, and gain
a Conqueft upon themfelves, which cofts them more than the
thing is worth: It were much better to give it vent, and
let their Refentments flame out a little now and then, than
that they ſhould glow and torment them within. For this
covering of our Anger incorporates, and makes it of a piece
with our Souls; and the hafty Man is much rather to be
commended when foon pacified again, than the fretful and
inorofe, the fullen and the filent. If this Weapon muit wound
fomewhere, it were much more adviſable to draw it upon
others, and give them a flight Hurt, than that the Point fhould
be turned back upon our felves, and ftab us to the Heart.
X x 4
All
4.
328
Book III.
Of Wisdom.
* All Vives are lefs dangerous, when the Effects of them are visible
and apparent; but never fo deftructive as then, when they lurk
Secretly, and impofe upon us by an artificial and counterfeit Vir-
tue. Thus a Sore skinned over, and rankling underneath,
threatens ill Confequences, and Wounds are laid open to
prevent a Mortification.
And as theſe outward Demonftrations of Anger may be for
our own Eafe, fo may they likewife be capable of doing
great Service to other People; upon fuch Perfons efpecially
as will not fuffer themſelves to be perfwaded and argued into
their Duty. For with Servants, and thofe who are actuated
by no other Principle but Fear, there is an abfolute neceffity
of either Feeling,or at leaft putting on fomewhat of Warinth
and Refentments; otherwife all Order would be loft, and
nothing done under our Infpection as it ought to be. But
then thofe Expreffions of Anger must be fure to have theſe
following Qualifications: 1. The Returns of them must not
come too thick, nor be provoked upon every flight occafion;
for Ufe will harden thofe to whom they are directed; Alte-
rations are never to be made by any thing that is grown fa-
miliar nor can we fave that Authority from Contempt,
which interpofes with Eagernels and Violence upon trivial
and infignificant Mifcarriages. 2. They fhould not be Ran-
dom-fhot, nor loft in the Air; nor fpent in fretting or vexing
our felves, or railing and reproaching them behind their
Backs; but difcharged upon the Perfon who gave the Pro-
vocation, that he may feel the Smart of his own Folly.
3. They fhould be delivered gravely and pertinently, and
carry fomewhat of Tartnefs and Sting with them, without
any mixture of Jefting or Laughing, that we may convince
then of our being in very good Earneft, and ftir them up
effectually to better Care for the future, as well as Punish
them for what is already paffed. In one word, this fort of
Anger is in the nature of Phyfick, and it will be our Wif
dom fo to time and fo to apply it, that it may have a kind-
ly Operation, and work a thorough Cure in the Patient.
וי
¿
* Omnia vitia in aperto leviora funt, & tunc perniciofiffima,
cum fimulatá fanirate fubfidunt.
t. 2:..
The
Ch.32. Remedies against Hatred.
329
The feveral Remedies prefcribed here, though particularly in-
fifted upon with regard to Anger only, will yet be very ap-
plicable and useful in the correcting of the following Paf-
fions.
To
CHAP. XXXII.
Remedies against Hatred.
O defend our felves effectually from the Infults of this
Paffion, we fhall do well to bear conftantly in mind
that old Rule of Epictetus, (and a moft excellent and uſe-
ful Obfervation it is) That every thing hath two Handles,
and that every Man hath it in his Choice, whether of them ha
will lay hold of it by; Take it by one, and it will feem heavy
and grievous; but by the other, it will be light and eafie to
us. Let us rather be fure to take every thing by the bet-
ter Handle,and look upon it in the moft advantagious Light:
That is, put the best and most favourable Interpretation up-
on all that happens to us, and fo fhall we find by Experi-
ence, that what we hate, and find fault with, hath a great
deal to foften and recommend it to our Acceptance. For
Providence hath in infinite Wifdom fo ordered the Matter,
that there is not any one Accident poffible to us in this World,
which a dextrous and skilful Man may not turn to fome
account. And even in that which gives us greatest Offence,
there is more fubject for Lamentation and Complaint, than
there can be for Hatred and juft Averfion. He who does an
ill or unbecoming thing to us, hath done the firft Wrong,
and fuffered the greateft Damage in it himself: For he hath
loft the ufe of his Reafon, and betrayed his own Virtue,
which are Injuries fo fubftantial, that nothing we can ſuffer
at fecond hand can be comparable to them. Let us there-
fore take this Accident in another Profpect, and view it
there; let us give a freth Turn to our Paffion, and change
Hatred into Piety; let us take Pains to make the Perfons,
who have tempted us to hate them, worthy of our Love and
Efteem. Thus Lycurgus is faid to have dealt with a Man
that put out his Eye; inftead of profecuting fo fenfible an In-
jury, he took another courfe of punishing him, which was
by his fevere Remonftrances and good Inftructions to render
him a virtuous, modeft, and peaceable Perfon ever after.
CHAP
330
Book III.
Of Wisdom.
CHAP.
XXXIII.
Remedies against Envy.
IN oppofition to this fretful and tormenting Paffion, let
us confider and weigh nicely the nature of the thing we
ſet ſo high a Value upon, and grudge another the Fruition
of. We are apt to envy our more profperous Neighbours,
their Riches and Honours, their Preferments, and the Favour
of Great Men: But all this is reafoning without Book,
and want of attending to the Condition of the Purchafe;
we are not fenfible how dear theſe things have coſt their
Owners. Were this rightly understood, it is highly proba-
ble,if they were offered to us upon the fame Terms, we fhould
think it our Wiſdom to decline ftriking the Bargain. Flat-
tery and Attendance, Anxiety and Care, Sufferings and In-
juries, Affronts and Repulfes, lofs of Liberty, and ungene-
rous Compliances with the Paffions and Pleafures of thofe
we make our court to; Violations of Juftice, and Contra-
diction to our own Confciences, thefe are ufually the Price
fuch Advantages come at: Thus much however is moft cer-
tain, that there is nothing in this World worth the having,
which can be had for nothing. To hope for Wealth and Ho-
nour, a plentiful Eftate, or a gainful Office upon other
Terms than they ufually go at, is to defire that we may
be made an Exception to the reft of Mankind; to repeal
an Univerfal Law; or at leaft to break and pervert a gene-
ral Cuſtom received and eſtablished all the World over: It
is taking the Commodity,and keeping our Money too. Why
fhould you then, who fet up for the Character of Honour
and Virtue, be difcontented, becauſe you are not poffefs'd of
thofe Advantages which are never to be acquired but by ig-
nominious and reproachful Methods, and inuft be bought
at the Expence of Modefty and Decency? If this be the
Cafe, thefe fplendid Appearances call rather for your Pity
than your Envy: Either the Object of your Paffion is a real
Good, or it is not; if it be a fantaftical and imaginary Good
only, it is beneath this Refentment, nay it is inconfiftent with
it. For no Man is envious upon a fuppofition of a treache-
rous and deceitful Outfide, but upon an implication of fub-
ftantial and intrinfick Worth; but if it have this, and be a
real and folid Good, then ought it to be Matter of Joy and
Pleaſure. For the Laws of Humanity, and thofe of Chrifti-
anity, much more oblige us to defire and take delight in
one
Ch. 34.
331
Remedies against Revenge.
one another's Happiness; and the exercife of this Virtue,
with regard to other Peoples Satisfaction and good Fortune,
would be a very confiderable Addition to our own.
CHAP.
XXXIV.
Remedies against Revenge.
For the beating down this cruel Paffion, feveral Confi-
derations may be of ufe to us; as firft of all, That
there is not any Action of our Lives fo truly honourable
and glorious, as that of pardoning and paffing by Injuries
and Affronts,nor any Attainment which requires greater Skill
than this to maſter and excuſe it readily and gracefully. Eve-
ry body knows but too well how to profecute Wrongs, and
demand Satisfaction; but the remitting and receiving thofe
that have done them into Grace again,is a Glory reſerved for
Princes, and truly-great Souls: If then thou wilt prove thy
Sovereignty, fhew that thou art King of thy felf, and do a
truly Royal Act, by forgiving freely, and extending thy Kind-
nefs to thoſe that have moft juftly merited thy Difpleaſure.
Secondly, Remember that this is of all others the nobleſt
Conqueft, to convince the World that thou art impregnable,
and above the reach or refentment of Injuries and Affronts.
For by this means they all rebound back again upon the
Head of the Author, and like Blows upon Anvils, when
they make no Impreffion, only benumn'd and put the Party
to Pain, who laid about him with fuch impotent Malice and
Fury. To continue Revenge, is to give our Enemy the fa-
tisfaction of knowing that he hath hurt us; and he that com-
plains, declares himſelf worfted in the Controverfie. So fay
the Moralift; He that is impatient for Satisfaction, ac-
knowledges himself in Pain; that Soul cannot be truly great,
which bends beneath an Injury: A generous Spirit, and one that
truly values himself, never revenges a Wrong, because he is too
big to feel the Smart of it.
You will reply, perhaps, that it is very hard though to
fuffer Injuries and Offences, grievous in it felf, and fcanda-
lous to the World; I know it very well, and therefore my
Advice is,that you would not fuffer them, but vanquish and
get fo abfolute a Maſtery over them, that nothing of this
Ultio doloris confeffio eft; non eft magnus animus, quem in-
curvat Injuria. Ingens animus & verus æftimator fui non vindicat
injuriam, quia non fentit. **
kind
1.
3.
332
Book III.
Of Wisdom.
4.
kind ſhould reach up to you. And this to be done in a fair
and honourable way, by difdaining the Thing and the Perfon
that is guilty of it; or, if you pleafe, advancing the Con-
queft higher ftill, and reclaiming him. Cafar was remark-
ble for both thefe good Qualities: No Victory is fo defire-
able, none fo triumphant, as that which makes your Enemy
buckle under you by Kindneſs undeferved: That which lays
him with his Mouth in the Duft, and ftrikes him dumb at
his own Baſeneſs, and fo fhames his Spight into Friendſhip;
For what can melt him, if this will not? What can deferve
Laurels fo juftly, as the being thus Invincible, and not
fuffering any Aggravations an Injury is capable of, to ſtop
our Hands, or get the better of Virtue and Reafon? This in-
deed is a Refolution we fhould fettle to our felves, as con-
fidering, that the more grievous the Crime, and the bitterer
and more implacable the Spight, the more fit it is for us to
pardon it; and the better we could juſtifie taking a fevere
Revenge, the more it makes for our Honour and Commen-
dation to take none at all.
Remember how great a Contradiction it is to all Equity
and Reafon, that the faine Perfon fhould be Judge and Party
both in the fame Caufe; and yet this is an Abfurdity which
every one that undertakes to revenge his own Quarrels una-
voidably runs upon. This ought therefore conftantly to be
left to the Arbitration of a third Perfon, or at leaſt a Man
fhould never take it into his own hands, without adviſing
with his Friends; following fuch Meaſures, as they, who are
calm and indifferent Judges, think proper; and not leaning
to the rath, and hot Determinations of our own difordered
Minds. The old Poetical Fables have given us a beautiful
Reprefentation of this Matter, in their Accounts of the Hea-
then Deities, and the Limitations of their respective Provin-
ces and Powers. Jupiter, they tell you, hath a Right to caſt
fuch Thunderbolts, as are favourable to Mankind, and por-
tend good Events by virtue of his own Defpotick Autho-
rity: But when any Thunder is to be difcharged upon wick-
ed Men, and thofe Bolts are let fly which carry Devaftation
and Ruin, and any fort of mischievous Effects; this he
hath no Right to do of his own Head, nor without the Advice
and Affiſtance of twelve Gods met in Counfel. This was a
very fignificant Thought, and fhewed the Importance of the
Occafion; That even the Supreme of all the Heavenly
Powers, who had unlimited Commiffion to do Good to all
the World of his own Head, fhould yet have it reſtrained,
?
and
Ch. 35. Remedies against Jealoufie.
333
and his Hands tied up from hurting; fo much as one fingle
Perfon, till the Matter and Merits of the Caufe had been fo-
lemnly debated. But the Reafon couched at the bottom,
deferves our Attention: Kindnefs and Beneficence there can
be no Danger in, no Miſtakes, no Exceffes of this kind are
pernicious; But when Revenge and Punishment coine under
Deliberation, this is fo nice a Point, that even the Wifdom of
Jupiter himfelf was not fecure from all poffibility of Error;
and therefore an affembly of difinterefted Perfons was requi-
fite to direct and moderate his Anger.
And this Moderation and Temper is what every Man
fhould make it his Bufinefs to acquire, and be well fixed in;
which, with refpect to the Cafe now before us, is but another
name for Clemency. For by that, I mean fuch a mildness
and ſweetneſs of Spirit; fuch an inclination to forgive and be
kind, as curbs and holds in the violent Careers of Paffion,
and makes us move coolly and regularly. This will arm us
with Patience, will convince us that we cannot be injured in
reality, except from our own felves; and that for the Wrongs
others malicioufly intend us,fo much and no more will ſtick,
as we falten and bind upon our felves by refenting the Pro-
vocation. This will fecure us the Good-will and Affections
of all Mankind; and will feafon all our Behaviour with
that Modeſty and Decency, that cannot fail to render our
Converfation innocent, courteous and agreeable, and uni-
verfally defired.
༤༤.
T
CHA P. XXXV.
Remedies against Jealoufie.
He only Method of any Efficacy for avoiding this Paffion,
is to take care to deferve the Advantage we defire. For
Jealoufie is little elfe at the bottom, but the diftruft and mit-
giving of ones own Mind; and an Argument,that we are con-
fcious of our own want of Merit. When the Emperour
Aurelius was asked by his Wife Fauftina, what he would do
if his Enemy Caffius thould win the Field; his Anfwer was,
I do not ferve the Gods fo ill, that they should have fuch an
Affliction in referve for me. So they that partake of ano-
ther's Affection, and are tempted to any fufpicion of lofing
it, will do well to filence fuch uneafie Suggeftions, by tel-
ling themfelves, The regard I have for him is fo fincere, that
I dare be confident he will not rob me of a Treafure I valne
fo
334
Book III,
Of Wisdom.
2.
3.
fo highly. An Affurance of our own Faithfulneſs, and de-
ferving better Ufage, is the beft Pledge of our friendly Kind-
nefs and Fidelity to us in return.
He that purfues a Prize virtuoufly, will be content that
others thould feck it in the fame way: For this does but
ſerve to awaken, and illuftrate, and exalt his Worth. Weak-
nefs only creates fear of Rivals, becauſe this fufpects, that
when we come to have our Merits laid in the Balance with
thofe of other Competitors, our Imperfections will be more
diftinctly feen, and we fhall fuffer by the Compariſon.
Whereas otherwife, if you take away Emulation, you eclipfe
the honour of Virtue, and quench the moft powerful Incen-
tive to good and gallant Actions.
As to that particular kind of Jealoufie between Married
Perfons, the Counfel expedient to be given on the Man's
part feems to be this; That if any Reproach happen to them
from the difloyalty of their Wives, they fhould recollect
what great and renowned Fellow-fufferers they have had in
this Calamity, who yet bore it with exemplary Patience,
and made no words of their Misfortune. Such were Lucul-
lus, Cafar, Pompey, Cato, Auguftus, Antony, and a great
many befides. But you will fay, the World hath difcovered
your Shame, and it is grown common Talk. And pray, who
is there,that the World does not talk of to their Prejudice,
more or lefs, whether they have any ground for fuch Dif-
courfe or no? How many Perfons of Honour and Virtue
have you your felf heard branded with the infamous Title?
If you make a Buftle, and blaze abroad your Difgrace,
the Ladies will only have the Advantage of the better Jeft.
And the commonnefs of this Affliction, one would think,
fhould long ago have worn out all the Uneafinefs of it. But
however, put the worlt of the Cafe, that you are in reality
the Thing you fufpect; yet how is this a juft Calamity? It
is no Reflection upon your Virtue, or your Wifdom; the
World is moſt unreaſonable and abfurd in loading the inno-
cent Perfon with Infamy,and rendring that Ridiculous, which
is in no degree a Fault. But if they will proceed by wrong
Meatures, your own Breaft fhould follow thofe that are
right and equitable. Nay, even in refpect of others, therc
is fome Remedy left ftill: For it is in your own power to
render your Virtue fo illuftrions, that it thall ftifle and ſwal-
low up this Misfortune, and make your Name never menti-
oned among Wife and Good Men at leaft with one whit
the lefs Efteem. They will cover your Infamy by their juft
Commen
Ch. 36. Of Temperance in General.
335
Commendations, and curfe the wicked occafion of it; who
is fo much the more profligate, and abandoned, deſpicable
and deteftable, for ufing a Good Man ill.
As to the Women, they are not fo cafily fatisfied, becaufe
their very Nature feems more difpofed to Sufpicion and
Curiofity. But the beft Advice I can give them, is to dif-
femble any Apprehenfions of this kind; which is the true
and prudent Medium between two very vicious and foolish
Extremes. The one, that filly tormenting of themfelves,
which devours their Spirits, deftroys all their Satisfaction,
and flies out into traniports of Fury and Rage. The other,
that tame Negligence practifed in the Indies, and fome other
Eaftern Countries; where Wives ufe their utinoft Endeavours
to advance the Honour of their Husbands (which is there
thought to confift in the number of Wives and Miftreffes) or
their Satisfaction, or the increaſe of Pofterity, by turning
Bawds and Procurers. This is a piece of Service, which
I think they might very well be excufed. But when all is
done, the only Cure for this Evil on both fides, is fuch an
affectionate and difcreet, fuch a modeft and referved Carri-
age, as thall minifter no manner of occafion for calling the
Fidelity of either Party into queſtion.
CHAP. XXXVI.
Temperance, the fourth Cardinal l'irtue.
Of Temperance in General.
Emperance is capable of a double Signification: Some-
times it is taken in a general Senfe; for Moderation,
and that Temper, which we commonly fay fhould be pre-
ferved in all manner of Things whatfoever. In this compre-
henſive Interpretation, it does not denote any one Virtue in
particular, but the Complex of them all in common ; and is
that Quality, which feafons and gives a Relifh to good Áctions
of every fort. In this Latitude we are under perpetual Obli-
gations to it; but chiefly fo, in thofe Matters that admit of
Controverfie, and engage us in Differences and Difputes.
For the due obfervance of it thus underflood, there needs
but this fingle Direction, of laying afide all Perfonal and
Self-ended Confiderations,and makeit our entire Bufinefs to
ftick clofe to our Duty. For all lawful and commendable
Affections are temperate; Hatred, and Anger, and Cruelty,
are
4
Lay?!?
336
Book III.
Of Wisdom.
3.
2.
are Exceffes much beyond the Limits of Juftice and Duty;
and are only fecond-hand Remedies, neceffary to be uſed up-
on them, who refufe to be kept to their Duty by the Power
of Reafon, and the fofter Arts of Perfwafion.
But when this Term is ufed in a more restrained Signifi
cation, then it imports a check and regulation of Things plea-
fant and delightful to Senfe; and fuch as our natural and
carnal Appetites eagerly long after, and are gratified by.
At prefent we extend it a little farther, for the Rule and
Meaſure of a Man's Duty in all kinds of Profperity, as For-
titude was faid to be in every fort of Adverfity: So that
Temperance fupplics the place of a Bridle, and Fortitude
that of a Spur; this checks our Career of Gaiety, that
quickened our fluggish Fears, and rouzed us out of Defpon-
dency. With thefe two in Conjunction, we are able to
manage that brutal and reftiff, and wild part of us, which
confifts of the Paffions; and fhall not fail to demean our felves
well and wifely in every Condition, and change of Fortune :
Which is, in truth, the very fum and fubftance of Wiſdom,
and the very Perfection I defire my Reader ſhould aſpire to.
The general Object then of Temperance, is all manner of
Profperity, every thing that is pleafurable and gay; but efpe-
cially and more peculiarly Pleaſure, which this Virtue re-
gulates and retrenches. All that part, which is fuperfluous
and unnatural, and vicious, it pares quite away; and that
which is natural and neceflary, it keeps within due Meatures.
Thus we find it defcribed by an Old Author, *Pleaſures are
her Province and proper Dominion; over thefe fhe prefides,
and exercises her coercive Power. Some fhe detefts and utterly
difcards, others fhe corrects and diftributes in their just Propor
tions. She never chufes any meerly for their own fakes ; and
the best measure of gratifying our Appetites he declares to be,
the taking not so much of any of thefe Objects, as we have an
inclination to, but fo much only as is fit for us. This is the au-
thority and fuperintendance of Reafon over thofe eager and
violent Affections, which carry our Wills towards Pleafures
and fenfual Delights. The curb of our Soul, the Inftrument
to fcum off thofe Ebullitions, which by the Heat and
Intemperance of the Blood are apt to boil over; that fo the
Mind may be preferved uniform, and in confiftence with
Voluptatibus imperat, alias odit & abigit, alias difpenfat, &
ad fanum modum redigit; nec unquam ad illas propter illas ve-
nit; feit optimum effe modum cupitorum, non quantum velis,
fed quantam debeas.
Reafon s
Ch. 37.Of Profperity, and Advice thereupon. 337
Reason: And not debafe it felf by fubmitting, and accom-
modating its Meaſures to fenfible Objects, but preferve its
rightful Superiority; and force them to ferre and fute them-
felves to the Dictates of the Mind. By this we wean our
Souls from the childish Delights of the World, and qualific
them for a more fubftantial and generous Suftenance. In
fhort, it is a Rule that fquares all Things by the Proportions
of Nature, Neceffity, Simplicity, Eafe, Health and Strength,
and Hardiness: For thefe are Things that commonly go toge-
ther, and they are the Meaſures and Bounds which Wiſdom
fets out. As on the other hand, Art and Luxury, Super-
fluity, Variety, Multiplicity, Difficulty, Sicknefs, a weak
and tender Conftitution, bear one another company, and
are the ufual Attendants of Intemperance and Folly. The
Neceffaries of Life come cheap and eafie, all the Labour and Toil
is about the Delights and Entertainments of it. Nature intended
we should take up with fuch Things as the hath made ready at
band; and defigned to free us from Trouble; but we have created
it to our felves, and made Life one perpetual Difficulty, by nau-
feating and difdaining every thing that is eafe.
CHAP.
XXXVII.
Of Profperity, and Advice thereupon.
*
THat Profperity, which comes to us leifurely and regular-
ly in the ufual courfe of the World, and a coininon
concurrence of vifible Caufes and Effects, (as particularly
by our own Induſtry or Frugality, Prudence and good Ma-
nagement, or by eminent Accomplishments and Deferts)
is abundantly more ftable and fafe, and lefs expofed to the
Envy of other People, than that which drops, as it were,
into a Man's Mouth, and is let down from Heaven upon him,
to the furprife of all that know him, and beyond the very
utmoſt of his own moft Sanguine Hopes.
Profperity is a State of infinite Hazard and Danger: Asfoon
as ever this fair Gale begins to blow, all that is light, and
empty in the Soul, is immediately carried up with the Breath
of it. Nothing hath fo peftilent an Influence to ftupifie and
ruin Men, and make them forget themselves: They perith,
* Simplici curâ conftant neceffaria, in deliciis laboratur. Ad
parata nati fumus: nos omnia nobis difficilia fagilium faftidia
facimus.
Y y
and
了
​J.
2.
s
338
Book III.
Of Wisdom.
3.
4.
and are fpoiled, like Corn born down by a full Ear, and
Branches broke with exceffive quantities of Fruit. And
therefore it is neceflary, a Man fhould be fenfible what flip-
pery
Ground he ftands upon, and look to his Steps according-
ly; but especially he ſhould beware, that he be not carried
to Infolence and Contempt of others, Pride and Prefump-
tion with regard to himſelf. Theſe are Vices fo incident to
Mankind, that the leaft Temptation will fuffice for them.
And as fome People (according to the Proverb) will be
drowned in two foot of Water; fo there are fome too, who,
upon the leaft Smile of Fortune, fwell and look big, fcarce
know themſelves, and are intolerable to all their Acquain-
tance. Of all the Pictures of Folly, which the World can
furnish us with, this feems to be drawn moft like the
Life.
From the unsteadineſs of Mind it is, that we are able to
give a rational Account, why Profperity fhould be fo
very
fhort and uncertain, as generally we find it. For Perfons in
this Condition are for the moft part ill-advifed, and this In-
advertency makes frequent and quick Revolutions; changes
the Scene from Joy and Grandeur, to Calamity and Sor-
row, and Want; alienates the Affections of Providence
provokes Almighty God to take back again what Men make
fuch ill ufe of. To all which, we may add the fecret and
undiſcernable Reaſons of his Difpenfations, or, to exprefs
the thing in a more fecular Phrafe, that Inconftancy of For-
tune, which from a fond Mother changes her Humour unac-
countably to all the Severities of a cruel and curfed Step-
inother.
Now the propereft Advice upon this occafion, is for a Man
to reftrain and inoderate his Opinions and Affections of the
good Things of this World; not to eſteem them too highly,
nor imagine himſelf one whit the better or the worſe Man
for the Enjoyment or the Want of them; and the natural
Confequence of this fo low Valuation will be, not to defire
them with any degree of vehemence. If they fall to his Lot,
to accept them as the Gift of a bountiful Mafter, and to
ferve him with them thankfully and chearfully; but always
to look upon theſe, as foreign and additional Advantages;
no neceflary, no infeparable part of Life: Such as he might
have been very well without, and fuch as, while he hath
them, are not to be made any great account of, or fuffered
to change the Temper of his Mind, either higher or lower.
;
For
Ch. 38. Of Pleaſure, and Directions, &c. 339
For, *What Fortune hath made yours, is none of yours. He
that will live fafe and ease, must decline thofe treacherous Baits,
thofe limed Twigs of Fortune. For what hath fhe in her Difpofal
worth engaging our Defires, or fixing our Heart and Hopes upon?
B
CHAP. XXXVIII.
Of Pleafure, and Directions concerning it.
Y Pleaſure, I underſtand a Perception or Senfation of that
which is agreable to Nature; a delightful motion or
tickling of the Senfes; as, on the contrary, by Pain is meant
fome difagreable Senfation, which produces Sorrow, and is
grievous to Nature. But thofe Philofophers, (as the Sect of
the Epicureans in particular) who refolved the chief Hap-
pinefs of Man into Pleaſure, and paid it greater Honour
than we think fit to do, took it in another Signification, and
extended the Thing no farther than a Privation of Grief or
Uneafinefs, fuch as they thought fit to exprefs by Indolence.
According to their Notion, humane Nature was capable of
rifing no higher, than the not being uneafie. This is a fort
of middle State, a Neutrality between the firft and vulgar
acceptation of the Word, and Pain: And bears the fame
Proportion, with regard to this Life, which fome Divines
have thought Abraham's Bofom does to the next; A Condi-
tion between the exquifite Happineſs of Heaven, and the
extreme Torments of Hell. 'Tis a fweet and peaceable fe-
datenefs of Body and Mind; an uniform, conftant, and fix-
ed Pleaſure; which carries fome reſemblance to that Euthy-
mia, or tranquillity of Soul, which other Philofophers e-
fteemed our chief Good: Whereas the other is an active
and fenfible Pleaſure, full of vigorous and fprightly Motion.
At this rate there would be three diftinct Conditions, of
which Mankind are capable; two in Extremes, Pleaſure and
Pain, which are neither ftable nor durable, but both of them
fickly, and in excefs; the Mean between them firm and
found, healthful and permanent; to which the Epicureans
attributed the name of Pleaſure, (and fuch indeed it is, when
compared with Pain) and placed the fupreme Happineſs of
our Nature in it. This unhappy Name brought that general
*
Non eft tuum fortuna, quod fecit tuum. Qui tutam vitam
agere volet ifta vifcata beneficia deviter, nil dignum putare quod
fperes. Quid dignum habet Fortuna, quod concupifcas?
Y y 2
Scandal
L
340
Book III
Of Wisdom.
2.
Scandal upon their Sect, which the oppofite Parties of Phi-
lofophers infult over with fo much Pomp and Triumph. For
after all, (as Seneca with great Ingenuity confeffes) there was
no Hurt but in the Name; no Offence, but what was meer-
ly Titular; for to thofe who will be at the Pains of a nice
Examination into their Lives and Manners, it will appear,
that none ever advanced Doctrines of ftricter Sobriety, none
were greater Enemies to Vice and all manner of Debau-
chery, none more diftant from thofe Reproaches to a rational
Soul, than the Men of this Profeffion. Nor indeed was it.
without a fair appearance of Reafon, that they gave this
name of Pleaſure to that fo much exalted Indolence of theirs.
For this Titillation of the Senfe comes at laft to this, and
feems to make it the ultimate End and Aim of all the more
feeling Satisfactions we find in it: As for inftance,the Delight
we find in Meats and Drinks, pretends to nothing more,
than to deliver us from that Torture,and thofe eager Cravings,
which Hunger and Thirft had brought upon us; and, by
fatisfying the Appetite, to place us in a Condition of Eafe
and Repofe, till the fame Wants return again upon us.
The learned World have behaved themfelves very diffe-
rently upon this occafion. They have determined very pe-
remptorily on both Sides, and (as is ufual with hot and
pofitive People) have both over-fhot the Mark: Some have
perfectly adored Pleaſure, and exalted it into a Deity; o-
thers pretend the greatest Deteftation of it, and expofe it for
a Monfter: They ftart and tremble at the very Name, and
cannot allow it to import any thing but what is full of Guilt,
and a Scandal to humane Nature. Thofe who condemn it
without more ado, proceed to Sentence upon thefe following
Confiderations. They tell you, that it is, Firft, a fhort and
tranſitory Enjoyment, a fire of Thorns, kindled and extinct
in a moment, efpecially if it be vigorous and exquiſite;
for in Proportion as you add to the Degree, fo much you
take off from the Duration of it. Secondly, That it is a
nice and tender Thing, the leaft Accident corrupts and em-
bitters it; that a Drop of Pain will fower an Ocean of Plea-
fure. Thirdly, That it is mean and bafe, attended with
Shame, and attained by thofe Parts of our Body, which Na-
ture hath placed out of fight, as if he were out of Counte-
mance at the gratifying our own Inclinations: This however
is true but of fome Pleaſures; for there are fome, which
affect Pomp and Oftentation. Fourthly, That we are quick-
ly cloyed with it. Men are formed in fuch a manner, that
their
Ch. 38. Of Pleaſure, and Directions, &c. 141
their Conftitutons will not bear the long continuance of any
exalted Pleaſure. There is a certain Linpatience attends it,
and we foon grow weary of what we moft eagerly defired
but just before. Whereas, on the contrary, Nature hath
made us hard and tough, and able to weather out very long
Pains, as hath been obferved formerly: This fhort Pleaſure
too, is often followed by long Remorfe; it produces mon-
ftrous Mifchiefs, and is more fruitful in nothing,than in the
Ruin of fingle Perfons, and Families, and whole Countries.
But the Fault they infift moft upon, is, That, when Men
are moſt intent upon gratifying it, it does fo entirely poffefs
and tyrannize over them, that it ufurps the whole Man, and
will not fo much as admit Reafon to interpofe, or ſhare in
the Entertainment.
3.
On the other hand, the Advocates of Pleaſure plead Not
Guilty to this Indictment, and alledge in Defence of their
Caufe, That Pleafure is natural, created by Almighty God
himſelf, and contrived for the Good of the World, made
fubfervient to the prefervation and continuance of his Crea-
tures; Nature, which is the Parent of Pleaſure, feems con-
vinced of its Neceffity, in that all the Actions, by which Life
is fuftained, are feafoned with, and recommended by it. And
yet all Philofophy hath allowed, that the way to live well,
is to follow the Dictates of Nature. God placed Man, du-
ring the State of Innocence, in a Place and Condition richly
furniſhed with vaft variety of Delights: And the very Name
given by Mofes to Paradife, is in the Hebrew Language, Eden.
Pleaſure: And not only fo but if we raife our Eyes and
Thoughts above this World to the highest perfection, which
Religion bids us afpire after. What are the Felicities of the
Saints above, but a lafting and uninterrupted Series of
Pleafure? They ſhall be filled with the Pleasures of thy Houſe,
and thou shalt give them Drink out of thy Pleasures, as out of
the River, fays the Pfalmift, when he would defcribe the
Satisfactions of the Holieft Men. Thefe, I confefs, do not
mean thofe grofs and carnal Satisfactions which this Term
is abufively made to denote, but it ought not by any means
to be confined within that Compafs,as if nothing that is tru-
ly Generous and Great could be intended by it. Thefe Things
ought to be included, when we fpeak in vindication of
Pleafure; and the other have no reafon to be difdained, when
regulated by Equity and Reaíon. And accordingly we find,
that the most renowned Philofophers, and acknowledged
Patterns of Virtue, fuch as Zeno, Caro, Scipio, Epaminondas,
Y y 3
Plato
342
Book III.
Of Wisdom.
4.
Plato, and the Immortal Socrates himſelf, did not think it
below them to tafte the Comforts and Diverfions of Life;
nay, defcended fo far, as even to difcourfe and write
Tracts of thofe, which fome now, by an affected nicety,
pretend to accufe, (as you have heard) and would in their
mighty, but miſtaken, zeal for Virtue, fain baniſh out of the
World, under the odious Character of Pleafures of Senfe.
Since therefore Wife Men have been ſo much divided in their
Opinions upon this Subject, it will be neceffary for us to
proceed cautioufly, and to difting uifh thefe Pleaſures into
their feveral Sorts; without which, we fhall never be able to
come to any juft and true Refolution of the Cafe ariſing
hereupon; nor fatisfy our felves which are lawful Plea
fures, or how far any are fo. First then, we must take no-
tice that fome Pleaſures are natural, and others unnatural ;
this Diſtinction being of all the reft most important to our
preſent Purpoſe, will be confidered more particularly by and
by. Some again are pompous and fhowy, nice and diffi-
cult; others are filent and fecret, eafie and ready at hand,
Pleaſure is not ambitious of Splendor and Obfervation, but
efteems her own folitary Enjoyments, Wealth enough, with-
out concerning her felf what other People think of her; and
enjoys her felf more in Retirement, than in the Eye of the
World. Thofe again, that are fo very eafie as to be al-
ways at our command, grow flat and naufeous, and lofe
all their Relish, except there be now and then a little Unea-
finefs or Obſtruction to fet an Edge upon our Appetite,
There are likewife fpiritual and corporeal Pleafures: The
ground of which Diftinction is not any real Separation ca-
pable of being made between them; for Pleaſure of every
kind affects the whole Man, and extends to every Part of
the Compofition; and one Part hath not any one Refentment
peculiar to it felf, which the other does not likewife thare
in; nor can have, while this intimate Union of Soul and
Body continues the prefent Life to us. But that which is the
true foundation of this Diftinction, is, that there are fome
Sentiments which affect the Mind more than they do the
Body, and may therefore very fitly be called Manly Plea-
fures; as being more proper to us, better fuited to our Fa-
culties and Powers of Perception, than they are to thoſe of
Beafts; and as they are more worthy in refpect of the
Faculties they are commenfurate to, fo are they likewife
more fteady and durable. Such, for inftance, are thofe Sa-
tisfactions, which enter at our Eyes, and Ears; for thefe
two
.
Ch. 38. Of Pleaſure, and Directions, &c.
343
two Senſes are the Doors of the Soul, and the Objects they
receive, only pass through there in their way to the Soul;
which entertains, feeds upon, and digeſts them, and find
long Refreſhments and Delights from them. But the Bodys
tafts but a very little part of theſe Satisfactions: Others
again, the Body ingrofles almoft wholly to it felf; fuch as
thofe of the Touch, and the Tafte, which are more mate-
rial, and of a courfer Compofition; fuch as Brutes keep us
Company in. And fuch Pleaſures are received, perforined,
and finiſhed, by the Body and its Organs. The Mind hath
no other Advantage in them than by Reflection only, and
what muft needs belong to it, while it continues an Affiftant
and Companion to the Body. And thefe are thort and tran-
fient, the crackling of Thorns, the flaſh of a Meteor; born
and bred up, and dead in a moment.
Now the main Thing we are concerned to know upon this
occafion, is, how it will become us to behave our felves in
the fruition and government of our Pleafures. This is the
Leffon that Philofophy pretends to teach, and the particular
Difficulty Temperance inakes Proviſion againft. And here,
firft, we ought to put a very great difference between natu-
ral and unnatural Pleafures: By the unnatural, I do not
underſtand thofe only which are contrary to Nature, and
fuch Ufages as the Laws have eftabliſhed and approved ; but
even thoſe which are the most natural of all others, are com-
prehended under this Title, in cafe they degenerate, and
run out into Superfluity and great Excefies. For theſe Things
are not within the Verge of Nature, for She concerns her
felf no farther, than meerly to fupply our Ncceffities and
real Wants, which (however) we have leave to enlarge a
little, and,that we may not complain of feanty Meaſure, are
free to confult Convenience and cominon Decency. For Ex-
ample, it is a natural Pleafure to be thelter'd by a good
tight Houſe, and to have our Nakednets covered with good
warm Cloth; for thefe fecure our Perfons from Wind and
Weather, and bitter pinching Blafts; and arc fome Defence
againſt the Attempts of wicked Villains. But now, that
thofe Clothes fhould be of Tiflue or Embroidery, or that
Houfe built of Jafper and Porphyry; this there is no occafion
for, and the Satisfaction which would refult from their being
fuch, is not any natural Pleaſure. Again, they may be un-
natural, if they do not come to us in the way and method
of Nature; as if they are fought with Anxiety and Indu-
ftry, procured by Artifice, prepared by Medicines, or any
Y y 4
other
5.
344
Book III
of Wisdom.
6.
7.
other Stratagems of humane Device and Invention,to create,
to heighten, to force, either the Appetite, or the Pleafure,
by, which it is gratified. So they are likewife, when form-
ed and beaten out originally in the Mind, by the ftrength
of Imagination, or the violence of Paffion, and fo are after-
wards communicated to the Body; which is juft inverting
the order of Nature: For the ufual Courfe is, that Pleaſure
fhould begin in the Body, and from thence pafs on to the
Mind. And indeed, as that Laughter which is forced by
Tickling is not natural nor pleaſant, but rather a con-
vulfion and violence upon Nature; fo that Pleaſure, which
is courted and induftriouſly contrived, kindled up first in
the Soul, and from thence defcending to the Body, is not a
regular and natural Pleaſure.
Now the firft Rule which Wiſdom would prefcribe with
regard to Pleafures, is, to condemn and utterly abandon all
the Unnatural, as Vicious and Spurious; and to allow and
entertain fuch as are Natural. For, as thofe who come to a
Feaft without any Invitation, fhould be turned home again;
fo thofe Pleaſures that obtrude themſelves upon us, without
even being bidden by Nature, are to be looked upon as
Bufie-bodies and Smell-feafts, and either denied Entrance, or
thrust out of Doors again. But neither may we think our
felves at liberty to entertain the true Guefts as we pleaſe,
for even these muft be treated by Rule, and with Modera-
tion. And thus you have the Duty and Buſineſs of Tem-
perance in general laid before you at once; the whole of
which may be reduced to thefe two good Offices, exclu-
ding all unnatural Pleaſures, and regulating thofe that are
natural.
Now the Regulation of natural Pleafures will depend up-
on the due Obfervance of thefe three Rules.
Firft, That whatever we indulge our felves in, be no way
Offenfive or Scandalous, Injurious or Prejudicial to any o-
ther Perfon. For where any of thefe is the plain and natu-
ral Confequence of the thing, we inuft forbid our felves the
Fruition of it, and feek out fome more innocent and un-
exceptionable Entertainments.
Secondly, That this Liberty be not to a Man's own Preju-
dice, by impairing his Health, cafting a Blemish upon his
Reputation, devouring his Time, encroaching upon his Du-
ty, or being difagreeable and unbecoming his Office and Cha-
racter in the World.
Thirdly,
Ch. 38. Of Pleaſure, and Directions, &c.
345
Thirdly, That even thofe, which are clear of all the for-
mer Inconveniencies, be taken in due meature and propor-
tion; and our Affections moderated with regard to them.
As we are not to act against the Grain in all we do, fo nei-
ther muſt we lay any of thofe Things which are moft with it
too cloſe to our Hearts; we fhould neither court our Plea-
fures, nor run away from them; neither be averfe to them,
nor doatingly fond of them: But take their Sweets, as we
do that of Honey; a drop or two upon the tip of our Fin-
ger, not lay it in by whole Handfuls; not engage too deep
in them, I mean, nor make them our Buſineſs, and the main
defign of Life, much lefs intoxicate and lofe our ſelves in
them. For theſe are additional Comforts, Recreations and
Diverfions, only to render our Continuance here eafie, and
give us a better Relifh of Life; to refreſh and recruit our
Spirits, and fuftain them under the Fatigues of a trouble-
fome World: As Sleep is intended to make us forget our
Cares a while, and infpire us with new Vigour, that we
may return to our Work again, and be more fprightly and
freſh in Buſineſs. In a word, they are made to ufe, and not
to live upon. But efpecially, we ought to very vigilant,
and guard our felves ftrictly, againſt their deceitful Infinu-
ations: For many of them are bought at too dear a Rate,
and do us more Hurt than all their Satisfactions can ever
compenfate. They leave a Sting behind, and create lafting
Remorfe, and great Difquiets of Heart: And this is done
after a very ſubtle and treacherous manner. They put them-
felves forward, and amufe and cheat us by fome prefent
Gratifications, but hide the Hook that lies under this Bait.
They put on the Face of Friends to cover their murde-
rous Intentions; carefs and embrace us with a feeming ten-
der Affection, but hug us fo clofe with a Defign to ftrangle
us. Thus the Pleafures of Intemperance go before the Pains
and fick Qualins of it; and thus do the generality of thoſe
Delights, which heat of Youth is fo prone to, and plunges
it felf fo unwarily in. Then we venture in over Head and
Ears, but when we are drowned in them, the Infirmities of
Old Age fucceed; and then they forfake us quite, and leave
a miferable Spectacle behind them, as the Tide of Ebb does
its Nuifances and Carkaffes upon the Shore. The delicious
Morfels, which were fwallowed fo greedily, turn to Gall
and Choler upon our opprefied Stomachs, and end in Repen-
tance, and bitter Reflections. And the Dregs of our foul
and polluted Enjoyments tick faft to our Souls, and, by
their
346
Book III.
Of Wisdom.
8.
their poiſonous corroding Quality, infect and corrupt our
Diſpoſitions, and fettle into ill Habits, and inveterate Dif
eafes.
Now, as Moderation and Regularity in our Pleafures is
a moſt decent and beautiful, a inoft ufeful and profitable
Thing, agreable to the Laws of God, the Deſign of Nature,
and the Dictates of Reafon: So, on the contrary, Extrava-
gance and Excefles of all forts are odious and deformed,
hateful to God and Man, and the moſt Deſtructive that can
be, both to the publick Good, and Men's own private Inte-
reft. Pleaſure unduly taken, foftens and enervates the Soul,
enervates and preys upon the Body, makes Fools of the
Wife, and Cowards of the Brave. What a lamentable In-
ftance of this was Hannibal, whofe Courage was more bro-
ken by the Luxuries of Capua, than by the rugged Pafles
of the Alpes, or all the Efforts of the Roman Armies? This
gave occafion for the Lacedemonians, who denounced open
War againſt all manner of Effeminacy, to be called Men;
and the Athenians, who were foft and delicate in their way
of Living, to be reproached with the Nick-name of Women.
When Xerxes undertook to punish the City of Babylon for a
Revolt they had made, and to fecure himself againſt any
Danger that might come from that Quarter for the future:
The Method he took, was to bring all the Exercife of Arms,
and other laborious and fatiguing Practices, into Difufe;
and to let looſe all manner of Pleaſures and fenfual Delights
among them, with free Liberty for every Man to revel in
theſe without Check or Controul.
Secondly, It baniſhes all the braveft and moſt Heroick Vir-
tues from the Mind, where it hath taken Poffeffion; for theſe
are ſerious and fevere, confiderate and hardy, and cannot be
endured by a Mafter of fo contrary a Temper; nor indeed
were it poffible for them to live under fo effeminate and dif-
folute, fo careleſs and unthinking a Government.
Thirdly, It quickly degenerates, and finks into its contrary
Sentiment, which is Pain and Uneafinefs, Diflike and Re-
morfe: As the Freſhes run apace to the Sea, and lofe the
Sweetneſs of their native Rivers in Tides of Salt Water.
Thus the Honey of Pleafure in the Mouth upbraids the
Eater, and turns to the Gall of Pain upon the Stomach.
* All exquifite Pleasure ftands upon a ticklish Point, and all
its generous Tafte is upon the Turn; fours, and changes, and
In præcipiti eft, ad dolorem vergit, in contrarium abit, niſi
modum teneat: Extrema gaudii luctus occupat.
is
Ch. 39. Of Eating and Drinking, &c.
347
is Swallowed up in Pain; the very moment it rises to exceſſive
Foy, Grief dwells upon the Confines, and one step beyond its own
Bounds brings you into this troubleſome Neighbour's Ground.
Lastly, It is the Seminary of all manner of Miſchief, and
final Ruin. This is the Lure to draw us in, and when we
are once in, we ftick at nothing: This is the Conveyer of
fecret Intelligences, the Betrayer of Councils and Trufts, the
Contriver of Treafons and anderhand Defigns againſt the
Peace and Safety of Mankind. In fhort, the love of Plea-
fure ruins private Perfons by Prodigality and Injuftice; dif-
honours and ftains whole Families by Debauchery and
fhameleſs Lewdnefs; propagates Difeafes, and entails Beg-
gary upon Children yet unborn; corrupts publick Juftice;
murders Kings, overturns Governments, and fcatters Confu-
fion and Mifery over the Face of the whole Earth. Thus
much may be moft juftly faid of Pleaſure in general, which
being now fufficiently enlarged upon, we will proceed to
confider the feveral Kinds of it in particular.
CHA P. XXXIX.
*
Of Eating and Drinking, Abstinence and Sobriety.
The true defign of Meat and Drink is Nourishment: To
fuftain the Infirmities,and repair the continual Decays of
the Body; and a moderate, natural, and agreable Ufe of
them fatisfies and maintains it, makes it a ferviceable Inftru-
ment for the Mind; whereas, on the contrary, all unnatural
Exceffes weaken and overwhelm it, draw on grievous and
noifome Diſeaſes, which are the juft and natural Punishments
of Intemperance. Health is a plain and fimple thing, and
requires a Caufe of the fame kind to produce it: Diftempers are
many and various, and nothing contributes more to them, than
variety of Dishes, and high Feeding. When Men complain
of their Head for fo many troubleſome Defluxions, and thoſe
Humours which fall upon the Vitals, and lays the Founda-
tions of the most dangerous Diſeaſes, they thould do well to
remember, how juftly the Brain might return upon them
that old faying, † Do you give over pouring in, and I will give
over pouring out. While we are perpetually filling the Veffel,
how is it poffible it fhould not overflow? But, alas! theſe
Simplex ex fimplici caufà valetudo; multos morbos, fup-
plicia Luxuriæ, multa fercula fecerunt.
+ Define fundere, & ego definam fluere.
Confiderations
I.
348
Book III.
Of Wisdom.
3.
2.
Confiderations are now grown quite out of fashion. Excefs
and Pomp, Variety, and nice Cookery, are come into Re-
putation. We have learnt to efteem our Meals, and to mea-
fure our Welcome, by the number of Dishes, the different
forts of Meats, the height of the Sawces, and the fuper-
Huity of the Entertainment. Nay, fo prodigious in our Va-
nity, that after we have fet more before our Friends than
can be wholfome for them to tafte of, or fit for us to fpend,
we make folemn Excufes for our want of Provifion, and
are forry we have nothing better to receive them with.
•
How exceeding prejudicial,both to a Man's Body and his
Mind, full Meals, and the jumbling feveral forts of Meat toge-
ther, Curiofities and Qualques Chofes, and high Dreffing are,
every one might eaſily be convinced by his own Experience.
Gluttony and Drunkennefs are grofs and paltry Vices; they
diſcover themſelves, and fufficiently publifh their own Shame
in the Countenances and Geftures of the Perfons addicted to
them. The beft and leaft forbidding whereof, is a dozed and
heavy look; and indeed, the beft Quality fuch Men can
have, is to be ftupid and dull too. For certain it is, no Man
yet, who is a flave to his Belly, was ever capable of doing
any glorious or confiderable Action; and, generally ſpeak-
ing, we find them trifling and infignificant Fellows, if not
down-right Beafts and Sots. But Drunkennefs especially
hath thefe curfed Effects, and puſhes Men upon the bafeft,
the moſt extravagant, and unaccountable Actions in the
World. Of which, Alexander is a miferable Inftance, though
otherwiſe a wonderful Prince; who, in heat of Wine, killed
his old dear Friend Clytus, and when he came to be fober,
had like to have killed himſelf in Revenge. In fhort, what
can be faid bad enough of a Vice that robs the Mind of Un-
derftanding, and the Body of Sence; makes grown People
Children again, and Men of Wit mere Naturals, and dri-
veling Fools?
Sobriety therefore, which preferves us from thefe nauſeous
and deteftable Exceffes, deferves our good Efteem for its Ef
fects at leaft. For although it be none of the moſt exalted
Virtues, nor exceeding difficult to be mastered by Men of
any tolerable Senfe; yet it leads the way to feveral other
Virtues, and promotes many excellent Qualities. It chokes
and crops our Vices in the very Bud, and intercepts the Pro-
vifions, by which they fhould fubfift. It is the Mother of
Health, and the belt Phyfick for all manner of Difeafes; and
the most probable Infurer of long Life. Socrates owed the
vigorous
Ch. 39. Of Eating and Drinking, &c.
349
}
vigorous and confirmed Health he enjoyed purely to Abfte-
mioufnefs. Mafiniffa, who was a Pattern of it to all Kings
of after Ages, begat Children at Fourfcore and fix years
Old, and won a Battel of the Carthaginians at Ninety_two.
Whereas Alexander, who had naturally one of the beft and
ſtrongeſt Conftitutions of any Man that ever lived, killed
himſelf with Drinking in the very Flower of his Age. Se-
veral Perfons (as Atticus particularly) who have been given
over by Phyficians of the Gout, and other Diftempers
looked upon to be incurable, have been perfectly recovered
by Abftinence, and a fparing regular Diet. And what can
we defire more for the Body, than a long and a realthful
Life? What can recommend any. Virtue to Men fond of the
World, if this will not? But then it is of equal Advantage
to the Soul too. For by this means our Heads are kept
clear and unclouded, our Faculties awake and fprightly, we
are capable of Thinking, and fit to be Adviſed. All the very
great Men in Story have been particularly Eminent for their
Sobriety; not only Philofophers, and fuch as made Preten-
fions to a ſtrict and feverer Virtue, but all that have been Ex-
cellent, and whofe Names live upon Record, for any fort
of Greatneſs whatfoever. Such were Cyrus and Cafar,
Emperor Julian, and Mahomet. Such was Epicurus too,
who, though a profefs'd Admirer of Pleaſure, and run down
as a Scandal to Philofophy for efpoufing it, was yet famous
for thefe abfteinious Virtues above any of his Accufers.
The Curii and Fabricii are more celebrated in the Roman Hi-
ſtory for their frugality and fimplicity of Diet, than for the
greatest and moft glorious Conquefts they ever won. And
though the Lacedæmonians wanted neither Courage nor Suc-
cefs, nor a Reputation equal to both, yet the Character they
valued themſelves upon, and pretended moſt to, was that of
ftrict Difcipline, Frugality and Sobriety.
the
Now this is a Virtue which must be fallen in love with
betimes; Youth is the proper Tiine for embracing it, while
it can be called a Virtue, while we have more Opportuni
ties of gratifying our Appetite; and while that Appetite is
keener too. For how wretched is it, how ridiculous, to
take Sanctuary here in our old Age, when we have made
our felves living Hofpitals, and are all over Aches and Pains?
This is a Folly, like that obferved in the Athenians; who
are faid never to have asked a Peace, but in Mourning
Weeds, for their Friends and Relations flain in Battel, when
all their Men of Note were loft, and they no longer in a
condition
+]
350
Book III.
Of Wisdom.
5.
1.
condition to defend themfelves. This is what our English
Proverb calls, † Shutting the Stable-door when the Steed is flo-
len; and turning good Husbands, when we have brought our Ño-
ble to Ninepence.
It will be very adviſeable, not to use our felves to deli-
cious and artificial Meats, for fear our Body thould by de-
grees come to reliſh no other, and fuffer for want of them.
For, in truth, theſe make our Appetites humourfome, and
give us both a falfe Hunger, and a deceitful Nouriſhment.
Thefe may feed our Defeafes and ill Humours; but the
plainer and courfer our Diet, the truer Strength and more
kindly Nouriſhment it imparts. Theſe therefore we ſhall do
well to accuftom our Palates to, if we would fecure our
Eaſe and Health: For they are eaſie, and every where to be
had; and fo our Defires are not like to be difappointed when
we want; and they are alfo lighteſt of Digeftion, and moſt
agreeable to Nature when we have them.
CHAP. XL.
Of Luxury, and Excefs in Apparel; and their contrary
Virtues, Frugality and Modefty.
Loathing was obferved in the beginning of this Treatife,
to have been none of thofe Things which are Natural and
Neceflary, nor to have been originally in ufe with Mankind;
But it is meerly Artificial, invented for our Convenience,
and in requeſt with no other Creature in the World. Now
it is uſual with all Inventions, to increaſe and multiply;
every Day refines and improve them ftill more, till at laft
there is no need of their Variety. Multiplicity is the certain
Character of Art, as Simplicity is of Nature. The confe-
quence then of Apparel being Artificial, is, that it runs in-
to infinite fantaſtical Forms,and differs in proportion to Peo-
ple's Fanfies and Humours. Accordingly we find, that the
greater part of Tradefmen and Handicraftſmen deal in fuch
Commodities and Manufactures, as are converted to the De-
fence and Ornament of the Body. But it were well if this
only were regarded; for from hence they are come to fuch
Extravagancies and Abuſes, that our Garments are no
longer a Covering to our Defects, and a Supply to our
Neceffities, but a Neft of Vanity and Vice *. Theſe are the
+Sera in fundo parfimonia,
* Nidus Luxuriæ,
great
Ch. 40.
351
Of Luxury, &c.
great occafion of Quarrels and Difputes; for the Diftinction
of Property feems to have begun in this Point: When Things
were moft in common, every Man had a peculiar Title to
the Clothes he wore, which is intimated by the French Lan-
guage in particular, expreffing all manner of Rapine, by
Stripping, Dérober; and the English Word Robbing, is very pro-
bably an Allufion to the fame Thing.
This Vice hath always been moft remarkable in the Fe-
male Sex, and if it be not entirely theirs, the Scandal is the
greater to thofe Men who defcend fo low: For there is not
in the whole World a furer Sign of a poor and little Soul,
than this ftriving to Recommend ones felf, and gain Refpect
by fuch defpicable Means, as Drefs and rich Clothes: None
will infift, none depend upon theſe Ornaments, but they
who have no other. How wretched a Thing is it, to confider
the Care and Coft laid out upon Luxury and Shew, and
the general Neglect of thofe fhining Habits of the Mind;
that Virtue, that Bravery, which fhould enable us to make
a beautiful Appearance, and fet us off in real and folid Ex-
cellencies? The Lacedæmonians prohibited any but common
Women to wear gay and fumptuous Clothes; this was look'd
upon as the Mark to diftinguifh fuch infamous People by;
but the Ladies of Reputation defired to be known by their
fevere Honour and fhining Virtues.
Now the true and lawful Ufe of Apparel, is to keep out
Wind and Weather, and all other Severities and Inconvenien-
cies, which our Bodies would fuffer by being expofed to the
open Air: And it is a great Fault, to divert the thing from
this to other vain and finful Purpoſes. In order to the anfwer-
ing their proper End, it is plain, Clothes need not, they ought
not, to be expenfive; for the richer they are, the lefs are
they qualified to defend and fecure our Eafe: But then fome
Regard muſt be had to Decency too, and diftinction of Qua-
lities; all which may be done with Gravity and Frugality,
obferving the juft Medium between affected Slovenlinefs
and effeminate Nicety. Caligula made himfelf ridiculous by
the Softnefs and Fantaſticalnefs of his Habit; and Auguftus
was as much admired and commended for the Modeſty and
Gravity of his.
*Nec affectate fordes, nec exquifitæ munditiæ.
CHAP
2.
3.
352
Book III.
of Wisdom.
I.
2.
CHAP. XLI.
Of Temperance, with respect to Carnal Pleasure; which is,
Chastity, or Continency.
Continency is a Virtue of very difficult Practice, and
requires an exceeding ftrong and vigilant Guard over
our felves: For all our Perfections of this kind are fo many
Violences upon Nature and Inclination, which are not in a-
ny cafe to be withſtood without much Toil and Painfulneſs,
and very obftinate Refolutions, but in this before us efpeci-
ally; becaufe here the Propenfions to Vice feem to be ſtrong-
eft, and the Sollicitations to it more frequent and importu-
nate than in any other Inftance whatſoever.
But ftill the greater the Difficulty of this Conqueft is, the
greater is its Commendation, and the more juft and glorious
its Triumph. And very neceflary it is, that every Man fhould
rally his Forces, and engage manfully in this War with him-
felf. Continence is allowed no pofitive Virtue, and im-
ports no more than a Man's governing and reftraining him-
felf, fo far as not to act contrary to his Duty. It produces
no Fruit, but confifts in Privation, and a forbearing to Act;
and therefore Virginity muft always imply Barrennefs. This
is the cafe of Continency confidered abftractedly and in its
own Nature, which at this rate is of no higher a Claſs in
the Scale of Virtues, than the abſtaining from Gluttony and
Drunkenneſs, or any other fort of Vicious Excefs. But if
we confider it in a Chriftian and more exalted Senfe, then
it imports a great deal more: For thus there are two con-
curring Qualifications, which make it a very noble Virtue;
the one is, a fettled Purpofe to continue in it pure and un-
blemiſhed, with a chaft Mind and mortified Affections, no
lefs than a Body holy and undefiled; the other, that this
be done for Religious and Excellent Ends, to gain greater
Advantages of becoming Singular and Exemplary in Piety,
and all manner of Goodness. For, (as St. Auguftin fays) It
is not the fingle State that we commend in Virgins, but their
Abandoning the World, and Confecrating their Sauls and Bo-
dies entirely to God: Witnefs the Veftals of Old, and the
Five Fooliſh Virgins in the Parable, whofe Celibacy ſtood
them in no ftead at all. And here I obferve by the way, how
abfurd a Vanity and popular an Error that is, which in
common Speech calls the Ladies who have no Blemiſh úpon
their Reputation,and who either are Chaft in the Single Life,
of
Ch. 41.
353
Of Temperance in Carnal, &c.
or Faithful in the married one, Woinen of great Virtues
and great Honour. Honour! For what? Is Honour funk
fo low, that the meer not doing Evil,and not violating one's
Duty in the moft fcandalous Inftance, muft pretend to that
Name? Why do we not, by the fame Reafon, ftile thofe
Men of Honour who are under the fame Circumftances?
Nay, there would indeed be more Reafon for this than the
other, becauſe the manner of the World puts more Opportu-
nities of offending iu theſe Reſpects, and expofes Men to
Atronger Temptations than Women are liable to. But in
truth, Honour is fo far from being a Recompence due to
the abſtaining from Evil, that it is not every fort of Good,
which,when punctually performed, can lay claim to it; but
(as was faid before) tliofe kinds and degrees of Good only
which bring Advantage to the World, and which, befides
their being beneficial, have coft great Toil and Trouble, and
been atchieved with confiderable Difficulty and Danger.
But befides; how few of thefe Continent Perfons arrive
even at a common and very practicable Virtue? How ma-
ny of them do we find fcandaloufly tainted with other Vices,
and making up for this Self-denial by Indulgences to fomé
more darling Humour or Paffion? Particularly, how ex-
ceeding few are there who efcape the Temptations to Vani-
ty and Prefumption, and Spiritual Pride, and while they
take marvellous Content in their own Perfections, are very
liberal in their Cenfures and Condemnations of other Peo
ple? Does not Experience frequently convince us, how very
dear fome Husbands pay for the Fidelity of their Wives;
who, while they difpoffefs the Devil in one part of their
Souls, and preferve their Honour entire, do yet erect a Throne
for him, and let him reign Triumphant in another? If then
this Virtue beget Infolence and Malice, Cenforioufnefs and
Imperious Pride, it is like to turn at last but to very poor
account. And thus clogged, will very ill deferve the name
of Virtue, whatever it might be allowed otherwife: Not
that I am over-fcrupulous, or would ftand with the Sex for
a Compliment; and therefore, provided the flattering them
with this Title of Honour will contribute any thing to the
making them more tender of it, and encourage the Mo-
defty and Decency becoming their Sex and Condition, I
ſhall be content to promote the Difcharge of their Duty at
any rate, tho' it be by ftraining a Point to gratifie an ufeful
Vanity. But to return; It is likewife obfervable, that Incon-
tinency when fimply and ftrictly confider'd, like other Faults
Z z
which
354
Book III.
Of Wisdom.
3.
which are what we call Corporeal,and tending to gratifie the
Carnal Inclinations of Humane Nature,hath no mighty Ma-
lignity in its own fingle felf (it being only an Excefs of
what is natural, and not contrary to Humane Nature); but
then there is a train of Vices fo black and hideous attending
it, and fome or more of them fo infeparable from it, that
the Danger of being intangled in thofe Snares is infinite, and
the Confequence very fatal: For this is one of thofe Sins
that never go alone, but is accompanied with other Devils
more and more wicked than it felf; tainted with bafe and
villanous Circumftances of Perfons and Places, and Times
prohibited and unpardonable; Intrigues carried on,and beaft-
Îy Satisfactions contrived by the wickedeft Methods; Lies
and Tricks, and all manner of Deccit; Subornation and
Forfwearing, and Treachery; to all which, we may add
that which is by no means inconfiderable, the lofs of Time,
the diftraction of Thought, the interruption of Buſineſs,
and other unbecoming Follies, which draw very great and
juft Scandals, and infupportable Mifchiefs after them.
Now becauſe this Vice hath every Quality that can ren-
der an Enemy formidable, fince it is both violent and de-
ceitful, and attacks us at once with open Force and fecret
Stratagems, our Care must likewife be double; First, to arm
and prepare our felves for the Combat, and then to watch
diligently the Approaches, obferve its Feints, and be well
aware of thofe Baits and wheedling Infinuations which are
laid on purpoſe to decoy us into Ambufhments and Ruine :
And the more thefe Inclinations footh and cajolc us, the more
fufpicious we must be, and turn the deaf Ear to their flat-
tering Importunities. Among other Confiderations therefore
fit to be oppofed to fuch Temptations, thiefe that follow
may not be improper to reflect upon: That another Perfon's
Beauty is nothing at all to us, what we can never call or
make our own: That it is no certain Happineſs even to them
who have it, but turns as often to their Prejudice, and is
at leaft equally difpofed to do fo as to their Advantage:
That, in fhort, it is a Flower always withering, and in decay
a very finall and fanciful Thing, little elfe but the outward
Skin, nay lefs than that, the Colour and Complexion of it
only: And therefore, if in this we would admire the delicacy
and skill of Nature, let us prize it here, as we are wont to do
thofe much more aftoniſhing Beauties of the Sun and Moon,
for their Excellencies and the good Influences they fhed.When
we enjoy this Beauty, and have made it our own Property by
fair
Ch. 41. Of Temperance in Carnal, &c.
355
fair and honeſt Means, let us even then remember, that this is
a very low and mean Satisfaction, fo far from being peculiar
to the Dignity of Humane Nature, that Brutes all partake, and
are most of them fuppofed to exceed us in it; That the
immoderate ufe of Pleaſure waſtes the Body, foftens and ef-
feminates the Soul, enfeebles and darkens the Underftand-
ing; That a world of People have fallen miferable Sacri-
fices to their inordinate Lufts, fome in the lofs of their
Lives, others of their Fortunes, and others of their Senfes,
but the Reputations murdered by it are innumerable. Con-
fider again, that there is more Honour, nay, I will add more
Pleafure too, in vanquishing thefe Defires, than in complying
with them. And all the tranfports of Fruition are flat and
dull, naufeous and infipid, in compariſon of thoſe raviſhing
Satisfactions which overflow in our Souls, when we have
gained a virtuous and noble Conqueft over our felves. And
this is the general Senfe of Sober Mankind; for there is
no one Action in the Life of Alexander or Scipio, in which
their Hiftorians fo juftly glory, as that of the Treatment they
gave to their beautiful Captives, and the Tenderneſs for their
Honour, which the Fortune of War was generally thought
a Privilege to violate. This Continency and Conqueft of
themſelves is more highly commended than all their Succef-
fes, and hath more engaging Charms than the fairest of their
Prifoners could ever boaft of. Thefe, I fay, are Confidera-
tions pertinent and proper enough, but it cannot be ex-
pected they fhould have a conftant Efficacy: For this Vice
abounds with Sophiftry and Cunning, and as it will not be
reafoned with fometimes, fo at other times it will not be
fafe to go about it; and therefore in cafes of violent Af-
faults, the beft courfe will be, to betake our felves to our
Heels, and get loofe from the Temptation. And it is very
obfervable, that the Holy Ghoft which bids us in all ordi-
nary cafes Refift the Devil, with a promife that he fhall flee Fames
from us; yet when he mentions Youthful Lufts, the Advice is, 4.7.
that we would flee from them. Debates as well as Delays are 2 Tim.
dangerous here, tho' Cauſe muſt be referred to a Judge un- 11. 22.
der threwd Sufpicions of Corruption; and therefore the fafeft
Iflue we can make, is to throw it out, and never give it the
Hearing. Bufinels, Recreation, Company, any thing to di-
vert this Stream of our Thoughts and Affections into another
Chanel: There can be no difficulty in the Choice; for in
fuch Cafes, the worst Company a Man can poffibly be in, is
to have none but his own.
Z z z
Now
356
Book III.
Of Wisdom.
Prov.
15.
5.
Now we are to obferve, that both the Virtue of Conti-
nency,and its contrary Vice, is of feveral Kinds and different
Degrees: The chief, and that which I fhall fpeak to at pre-
fent, is the Conjugal fort, that mutual and inviolable Fideli-
ty between Man and Wife, which, as it was the firſt and
higheft Obligation, fo is it the moft Sacred, the moft
Important, and that which both Publick Society and Private
Perfons are deeply and inevitably intereſted in: And there-
fore this ought to be held in the moft Profound Veneration
and Efteem; and not fuffered to become the Jeft and com-
mon Scorn of profligate Lewdnefs; the Diverſion of a
Theatre; or the boafted Triumph of a Man of the Town.
The Parties concerned in thefe Holy Engagements muſt have
no Affections,nor cherish any Defifes, beyond the Chaft Em-
braces of each other; but utterly abandon the very Withes
of ftolen and unlawful Delights, and be content to Drink
the Waters of their own Cistern; and the running Waters of
their own Well; that is, pure and innocent, unpolluted and
untroubled Delights of a faithful and lawful Marriage; as
the Wife Man expreffes it, according to the ufual Significan-
cy and extraordinary Decency of the Scripture Stile. They
that allow themſelves in other Liberties, fall into the blackeit
and moſt complicated Guilt imaginable; they violate and
fin againft their own Bodies, by making them Veffels and
Inftruments of Uncleanneſs and Difhonour; they tranfgrefs
againſt all manner of Laws which any Man can be bound
by. The Laws of Revealed Religion which forbid us to
proſtitute our felves to Filthinefs and Shame, and have com-
manded the ftricteft Purity of Converfation; the Law of
Nature, which forbids the invading another Man's Proper-
ty; and the tenderer the Right is to him, the more de-
teftable is the Injustice; the Law of Reafon and Equity,
which enjoins Fidelity to Stedfaftnefs to Promifes and mu-
tual Contracts; the Laws of the Land, which have Efta-
blished Marriages as the only Conveyance of Right, and gi-
ving a Title and Propriety in fuch Cafes; the undoubted
Rights of Families, by grafting in a foreign Growth upon
the natural Stock, injuring the other Children, and tranf-
ferring the Fruit of a Man's Induftry, his Acquifition or his
Inheritance to Strangers and Interlopers; the Laws of Juftice
and Charity, by ſtarting Difficulties and Difputes among
Friends and Relations; alienating the Affections of Parents
from their Children, and diffolving in great meaſure the
Duty of Children to their Parents, when there are theſe
Jealoufies
Ch. 42. Of Ambition and Temperance, &c. 357
Jealoufies among them; and leaving a lafting and indelible
Stain upon the unfortunate (though innocent) Pofterity of
fo fufpected a Race.
As to the other Parts of this Vice, I add only in one word;
that though Adultery be the higheft, yet it is not the only
Violation of it: Men would therefore do well to fee how
many Aggravations of this kind,juft now mentioned, concur
in any of thefe Allowances they make to themſelves; to
lay afide the Byafs of their prefent Paffion, and even, in ca-
fes of fimple Fornication, ask their own Confciences how
they should like to have the Honour of a Sifter or a Daugh-
ter fo injured by another Perfon; and if they think but
fcurvily of fuch a Blemish in a near Relation, this at leaſt
makes the Gratification an Offence againſt Reaſon and Equi-
ty, and natural Juftice; nor is it in fuch Circumſtances for
a Man to alledge, that the Partner of the Crime is no other
Man's, it is enough to condemn him that the is not his
own.
CHAP. XLII.
Of Ambition and Temperance, with regard to the Defire of
Honour and Fame.
T
Hat this is a Defire which ftands in great need of being
tempered and reſtrained, no Man can fuffer himſelf to
doubt who at all confiders the inordinacy of the Affection,
the injurious Courſes it pushes the Patient upon, and the in-
finite Miſchief it does to Society, when the Reins are let
loofe, and we give it its Head. But though the free Range
of this Affection be fo pernicious, yet we ought to take
notice, that (according to what hath been formerly deliver-
ed upon the fame occafion) all Ambition, all Thirft, either of
Honour or of Reputation, is not to be condemned without
any Diftinction, but that as it may be ordered and mana-
ged, there is a great deal of Good as well as Hurt in the
Thing. For thus much may undoubtedly be alledged in its
behalf, that it is of very great Advantage to the State,
fince, as the World now goes, the generous and publick ipi-
rited Actions are most of them owing to it. This pushes
Men on to hazardous Attempts, and thus we find it hath
ever done; for, even among the Ancients, it is not to be
fuppofed, that all their fo much celebrated Heroes were acted
by a truly Philoſophical Spirit. There were indeed your
113
Socrates
1.
358
Book III.
Of Wisdom.
2.
Socrates and Phocion, and Ariftides and Epaminondas, your
Cato's and Scipio's, who feem to have been charmed by the
bright Ideas of Virtue, without any the leaft mixture of ad-
ditional and mercenary Confiderations; but then there were
a great many more who were manifeftly moved by other
Springs, fuch as Themistocles, and Alexander, and Cafar, who
courted Fame, and were led on by the profpect of Greatnefs
and Renown. And though it be very true, that the gal-
lant Exploits of fuch Perfons, when nicely examined and
confidered,with regard to their proper Motives and the Prin-
ciples their Authors went upon, be not, ftrictly speaking, the
product of Virtue,but of Ambition only; yet ftill they muſt
be acknowledged of general Ufe and Benefit, and the Confe-
quences of them to the Publick in all refpect the very fame,
as if the Inducements had been the moft refined and perfect
that Humane Nature is in any Cafe capable of. Now befides
the force of this Confideration to commend it, the Philofo-
phers have allowed it to be excufeable at leaft upon two
Occafions; the one is, when the Actions it excites Men to
are profitable and good, but not in a degree of Perfection
eminent enough to pretend to the Title of Virtuous, be-
caufe they lie in common to all Mankind, and the good
or ill Difpofitions of our Minds incapacitate no Perfon from
excelling in them: Of this kind particularly, are Arts and
Sciences, Humane Inventions, Military Courage, and all
manner of Induftry in general. The other is, when we find
it neceflary to preferve the Favour and good Opinion of fome
Perfon upon whom our Intereft depends: for though it be
a ftanding Rule in Philofophy, Never to make the Opini-
on of others the Meaſure of our Behaviour; yet there is this
Referve, and allowed Exception, That we inay govern our
felves upon fuch Principles, to avoid the Inconveniences
which either the want or contempt of other Men's Approba-
tion may happen to involve us in.
But indeed, for a Man to practice Virtue merely upon
this account, and aim at Honour and Reputation as if this
were the proper Wages and Recompence of doing well, is
not only a very vain and erroneous, but a moft dangerous
and deftructive Principle. This were a horrible Difparage-
ment indeed, that Virtue fhould be render'd fo precarious
as to derive all its Value from hence, and to engage our
Affections upon no better Confiderations than what are
drawn from the judgment of the World: Every body muft
needs difcern the courfenefs of this Allay, and that fucki
Payment
Ch. 42. Of Ambition and Temperance, &c. 359
Payment ought not to pafs upon us. Virtue certainly is not
yet fo debafed as to go a begging, and defiring Teftimonials
for a Subfiftance. This Reward is much below her feeking;
and therefore we fhould fo fix our Minds with true and no-
ble Ideas of her, and fettle our Affections fo firmly upon
the Thing it felf, that this accidental Luftre of the Honours
attending her may not dazle the Eyes of Reafon, but leave
us ftill the Difcretion, to make a difference between re-
ceiving theſe as Acknowledgments due for our good Actions,
and propounding them to our Minds as the End and ade-
quate Reward of them: So fhall we be eftablished upon
a true Bottom, and proceed upon Refolutions fincere and
immoveable, fuch as will ftand like fo many Barriers a-
bout the Soul, and guard it againſt the vain Afaults of Va-
nity and Ambition, and every mean and felfith Inducement.
A Man fhould be thoroughly perfwaded of the fufficiency
and felf-fatisfaction of Virtue, that it asks no nobler a
Theatre to reprefent its Excellency in, than ones own Con-
fcience; this is Spectator and Audience enough, and if this
applaud the Action, the Matter is not great who difcom-
mends it. The higher the Sun is above the Horizon, the
lefs fhadow it cafts; and the more fublime any Man's Vir-
tue is, the lefs affectation of Honour and Fame it is at-
tended with. Nor is the Similitude improper, if we confi-
der the nature of the Thing; for Glory is in earneſt a very
Shadow, it follows thofe that flie from it, and runs away
from thofe that purfue it. We thould always remember who
fent us hither, and what we are doing. That Life is a Play
where the Parts are infinitely various, but no Man chooſes
what he will act; he acquits hinfelf well who ftudies the
humour of the Part affigned him, and performs it agreeably
to its Character, or (as Epictetus fays upon another occafion)
that we live in this World as People fit at an Entertain-
ment, where every well-mannered Man will be content to
feed upon that Diſh which the Mafter of the Feait helps
him to, without reaching over the Table, and fcrambling
and fnatching from other Peoples Plates. If then a Prefer-
ment, or fome Office of Honour and Truft,be offered to us,
if we are capable of difcharging it, let us accept it gladly,
but modeftly too; and let us do the Duty of it faithfully
and fincerely; afluring our felves, that God hath fet us our
Poft, and that, by committing to us a publick Truft, he ex-
pects we fhould ftand Centry, and be continually upon the
Guard; that by our vigilant Care, thofe who are committed
724
to
3.
зво
Book III.
Of Wisdom.
to our Charge may fleep fecurely. And for all this labori-
ous Attendance, let us propofe no other Recompence or
Commendation, than that only of our own Confciences,
and the fweet Satisfactions of doing what becomes us; or
if others do, (as without queftion they will,) fee and ap-
prove our good Works; let us define, that the Teftimony
of our having done well, may be graven in the Hearts of
our Country, rather than published by Statues, and pom-
pous Frontifpieces, and long flattering Infcriptions. In a
word, let this be a Principle with us; that the Fruit of
noble, generous Actions cannot poffibly be loft; that the
Glory of having done them, is an ample Compenfation
and that, when Virtue defcends to go out of her ſelf, and
look abroad for a Reward, the undervalues her own Worth,
and must take up with Things beneath her. To defpife
Greatness, and expofe the Vanity of fetting our Hearts up-
on it, is no fuch mighty inatter. He that loves himself, and
can make any tolerable Judgment of Happineſs, will be con-
tent with a moderate and eafie Fortune; the Stations that
are at the top of Mankind, as they excell in Dignity, fo
they exceed in Harins, and Difficulty, and Trouble; and
thoſe that are at the very bottom, tormented with Poverty,
and anxious Uncertainties of Subfiftence, are equally to be
declined. Here is too much Bufinefs, or too much Suffe-
ring, for any Man of found Wifdom to with, none but
fickly Palates will be fond of either. Otanes, one of the
Seven, who had a joint Right to the Principality of Perſia,
quitted his Pretenfions to the reft of the Competitors, pro-
vided that he and all his Family might live quietly under
that Government, and be free from all Subjection, except
fuch as the old ftanding Laws obliged them to. This was
truly Great, neither to affect to Command, nor bear to
be Commanded; and other Inftances of contemning Honour
and Greatnels, we have feveral in Story; for even Dioclefian
divefted himself of the Empire, and Celeftine quitted the
Papacy; fo little have the Charms of Sovereignty it felf been
found upon Tryal, and to far from impracticable is the ut
molt Pitch of the Virtue oppofite to Ambition,
CHAP
Ch. 43. Of Temperance in Speaking.
361
CHAP.
XLIII.
Of Temperance in Speaking.
Though the Governinent of the Tongue do not uſually
come under this Head of Temperance, yet all People,
I fuppofe, will allow, that there is not any Inftance, in
which Moderation is more uſeful and neceffary; and that
this is fo effential a part of Wiſdom, that no Treatiſe upon
this Subject can be tolerably complete without it. He that
offendeth not in word, the fame is a perfect Man, (fays
St. James;) and the reafon is evidently what he gives there
at large, that the Tongue is all in all: Good and Evil pro- Bork I.
ceed from it, Life and Death depend upon it. Which be-
ing formerly illuftrated at large, all that lies upon me to
Chap.23.
do more at prefent, is only to lay down fome thort and
plain Directions, for our Conduct and good Management
of fo very important a Member.
I et our Difcourfe then be fober and fparing; the know-
ing how and when to be filent is a mighty Advantage, and
contributes exceedingly to our knowing how to fpeak; for
he that is unskilful in one of thefe Points, can never be
expert in the other. To talk much, and to talk well, are
Qualities that feldom or never go together; and therefore
one of the Philofophers made it his Obfervation, That the
moft accomplished Men are generally they that fay leaft.
Thofe that abound in Words, are commonly barren both in
good Senfe, and good Actions; like Trees, which when
they fhoot in great quantities of Leaves,, bear little Fruit;
or lean Corn, that runs all into Straw. The Lacedamonians,
(of whom we have made fo frequent mention for their
noble Improvements in Virtue and Valour) were no lefs
memorable for Silence, and made this one part of their fo-
lemn Profeffion, to Educate their Youth in a modeſt and
referved way of Converfation. So juftly, fo generally, is this
fort of Rettraint approved and commended; fo neceflary, 10
prudent, that Prayer of the Pfalmift, that God would enable
him by his Grace, to fet a watch before his mouth, and keep
the door of his lips. An Emblem of this we have in the
Mofaical Inftitution; where, among many Typical Repre-
fentations of Moral Duties,this feems to be one; That every
Veflel was unclean, which had not a Cover faftned to it:
And the wifeft Author that ever wrote, hath left us this
Mark
I.
362
Book III.
Of Wisdom.
Mark to diftinguifh Men by, The Heart of Fools is in their
Mouth, but the Tongue of the Wife is in their Heart.
2. A fecond Qualification abfolutely neceffary upon this oc-
cafion, is Truth; without this, the End of Speech is utterly
perverted and loft. For Speech was principally defigned to
be affifting to Truth, in bringing others to the knowledge
of it, by reprefenting every thing in its native and proper
Colours, and difcovering the Myfteries of Error and Deceit;
that being thus detected, they may no longer have it in their
Power to mif-lead our Judgments. For what indeed is
Speech, but a Key to our Thoughts? An Inftument of com-
municating what we feel, and fee, and defire, and fo of
transfufing our whole Hearts into the Bofoms of them with
whom we converfe? Now this makes it obvious to every
confidering Man, that Fidelity and exact Truth ought to be
an infeparable Attendant upon every Word we utter; for
there is no other Method of conveying our Intelligence; no
other Glafs in which we can fee one another's Souls; and
therefore it is as much as all the Benefits of Converfation
and Commerce, and this noble Prerogative of Mankind is
worth, to take care that the Mirrour caft no falfe Refle-
ctions. He that falfifies in his Difcourfe, ought to be treated
as a common Eneiny; detefted as a Traytor to publick So-
ciety: For if when once this Footing fails us, we have no
freth Ground to ftand upon, all Faith and Security is given
up, and we know not where to have Men, nor what to
make of them. How vile the Sin of Lying is, hath been
declared before. They who practice it out of Deſign, are
of all Wretches the moft profligate and defpicable; and they
who do it in Raillery, fhould confider how infolent a thing
it is to banter and abufe the Credulity of Mankind; and
that Truth and mutual Faith arc Things much too ferious
and too weighty to be made a Diverfion, and facrificed to
the Itch of an unmannerly Jeft.
Chap.
10.
3.
Thirdly, Our Expreffions thould be Natural, and Modeſt,
and Chaft; provoking no Bluthes, offenfive to none, even
the moft nice and purged Ears; our Difcourfe free from
Vehemence and Contention; for in fuch Cafes, Men feem to
be more concerned for themfelves than for the Truth; and
to ſpeak not fo much the Reafon of the Thing, as their own
Paffions. Speech was defigned for a mutual Comfort and
Improvement; to inform and mend Men's Minds, not to
corrupt and feduce them. And therefore, as Artifice and Af
fectation is nauseous, fo Indecency and Lewdnefs, and every
Thing
Ch. 43. Of Temperance in Speaking.
363
Thing that tends to Obfcenity or Licentiouſneſs, is wicked
and abominable.
Fourthly, Our Difcourfe fhould be ſerious and fignificant,
profitable and advantagious; not trifling, and impertinent,
and vain. The little Tattle of the Town, what is done at
the Court, or the Park, or the Play-Houfe; how People
were dreffed, and how they behaved themfelves; repeating
idle Verfes, fcraps of Plays, and little foolish Jefts, and tel-
ling frivolous Stories; though they make up fo very confi-
derable a part of modifh Converfation, are yet to fpeak
freely) Signs of a great poverty of Thought, and have
more of the Buffoon, than of the Man in them. He that
provides no better Entertainment for his Company than all
this amounts to, is at a very low Ebb; and fhews, that he
hath ſpent a great deal of Time to very finall purpoſe. How
very little hath a Man to do, that employs himself at this
rate: And what precious Account does all that Leiſure turn
to, which hath been laid out upon qualifying himſelf for fo
noble and accomplisht a way of Difcourfe? Under this Head
of Trifling and Impertinence, I think we may very well
reckon that Folly of entertaining Company with long Ac-
counts of our Selves, and our own Affairs; what Feats we
have done, or what Calamities we have fuffered; for of
what Confequence foever thefe Things may be to us, they
are of none at all to the Perfons we tell them to, except it
be to give them a Tafte of our Folly, and from a Diflike of
our Converfation, to avoid the faine Abfurdity in their own.
We fancy, becauſe thefe Accidents are pleafing to us, that
they are fo to them; but alas! the difference of Perfons
fhould be confidered; for to render the Story agreeable to
tell, there needs no other Recommendation, than that our
felves are at the bottom of it; but then the very fame Rea-
fon renders it as naufeous to the Hearer, not only becauſe he
finds no Concern of his own there, but from that natural
Averfion and Difdain we bear to Men, who are always big
and full of themselves, and have the Vanity to fuppofe, that
whatever relates to them is worthy to be the Concern of all
they converfe with.
But especially, we fhould be careful not to tranfgrefs this
Rule of profiting others, by running into the contrary Ex-
treme of Injurious or Offenfive Language; For Speech is,
in the very original Intention of it, an Inftrument and Har-
binger, a Reconciler and Uniter of Mankind; and there-
fore to apply it to any Purpofes contrary to thefe, is to
abufe
4.
Sie
364
Book III.
Of Wisdom.
6.
7.
8,
abuſe and pervert the Nature and Defign of it. This Con-
fideration was never more neceflary than now; and, if ap-
plied to the modern way of Converfation, would foon con-
vince us, how vainly thofe Perfons pretend to Wit, and
Senfe, and Honour, whofe whole Difcourfe confifts of Slan-
der, Detraction, Mockery or Reproach, facrificing the Re-
putations of the Abfent to an ill-natured Jeft; or expoſing
and ridiculing their Defects, by Mimickry, and Buffoonry;
all which are infinitely unbecoming the Character fuch Men
afpire after, and a Diverfion too bafe and barbarous for any
wife or good Man to allow himſelf in.
Our Difcourfe fhould be Eafie and Pleafant, Courteous
and Entertaining; not Rough and Harth, Difficult and
Troublefome. For this reafon, it will require fome Prudence
in the Choice, or the declining of our Subject. We ſhould
contrive, as much as poffibly we can, to ftart nothing but
what will keep our Company in good Humour; never to en-
gage in Controverfies, where any that are prefent fhall find
theinfelves concerned; for this either difobliges, if they think
fit to let the Argument fall; or elfe it draws them into
Difputes, and occafions Warinth, and Uneafinefs, and per-
haps Coldnefs, and angry Refentments afterwards. But
though there thould be no Perfonal Intereft in the cafe, yet
nothing of Controverfie in general thould be induſtriouſly
begun; for common Difcourfe is not the proper Seafon for
that. If the Queftion be Subftantial and of great Concern-
ment, the refpect of a private Conference is due to it; but
if it be fome nice and fubtle Point, it is not worth ſo much
as our common Talk. Such Queſtions have been aptly
enough compared to Crab-fiſh,of which ſome are all Shell,and
when we have taken great Pains to open and prepare them
for our Palates,Nine Parts of Ten must be thrown away, and
a very poor Pittance remains fit for eating. Their diffi-
cult and abftruce Speculations raiſe a Noife and a Duſt,
but when we examine what account they turn to, little
comes of them but Heat and Clamour, and Contradiction.
Our Expreffions fhould be ftrong and clear, our Argu-
ments finewy and full; not loofe, and flat, and languishing
and therefore we ſhould obferve and avoid the formality of
Pedants, the ſtiff-fet way of Pleaders, and the impertinent
Affectation of the Ladies.
This particular fort of Temperance extends likewiſe to
one very neceflary Virtue, which I think may not unfitly
be called the Continence of the Tongue; That, I mean, of
keeping
Ch. 43.
365
Of Temperance in Speaking.
a
keeping Secrets; which, though already spoken to in the
Chapter concerning Fidelity, I thought not improper to
make another Mention of here. And the rather, becauſe I
take Secrets here in a more large and comprehenfive Senſe;
fo that the Virtue at prefent prefcribed, does not only oblige
us not to difclofe thofe Things which were committed to our
Truft under the Seal of Secrefie, but alſo to fupprefs
whatever in Prudence and our own Difcretion appears unfit
to be divulged: All that is dangerous, or of ill confe-
quence; all that can any way reflect upon our own, or be
injurious to another's Reputation. In a word, fo ftrict
Guard, to ſteady a Conduct in all our Converfation, that
our Tongue may not out-run our Judgment; and that nei-
ther our own Confciences, or thoſe we keep Company with,
upon the fevereſt and moſt impartial Recollection, have
Caufe to accufe us of faying any thing which was not fit
to be faid. This is of greater Importance, and needs to be
more diligently attended to, than People feem generally well
aware of; and yet it is no more, than every Man's own
Reflections upon the indecent Gayeties, and unthinking
Freedom in Converfation; and the many ill Effects and
hard Cenfures theſe produce, may foon convince him of;
and fatisfie him, not only of the Beauty and Comlinefs,
but of the Safety and great Advantage there is in a modeft
and cautious Referve. While the Word is kept in, it is en-
tirely our own; but if it once break loofe from us, it can
never be retrieved; we have loft all our Property and Jurif
diction,and muſt ftand to the Courtefie of the World; who
will make what uſe they pleaſe of it, and very ſeldom are
juft or good natured enough to make the right Ufe, or to
underſtand it as innocently as we intended it.
Now as the Advantage of Speech in general is an Excel-
lence peculiar to Mankind, and fets us above Brutes; fo
Eloquence exalts thofe that are Mafters and Profeffors of it,
above the rate of common Men. For this is the Art, or
Science of Speaking, a more accurate and exquifite way of
communicating our Thoughts; of enforcing and adorning
Reafon: This is the Rudder of the Soul that fteers and
turns Men, and fets us at the Helm of our Audience, to
carry them whither we pleaſe: It falls in with the Heart,
and fecretly moves our Paffions, like the Chords in Muſick,
which, in a skilful Compoſition, confpire together to make
a more perfect and delightful Harmony.
By
9.
366
of Wisdom.
Book III.
10. By Eloquence, I mean, all that is neceffary to make an
accomplished Orator. For this does confift, not only in per-
fpicuity and purity of Expreffion, the elegance and pro-
priety of the Words, the happy Choice and regular Difpo-
fition, the fulness and roundnefs of the Period, and the Juft-
nefs of a ſweet and muſical Cadence; but it muſt alſo be
affifted and ftrengthened by other Ornaments and Graces,
and Motions of the Perfon himfelf: Every Word fhould be
infpired with Life and Vigour; first, by a clear and fweet
Voice, a proper and diftinct Pronunciation, rifing and falling,
gently and eaſily, as is beft accommodated to the Matter and
Defign: Then by a grave and unaffected Action, where the
Countenance, the Hands, the whole Body, the every Part
and Gefture fpeak as well as the Mouth, all follow the Move-
inents of the Soul, and give a lively Image of the Affecti-
ons within. For the Orator is the Reprefentative of his
Audience, and muſt firſt of all, in his own Perfon, put on
the feveral Paffions which he labours to infufe into others.
* We weep and laugh as we fee others do
He only makes me fad, who shews the way,
And first is fad himself; then (Telephus)
I feel the weight of your Calamities,
And fancy all your Miferies my own. Ld. Rofcom.
It is in fuch cafes with the Standers by, as it was with
Brafidas and his Enemy, who drew the Dart out of his own
Wound, with which he ftabbed him to the Heart. Thus
Paffion is firft conceived and formed in our own Mind, then
born and brought into the World by appofite Expreſſion,
and afterwards, by a fubtle and quick Contagion, conveyed
into others, and begets its Likenefs there. By this fhort Re-
flection it fufficiently appears, that Men of foft and gentle
Tempers are not cut out for Orators. Their Spirits are
too fedate and fluggiſh to communicate any powerful Impref-
fions. They want the Force and Fire, the Sprightlinefs
and Activity, that is neceflary to animate what they fay.
And when fuch Perfons would difplay the more maſterly
Beauties of Eloquence,they languish and faulter by the way,
and drop fhort of the Mark. Thus Cicero reproached Calli-
Si vis me flere, dolendum eſt——
Primum ipfi tibi: tunc tua me infortunia lædent,
Telephe
Hor. de Arte Poet.
dius,
Ch. 43. Of Temperance in Speaking.
367
dius, who accufed Gallus with a fneaking Voice and lan-
guishing Action, by telling him, That his Coldness and In-
differency betrayed the Falfenefs of his Charge. But when a
Man hath all that Vigour and Ornament touched upon
before, his Words will be as ftrong and compulſive, as the
Commands of a Tyrant with all the Pomp and Terrour of
his Guards about him. They will commit an irreſiſtible
Violence upon the Soul; not only perfwade and draw, but
drag his Auditory whither they will or no, lead them in
Triumph, and eſtabliſh to themſelves an Abfolute and Arbi-
trary Dominion over the Minds of Men.
oft
It may perhaps be objected in prejudice of Eloquence, 11,
That all this Skill is needlefs, fince Truth alone is fufficient-
ly powerful and perfwafive, and ftands in need of no ſtudied
and artificial Practices to vindicate, or to recommend it.
And indeed, were the Minds of Men free, and pure, un-
prepoflefs'd with Paffion or Intereft, or any other prejudicate
Opinion, the Objection must be allowed to have a great
deal of Weight in it. But we are to confider and deal with
Men, according to the State we find them in; a State of Cor-
ruption and Prejudice, in which Art or Nature, Miſinfor-
mation or ill Habits, have bribed and byafled their Aftecti-
on, and made them draw the wrong Way, and bent them
violently against the Truth. And thus they come to require
a fort of Treatment very different from that which is
agreeable to their original Conftitution. As therefore we are
forced, first of all, to foften and open the Pores of the Steel
by Fire, that it may afterwards receive that Liquor which
tempers it, and grow harder in the Water: So the Warmths
of Eloquence are neceflary to put the Spirits in motion, and
by rendring the Minds of Men more fupple and pliable, to
give them a ftronger and more lafting Tincture of Truth.
This is the true and proper Defign of Eloquence; and the
End it fhould conftantly aim at, is, to fortifie and protect
Virtue against Vice, Truth againſt Falfhood, and Innocence
againſt Calumny and falfe Accufation. The Orator (fays
Theophraftus) is the true Phyfician of Souls, and his Bufinefs
muft be, to cure the Venemous Bitings of Serpents by the
Charms of his Mufick; that is, The poifonous Slanders,
and falſe Infinuations of wicked Men, by the Harmony of
Reaſon, fet out to the beft Advantage. But fince there is no
poffibility of cutting off ill Men from the ufe of this Ad-
vantage too, fince they will be fure to feife and ufurp the
Weapon, for the more effectual Execution of their mitchie-
1-
Yous
368
Book III.
Of Wisdom.
vous Deſigns; we are the more concerned not to go into the
Field naked, but to beat them at their own Weapon, and
with equal Induſtry and Skill to counterwork them; that
fo Virtue and Truth may not be circumvented, or tamely
loft, for want of proper Preparations to defend it. Several
indeed have abufed their Attainments of this kind to very
villanous Purpofes, and made Eloquence the Inftrument of
Ruin and Oppreffion to Private Perfons, and whole Coinmu-
nities of Men. This is a melancholy Truth, too manifeft to
be denied. But then the Confequence of granting it muſt
be, not to defpife or fet afide the Thing, upon the account of
any ill Effects, that have followed upon the mifemployment
of it. No, this is a Misfortune common to every thing that
is uſeful and excellent; for none of thefe are fo neceflarily
confined to Goodnefs, but that they are capable of being
perverted to very great Evil. Nature hath provided them
with an Aptitude and Efficacy; but it will depend upon the
Difpofition of the Perfon that manages thofe Powers, what
fort of Effects thofe natural Abilities fhall be applied and de-
termined to. For even that Reafon and Underſtanding,
which is the peculiar Prerogative of Humane Nature, and
fets us above Brutes, is moft miferably abufed; turned
againſt God and our felves, and made the occafion of our
more inexcufable Ruin; but this is only an accidental Mif-
fortune, far from the natural tendency of fo noble a Pri-
vilege. And he who would argue from hence, that Mankind
had better want thefe Faculties, may juftly feem to have de-
generated into Brute, and to be forfaken of all that Rea-
fon which he fo wildly and fo rafhly condemns.
FINIS
AN
INDE X
Of the Principal Matters.
Note, The Figures without any adjoining Mark relate to the
First Book: Thoſe in the Parenthesis to the Second: And
Thofe with a Star to the Third.
Bfence, of the Object, whets the Afflictions. See Adverfity.
A willer toolers
Page 165
Abſtinence, Conſiderations upon
it.
348*
Academick, Philofophers, their way of
Writing.
324
81*
Accidents. See Calamities.
Action in the Field. See General:
Action, fingle, no Judgment to be
formed from it.
11
Adminiftration of a Prince, Directions
relating to it, 55*, 60*, &c. Pea-
ceable Adminftration, 77*. Mili-
tary Adminiftration.
Adverſity, and Profperity, which the
harder to bear evenly, (147.) Re-
flections against it, (153.) It is
not Evil in its own Nature, (ibid.)
It proceeds from three Cauſes, Sin,
Anger of God, and the Polity of
the World, (155.)&c. 'Tis of two
kinds, real or imaginary, (157.) Re-
medies against real Afflictions. (158)
Advice, how to behave in asking it.
(199) (200.) Truth and Freedom
in giving Advice.
185 *
Affairs, intricate and uncertain, 118*
Affection of Subjects. See Good-will.
Age, (Old) compared with Youth.'
284
Air, a neceffary medium for Senfation.
79
Alliances proper for a Prince, 57 *.
Several forts and degrees of them.
58*
Ambition defined, 179. It's natural
to us, 180. Its Strength and Su-
periority, 181. It conquers all o-
ther Paffions, 182. It conquers not
only Health and Eafe, but even the
Care of Life, the Laws, Religion,
and natural Affection, 183, 184,
185. Noble and Generous Spirits
moft liable to it, 185, 186. It o-
perates different ways, 187. The
folly of it, ibid. Tis infatiable,
188. The Excuſes for it vain, ibid.
It covers many Vices, but reforms
never a one, 189. Ambition de-
ſcribed and expofed.
357*
Anger defcrib'd, 205. Its Caufes, 206.
Signs of it, 208. Its effects, 209.
'Tis never to be convinced of Folly,
да
2116
INDEX.
211. Remedies against Anger. 322
*
B.
Animal Spirits ncceffary for Senfation. Banishment no fubftantial Evil. 308 *
77 Bashfulness in Children, how to be cor-
rected.
Animals, a comparison between Man
and other Animals, 320. Things Battles. See Generals.
common to both, 240. A mutual
Correspondence between 'em, 246.
Their respective Differences and Ad-
246, 247, c.
vantages.
Antiquity. See Birth.
Apparel, the invention of Art, not the
dictate of Nature, 41. Excels in
Apparel cenfured and expofed
*
110
350*
See Ima-
Appetite defined.
Apprehenſion deſcrib'd, 129.
gination.
Army; whether Horfe or Foot in it
ought to be ſtrongeſt, 87, 88 *.
*88*.
Whether Native or Foreign Soldiers
are beſt, ibid. *. The difference
between ftanding and fubfidiary
Forces, 90*. The proper quali-
fications of the Soldiers. 91 *, 92, *
93 *.
The proper Difcipline of
'em, 93, 94*. Qualifications of
Qualifications of
Officers, 97 * 98*. Three Ver-
tues to be eſtabliſhed in an Army,
Continence, Modefty, Abftinence,
96*, 97*. See General.
Art. See Invention.
Fear.
Aſſurance, Moderation between it and
(200)
Avarice, a ftupid fenfelefs Paffion, 179.
What it is, 190. It banishes all
other Regards whether Natural or
Vertuous, 191. The Folly and Mi-
fery of it, ibid. The contrary Paſ
fion deſcrib'd and expos'd, 195.
Avarice in a Prince expos'd.
Authority a bad Rule to walk by.
Authority a neceffary Pillar to fupport
a Government, 63*. 'Tis acquir'd
and preferv'd principally by feve-
rity, 64*. By Conftancy, 66*, and
by keeping the Helm in one's own
Hand.
73
*
162
67**
256*
364
Beafts. See Animals, Brutes.
Behaviour. See Converfation.
Behaviour proper for a Prince.
Believing and misbelieving, a great in-
ftance of humane Prefumption. 370
Beauty, a great advantage of the Body,
33. Its wonderful influence. ibid.
The different forts of it, 34. The
Beauty of the Body feated in the
Face, 35. The beauty of the Face
defcrib'd, 38. Beauty of Body and
Mind.
39
Beneficence of ufe to a Prince for gain-
ing the Affection of his Subjects,
62. The difficulty of true Bene-
ficence, 199*. Motives to it, ibid.
&c. Two forts of it, one procur-
ing Admiration and Efteem, the
other Love and good Will, 201*.
The difference between Internal and
External Beneficence, ibid. Rules
for Beneficence, 203. Beneficence
Reciprocal.
213
Benefits, ſeveral forts of them, 212 *.
Obligation arifing from Benefits re-
ceiv'd.
215
*
Birth, Nobility of Birth compar'd with
Nobility acquir'd.
Body of Man, the excellency of its
497
Form and Contrivance, 17, 18, 19.
It muſt be before the Soul, 19. Its
conftituent Parts, 25. 'Tis divided
into four Stories or Apartments, 26.
The whole Fabrick of the Body de-
ſcrib'd, ibid. &c. The peculiar
Excellencies of it, beyond that of a
Brute, 30. The other advantages
of it, 32. Conformity between Bo-
dy and Mind agreeable to Nature,
39. The Apparel for the Body, 41
How the Soul enters the Body, 58.
The Body caules Defects in the Soul,
151, 152. The many Miferies of
Man
INDEX.
Man in respect to his Body, 331,
341. Bodies of Children to be ta-
ken care of as well as their Souls,
prefcrib'd by National Laws, 228.
'Tis in vain to found for the Incli-
nations of Children, 228*.
Gene-
ral Rules relating to the Inftruction
of Children, 229* Beating of
Children and ufing them harshly, a
great Fault, 231*. See Education
and Tutors.
255x
Brain, properly the Inftrument of the
Reasonable Soul, 114. Its Tem-
peraments explain'd,ibid. &c. Three
different Temperaments of it requi-
fite for Understanding, Memory, Children, their Duty to their Parents,
and Imagination, viz. dry, moiſt confifting in Reverence, 264. O-
and hot, 115, 116. These three bedience, 265 *. Succouring them,
diſtinguiſh the Excellencies of the ibid. Taking their Advice, 266*,
Mind, 117. Their number can't and covering their Imperfections. ib.
be exceeded.
ibid. Children a mighty ſtrengthening to a
Briskness of Parts dangerous, 146, 147 Prince's Intereſt.
75*
Brutes. See Animals. Whether they Children. See Paternal.
partake of Reaſon, 249. Their na- Choice, of a particular end, difficult,
tural inſtinct rejected, 252. Whe- (83) How to make a wife Choice.
ther they are naturally fubject and
in fervitude to Man, 256, 257.
Man has no mighty advantages of
Nature above Brutes.
Bufinefs. See Company and Prudent.
C.
262
Calamities, future, confider'd, 113*.
To labour to indure 'em, a furer
way than to indeavour to eſcape
'em, 114*. Two Remedies under
preſent Calamities, viz. to divert
them, and to ftoop under the Blow,
115, c.*. Directions to fortifié
us againſt publick Calamities, 290 *.
Directions against private Calamities,
293
*
*
Captivity, an inconfiderable Affliction,
305*
Carnal Pleaſures, temperance with re-
fpect to them.
Chremony defcrib'd, (182.) How and
in what ſenſe obſervance of Cere-
monies in ufe is neceffary (182,)
352
(183)
Chastity, Confiderations upon it. 352*
Children, how they ought to be in-
ftructed, 227*. Lacedemon and
Crete, the only Conftitutions where
the Difciplining of Children was
(196)
Civil War, the quickeſt end of it al-
ways the beſt, 140*. Agreement
or Victory the only means for that
end, ibid. but the former, tho' diſ-
advantageous, is the better. ibid.
Civility, how Vanity is crept into it,
296
Clemency, a neceffary Vertue in a
Prince.
29*, 30*
Climates, different, make a great dif-
ference of Men, 383. Men di-
ſtinguiſh'd into Claffes anfwerable to
the respective Climates of the World,
386. The differences deriv'd from
Climates, prov'd with refpect to the
Body, 387. With respect to the
Mind, 387, 389. With respect to
Religion, ibid. With respect to Man-
ners and Difpofitions, 389. The
true Cauſe of theſe Differences. 391
Cloathing, the Invention of Art not the
dictate of Nature.
41, &c.
Cold, no Argument of the neceffity of
Cloaths, 43. Cold, Temperament,
in what ſenſe it is of uſe to the Un-
derſtanding.
Combinations. See Factions.
Command and Obedience, the Nature
of it defcrib'd.
408
A 2 2
Common
117
INDEX.
bility and Experience, ibid. Free-
dom and Bravery, 40*. Secrecy,
41
*
487
Common People, in what ſenſe here ta-
ken, 467. Their Qualities, ibid. &c.
Common, a Life in common compar'd
with that of diftinct Properties. 485 Country Life compar'd with a Town
Commotions of the Mind owing to
Life.
Vanity, 295. And likewife publick Courage. See Fortitude.
Commotions.
299 Creation of Man, the Order of it, 17,
Comparison between Man and other A-
&c.
nimals, is uſeful, but difficult, 240. Credulity, a Caufe of Anger, 207. A
Compariſon of Men with Men, 380.
*
*
&c.
Compaffion defcrib'd, 233. How it is
vicious and fooliſh, ibid. Remedies
againſt Compaffion.
321
Company, a Life of Company and Bufi-
neſs compared with Solitude. 480
Concupifcible Part the feat of fixPaffions,
three for Good, three for Evil. 174
Confefſion of Faults.
(80)
Confpiracies, Remedies against them
when undiſcover'd, 122*. And when
diſcover'd.
124
Conftancy a fuitable expedient for pre-
ferving a Prince's Authority. 66*
Contempt of the World, that Opinion
defcrib'd, (134) (135.) and dif-
approv'd.
(135.) &c.
Contempt of Death, when good (229.)
Contempt from Subjects the greateſt
murderer of a Government, 75*.
'Tis occafion'd by a Prince's fupine
Negligence, or Misfortunes, or lewd
Life.
76 *
Content, vain Notions of it, 299, 300.
True Content of Mind, how to at-
tain it.
(251)
Continency, a difficult, but very com-
mendable Vertue.
352*
Conversation, common, the Vanity of
it, 297. Modeft and Obliging Be-
haviour in it, (183.) Two forts of
Converfation, common and parti-
cular, (184) Advice upon the
firft, (185.) Directions for the Se-
cond.
Counſel of a Prince, Directions about it,
37, 38*. Qualifications of Coun-
fellors, viz. Faithfulneſs, 39, A
(188)
great inftance of Prefumption. 370
Cruelty, its difference from Revenge,
220. The Nature and Cauſes of it,
221 222. Cruelty in a Prince ex-
pos'd.
72*
Curiosity, a caufe of Anger, 207. A
great Inftrument of our own Mifery.
338
Custom, a powerful Remedy againſt
Sufferings, (161.) How, and in what
fenfe, Compliance with Cuftoms is
neceffary, (165.) Cuftom defcrib'd,
(168.) Law and Cufton compar'd,
(ibid.) Different and odd Cuftoms,
(169.) Cuftoms examin'd and
judg'd, (171.) The Force of Cu-
ftom, (173) A piece of Levity and
Prefumption in condemning Cu-
ftoms of foreign Countries not con-
formable to our own, (189.) See
Laws.
D.
Dangerous Cafes, both Wisdom and Cou-
rage neceffary in them.
120*
Death, living in a conftant readineſs
for it, (206.) The Day of Death,
(207.) Five ſorts of Behaviour with
regard to Death, (208.). Fear of
Death the effect of vain Opinion,
(209.) Of Weaknefs, (211.) of
Injustice, (212.) 'Tis prejudicial
to Life, (ibid.) Remedies againft it,
(213.) The ufual Apoligies for the
fear and fleeing of Death, ftated and
anſwered, (216,) &c. Arguments
againft this Fear, importing, that
Death is Natural, (223) Neceffary,
(225) Juft and Reaſonable, (227)
Contempt
INDEX.
Man has that advantage over Brutes,
Contempt of Death good if upon a Domeftick Life. See Private.
good Account, (229.) Defire of Dominion and Command; whether
Death reftrained to the cafe of Ex-
tremity, Diſtreſs, and that of Re-
ligious Longings, (233,) (235.) Vo-
luntary Death or Self-murder con-
fidered at large, (236,) &c.
Deceit, two forts of it neceffary in a
Prince.
23*
Defects of the Soul. See Soul.
Degrees, three Degrees of Men in the
World.
395
Defires infinite, 201. Their diftin-
tions, 202. Some Natural, fome
beyond Nature, ibid. &c. See Plea-
fures.
Defire of Death examined.
Defpair defcrib'd.
(233)
204, 205
Die, to know how to Die, (208.) See
Death.
Difference of Men. See Man.
Difficulty whets the Will.
165
Difficulties. See Calamities.
Difficult and Dangerous Cafes. 119*
Diffidence, a neceffary Qualification of
20*, 21 *
a Prince.
Difcipline. See Army.
Difcourfe. See Ratiocination.
Disgrace, feveral forts of it examined.
313, 314
Diſpoſition, naturally good, whence it
proceeds, (64) Naturally croſs
and unmanageable, how to be cur'd.
(66)
Diffimulation vicious in private Perfons,
but commendable in Princes. 22 *
Diffolute Manners in a Prince draw con-
tempt from his Subjects. 76*
Diſtinction between Man and Man pro-
bably first owing to Beauty, 33.
Several diftinctions of Men. 380,
c.
Diftruſting others. See Diffidence.
Divifions of a State, how a Prince
ſhould behave in 'em, 127, &c. *.
How private Perſons ſhould behave
in 'em.
140 *
Pivorce differently practiſed,
428
256
Dreams, the unspeakable variety of
'em in Men beyond other Animals.
31
Duties, univerfal, due from all to all,
165*. c. Duties fpecial, arifing
from ſpecial and perfonal Obliga-
219*. &c.
tions.
E.
Eafinefs of Temper the firft degree of
Integrity.
(67)
Enfines of Humour, a neceffary Ingre-
dient in all Conversation, (185.) It
ought to be particularly promoted
in Children.
*
258 *
Eating, Man and Beafts equally fitted
for it by Nature, 244. Directions
concerning Eating and Drinking.
347
Education of Children. See Children.
Education of Children confifts in three
Particulars, viz. Forming their
Minds, 234. Taking care of their
Bodies, 255*. And of their Man-
ibid.
End, fixing to one's felf a particular
End, fundamental Point of Wif-
dom, (82.) This is no eafie mat-
ners.
ter.
✰
(83)
Envy deſcribed, 215. Remedies a-
gainft Envy.
330
Epicurus vindicated as to his affertion
of the fidelity of the Senfes. 93, &c.
Error, vulgar, exemption from it the
firſt Difpofition to Wiſdom. (4)
Eftates, difproportion of Eftates
whence cauſed.
515
Eftate, a Parent ought to take mea-
fures from the Laws of his Coun-
try in the difpofal of it. 263*
Eftimate, juft, of things, how to make
it.
(193)
Evil, Man impotent in Evil as well as
Good, 317. Remembrance and An-
ticipation
A a 3
INDEX.
336
ticipation of Evils a great addition
to our Mifery.
Evils. See Calamities.
Evil, diftinguiſhed into External and
Internal, 289 *. External Evils
confidered in three ſeveral reſpects,
290*. viz. With respect to their
Cauſes, 290*. Their Fruits and
Effects, 297 *. And as they are
in themſelves particularly, 300 *.
External Evils give good Men an
opportunity of improving their Ver-
tue, 299*. They produce excel-
lent and neceffary Effects, 300 *.
External Evils reduced to ſeven
Heads, viz. Sickness and Pain, 301 *.
Captivity, 306*, Banifhment, 308*.
Want, 311*. Difgrace, 313* Lofs
cf Friends, 314 *. and Death, 316*.
Internal Evils, directions against
317, &c.
'em.
Extafy, or Rapture, threefold, viz.
Divine, Dæmoniacal and Humane,
68, 69. No certainty of the fepe-
ration of the Soul in any of 'em.
69, 70, 71
External Evils. See Evils.
ties, Understanding, Memory and
Imagination, reprefented by a Simi-
litude.
Faith. See Fidelity.
F.
Face, the loveliest thing in the Body,
35. The particular Properties of
it, 36. The Beauty of it defcrib'd.
Factions and Combinations ought to
38
be crush'd, 130*. 'Tis a falfe No-
tion that a Prince is fafer by 'em,
130*. A Prince fhould be of no
Party, 132*. Puniſhment of Fa.
Atious Perfons ſhould be as fcanty as
poffible, 132*. How private Per-
fons fhould behave in fuch Cafes.
140
*
Faculties of the Soul, 51. See Vegeta
tive, Senfative, Intellectual, Memory,
Imagination.The Properties of the
feveral Faculties, 119.
The Fa-
culties compared together, 120.
Thetrue State of the three Facul
121
357
Fancy defcribed, 109. See Imaginative.
Fame, Confiderations upon Tempe-
rance in the defire of it.
Fashions govern Mankind.
162
Fault, whether it be allowable to do
a Fault, (75.) of confeffing and
excufing Faults.
(8.)
Fear defcrib'd, 234. The Malice and
Tyranny of it, 235. The Folly aad
Imprudence of it, 237. The different
Effects of it, 231. Panick Fears de-
fcribed, 239. Moderation between
Fear and Affurance, (200.) Fear
of Death. See Death.
Fear, Remedies againſt it.
Feminine Beauty. See Beauty.
317 *
Fidelity, the excellence of it, 177 *.
The rarity of it, 178. The necef-
fary Confiderations upon this Head,
relate either to the Perſon that en
gages, 178 *, or the Perſon to whom
the ingagement is made, 179 *.
or the matter of the Promife, 181*.
or the manner of promifing. 182
Flattery, dangerous to private Perſons,
but the utter ruine of Princes, 189*.
Princes and Ladies lie moft open to
it, 190. And why, ibid. How to
diftinguiſh Flattery from Friend-
ſhip, 192*. Lying a common
Fondness, Foolish, a caufe of Anger.
Companion of it.
194
207
Forces. See Army.
Forefight, a powerful Remedy againft
Affliction, (162.) The Method to
(163)
357
attain it.
Formalifts defcrib'd.
Formation of Man, twofold, viz. Su-
pernatural and Natural, 15. The
gradual Formation of the Body in
the Womb.
20, 21
Fortitude defcrib'd in general, 290*.
The Latins called it Virtus, ibid.
Its
INDEX.
Its Object is both External and In-
ternal Evil.
289
Forwardness to ferve other People, the
inconveniences of it, (41.) How to
moderate it.
(44)
Frailty. See Weakness.
Freedom of thought. See Liberty of the
Mind.
Friends, lols of 'em confidered. 314*
Friendship, common, defcrib'd, 171.
Perfect Friendship defcrib'd, 173.
Examples of this Friendſhip. 175 *
Frugality defcrib'd and recommended.
350 *
vernment.
Funds, what are moſt proper in a Go-
47*, &c.
Futurity, the vanity of concerns for
it.
293
G.
General, directions for his Conduct in
the Field, 99*, 100 *. Directions
relating to the Time, Place and
Manner of Ingagements, 101 *, &c.
Rules for form'd Battels, 103 *
104 *. Rules of Behaviour in the
time of Action itſelf.
*
104
Generation obferves the fame Order
with Creation.
20
Generative Faculty the higheft in the
Vegetative Clafs.
75, 76
Gentleness neceffary in a Prince for
gaining the Affection of his Subjects,
61*. How to temper it with due
ſeverity.
64*, &c.
God, Directions to know God, (121.)
To Honour him, (122.) To Serve
him with Spirit and Body. (122,)
(123)
Goodness or Evil of the Object gives the
diftinction of the Claffes of the Paf
fions, 174, 175. Original propen-
fity to Goodness, whence it pro-
ceeds, (64.) The difference be-
tween that and Softneſs. (65)
Good-Will. See will.
Government, publick, the Nature and
Neceffity of it, 443. Prudence in
Government. See Polity.
Grace of God neceffary to compleat
moral Vertue, (70,) (71.) Grace
and Nature are not contrary Prin-
ciples. (72.) But Grace ſuppoſes
Nature as its neceffary Foundation:
(73)
mean Me.n
Gratitude, the due Qualifications of it.
216*
Great Perfons, their Manners and Dif-
pofitions, 417. Their Miſeries and
Incouveniencies, 448. Their Duty to
284 *
Grief defined, 223. 'Tis Unnatural,
224, 225. Private Grief cenfur'd,
225, 226. as Unnatural, 227. 'Tis
impious and unjuft, ibid. 'Tis de-
ftructive, 228. It deforms a Man
both outwardly and inwardly, 229,
230. Grief diftinguifhed with re-
ſpect to the degrees of it, 231, 232.
Tears and Complaints mitigate it,
232. Remedies againſt it.
Growing faculty confidered.
H.
319*
75
32
Happiness, vain Notions of it, 299.
Eight Sources of all the Happineſs
in the World.
(195)
Hatred, a very odd Paffion, defcrib'd,
213. Hatred from Subjects the bane
of a Prince's Government 71*
who may prevent it by avoiding the
two Extremes of Cruelty, 72*,
and Avarice, 73*. Remedies a
gainſt Hatred.
329*
Health confidered.
Hearing, fenfe of, prefer'd before that
of Sight, 103. Its Corefpondence
with Speech.
Heat, inward, the unequal diftribution
of it makes a great difference of
Men.
398
Honesty. See Integrity.
Honour. Confiderations upon it, 503.
Confiderations upon Temperance ip
the defire of Honour.
Hope deſcribed.
Human means, moft Religions receiv'd
A a 4
108
357
*
204
by
1
INDEX.
by them.
it.
(106)
Human Body. See Body.
Human Life, a fummary Account of it,
274. The true value of it, 274.
The ſhortness of it, 276. Defcrip-
tion of it, 283. The feveral
Stages of it, 284. Contempt of
Life, a Vice, as well as over-valuing
275
Husband, his Power defcrib'd, 423.
His Duty.
Hypocrifie expofed, 195*. 'Tis at once
a difficult and a poor paultry Trade,
ibid. 'Tis in fome degree allowable
in Princes and Women. 197, 198*
Hypoftafis, Soul and Body make but
one Hypoftafis.
60
I.
220*
*
Jealoufie, its Nature and Effects, 216.
Its difference from Envy, ibid. Re-
medies againſt Jealoufie.
333
Ignorance, the Root of all the Defects
of the Mind.
156
Imaginative Faculty defcrib'd, 109.
Hot Temperament fitteft for the
Exercife of it, 116. It abounds in
Diſtinctions, 118. The parts of
Knowledge that fall properly under
it, ibid. Its Properties, and the
manner of its Operations.
Imagination, the great power of it,
158. 'Tis the feat of Opinion.
Immateriality of the Soul confider'd,
48, 49, 50. Vindicated, 72. Sen-
fation not to be otherwiſe folved.
119
159
ΙΟΙ
Immortality of the Soul examin'd, 64.
Three moral Arguments for it, 65,
66. An Argument for it drawn
from the Soul, its being a perpe-
tual, univerſal and nimble Agent.
136
Impofitions. See Subfidies.
Inconftancy of Men expofed. 328, 329,
330
Indifference a Branch of the Liberty of
the Soul,
(22)
130
Induſtry and Fortune, which have the
greatest fway in management. (204)
Inequality of Men. See Man.
Infirmity, human. See Weakneſs.
Ingenuity defined.
Injustice the effect of Anger, 209. In-
juftice in a Prince for the publick
good, how far warrantable.
Infenfibility a vicious Extreme. (138)
Instinct, natural, rejected, 252.
ther Confiderations upon it.
25*
Fur-
267
268
Inftruction of Children purfued at large,
227, &c. See Learning.
Infurrections. See Popular.
Integrity of the Mind the fundamental
part of Wiſdom, (47.) Falſe Ap.'
pearances of it, (48.) What No-
tions the World have of it, (50.)
What it is in truth, (51.) The Law
of Nature its model, (54.) Natu-
ral Integrity whence it proceeds,
(64) (65.) Three degrees of Per-
fection in Integrity, (67.) 'Tis not
compleat without the Grace of God,
(70)
Intellectual Soul, its native Aptitude
and Capacity, 63. Difference be-
tween Intellectual and Rational, 47.
The Seat and Inftrument of the In-
tellectual Soul, 110. How far it is
Organical, 112. Its making ufe of
Corporeal Inftruments no argument
of Mortality, 113, 114. A dry
Temperament of the Brain moft
proper for the perfection of the I-
tellectual Faculty, 115. See Under-
Standing.-It acts by many different
Operations.
Intelligence, private, neceffary for a
Prince.
Invention, anxiouſly purſued by the
Soul, 144. The excellency of it
lies in out-doing Nature,
144
Irafcible Soul, where it dwells, 27.
129, 130
23*
Tis the Seat of five Paffions, two
for Good, and three for Evil, 175.
And theſe much more outragious
than
INDE X.
than those of the Concupifcible part,
175. The difference between the
Concupifcible and the Irafcible part.
175
Object, viz. our Neighbour, 165.
c.*. Duties of this kind divided
into two Claffes, viz. Such as are
common and univerfal, 165, &c. *.
And fuch as are fpecial, depending
upon particular Reaſons, and ex-
prefs Obligations. 219, &c. *
K.
Judgment defined, 130. Why 'tis dif-
ficult to form a Judgment of Man,
328. Liberty of Judgment a necef-
fary Predifpofition to Wiſdom. (13.)
Confifting of three Particulars, viz. Kindness. See Benefits.
Judging every thing, (16.) Being Kindness. See Benefits.
wedded to nothing, (22.) Prefer Knowledge the Employment of the
Soul, 122. By what method the
(30)
ving a largeneſs of Sou!.
Soul attains to it, 123. All Know-
Justice and Fidelity a neceffary Vir-
ledge is not owing to the Senfes,
tue in a Prince, 16. tho' with a
97, 98, 124, 125. &c.
greater Latitude than in others, 18*.
Three Conditions to warrant this Knowledge of one's felf. See Self.
Knowledge of Men and Things. (192)
Knowledge necellary for a Prince. 10
Knowing how to die.
Latitude.
*
18*, 19
The Founda-
Fuftice defined, 147 *.
tion of it within our felves, 148 *.
Diftinction between Natural and Po-
litical Juftice, 148 *. Between Le
gal and Equitable Juſtice, 139,
140 *. Between Commutative and
Diſtributive Justice, 150 *. No
$
fuch thing as Juftice in the World,
151*. Three Objects of Juftice,
153 *. Juftice confidered with re-
fpect to the first Object, viz. a Man's
felf, 153 *. Nine directions relat
ing to it, ibid. &c. viz. To take up
a Refolution not to live without Re-
flection, 153 *. To learn to be
eafie when by our felves, 155 *.
To chooſe fit Subjects for the foli-
tary Mind to dwell upon, 157 *.
To beware above all things of a
fluggish fauntring way of Life,
158*. To learn fomewhat from
every thing, 159*. To avoid Va-
nity, and entertain the Mind with
ferious fubftantial Studies, 160 *.
To bring the Will in fubjection
to Reaſon, ibid. *. To have a juft
regard to the Body as well as the
Mind, 62*. To adjuſt difcreetly
the ſeveral Offices relating to the
Goods of Life, ibid. *.Juftice
confidered as it refpects the fecond
L.'
*
(2c8)
Largeness of Soul. See Scul.
Lawgivers, what Laws they ſhould pre-
fcribe, 451. The difference between
them and Judges.
455
Law of Nature the Model of Inte
grity, (54,) (55) This Law ex-
plain'd, (55,) &c. How it came
to be perplex'd. (61.) (62)
Laws, obedience to them, in what
fenfe neceffary, (169.) Law and
Cuftom compared, (168.) Differ-
ent and odd Laws and Cuftoms,
(169.) Advice with regard to Laws
and Cuſtoms, (177.) They ought
to be comply'd with, not merely for
the Juftice and Equity of them,
but out of Reverence to publick Au-
thority, (178.) Confiderable alte-
rations in eftablifh'd Laws, of per-
nicious Conſequence.
(179)
Learning, the abuſe of it, 120, 121.
Several Confiderations upon Learn-
ing, 508. The World is the worſe
for exceſs of Learning, 235 *. The
difference between Learning and
Wiſdom, 236*. Learning but a
poor Accompliſhment in compari-
fon of Wiſdom, 237. Learning
ין
and
INDEX.
and Wisdom generally found afun-
der, 240*. Weak and little Souls
are ſpoiled by Learning, 245 *. See
Study, Philofophy, Instruction.
Learning, two ways of it, viz. by Pre-
cepts, and by Facts or Example,
247*. The latter is the eaſier and
the more entertaining of the two,
247 *. The two ways fubdivided into
Converfation and Reading. 248*
Levity. See Credulity.
Levity of Temper inconfiftent with
Wiſdom.
(84)
Liberality a neceffary Vertue in a Prince,
32*. Two kinds of it, ibid. How
to proportion it, 33, 34*. 'Tis
a proper attractive of the Affection
of the People.
63*
Liberty, whether Man has that advan-
tage over Brutes, 257. Confiderati-
ons upon Liberty and Servitude. 493
Liberty of the Mind a predifpofition to
Wiſdom, (13.) Particularly, Liber-
ty of Judgment, (ibid.) And Li-
berty of the Will, (38.) Liberty of
Mind explain'd, with refpect to the
ferving of other People.
Life, Soul not the principle, but the
internal Caufe of Life, 47, 48. See
Humane.
(44)
437
Life, three forts or degrees of it com-
mon to the generality of Men, 476.
Why a private Life is lefs regular
than a domeftick or publick. 477
Lords, feveral Degrees of Lords im-
power'd under a fupreme Head, 405.
Of Lords and their Slaves.
Love compar'd with, and diſtinguiſh'd
from the other Paffions, 178. Di-
ftinction between vertuous and vi-
cious Love, ibid. Carnal Love how
vicious, 200. Love defined, 165*.
Its uſefulneſs, 166*. Love diftin-
guiſhed three ways, viz. as to the
Cauſes that create it, 167*. As to
the Perfons concern'd, whether Su-
periors and Inferiors, Collateral, or
Mixt, 168, 169*. As tofthe intenſe
nefs and remiffness of it, 171. The
difference between common or im-
perfect Love, and that which is per-
fect and very rare, reprefented at
large, 171, c.*. See Friendship.
Luxury, a Cauſe of Anger, 206. Lux-
ury expofed.
350*
Lying expofed. 194 *, &c. Hypocrifie
a Lying in Actions, 196*.
be particularly guarded
Children.
M.
Lying to
againſt in
256*
*
Magiftrates, their Degrees, Power, &c.
459. Their Duty, 279, &c. * A
ftrict harsh Magiſtrate better than a
mild eaſie one.
284*
Magnanimity a very becoming Vertue
in a Prince.
35
Man, confider'd naturally with reſpect
to the Parts he confifts of, 15. Man
confider'd naturally and morally, by
ftating the Compariſon between him
and Brutes, 240. A fummary Ac-
count of his Life, 274. A moral
Deſcription of his Qualities and De-
fects, 288. A Natural and Moral
Confideration of Man refulting from
the difference between fome Men
and others, 380. See Body.
Man hath no mighty reafon to mag-
nifie himſelf in the advantages of his
Nature above that of Brutes, 252.
A general draught of Man. 288
Man, the difference and inequality of
Men in general, 380. À natural
difference deriv'd from the Cli-
mates, 388. A difference partly
natural, partly acquir'd, with re-
fpect to the Strength and Capacity
of the Mind, dividing Men into
three Claffes, 395. An accidental
difference taken from the Circum-
ftance of fuperior and inferior, 402.
A difference with respect to Mens
particular Profeffions and different
ways of living, 475. A difference
with regard to the advantages and
difadvan
INDE X.
diſadvantages derived from either Military Force neceffary for a Prince,
Nature or Fortune.
402
*
Management, good, Directions con-
cerning it.
224 *
Manners of Men fimply confider'd are
not Vices or Virrues, but neceffary
and natural Effects, 394. Directions
for forming the Manners of Chil-
dren.
255*, &c.
Married State, the Duties of it, 220*.
Enjoyment indulged in a Married
State, to be used with moderation
and fobriety.
223
Marriage treated of, 41c. Objections
againft it, 411. Anſwers to 'em,
415. It is a great Good, or great
Evil, 417.
When Good, 'tis ex-
ceedingly fo, 418. A general De-
fcription of it, 419. Another more
particular one, 420. Wherein con-
fifts the Conjugal fuperiority and in-
feriority, 421. The Power of the
Husband, 423 Different Laws a-
bout Marriage, 424. Particularly
of Polygamy and Divorce.
425
Maſculine Beauty diftinguiſh'd from
Feminine.
35
Masters, what Power they have over
Servants, 442. Their Duty towards
their Servants.
268*
Mean Men, their Duty to the Great.
287
Melancholy, immoderate, Opinion at
the bottom of it.
226
Memory, defined, 110. A moift Tem-
perament moſt accommodated to
to it, 115. Three forts of Me-
mory, 118 The Sciences that fall
under it, ibid. Its Properties, and
the manner of its Operations, 119.
Why 'tis rarely met with to a great
degree in Perſons that excel in LIn-
derſtanding, 120, 157. Excellency
in it proper for three forts of Peo-
ple.
Men, the Duty of great and of mean
Men, 28 *. See Man.
Military Life confider'd.
*
157
489
$5
55-
f
Mind of Man defined, 23. Conformity
between it and the Body agreeable
to Nature, 39. The Beauty of the
Mind to be curioufly confider'd, 40.
It proceeds in different methods in
the Confideration of things, 128. The
advantages and diſadvantages of it,
131, 132. See Soul. See Tranquility.
Mind; the many Mileries of it, 341,
&c. Liberty of the Mind a Predif-
pofition to Wiſdom, (13.) In re-
Ipect of the Judgment, (13.) And
of the Will.
(38)
*
Mind, directions for forming it. 234
Mifery proper to Man, 331. In his
Beginning and End, ibid. In the Re-
trenchment of his Pleaſures, 333
In creating Misfortunes to himſelf,
ibid. In being born to Pain, 334.
In remembrance and anticipation of
Evils, 336. In uneafie Enquiries,
339. In the Remedies of Mifery.
340
473
Miferies of the Mind, 341. In respect
of the Underftanding, 342. In re-
ſpect of the Will.
352
Misfortunes in a Prince raiſe the con-
tempt of the People.
jo *
Mob, their Character.
Modeft and obliging Behaviour in Con-
verſation, (183.) Modefty particu-
larly recommended in Children,
259 *. Modefty in Apparel. 350 *
Moral Confideration of Man. 283
Moral Duties and Religious Rites very
different.
(93)
Murder, felf. See Death.
N.
?
Nakedness once the Faſhion of all Man-
kind, 41. 'Tis no natural incon-
venience to Man.
243
Name of God to be reverently uſed.
(125)
Narrowness of Spirit an ill Quality in a
INDEX.
Counsellor.
43 *
Natural Confideration of Man, 15.
Natural Integrity preferable to the
acquired.
(68)
Nature the true Spring of Probity,
(52.) See Law of Nature.
Nature fufficient to teach us our whole
Duty, (58.) 'Tis the current Ad-
vice of all wife Men to follow Na-
ture, (57,) (60) Nature and Grace
not contrary Principles, but ought
to be joined, (70,) (71,) (72)
All Religions are uncouth to Nature,
(104.) And why, (106.) Super-
ftition is natural.
Negligence, fupine, in a Prince, draws
upon him the Contempt of his Peo-
ple.
76>
Nobility, a defcription of it, 495. Na-
tural Nobility confider'd, 498. Of
acquir'd and perfonal Nobility, 500.
Ot both together.
Nutritive Faculty confidered.
0.
Authority at laft, 162. Opinion at
the bottom of immoderate Melan-
choly, 226. Several fooliſh Opinions
with which the generality of Man-
kind is intoxicated, 343. Throwing
off popular Opinions the firft diſpo-
fition to Wiſdom.
Organs of Senſe,
(4)
77
Others, a forwardneſs to ſerve others
cenfur'd, (8.) As well as elpouf
ing their Concerns with Zeal. (38)
P.
(117) Pain feems to be the only real Evil.
Panick Fears deſcrib’d.
* Parents. See Paternal,
Parents their Duty,
501
$7
Obedience of Subjects to wicked Princes,
examined.
273, &c. *
Obedience explain'd and inforc'd. 409
Obligation twofold, viz. Original, arif
ing from the performance of re-
fpective Offices, 214. And that
which arifes from Benefits receiv'd,
215.* Directions about the latter.
ibid. &c.
Obflinacy the effect of Anger. 210
Obstinacy a great inftance of Prefump-
tion, deſcrib'd.
Occafions should be laid hold on in a
prudent management. (202)
Officers, five degrees of 'em for the
exercife of fubordinate Power, 405,
406. How a Prince is to chooſe
Officers of publick Truft, 45 *. Of-
ficers of an Army. See Army.
Opinion defcrib'd, 159,
373
159, 160. The
World is govern'd by Opinion, ibid.
Most of our Opinions refolve into
334
239
5. The State
fuffers more from the neglect of Pa-
rents, than from the Disobedience
of Children, 225*. Their Duty
confifts of four parts, 2:6 Re-
lating to Life or Health, ibid. *
Nouriſhment, 227*. Inftruction,
ibid. And the participation of the
advantages of Life, 259*. With
respect to the laft, Parents ought to
admit their Children to keep them
Company, as foon as they are ca-
pable.
262*
Parts, conftituent, of Man, 23. Parts
of the Body, inward, 25. Out-
ward.
Paffions caufe defects of the Soul, 152,
28
153
Paffions confider'd in general, 168.
What and whence they are, ibid.
The vicious irregularity in them,
170. Their diftinctions according
to the Object and Subject, 174.
Paſſions in the Irafcible, much more
mischievous than in the Concupifci-
ble part, 175. The deformity of the
Paffions expos'd in particular, 177.
Exemption from Paffions the first
diſpoſition to Wiſdom, (7.) Gene.
ral Remedies against the Paffions,
(8.)
INDEX.
(8.) Counter Paffion not the beſt
Remedy.
(9)
Paternal Authority treated of, 430. The
Reaſons and Effects of it, 432. Its
decay, 434. The mischievous Confe-
quences of the Abolition of it. 436
Pedants deſcrib'd.
359
Peevishness in Children never to be hu-
mour'd.
257
*
People. See Common:
Perjury a greater Affront to God Al-
mighty than avowed Atheiſm. 183*
Perfuading others, an inftance of Pre-
fumption.
*
375
Philofophy, the ftudy of it, a cure for a
naturally croſs Difpofition, (66.)
Natural and Moral Philofophy re-
commended beyond other Studies,
246
Piety, the ftudy of it the first act of
Wiſdom, (87.) Piety explain'd,
(121.) Confifting in knowing God,
(ibid.) Honouring him, (122.)
Serving him with our Spirit, (ibid.)
With our Body, (123.) By Prayer,
(124.) A reverent ufe of his Name,
(125.) Piety and Probity muft go
together, (126.) A defcription of
Piety without Probity, (127.) Pro-
bity not to be confounded with Pie-
ty.
(129)
14
*
*.
fure, 46. Military Force, $5*.
Alliances, 57*. The Action or Ad-
miniftration depends upon fuch a
Conduct as will acquire good Will
and Authority, 60*. Three Me-
thods of obtaining good Will, 61*,
62*. Authority is made up of
Fear and Reſpect, 64*. Three
things neceffary to gain and preſerve
Authority, 64 *. &c. The contraries
that ruin a Government, are, hatred,
71 (Prevented by avoiding
cruelty, 72*, and Avarice, 73*,)
and Contempt, 75*. Three Caufes
of that Contempt, 76*. The
peaceable Adminiftration, 77*. The
Military Adminiftration.
Politicks, an Argument of humane
Frailty.
305
Polygamy, Arguments for it, 425. An-
fwers to 'em, 426. Polygamy dif-
ferently practiſed.
Poor, how they came to increaſe. 441
Popular Error. See Error.
Popular Infurrections, how a Prince
Piety, a Princely Quality.
Pleafures, Man capable but of few. 333
Pleaſures, Regulation of Pleaſures a
confiderable effect of Wisdom,
(134.) They ought to be little,
(141) Natural, (144) Moderate,
(145.) In a fhort compafs, and with
regard to one's felf.
(146)
Pleaſure defined, 339 *. Directions
concerning it, (ibid.) Carnal Plea-
*
352
Polity divided into two Branches, Pro-
vifion and Action, 9*. The Pro-
vifionary Requifites are knowledge
of the State or Governu.ent, 10*.
Virtue, 12*. Behaviour and Ad-
drefs, 36*. Counſel, 37*. Trca-
fure confidered.
81*
427
Thonld behave among them. 128*
Pofitiveness, a great inftance of Pre-
fumption.
374
Poverty confider'd, 512. Two forts of
Poverty, 311 *. Confiderations up-
on both, ibid. &c.
Power and Subjection; a Table of the
diftinctions of Men in that reſpect,
403. Supreme Power fubdivided,
404. Publick fubaltern Power in
the hands of particular Lords, 405.
In the Hands of Officers.
405, 405
Power, Sovereign, what it is, 444.
Its Properties, 445. Why coveted,
446. The inconveniencies that at-
tend it, ibid.&c. See Great Men.
Prayer, Directions about it. (124)
Precipitation, an ugly Quality in a Coun
fellor.
43
Prejudices, the Caufe of defects of the
Soul, 152. Removal of Prejudices
a Predifpofition to Wisdom. (4)
Prefumption. See Pride.
!
Prefumption
INDE X.
Prefumption confidered in feveral re-
fpects, 360. In refpect of God,
361. In refpect of Nature, the Ce-
leftial and Terreftrial Bodies, 364.
In respect of the other Animals,
368. In respect of Man himself,
370. Three degrees of humane Pre-
fumption, ibid. Of all Paffions it
requires the moft watchful Eye.
(12)
Prevention, a good Remedy againſt Paf-
fions.
(9)
Pride, the natural Diſeaſe of the Soul,
156. The principal and formal Caufe
of Anger.
207
Prince, what Provifion he ought to
make for the fecurity of his Perſon
and Government, and how he ſhould
adminifter. See Polity. What Ver-
tues are in a particular manner
neceffary to him, 14. &c. A
Prince ought not to truft the Helm
of Government to any other. 67*
Princes, Sovereign, their Manners
and Difpofitions, 447. Their Mi-
feries and Inconveniences, 448. In
the diſcharge of their Office, 449.
In the Pleaſures and Actions of their
Life, 450. In their Marriage, 451.
In being depriv'd of the Emulations
of Converſation, 452. In their in-
capacity to travel and fee the World,
453. In being fhut out from alĺ
fincere Friendship and mutual So-
ciety, 454. In being kept in igno-
rance, 455. In being lefs Maſters
of their own Wills than any other
Perfons, 456. In an unfortuuate
end, 458. The Duty of Princes to
their People.
Principles, natural, the general Álte-
ration and Corruption of 'em. (60.
(61) (62)
Private differences confider'd. 146
Private Life, why lefs exact than a
Domeftick or Publick Life, 477.
Why it is eafier, 479. Private and
Publick Capacity to be carefully di
271
*
ftinguifh'd, (46.) How private Per-
fons ſhould behave in the divifions
of a State.
140
and Manner.
*
475
Probity defcrib'd, (52,) (53.) Not to
be confounded with Piety, (129.)
It ought to go along with it. (134)
Profeffions, diftinctions of Men taken
from their Profeffions.
Promifes confidered as to the Matter
181, 182 *
Property. A Life of diftinct Properties
compar'd with a Life in common,
485
Profperity and Adverfity, which the har
der to govern, (147.) General In-
ftructions how to behave in Proſpe-
rity, (151.) Profperity defcrib'd,
with Advice upon it.
*
337
Prudent management of Bufinefs, Di-
rections for it, (192.) Requiring
Knowledge of Men and things, (ibid.)
Juft valuation of them, (193.) A
wife Choice, (196,) (197.) Con-
fultation of Friends, (199.) Mode-
ration between Fear and Affurance,
(200.) The laying hold on Occa
fions, (202.) Induftry and For
tune, (204.) Difcretion. (205)
(206.)
Prudence, its Excellence, 2*. Defi-
nition, ibid. 'Tis Univerfal, ibid.
Difficult, ibid. Obfcure, 5. 'Tis
more the effect of Study than any
other Vertue, 60*. Prudence di
ſtinguiſh'd in ſeveral refpects, 7*.
Prudence in Government. See Po-
lity. Prudence with refpect to the
many accidents of Lite, both in a
Prince and in private Perfons, 113,
&c. *.
Publick Government.
ment.
See Govern-
Publick Life. See Private.
Publick ſpirited Perfons must be dif
creet withal, and in what refpects.
45
Q.
INDEX.
Q
Qualities and Defects of Humane Na
ture defcrib'd.
288, c.
&c.
Quotation of Books a vulgar Folly. 322
R.
165
209
Rarity whets the Will.
Rafhness the effect of Anger.
Ratiocination defcrib'd.
139
Reason, its dominion over the fenfual
Part, the Foundation of all Juſtice.
148 *
2
272
*
135
Reafon Univerfal, its Dictates.
Reaſon deſcrib'd, 129. Whether Brutes
partake of it, 249, &c. and 264,
c. Whether Realon be any real bé-
nefit to Men.
Rebellion deſcrib'd.
Religions various, (88.) But all agree
in ſome general Points, (88,) (89.)
And differ in others peculiar to
themſelves, (102.) The latter Re-
ligions are built upon the former
and the more ancient, (103.) All
Religions are uncouth to Nature,
(104.) Reafon good they ſhould be
fo, (106.) Why they ought not to
be receiv'd by humane means, (ibid.)
But yet ſo they are, (ibid.) The
difference between true and falfe
Religion, (115.) an Introduction to
the defcription of true Religion,
(119.) Some defcriptions of Re-
ligion.
Religion; the Divine Origin of it vin-
dicared. (110,) (111,) (112,) &c.
Reminiscence an Operation of the Ima-
ginative Faculty.
Repentance, whether all Sin begets Re-
pentance, (76.) Repentance de-
fcrib'd.
(78)
Reproof, Truth and Freedom in it.
185*
Reputation, a vanity of concern for ir.
(120)
119
294
Refervedness highly requifite in a Prince,
20*, 21
*
Retirement. See Solitude.
Rewards, how a Prince fhould behave
in the diſtribution of them. 80*
Revenge, the Nature and Properties of
it, 217. 'Tis a cowardly effemi-
nate Paffion, 217. Troubleſome
and reſtleſs, 218. Full of Injustice,
218, 219. Dangerous, 219. Its
difference from Cruelty, 220. Re-
medies againſt Revenge.
331*
Riches, refuſal of 'em, Vicious as well
as Avarice, 195. Several Confide-
rations upon Riches and Poverty,
512. The true Mean between the
immoderate Defire, and the con-
tempt of Riches.
163 *
S.
Sacrifices, their Nature and Intention,
312, 113. The Foundation of them,
(90.) A Difquifition whether Sa-
crifices are of humane Invention,
91, &c.
Sciences that fall properly under the
Underſtanding Faculty, 118. Un-
der the memory, ibid. Under the
Imagination.
ibid
Secr.ts,keeping them,confider'd, 184*.
The Difficulties that attend it are
mighty check to inquifitive Tempers,
ibid. dc.
Sedition defcrib'd, 132 *. And pro-
vided againft.
133*
Self; Knowledge of one's Self directed
by univerfal Reafon, 2. It leads
to Divine Wiſdom, 5. (2) It di-
ſpoſes Men to be Wife, 6. The in-
conveniencies of the want of it, 8.
Four falſe means of attaining it,
10. The true ones, 12. (2) Know-
ledge of one's felf neceffary in or-
der to fix their profeffion, (84)
Juftice to one's felf drawn up in
nine Heads. 153. &c. See Juftice.
IO.
Self
INDEX.
Self Love, the worst of all Paffions.
(12)
Self-Murder, a Difquifition upon it,
(236,) &c.
Senfation, faculty of it, diftinguiſh'd
from the Soul, 76. Wherein it
confifts, ibid. Senfation an Argu-
ment of the Immateriality of the
Soul.
101
IOI
Senfes are the moſt exalted and noble
Parts of the Body, 80. Of what
Confequence they are to us, ibid.
Their number in Nature uncertain,
81. That of five fufficient for con-
veying Knowledge to us, 8 A
Compariſon of the Senfes, ibid. The
weakness and uncertainty of them,
85. The mutual Deceits of the Mind
and Senfes, 85, 87. Senfes com-
mon to us and Brutes, 87. An
Argument drawn from thence, that
Brutes partake of Knowledge, ibid.
'Tis hard to truft our Senſes, ibid.
What dependance may be had upon
their Evidence, 89. Whence the
Errors proceed that are charged up-
on the deceivableneſs of the Senfes,
97. All our Knowledge does not
depend upon our Senfes. 97, 124,
125, 126, &c.
ment than Eafinefs, 64*. 'Tis of
ufe for acquiring and preferving Au-
thority, ibid. How to temper it.
65 *
Shame, no Argument againſt going
naked, 46. Shame of Senfuality,
whence.
198
Sickness. See Health.
Sickness, confiderations to mitigate
the weight of it, 301 *. 'Tis ne-
ceffary and natural, 301, 302 *.
Affects only the Body, 302 *. And
heighthens the confequent Pleaſure
of Recovery, 303 *. Several ex-
amples of Patience under Sickneſs.
304*
Sight compared with Hearing and
Speech.
102
Sincerity. See Integrity.
Slaves, the use of them univerfal, but
unnatural, 437. Several forts of
Slavery, 438. The Cauſe of it,
ibid. The cruel ufage of Slaves,
439. How they came to leffen,
440. And the Poor to increaſe, 441.
And then to return to Servitude.ibid.
Sobriety no exalted Vertue, 348 *.
But it deferves our good Efteem.
Soldir. See Military Life.
Senfitive Soul, its Sufficiency or Na- Soldiers. See Army.
200
ibid.
480
tive Aptitude. 62. Six Things re- Solitude compared with a Life of com-
quifite for its Exercife.
76 pany and Buſineſs.
Senfory, common, defcrib'd. 80 Soveraign Power. See Power.
Senfuality lefs vicious than Ambition, Soveraign Princes. See Princes.
179. Tis ftrong naturally and Soul of Man confidered in general,
common, 197. Whence the ſhame
45. Its Definition, ibid. Its Na-
of it, 198. 'Tis vicious not in it ture, 48. Its Faculties and Ope
felf,, but by the inordinacy betrayed
rations, 51. Its Unity, 52. Its
into by it.
Origine, 56. Its entrance into the
Body, 58. Its Refidence and the
manner of it, 60. Its Seat, 61.
Its Sufficiency or native Aptitudes,
ibid. Its feparation, natural, from
the Body by Death, 63. Its fuper-
natural feparation by Raptures, 68.
Three different Kinds or Degrees of
Souls, 66. More particular Confi-
derations
Servant. See Mafters.
Servants, three forts of 'em, viz.
Slaves, Attendants and Workmen,
267, 268*. Their respective Du-
tics to their Mafters.
269 *
Servitude, Confiderations upon Li-
berty and Servitude.
493
Severity, a better Fence of Govern
INDEX.
(8)
243
49*, &c.
20
derations of the Soul, 74, &c. See fion.
Intellectual and Mind. By what Swaddling Cloths, not naturally necef
Method the Soul attains to the fary.
Knowledge of things, 123. The Subfidies extraordinary levied upon
different forts of Souls reduced to the Subject, upon what Conditions-
three Claffes, 132. A particular
Description of the Nature and Qua-
lities of the Soul, 133. 'Tis a per-
petual Agent, ibid. An univerfal
Agent, 134. A ready quick Agent,
135. Its Imployment, 136. Its
flexible inconftant way of working,
137. And the Caufes of it, 140.
The propofed End of that its anxi-
ous purſuit, viz. Truth and Inven-
tion, 142, 144. The neceffity of
reftraining the Soul, 149. It hath Supreme Power fubdivided.
its Defects and Diſeaſes as well as
the Body, 51. The External
Cauſes of which are the unfavour-
Subject. See Affection.
Subtlety, what fort of it is warrantable
and neceffary in a Prince.
Superior and Inferior, a Table of the di-
ftinctions of Men upon thatScore.403
Superftitious Perfons defcrib d.
357
Superſlition deſcrib'd, (116.) It is
natural, (117.) Common, (ibid.)
Cherished by Reafon and Policy,
T.
able Temperament of the Body, Temper. See Eafinefs.
(118)
404
(147)
Temperament. See Brain.
Temperance, the true State of it, (138.)
The general Idea of Temperance,
335*. Temperance confider'd in
particular with respect to its various
Objects.
337, &c. *
Thoughts, the vanity of 'it. 292
Tongue, good or bad, the important
Confequences of 'em.
106
Town Life compar'd with a Country
Life.
48
Tranquility of Mind, the Crown and
Glory of Wiſdom, (250.) What is
meant by it, ibid. How to attain
prejudicial Opinions and Paffions, Temper, evenness of it in Profperity
151, 152, 153. But its Internal and Adverfity.
natural Diſeaſe is Pride and Pre-
fumption.
156
Souls, three Sorts or Degrees of Souls
in the World, 395. Largeness of
Soul recommended.
(30)
Speaking, temperance in it confidered.
361*
Speech, compared with Sight and Hear
ing, 102. The Power of it, 104.
Its Correſpondence with Hearing,
108. Speech common to Men and
Beafts.
244, 245
Species Senfibles, defcrib'd.
Sprightly Soul expoſes a Man to great
dangers.
Subjects, their Duty to their Prince, Tranſmigration of Souls examin’d.
confifts in Honour and Reverence, Transport. See Extafie.
Obedience, and a hearty Defire of Treaſonable Practices, thoſe who make
his Profperity, 273*. The Cafe of a loud buftle of Loyalty and Fide-
their Obedience to wicked Perſons, lity, moft liable to 'em.
difcufs'd.
275 Treaſure, a neceffary Proviſion for a
Study, an unprofitable and fuperficial Prince, 46*. The proper methods
way of it, 245. Preſcriptions for to raise it, 47*, &c. How to im-
reforming it.
245*, bc. ploy it, 52 *. Treaſure in Reſerve,
Stupidity a fort of Remedy againſt Paf 53* How to preserve it,
54
B b
77
145
it.
(251)
127
75
*
Truck
INDEX.
Truth the end of the anxious purfuit
of the Soul, but not attainable,
142. The Excellence of Truth in
advifing and reproving, 185*. Its
ufefulneſs, ibid. The rarity and
difficulty of it, 186*. Eight Rules
for it.
ibid.
Tutors and Governours, their Duty,
231*. A Tutor ought to put his
Pupil upon Difcourfe, and giving
his own Sentiments, 250*. To
train him up to a becoming Curio-
fity of knowing, 252. To frame
his Mind after the Model of univer-
fal Nature, 253.*. And to teach
him not to receive Opinions upon
Truft.
Tyranny expos'd.
Tranny defined, 135 *.
.
254
*
68*
The Reme.
dies against it, are, keeping the
abfolute Power out of King's Hands
at firft, and Submiffion when they
have got it, 136*. The Cafe of
Obedience to Tyrants ftated and
difcufs'd.
276, &c. *
V.
tues owing not to Nature but For-
tune and Providence, 327. Stanch
Vertue the beſt Remedy againſt the
Paffions, (11.) Falfe appearances
of Vertue, (48.). Whether acquir'd
Vertue or natural Goodness is pre-
ferable, (68.) Vertue the moſt
effectual Qualification for bearing
Adverfity, (157.) Vertues pecu-
liarly proper for a Prince. 12, c.*
Vicious Difpofition, natural, how to
be cured.
(66)
Vifits, the Vanity and Impertinencies
of them.
297
Understanding, its three principal Of-
fices, 118. The Sciences that fall
properly under it, ibid. Its Pro-
perties and the manner of its Ope-
rations, 119. 'Tis the Employ-
ment of the Soul, 122, 123. Its
univerfal extent, ibid. It gives
many inftances of the Weakneſs
and Mifery of Man.
Unity of the Soul vindicated.
Vulgar Error. See Error.
W.
+
Valour, a neceffary Virtue in a Prince. War, when to be ingaged in, 81
29 *
Vanity, the moſt effential Quality of
Human Nature, 291. Vanity of
Thoughts, 292. Vain concern
for Futurity, 293. Vain concern
for the Opinion of the World, 294.
Vanity the frequent Caufe of Com-
motions of the Mind, 295. Vanity
in Vifits and matters of Civility,
296. Vanity the Cauſe of publick
Commotions, 299. Vain Notions
of Happineſs and Content. 299,
3co
Vegetative Soul, its fufficiency or na-
tive Aptitude, 62. Its fubaltern
Faculties, viz. Nutritive, Growing,
Generative.
75
Vertue, whether common to Men and
Brutes, 258. The variety of Ver-
342
52
x
2
84*. What a juft War is, 82 *.
Two Conditions of offenſive War,
83*. How War is to be carried on,
86 *. And upon what Conditions
an end put to it,.109 *. See Army,
General- Civil Wars confider'd.
137*
Weakness of Judgment a cauſe of An-
ger.
205
Weakness of Man in defiring and choof-
ing, 301. In ufing and injoying,
302. Weakneſs with regard to Good
and Evil, 304. In the practice of
Vertue and Vice, ibid. In Politicks,
306. In Juſtice, 337. In relation
to Truth, 309. His Weakneſs dif.
cover'd by Religion, 311. Parti-
cularly by the uſe of Sacrifices, 312.
By the Sacraments, Repentance in-
join'd, &c.
INDE X.
join'd, &c. 315, 316. His Weak- Wifdom, Men difpos'd to it by the
nefs in Evil as well as Good, 317.
In Reproofs and Denials, 319. In
falfe Sufpicions and Accufations,
ibid. In Nicenefs and Affectation,
321. In confulting Books, 392. In
not bearing Extremes, ibid.
fudden Accidents.
323
Weapons, natural, common to Man
and Beaſt.
244
Nor
243
Weeping not peculiar to Man.
Wickedness confider'd, (74) Three
forts of wicked Men compar'd. (75.)
(77)
wife, how far the is fubject to her
Husband, 421. Her Duty, 221*,
doc.
Will, Its pre-eminence above the other
Faculties, 63. Its different way
of Operation from that of the Un-
derſtanding, 164. Three things
that ſtimulate the Will, 165. The
Will hath many Sources of Mifery,
352. The Liberty of the Will
muſt be preſerved, (38.) Of the
determination of the Will in indif
ferent Cafes.
(198)
Wil, Good-Will of Subjects a necef-
fary Pillar of Government, 60 *.
'Tis acquir'd principally by Gentle-
neſs, 61 *. ` Beneficence, 62 *.
and Liberality.
63 *
knowledge of themselves, 6. By
Exemption from vulgar Error and
Paffions, (1.) By an entire liber-
ty of the Mind, (13.) Integrity
the first Point of Wiſdom, (47.)
Fixing a particular End, the fe-
cond, (82.) Study of Piety the
firſt Act of Wisdom, (87) Re-
gulation of Pleaſures a confiderable
effect of it, (134) The first fruit
of Wiſdom, is living in a conftant
readiness for Death, (205.) Main-
taining an uninterrupted Tranqui
lity of Spirit, the Crown and
Glory of Wisdom, (250.) The
wide difference between Wiſdom
and Learning, 237 *. They are
feldom found together.
Worfbip, acts of, a proof of human
Impotence.
Y.
240
*
312
Youth compared with old Age, 284.
the Vices peculiar to it.
Z.
286
Zeal in efpoufing the Concerns of
others, cenfur'd, (41.) It infects
the Mind, and corrupts the Judg.
ment.
(42.)
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