Tullys offices in three books / turned out of Latin into English by Ro. L'Estrange
         De officiis
         Cicero, Marcus Tullius.
      
       
         
           1680
        
      
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             Tullys offices in three books / turned out of Latin into English by Ro. L'Estrange
             De officiis
             Cicero, Marcus Tullius.
             L'Estrange, Roger, Sir, 1616-1704.
          
           [13], 208 p.
           
             Printed for Henry Brome,
             London :
             1680.
          
           
             Reproduction of original in the St. John's College Library, Cambridge.
          
        
      
    
     
       
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         eng
      
       
         
           Ethics.
        
      
    
     
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           TVLLY'S
           OFFICES
           .
           IN
           Three
           Books
           .
           Turned
           out
           of
           LATIN
           into
           ENGLISH
           .
        
         
           By
           Ro.
           L'ESTRANGE
           .
        
         
           LONDON
           :
           Printed
           for
           
             Henry
             Brome
          
           at
           the
           Gun
           in
           St.
           
           Paul's
           Church-yard
           .
           1680.
           
        
      
       
         
         
         
           TO
           THE
           READER
           .
        
         
           'T
           IS
           hard
           ,
           me
           thinks
           ,
           that
           a
           Man
           cannot
           Publish
           a
           Book
           ,
           but
           he
           must
           presently
           give
           the
           World
           a
           Reason
           for
           't
           ;
           when
           yet
           there
           's
           not
           One
           Book
           of
           Twenty
           that
           will
           bear
           a
           Reason
           ;
           not
           
             One
             Man
          
           of
           a
           Hundred
           ,
           perhaps
           ,
           that
           is
           able
           to
           Give
           One
           ;
           nor
           
             One
             Reason
          
           of
           a
           Thousand
           
           (
           when
           they
           are
           given
           )
           that
           was
           the
           
             True
             Reason
          
           of
           Doing
           it
           .
           The
           
             True
             Reason
          
           (
           I
           say
           )
           For
           there
           's
           a
           great
           Difference
           ,
           many
           times
           ,
           betwixt
           a
           
             Good
             Reason
          
           ,
           for
           the
           doing
           of
           a
           thing
           ,
           and
           the
           
             True
             Reason
          
           why
           the
           thing
           was
           done
           .
           The
           Service
           of
           God
           is
           a
           very
           
             Good
             Reason
          
           for
           a
           Man's
           going
           to
           Church
           ;
           and
           yet
           the
           meeting
           of
           a
           M●striss
           There
           ,
           may
           ,
           perchance
           ,
           be
           the
           
             True
             Reason
          
           of
           his
           Going
           .
           And
           so
           likewise
           in
           Other
           Cases
           ,
           where
           we
           cover
           our
           Passions
           and
           our
           Interests
           under
           the
           Semblances
           of
           Virtue
           ,
           and
           Duty
           .
           But
           however
           ,
           since
           
           Custom
           ;
           (
           the
           Plague
           of
           
             Wise
             Men
          
           ,
           and
           the
           Idol
           of
           Fools
           )
           since
           Custom
           (
           I
           say
           )
           will
           have
           it
           so
           ,
           that
           a
           Man
           had
           as
           good
           go
           to
           Court
           without
           his
           Cravat
           ,
           as
           shew
           himself
           in
           Print
           without
           a
           Preface
           ;
           I
           shall
           e'en
           Content
           my Self
           to
           play
           the
           Fool
           too
           ,
           in
           so
           Much
           ,
           and
           in
           so
           Good
           Company
           .
           
             (
             General
             Dedications
          
           being
           no
           Other
           ,
           then
           
             Fashionable
             Fopperies
          
           .
           )
           For
           what
           can
           be
           more
           Ridiculous
           ,
           than
           for
           a
           Man
           to
           Treat
           Princes
           ,
           and
           
             Tinkers
             ;
             Coxcombs
          
           ,
           and
           Philosophers
           ;
           Men
           of
           Honour
           ,
           and
           Rascals
           ,
           promiscuously
           ,
           
             all
             in
             a
             Stile
          
           ?
        
         
         
           Now
           as
           it
           is
           no
           Easie
           Matter
           to
           give
           a
           
             Good
             Reason
          
           for
           
             Writing
             at
             all
          
           ;
           so
           it
           is
           yet
           more
           Difficult
           to
           give
           
             That
             Reason
          
           in
           an
           Epistle
           ;
           which
           ,
           at
           best
           ,
           stands
           in
           need
           of
           
             another
             very
             good
             Reason
          
           ,
           for
           
             its
             own
             support
          
           .
           But
           Prefaces
           ,
           at
           the
           Ordinary
           rate
           of
           Prefaces
           ,
           are
           wholly
           Inexcusable
           ;
           Only
           an
           Idle
           Deal
           of
           Fiddle-Faddle
           betwixt
           the
           Writer
           and
           the
           Reader
           ,
           made
           worse
           ,
           by
           Care
           ,
           and
           Peins
           ;
           and
           Digested
           ,
           out
           of
           Vulgar
           ,
           and
           
             Pedantique
             Common-Places
          
           ,
           into
           one
           Mass
           of
           Putid
           and
           
             Elaborate
             Folly.
          
           This
           Liberty
           of
           Prefacing
           against
           
           Prefaces
           ,
           may
           seem
           a
           little
           Unreasonable
           ;
           but
           
             Common
             Scriblers
          
           are
           allow'd
           the
           Privileges
           of
           
             Common
             Strumpets
          
           .
           One
           of
           the
           Frankest
           Prostitutes
           that
           ever
           I
           knew
           since
           I
           was
           born
           ,
           had
           These
           Words
           the
           oftenest
           in
           her
           Mouth
           :
           Lord
           !
           (
           says
           she
           )
           
             to
             see
             the
             Impudence
             of
             some
             Women
             !
          
        
         
           To
           come
           now
           to
           the
           Reasons
           that
           indu●●d
           me
           to
           the
           Translating
           of
           
             This
             Little
             Book
          
           ;
           I
           shall
           Begin
           with
           the
           Excellency
           of
           the
           
             Work
             it Self
          
           ;
           which
           has
           ever
           been
           Esteemed
           ,
           both
           for
           the
           Method
           ,
           and
           Matter
           
           of
           it
           ,
           as
           one
           of
           the
           most
           Exact
           Pieces
           of
           the
           Kind
           that
           ever
           was
           written
           ,
           and
           the
           most
           Instructive
           of
           
             Human
             Life
          
           .
           In
           so
           much
           that
           
             Cicero
             himself
          
           valu'd
           himself
           upon
           This
           Tract
           of
           Morals
           ,
           as
           his
           Master-Piece
           ;
           and
           accordingly
           recommended
           the
           Study
           of
           it
           to
           his
           Beloved
           Son
           ,
           under
           That
           Illustrious
           Character
           .
           Secondly
           ,
           as
           it
           was
           Composed
           in
           a
           Loose
           ,
           and
           
             Troublesome
             Age
          
           ,
           so
           was
           it
           acc●●modated
           also
           to
           the
           Circumstances
           of
           
             Those
             Times
          
           ;
           for
           the
           assert-of
           the
           Force
           ,
           and
           Efficacy
           of
           Virtue
           against
           the
           utmost
           Rigour
           ,
           and
           Iniquity
           of
           Fortune
           .
           
           Vpon
           which
           Consideration
           likewise
           ,
           I
           have
           now
           turn'd
           it
           into
           English
           ,
           with
           a
           regard
           to
           a
           Place
           ,
           and
           Season
           ,
           that
           extreamly
           needs
           it
           .
           I
           do
           not
           speak
           This
           ,
           as
           if
           at
           any
           time
           it
           would
           have
           been
           Superfluous
           ;
           but
           that
           
             Desperate
             Diseases
          
           require
           the
           most
           
             Powerful
             Remedies
          
           .
        
         
           To
           give
           you
           the
           Sum
           of
           it
           in
           a
           few
           Words
           ;
           It
           is
           a
           Manual
           of
           Precepts
           for
           the
           Government
           of
           our Selves
           ,
           in
           all
           the
           Offices
           ,
           Actions
           ,
           and
           Conditions
           of
           Human
           Life
           ;
           and
           tending
           ,
           not
           only
           to
           the
           Comfort
           of
           Men
           in
           Society
           ,
           but
           to
           the
           Conducting
           of
           Particulars
           
           also
           ,
           into
           a
           State
           of
           Felicity
           ,
           and
           Virtue
           .
           It
           is
           a
           Lesson
           that
           serves
           us
           from
           the
           very
           Cradle
           ,
           to
           the
           Grave
           .
           It
           teaches
           us
           what
           we
           Ow
           to
           Mankind
           ;
           to
           our
           Country
           ;
           to
           our
           Parents
           ;
           to
           our
           Friends
           ;
           to
           our
           Selves
           ;
           what
           we
           are
           to
           do
           as
           Children
           ;
           what
           ,
           as
           Men
           ;
           what
           ,
           as
           Citizens
           :
           It
           sets
           ,
           and
           it
           keeps
           us
           Right
           in
           all
           the
           Duties
           of
           
             Prudence
             ,
             Moderation
             ,
             Resolution
          
           ,
           and
           Justice
           .
           It
           Forms
           our
           Manners
           ;
           Purges
           our
           Affections
           ;
           enlightens
           our
           Understandings
           ;
           and
           leads
           us
           ,
           through
           the
           Knowledge
           ,
           and
           the
           Love
           of
           Virtue
           ,
           to
           the
           Practice
           ,
           and
           Habit
           of
           it
           .
        
         
         
           This
           Treatise
           of
           Offices
           ,
           I
           find
           to
           be
           one
           of
           the
           Commonest
           School-Books
           that
           we
           have
           ;
           and
           as
           it
           is
           the
           Best
           of
           Books
           ;
           so
           it
           is
           apply'd
           to
           the
           Best
           of
           Purposes
           ;
           that
           is
           to
           say
           ,
           to
           the
           Training
           up
           of
           Youth
           ,
           in
           the
           Study
           and
           Exercise
           of
           Virtue
           .
           The
           Foundations
           of
           an
           Honorable
           ,
           and
           a
           
             Blessed
             Life
          
           ,
           are
           laid
           in
           the
           very
           Cradle
           ;
           and
           we
           suck
           in
           the
           Tincture
           of
           Generous
           ,
           or
           
             Perverse
             Inclinations
          
           ,
           even
           with
           
             our
             Mothers
             Milk
          
           :
           Insomuch
           that
           we
           may
           date
           the
           greater
           part
           of
           our
           greatest
           Miscarriages
           ,
           from
           the
           Errors
           ,
           and
           Infelicities
           of
           our
           
             First
             Institution
          
           ,
           and
           Education
           .
           
           But
           tho'
           ,
           upon
           the
           whole
           matter
           ,
           I
           do
           Highly
           approve
           of
           the
           Usage
           of
           
             This
             Book
          
           in
           Schools
           ,
           I
           must
           confess
           yet
           ,
           with
           Submission
           ,
           that
           I
           am
           not
           at
           all
           satisfy'd
           in
           the
           
             ordinary
             Way
          
           of
           using
           it
           .
           For
           the
           cutting
           of
           it
           out
           into
           Particles
           ,
           here
           and
           there
           a
           Chop
           ,
           makes
           it
           a
           Lesson
           ,
           to
           the
           Boys
           ,
           rather
           of
           Syntax
           ,
           then
           Morality
           ;
           beside
           the
           prejudice
           that
           it
           suffers
           under
           the
           Trivial
           name
           of
           a
           School-Book
           ;
           and
           the
           disgust
           which
           naturally
           continues
           with
           us
           ,
           even
           when
           we
           are
           Men
           ,
           for
           that
           which
           we
           were
           whipt
           for
           ,
           when
           we
           were
           Boyes
           .
        
         
         
           Now
           the
           Matter
           of
           this
           Book
           being
           so
           Excellent
           ;
           and
           truly
           the
           Latin
           of
           it
           hardly
           Ciceronian
           ;
           it
           should
           be
           our
           bus'ness
           rather
           to
           inculcate
           the
           Doctrine
           then
           the
           Stile
           ;
           and
           yet
           in
           
             such
             manner
          
           too
           ,
           that
           the
           One
           may
           be
           Attended
           ,
           without
           Neglecting
           the
           Other
           .
           And
           This
           may
           be
           effected
           to
           the
           Common
           Benefit
           of
           the
           Schollar
           ,
           in
           
             Both
             Kinds
          
           ;
           by
           ,
           First
           ,
           Reading
           ,
           and
           Expounding
           These
           Offices
           ,
           Whole
           to
           him
           ,
           in
           English
           ,
           before
           he
           be
           put
           to
           Hack
           ,
           and
           Puzzle
           upon
           them
           by
           Snaps
           in
           the
           Original
           ;
           the
           
             One
             Facilitating
          
           ,
           and
           Preparing
           him
           for
           the
           Other
           .
           Let
           him
           
           be
           ,
           First
           ,
           and
           in
           his
           Mother-Tongue
           ,
           instructed
           in
           the
           Principles
           of
           
             Moral
             Duties
          
           ;
           and
           he
           shall
           then
           with
           the
           more
           
             Ease
             ,
             Profit
          
           ,
           and
           Delight
           ,
           take
           the
           same
           Notions
           down
           in
           Latin
           ,
           and
           Digest
           them
           .
           Whereas
           in
           beginning
           with
           the
           Latin
           ,
           the
           Pupil
           has
           little
           more
           to
           do
           ,
           then
           to
           bring
           together
           the
           
             Nominative
             Case
          
           and
           the
           Verb
           ,
           without
           either
           Understanding
           ,
           or
           Heeding
           the
           main
           Scope
           ,
           and
           Intent
           of
           the
           Book
           .
        
         
           I
           might
           here
           entertain
           the
           Reader
           with
           Twenty
           Stories
           of
           the
           Interruptions
           I
           have
           met
           with
           ,
           in
           the
           Course
           of
           
             This
             Translation
          
           ;
           how
           it
           has
           been
           
           only
           the
           Work
           of
           
             Broken
             Hours
          
           ;
           and
           I
           might
           plead
           
             These
             Distractions
          
           in
           excuse
           of
           all
           its
           Inequalities
           ,
           and
           Defects
           .
           But
           such
           as
           it
           is
           ,
           Plain
           ,
           and
           Simple
           ,
           I
           do
           here
           present
           it
           to
           the
           Publique
           ,
           without
           either
           Vanity
           ,
           or
           Complement
           :
           and
           ,
           I
           hope
           ,
           without
           giving
           unto
           any
           sort
           of
           Reader
           any
           Iust
           Cause
           of
           Compleint
           .
           For
           
             He
             that
             does
             not
             like
             it
             ,
             may
             let
             it
             alone
             ,
          
           and
           there
           's
           no
           Hurt
           done
           .
        
      
    
     
       
         
         
         
           
           TVLLY's
           OFFICES
           .
        
         
           The
           First
           BOOK
           .
        
         
           ALTHOUGH
           ,
           
           after
           Twelve
           Months
           spent
           in
           the
           School
           of
           Cratippus
           ,
           and
           That
           at
           Athens
           too
           ,
           you
           cannot
           (
           my
           Son
           Marcus
           )
           but
           be
           abundantly
           instructed
           in
           the
           Precepts
           ,
           and
           Institutions
           of
           Philosophy
           ,
           by
           reason
           of
           the
           Great
           Authority
           of
           the
           Master
           ,
           as
           well
           as
           of
           the
           Place
           ;
           the
           One
           ,
           for
           Erudition
           ,
           the
           Other
           for
           Example
           :
           I
           am
           yet
           of
           Opinion
           ,
           that
           you
           shall
           do
           well
           ,
           nevertheless
           ,
           
           to
           take
           the
           same
           Course
           in
           Your
           Studies
           ,
           that
           I
           have
           done
           in
           Mine
           ,
           and
           to
           mingle
           your
           Latin
           with
           your
           Greek
           ;
           as
           a
           Method
           which
           I
           have
           ever
           found
           very
           much
           
           Conducing
           to
           the
           Bus'ness
           ,
           both
           of
           an
           Orator
           ,
           and
           of
           a
           Philosopher
           :
           Beside
           that
           it
           will
           give
           you
           the
           Command
           ,
           indifferently
           ,
           of
           Both
           Languages
           .
           In
           This
           Particular
           ,
           I
           am
           perswaded
           that
           I
           have
           done
           my
           Country-men
           no
           small
           Service
           ;
           and
           that
           not
           only
           those
           who
           have
           no
           Skill
           at
           all
           in
           Greek
           ,
           but
           even
           the
           Learned
           Themselves
           will
           acknowledge
           ,
           that
           I
           have
           in
           some
           sort
           Contributed
           to
           the
           Advantage
           ,
           both
           of
           their
           Eloquence
           ,
           and
           Iudgment
           .
           Wherefore
           ,
           as
           you
           have
           the
           greatest
           Philosopher
           of
           this
           Age
           for
           your
           Master
           ,
           you
           shall
           also
           Learn
           of
           him
           as
           long
           as
           you
           please
           ;
           and
           so
           long
           ,
           certainly
           ,
           you
           ought
           to
           desire
           to
           Learn
           ,
           as
           you
           find
           your self
           the
           Better
           for
           it
           .
           Upon
           the
           Reading
           of
           my
           Writings
           ,
           
           you
           will
           see
           a
           great
           deal
           in
           them
           of
           the
           Peripatetique
           ,
           (
           for
           I
           am
           a
           Follower
           of
           Socrates
           ,
           and
           of
           Plato
           Both.
           )
           As
           to
           the
           Matter
           it self
           ,
           you
           are
           at
           liberty
           to
           use
           your
           Own
           Judgment
           ;
           but
           yet
           the
           Acquainting
           of
           your self
           with
           my
           Stile
           ,
           will
           undoubtedly
           be
           of
           some
           Use
           toward
           the
           Improvement
           of
           your
           
             Latin
             Tongue
          
           .
           And
           let
           me
           not
           in
           This
           be
           thought
           Arrogant
           neither
           ;
           
           For
           ,
           allowing
           my self
           the
           meanest
           of
           many
           Philosophers
           ,
           I
           have
           yet
           some
           Right
           ,
           me
           thinks
           ,
           after
           an
           Age
           spent
           upon
           This
           Study
           ,
           to
           value
           my self
           upon
           all
           the
           Parts
           of
           an
           Orator
           ;
           as
           
             Propriety
             ,
             Perspicuity
          
           ,
           and
           the
           Flowers
           ,
           and
           Ornaments
           of
           Well-speaking
           .
           Wherefore
           I
           must
           Earnestly
           recommend
           unto
           you
           the
           Perusal
           ,
           not
           only
           of
           my
           Orations
           ,
           but
           likewise
           of
           my
           
             Philosophical
             Discourses
          
           ,
           which
           are
           now
           swell'd
           almost
           to
           the
           Bulk
           of
           the
           Other
           :
           and
           that
           you
           will
           read
           them
           with
           Intention
           ,
           and
           Care
           :
           for
           tho'
           there
           may
           
           be
           ,
           in
           the
           Other
           ,
           a
           greater
           Force
           ,
           and
           Dignity
           ,
           yet
           This
           smooth
           ,
           and
           temperate
           Mixture
           is
           not
           to
           be
           neglected
           .
           Among
           the
           Greeks
           ,
           
           I
           have
           not
           found
           any
           Man
           that
           has
           Successfully
           apply'd
           himself
           to
           the
           Language
           of
           the
           Bar
           ,
           and
           to
           this
           gentle
           way
           of
           Argumentation
           ,
           both
           at
           once
           ;
           unless
           I
           should
           reckon
           
             Demetrius
             Phaler●us
          
           for
           one
           who
           was
           indeed
           a
           
             subtle
             Disputant
          
           ,
           no
           very
           Powerful
           Orator
           ;
           but
           then
           such
           a
           Vein
           of
           Sweetness
           with
           him
           ,
           that
           a
           Body
           might
           imagine
           Theophrastus
           had
           been
           his
           Tutor
           .
           For
           my
           Own
           part
           ,
           I
           have
           labour'd
           in
           Both
           these
           Kinds
           ;
           and
           with
           what
           Effect
           ,
           let
           the
           World
           judge
           .
           Plato
           ,
           I
           believe
           ,
           would
           have
           made
           a
           Ready
           ,
           and
           a
           
             Weighty
             Pleader
          
           ,
           if
           he
           had
           bent
           his
           Mind
           to
           't
           :
           And
           Demosthenes
           ,
           a
           Queint
           ,
           and
           a
           
             Polite
             Philosopher
          
           ,
           if
           he
           would
           but
           have
           treated
           of
           ,
           and
           stuck
           to
           what
           he
           had
           from
           Plato
           .
           And
           This
           was
           the
           Case
           also
           ,
           of
           Aristotle
           ,
           and
           Isocrates
           ;
           they
           were
           both
           of
           them
           fond
           of
           their
           Own
           Way
           ,
           and
           slighted
           one
           another
           .
        
         
           BUT
           being
           resolved
           to
           Write
           somewhat
           to
           you
           at
           present
           ,
           and
           More
           ,
           Hereafter
           ;
           
           I
           have
           made
           it
           my
           Choice
           to
           begin
           upon
           That
           Subject
           ,
           which
           I
           look
           upon
           to
           be
           most
           accommodate
           to
           your
           Age
           ,
           and
           best
           becoming
           the
           Authority
           of
           a
           Parent
           .
           There
           are
           many
           Profitable
           ,
           and
           Important
           Points
           in
           Philosophy
           ,
           which
           have
           been
           accurately
           ,
           and
           copiously
           handled
           by
           divers
           Learned
           Men
           :
           But
           that
           which
           I
           take
           to
           be
           of
           the
           Greatest
           Latitude
           ,
           falls
           under
           the
           Head
           of
           Offices
           ,
           or
           
             Duties
             betwixt
             Man
             and
             Man
          
           ;
           whereof
           ,
           we
           have
           many
           
           Precepts
           ,
           and
           Traditions
           transmitted
           to
           us
           from
           our
           Fore-fathers
           .
           For
           there
           is
           no
           Condition
           of
           Life
           ,
           either
           Publique
           ,
           or
           Private
           ;
           from
           
             Courts
             of
             Iustice
          
           ,
           to
           
             Particular
             Families
          
           ;
           either
           Solitary
           ,
           or
           in
           Society
           ;
           but
           there
           is
           still
           a
           place
           for
           
             Humane
             Duty
          
           :
           And
           it
           is
           the
           Well
           ,
           or
           
             Ill
             discharging
             of
             This
             Office
          
           ,
           that
           makes
           our
           Character
           in
           the
           World
           ,
           either
           Glorious
           ,
           or
           Shameful
           .
           And
           This
           is
           the
           Common
           Theme
           too
           of
           all
           Philosophers
           ;
           for
           who
           shall
           dare
           to
           Usurp
           That
           Sacred
           Name
           ,
           that
           never
           prescrib'd
           Rules
           for
           the
           Government
           of
           Life
           ?
           
           But
           there
           are
           some
           Doctrines
           yet
           ,
           that
           render
           these
           Offices
           wholly
           Vain
           and
           Useless
           ;
           upon
           a
           Mistake
           concerning
           the
           Ends
           of
           Good
           ,
           and
           of
           
             Wicked
             Men
          
           :
           For
           whosoever
           phansies
           any
           Possibility
           of
           separating
           the
           
             Supreme
             Good
          
           ,
           from
           Virtue
           ,
           That
           Man
           can
           never
           be
           either
           a
           Friend
           ,
           or
           a
           Iust
           ,
           or
           a
           
             Generous
             Person
          
           ,
           upon
           
             That
             Foundation
          
           .
           (
           That
           is
           to
           say
           ,
           so
           long
           as
           he
           agrees
           with
           himself
           ,
           and
           without
           attending
           to
           the
           Dictate
           of
           a
           better
           Nature
           .
           )
           Can
           any
           Man
           be
           Brave
           ,
           that
           makes
           Pein
           the
           worst
           of
           Evils
           ?
           or
           Temperate
           ,
           that
           makes
           Pleasure
           the
           
             Sovereign
             Good
          
           ?
           This
           is
           so
           clear
           ,
           that
           it
           is
           not
           worth
           a
           Dispute
           ;
           beside
           that
           I
           have
           expresly
           discours'd
           upon
           it
           in
           another
           place
           .
           The
           Patrons
           of
           these
           Positions
           must
           Contradict
           themselves
           ,
           if
           they
           will
           pretend
           ,
           in
           any
           sort
           ,
           to
           intermeddle
           in
           This
           Matter
           :
           For
           there
           can
           be
           no
           Sound
           ,
           
           Stable
           ,
           and
           Natural
           Principle
           of
           Duty
           erected
           upon
           any
           Other
           Foundation
           ,
           than
           This
           ;
           That
           
             Virtue
             is
             Only
             ,
             or
             ,
             at
             least
             ,
             Chiefly
             desirable
             ,
             for
             its
             proper
             self
             .
          
           Wherefore
           the
           
             Stoiques
             ,
             Academiques
          
           ,
           and
           Peripatetiques
           ,
           were
           much
           in
           the
           Right
           ,
           in
           
           This
           Particular
           ;
           as
           the
           Whimsies
           of
           
             Aristo
             ,
             Pyrrbo
          
           ,
           and
           Herillus
           ,
           are
           long
           since
           out
           of
           Doors
           :
           Not
           but
           that
           They
           had
           as
           much
           Right
           as
           Other
           People
           ,
           to
           a
           Freedom
           of
           Debate
           ,
           if
           they
           had
           but
           left
           us
           in
           a
           State
           ,
           or
           Capacity
           of
           Election
           ;
           without
           Cutting
           off
           the
           very
           Means
           of
           any
           Correspondence
           at
           all
           with
           
             Humane
             Duties
          
           .
           Therefore
           at
           This
           Time
           ,
           and
           in
           This
           Question
           ,
           I
           shall
           follow
           the
           Stoiques
           ;
           not
           as
           an
           Expositor
           ,
           but
           (
           after
           my
           Usual
           Custom
           )
           I
           shall
           draw
           as
           much
           Water
           at
           their
           Well
           as
           I
           think
           fit
           ,
           and
           then
           make
           use
           of
           it
           according
           to
           my
           Own
           Discretion
           .
        
         
           BEING
           in
           this
           Book
           to
           treat
           of
           the
           Offices
           or
           Duties
           of
           Mankind
           ,
           it
           will
           be
           proper
           ,
           in
           the
           First
           place
           ,
           to
           define
           what
           is
           intended
           by
           the
           Word
           Office
           ;
           (
           a
           thing
           omitted
           by
           Panaetius
           ,
           which
           I
           wonder
           at
           :
           )
           For
           
             all
             Reasonable
             Propositions
             ought
             to
             be
             introduced
             by
             a
             Definition
          
           ;
           
           for
           the
           better
           understanding
           of
           the
           Point
           in
           Debate
           .
        
         
           OF
           Duties
           ,
           or
           Offices
           ,
           
           there
           are
           
             Two
             Kinds
          
           ;
           the
           One
           respects
           the
           
             Ends
             of
             Good
             Men
          
           ;
           the
           Other
           consists
           in
           certain
           Rules
           ,
           and
           Precepts
           to
           be
           apply'd
           to
           the
           Vse
           ,
           and
           
             Conduct
             of
             Humane
             Life
          
           .
           Under
           the
           Former
           ,
           are
           These
           Questions
           :
           
             Whether
             All
             Offices
             be
             perfect
             ,
             or
             not
             ?
             Whether
             One
             Office
             be
             Greater
             ,
             or
             Less
             then
             Another
          
           ?
           And
           
             What
             Offices
             are
             found
             to
             be
             of
             the
             same
             Sort
             ,
             and
             Degree
          
           ?
           But
           those
           Offices
           which
           are
           deliver'd
           to
           us
           by
           Precept
           ,
           tho'
           they
           have
           a
           regard
           also
           to
           the
           Life
           of
           Good
           Men
           ,
           yet
           it
           does
           not
           so
           much
           appear
           ;
           because
           they
           seem
           
           to
           be
           rather
           a
           Provision
           for
           the
           Ordering
           of
           Life
           in
           Society
           .
           These
           are
           the
           Offices
           which
           we
           shall
           Discourse
           of
           in
           this
           Book
           .
           There
           is
           also
           
             Another
             Division
          
           of
           Offices
           ;
           some
           are
           call'd
           Middle
           ,
           and
           Imperfect
           ,
           others
           Perfect
           ;
           We
           may
           call
           the
           Latter
           ,
           a
           Right
           ,
           (
           according
           to
           the
           Greek
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           and
           the
           Other
           ,
           a
           
             Common
             Office
          
           ,
           (
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           defining
           That
           to
           be
           Perfect
           which
           they
           call
           Right
           ,
           and
           That
           to
           be
           a
           
             Middle
             Office
             ,
             when
             a
             Man
             may
             give
             a
             Reasonable
             Accompt
             for
             the
             doing
             of
             it
             .
          
        
         
           
           IT
           is
           Natural
           to
           Deliberate
           ,
           before
           we
           Resolve
           ;
           and
           Panaetius
           reduces
           the
           subject
           matter
           of
           Deliberation
           into
           
             Three
             General
             Heads
          
           .
           The
           First
           Question
           is
           ,
           Whether
           the
           thing
           deliberated
           upon
           ,
           be
           Good
           ,
           or
           Evil
           ?
           wherein
           several
           Men
           are
           many
           times
           of
           several
           Opinions
           .
           The
           Second
           Enquiry
           or
           Consult
           refers
           to
           the
           
             Ease
             ,
             Pleasure
          
           ,
           or
           Convenience
           of
           Life
           ;
           as
           Estate
           ,
           for
           the
           Purpose
           Wealth
           ,
           or
           Power
           ;
           by
           which
           we
           are
           enabled
           to
           be
           helpful
           ,
           both
           to
           our selves
           ,
           and
           our
           Friends
           :
           Whether
           the
           Matter
           in
           debate
           be
           convenient
           ,
           or
           not
           ?
           And
           This
           Question
           is
           carry'd
           by
           the
           Appearance
           of
           Profit
           .
           The
           Third
           Point
           of
           Deliberation
           ,
           lies
           in
           a
           Case
           ,
           where
           the
           Honest
           and
           the
           Profitable
           come
           in
           Competition
           .
           For
           when
           Vtility
           drives
           
             One
             Way
          
           ,
           and
           Virtue
           invites
           us
           Another
           ,
           there
           follows
           a
           
             Distraction
             of
             Mind
          
           ,
           and
           a
           dubious
           Anxiety
           of
           Thought
           .
           It
           is
           a
           great
           failing
           to
           leave
           out
           any
           thing
           in
           a
           Division
           ;
           and
           yet
           there
           are
           Two
           things
           omitted
           in
           This.
           
           For
           the
           Question
           is
           not
           only
           Whether
           a
           thing
           be
           Honest
           ,
           or
           Not
           ,
           but
           where
           there
           are
           
             Two
             things
             
             Honest
          
           ,
           before
           us
           ,
           which
           is
           the
           Honester
           ?
           and
           of
           
             Two
             Profitables
          
           ,
           whether
           is
           the
           more
           Profitable
           ?
           So
           that
           his
           
             Three
             Branches
          
           must
           be
           extended
           to
           
             Five
             :
             First
          
           ,
           the
           Concurrence
           of
           
             Two
             Good
             Things
             ;
             Secondly
          
           ,
           That
           of
           
             Two
             Profitables
          
           ;
           and
           
             Lastly
             ,
             Both
          
           of
           them
           in
           Comparison
           .
           Of
           which
           in
           Order
           .
        
         
           ALL
           Living
           Creatures
           are
           Originally
           mov'd
           by
           a
           Natural
           Instinct
           ,
           
           toward
           the
           means
           of
           Self-Preservation
           :
           As
           the
           Defence
           of
           their
           Lives
           ,
           and
           Bodies
           ;
           the
           Avoidance
           of
           things
           hurtful
           to
           'em
           ;
           the
           search
           ,
           and
           provision
           of
           all
           Necessaries
           for
           Life
           ;
           as
           
             Food
             ,
             Shelter
          
           ,
           and
           the
           like
           .
           It
           is
           likewise
           Common
           to
           them
           All
           ,
           the
           appetite
           of
           Propagating
           ,
           and
           Continuing
           their
           Kind
           ;
           with
           a
           Certain
           Care
           ,
           and
           Tenderness
           for
           their
           Issue
           .
           Now
           betwixt
           a
           Man
           ,
           
           and
           a
           Brute
           ,
           there
           is
           eminently
           This
           Difference
           .
           The
           One
           is
           carry'd
           on
           by
           sense
           ,
           and
           to
           That
           only
           which
           is
           present
           ;
           with
           little
           or
           no
           regard
           to
           what
           is
           either
           past
           ,
           or
           
             to
             come
          
           :
           whereas
           the
           Other
           ,
           by
           the
           Benefit
           of
           Reason
           ,
           sees
           the
           Consequences
           of
           Things
           ;
           Their
           Rise
           ,
           and
           their
           Progress
           ;
           and
           couples
           together
           ,
           Causes
           ,
           and
           Effects
           ;
           compares
           Resemblances
           of
           
             Times
             ,
             Actions
          
           ,
           and
           Events
           ;
           tacks
           the
           Present
           ,
           to
           the
           Future
           ;
           and
           so
           taking
           in
           his
           whole
           Life
           at
           a
           View
           ,
           he
           prepares
           all
           things
           for
           the
           Use
           ,
           and
           Comfort
           of
           it
           .
        
         
           It
           is
           by
           Force
           of
           the
           same
           Reason
           ,
           
           that
           Nature
           makes
           one
           Man
           a
           Friend
           to
           Another
           ;
           that
           she
           moves
           us
           to
           the
           Love
           of
           Communication
           ,
           and
           Society
           ;
           
           that
           she
           implants
           in
           us
           a
           particular
           Affection
           to
           our
           Children
           ,
           and
           dictates
           to
           us
           
           the
           Necessity
           of
           Communities
           ,
           and
           Councils
           .
           This
           is
           it
           that
           puts
           us
           upon
           providing
           for
           Food
           ,
           and
           Clothing
           ;
           and
           not
           for
           our selves
           alone
           ,
           but
           for
           our
           Wives
           ,
           our
           Children
           ,
           our
           Friends
           ,
           and
           for
           all
           those
           that
           are
           under
           our
           Protection
           .
           
           This
           Impression
           raises
           great
           Thoughts
           in
           us
           ;
           and
           fits
           us
           for
           Action
           :
           but
           there
           is
           nothing
           so
           Appropriate
           ,
           and
           Peculiar
           to
           Mankind
           ,
           as
           the
           Love
           ,
           and
           Faculty
           of
           Tracing
           out
           the
           Truth
           .
           Insomuch
           ,
           that
           we
           are
           no
           sooner
           at
           Liberty
           from
           Common
           Cares
           ,
           and
           Business
           ,
           but
           our
           Heads
           are
           presently
           at
           work
           upon
           something
           to
           be
           either
           seen
           ,
           or
           heard
           ,
           or
           understood
           ;
           accompting
           upon
           the
           knowledge
           of
           things
           wonderful
           ,
           and
           hidden
           ,
           as
           a
           
             necessary
             Ingredient
          
           into
           a
           Happy
           ,
           and
           a
           
             Virtuous
             Life
          
           .
           From
           whence
           may
           be
           drawn
           this
           Conclusion
           ,
           That
           
             whatsoever
             is
          
           True
           ,
           Simple
           ,
           and
           Sincere
           ,
           
             is
             most
             congruous
             to
             the
             Nature
             of
             Man.
          
           This
           love
           of
           Truth
           is
           accompany'd
           with
           a
           desire
           of
           Rule
           ;
           
           so
           that
           a
           
             Generous
             and
             Well-qualified
             Mind
          
           ,
           will
           never
           be
           brought
           into
           Subjection
           ,
           unless
           either
           for
           Learning
           ,
           or
           Instruction
           sake
           ;
           or
           in
           Submission
           to
           a
           Iust
           ,
           and
           
             Lawful
             Governour
          
           ,
           for
           the
           
             Common
             Good.
          
           This
           Elevation
           begets
           a
           Contempt
           of
           Fortune
           ,
           and
           a
           Dignity
           of
           Spirit
           .
           
           And
           it
           is
           no
           small
           matter
           neither
           ,
           the
           power
           of
           Reasonable
           Nature
           even
           in
           This
           respect
           ;
           that
           
             Man
             alone
          
           understands
           Order
           ;
           the
           Bounds
           of
           Decency
           ,
           in
           Words
           ,
           and
           Actions
           ,
           and
           the
           Terms
           of
           Moderation
           :
           That
           
             only
             Man
          
           is
           affected
           with
           the
           Beauty
           ,
           the
           Gracefulness
           ,
           and
           the
           Symmetry
           of
           
             Visible
             Objects
          
           .
           Now
           if
           Nature
           ,
           and
           Reason
           ,
           take
           such
           Care
           to
           convey
           the
           Images
           ,
           even
           of
           
             Sensible
             Things
          
           ,
           from
           
           the
           Eye
           ,
           to
           the
           Mind
           ;
           how
           much
           a
           greater
           Value
           must
           she
           set
           upon
           the
           Grace
           ,
           and
           Constancy
           of
           our
           Manners
           ;
           and
           the
           keeping
           such
           a
           guard
           upon
           all
           our
           Words
           ,
           and
           Deeds
           ,
           that
           no
           Vnmanly
           thing
           ,
           not
           a
           
             loose
             Syllable
          
           ,
           or
           Thought
           escape
           us
           ?
           This
           is
           the
           Composition
           of
           that
           Honesty
           we
           look
           for
           ,
           which
           is
           never
           the
           less
           Venerable
           ,
           for
           being
           little
           Esteem'd
           :
           For
           without
           any
           approbation
           from
           abroad
           ,
           the
           whole
           earth
           ●●nnot
           yet
           hinder
           it
           from
           being
           praise-worthy
           in
           its
           own
           Nature
           .
           Oh!
           my
           Son
           ,
           Marcus
           ,
           we
           may
           fashion
           to
           our selves
           some
           feint
           Idea
           of
           Virtue
           or
           Wisdom
           ;
           but
           if
           it
           could
           be
           presented
           to
           our
           Eyes
           in
           its
           
             Genuine
             Lustre
          
           ,
           how
           should
           we
           be
           transported
           (
           says
           Plato
           )
           with
           the
           Love
           of
           it
           ?
        
         
           THERE
           is
           not
           any
           Virtue
           whatsoever
           ,
           
           but
           arises
           from
           One
           ,
           or
           Other
           ,
           of
           
             these
             four
             Heads
          
           ;
           and
           consists
           either
           ,
           First
           ,
           in
           the
           search
           ,
           and
           perception
           of
           the
           Truth
           ;
           or
           ,
           Secondly
           ,
           in
           the
           Conservation
           of
           
             Hamane
             Society
          
           ;
           giving
           every
           man
           his
           due
           ;
           and
           
             keeping
             faith
          
           in
           all
           Promises
           ,
           and
           Contracts
           ;
           or
           ,
           Thirdly
           ,
           in
           the
           Greatness
           ,
           and
           Force
           ,
           of
           a
           Brave
           ,
           and
           
             Invincible
             Courage
          
           ;
           or
           ,
           Fourthly
           ,
           in
           the
           Order
           ,
           and
           Measure
           of
           all
           our
           Words
           ,
           and
           Actions
           ;
           according
           to
           the
           Rules
           of
           Modesty
           ,
           and
           Temperance
           .
        
         
           NOW
           though
           these
           
             four
             Virtues
          
           may
           be
           Complicate
           ,
           and
           Linkt
           together
           ,
           
           there
           are
           yet
           certain
           
             distinct
             Duties
          
           ,
           that
           issue
           severally
           from
           each
           of
           them
           :
           As
           the
           Scrutiny
           and
           Bolting
           out
           of
           a
           Truth
           ;
           from
           Prudence
           ,
           which
           is
           a
           Faculty
           particularly
           appertaining
           to
           
             That
             Virtue
          
           :
           For
           he
           that
           makes
           the
           best
           judgment
           of
           the
           Truth
           
           of
           Things
           ;
           
           he
           that
           most
           readily
           finds
           the
           way
           to
           't
           ;
           and
           gives
           the
           best
           account
           of
           the
           Reason
           of
           it
           ,
           we
           conclude
           him
           ,
           without
           all
           dispute
           ,
           to
           be
           the
           wisest
           Man.
           So
           that
           effectually
           ,
           the
           proper
           Subject
           of
           This
           Virtue
           ,
           is
           Truth
           :
           
           But
           the
           Business
           of
           the
           
             Other
             three
             Virtues
          
           ,
           is
           ,
           To
           procure
           and
           maintain
           Necessaries
           for
           the
           Commodity
           of
           Life
           ;
           the
           upholding
           of
           Communities
           ,
           and
           Society
           ;
           and
           to
           shew
           the
           Dignity
           of
           the
           Mind
           ,
           
           as
           well
           in
           ●●e
           Communicating
           of
           our
           Fortunes
           ,
           as
           in
           the
           Acquiring
           of
           them
           ;
           and
           more
           yet
           (
           if
           there
           shall
           be
           occasion
           )
           in
           the
           despising
           of
           them
           .
           But
           
             Order
             ,
             Constancy
             ,
             Moderation
          
           ,
           
           and
           the
           like
           ,
           require
           somthing
           of
           Action
           ,
           in
           concurrence
           with
           the
           Operations
           of
           the
           Mind
           :
           And
           he
           that
           would
           acquit
           himself
           in
           the
           Course
           of
           his
           Life
           ,
           with
           Reputation
           and
           a
           good
           Grace
           ,
           
           must
           observe
           Order
           ,
           and
           Measure
           .
        
         
           
           OF
           these
           
             Four
             Parts
          
           ,
           into
           which
           we
           have
           divided
           the
           Nature
           ,
           and
           the
           Power
           of
           Virtue
           ;
           that
           which
           concerns
           the
           disquisition
           of
           Truth
           ,
           holds
           most
           affinity
           with
           the
           Soul
           of
           Man.
           We
           are
           all
           of
           us
           ,
           both
           drawn
           ,
           and
           led
           to
           a
           desire
           of
           Knowledge
           ;
           and
           every
           man
           values
           himself
           upon
           being
           wiser
           then
           his
           Neighbor
           ;
           but
           on
           the
           other
           side
           ,
           to
           Fail
           ,
           to
           Wander
           ,
           to
           be
           Ignorant
           ,
           and
           to
           be
           deceived
           ,
           we
           look
           upon
           as
           a
           wretched
           ,
           and
           a
           reproachful
           thing
           .
        
         
           
           IN
           the
           pursuit
           of
           this
           most
           Natural
           Virtue
           ,
           we
           must
           take
           heed
           of
           
             Two
             Mistakes
             :
             First
          
           ,
           the
           taking
           up
           of
           Things
           upon
           Trust
           ;
           
           and
           flattering
           our selves
           ,
           that
           we
           
             know
             more
          
           ,
           then
           effectually
           we
           do
           .
           He
           that
           would
           
           keep
           clear
           of
           this
           Rock
           ,
           (
           as
           every
           man
           should
           endeavor
           it
           )
           must
           diligently
           attend
           his
           Business
           ,
           and
           allow
           himself
           time
           to
           consider
           of
           it
           .
           The
           Other
           is
           the
           bestowing
           of
           more
           Pains
           and
           Study
           upon
           things
           that
           are
           
             obscure
             ,
             hard
          
           ,
           
           and
           superfluous
           ,
           then
           the
           Matter
           is
           worth
           :
           whereas
           by
           avoiding
           these
           Errors
           ,
           and
           employing
           the
           same
           application
           upon
           profitable
           Knowledge
           ,
           and
           the
           study
           of
           Virtue
           ,
           a
           Man
           gains
           to
           him self
           deserved
           Commendation
           .
           We
           have
           heard
           of
           
             Cajus
             Sulpitius
          
           ,
           for
           his
           Astrology
           ;
           of
           
             Sextus
             Pompeius
          
           ,
           for
           his
           Geometry
           ;
           and
           of
           other
           persons
           eminent
           for
           Logique
           ;
           and
           
             Civil
             Law
          
           ;
           which
           Sciences
           are
           all
           of
           them
           exercised
           in
           the
           Investigation
           of
           Truth
           ;
           and
           yet
           for
           a
           man
           to
           divert
           himself
           ,
           by
           these
           Studies
           ,
           from
           
             Common
             Offices
          
           ,
           and
           Business
           ,
           is
           against
           the
           Nature
           of
           
             Humane
             Duty
          
           .
           For
           the
           Excellency
           of
           Virtue
           lies
           in
           Action
           ;
           but
           yet
           not
           without
           Intervals
           ;
           for
           we
           must
           Work
           ,
           and
           Rest
           ,
           by
           Turns
           .
           Not
           that
           the
           Mind
           is
           ever
           Idle
           ;
           but
           still
           in
           a
           Constant
           Agitation
           of
           Thought
           ,
           even
           when
           the
           Body
           is
           most
           at
           Repose
           :
           and
           all
           the
           Motions
           of
           it
           are
           apply'd
           either
           to
           the
           deliberating
           ,
           and
           advising
           upon
           things
           Honest
           ,
           and
           tending
           to
           a
           good
           and
           
             happy
             life
          
           ;
           or
           upon
           the
           Acquiring
           of
           Wisdom
           ,
           and
           Knowledge
           .
           And
           so
           much
           for
           Prudence
           ,
           which
           is
           the
           
             first
             Fountain
          
           of
           Virtue
           .
        
         
           OF
           the
           
             Other
             Three
             Virtues
          
           ,
           
           we
           find
           That
           to
           be
           of
           the
           largest
           extent
           ,
           which
           directs
           the
           Ordering
           of
           Men
           in
           Society
           :
           and
           in
           a
           kind
           of
           Community
           of
           Life
           .
           Of
           This
           ,
           there
           are
           
             Two
             parts
             ;
             Iustice
          
           ,
           which
           is
           the
           more
           
             Glorious
             
             Virtue
          
           ,
           and
           entitles
           us
           to
           the
           very
           Name
           ,
           and
           Character
           ,
           of
           
             Good
             men
          
           ;
           and
           Beneficence
           ,
           which
           we
           may
           otherwise
           call
           Liberality
           ,
           or
           Bounty
           .
           The
           first
           Duty
           of
           Iustice
           is
           This
           ;
           
           
             That
             we
             hurt
             no
             man
          
           ,
           unless
           provoked
           to
           it
           by
           an
           Injury
           ,
           and
           in
           our
           Own
           Defence
           .
           We
           are
           then
           to
           distinguish
           ,
           betwixt
           things
           Common
           ,
           and
           Particular
           ;
           and
           to
           use
           them
           accordingly
           :
           Not
           that
           any
           thing
           is
           Private
           in
           its
           
             Own
             Nature
          
           ;
           
           but
           as
           it
           becomes
           so
           ,
           either
           by
           
             Antient
             possession
          
           ,
           as
           appropriated
           by
           the
           
             first
             Occupant
          
           ,
           or
           by
           Conquest
           ,
           upon
           the
           right
           of
           Arms
           ;
           or
           else
           by
           
             Law
             ,
             Agreement
             ,
             Condition
          
           ,
           or
           Lott
           .
           From
           hence
           comes
           the
           Field
           Arpinas
           ,
           to
           be
           called
           Arpinatium
           ,
           and
           Tusculanum
           ,
           to
           be
           called
           the
           Field
           of
           the
           Tusculanes
           ;
           and
           in
           like
           manner
           is
           it
           of
           
             Private
             Possessions
          
           .
           Now
           since
           Custom
           ,
           and
           Vsage
           ,
           have
           rendred
           many
           things
           Private
           ,
           which
           Nature
           made
           Common
           ;
           let
           every
           man
           quietly
           enjoy
           his
           Lot
           ;
           and
           be
           reputed
           an
           Enemy
           to
           the
           Publique
           ,
           if
           he
           attempt
           any
           thing
           beyond
           it
           .
           But
           because
           (
           as
           Plato
           says
           singularly
           well
           )
           
             we
             are
             not
             born
             for
             our selves
             alone
             ,
             but
             for
             our
             Country
             ,
             our
             Parents
             ,
             and
             our
             Friends
             :
          
           and
           with
           the
           Stoiques
           ,
           that
           the
           Earth
           ,
           and
           all
           the
           Productions
           of
           it
           ,
           were
           Created
           for
           the
           Use
           of
           Man
           ;
           and
           Man
           only
           for
           
             Mans
             sake
          
           begotten
           ;
           that
           one
           might
           be
           helpful
           to
           another
           :
           What
           can
           we
           do
           better
           then
           to
           follow
           ,
           where
           Nature
           is
           our
           Guide
           .
           To
           lay
           
             Common
             Benefits
          
           in
           Common
           ;
           and
           by
           an
           Intercourse
           of
           
             Good
             Offices
          
           ,
           as
           Giving
           ,
           and
           Receiving
           ;
           by
           
             Arts
             ,
             Industry
          
           ,
           and
           all
           our
           Faculties
           ,
           to
           Incorporate
           Mankind
           into
           One
           Society
           .
        
         
         
           THE
           Foundation
           of
           Iustice
           ,
           is
           Faith
           ;
           That
           is
           to
           say
           ;
           a
           Firmness
           ,
           and
           Truth
           in
           our
           
             Words
             ,
             Promises
          
           ,
           and
           Contracts
           .
           The
           Stoiques
           ,
           that
           are
           great
           Etymologists
           ,
           
           will
           have
           Fides
           to
           be
           as
           much
           as
           Fiat
           ,
           And
           that
           it
           is
           therefore
           called
           
             Faith
             ,
             quia
             fit
             quod
             dictum
             est
          
           ;
           because
           that
           which
           is
           said
           ,
           is
           done
           .
           This
           may
           seem
           to
           be
           far
           fetch'd
           ;
           but
           however
           ,
           we
           have
           taken
           the
           Freedom
           to
           apply
           it
           .
        
         
           THERE
           are
           Two
           sorts
           of
           Injustice
           :
           
           One
           is
           the
           Immediate
           doing
           of
           an
           Injury
           ;
           and
           the
           Other
           is
           ,
           the
           
             not
             protecting
          
           ,
           or
           defending
           the
           
             Injur'd
             person
          
           ;
           for
           so
           much
           as
           in
           us
           lies
           .
           For
           he
           that
           Injuriously
           offers
           Violence
           to
           any
           Man
           ,
           either
           in
           his
           Rage
           ,
           
           or
           any
           other
           Passion
           whatsoever
           ,
           may
           be
           taken
           to
           be
           in
           some
           degree
           ,
           constructively
           ,
           a
           Murtherer
           ;
           and
           he
           that
           does
           not
           his
           best
           ,
           to
           save
           his
           Neighbor
           from
           harm
           ,
           and
           to
           keep
           off
           the
           Blow
           ,
           is
           as
           well
           to
           blame
           (
           tho'
           not
           so
           much
           )
           as
           the
           Deserter
           of
           his
           Parents
           ,
           his
           Friends
           ,
           his
           Country
           ,
           
           or
           his
           Companions
           .
           Now
           there
           are
           many
           Injuries
           done
           us
           upon
           
             Set
             purpose
          
           to
           hurt
           us
           ,
           which
           arise
           yet
           from
           Fear
           ;
           as
           when
           he
           that
           watches
           to
           do
           Another
           man
           mischief
           ,
           
           does
           it
           upon
           prevention
           ,
           for
           fear
           the
           Other
           should
           hurt
           him
           .
           But
           the
           greater
           Part
           of
           Injuries
           are
           done
           with
           a
           design
           to
           compass
           something
           we
           have
           a
           mind
           to
           :
           wherein
           Avarice
           has
           a
           very
           great
           share
           .
           As
           to
           the
           Matter
           of
           Riches
           ,
           they
           are
           desir'd
           ,
           
           partly
           for
           our
           Necessities
           ,
           and
           partly
           for
           our
           Pleasures
           .
           The
           desire
           of
           Mony
           in
           
             great
             Minds
          
           ,
           
           is
           to
           make
           an
           Interest
           by
           it
           ;
           and
           to
           get
           into
           our
           Power
           ,
           the
           means
           of
           obliging
           .
           It
           was
           
           the
           saying
           of
           Crassus
           ,
           
           that
           
             He
             that
             would
             be
             Vppermost
             in
             a
             Commonwealth
             ,
             could
             never
             have
             mony
             enough
             ,
             till
             he
             Was
             able
             to
             maintain
             an
             Army
             at
             his
             own
             Charge
             .
          
           
           There
           is
           a
           pleasure
           also
           ,
           in
           a
           Splendid
           ,
           and
           
             Magnificent
             Appearance
             ;
             rich
             Furniture
          
           ;
           and
           Men
           take
           delight
           to
           live
           in
           
             Reputation
             ,
             Glory
          
           ,
           and
           Plenty
           ;
           which
           begets
           an
           Insatiable
           Thirst
           of
           Mony
           to
           maintain
           it
           .
           And
           yet
           we
           are
           not
           forbidden
           to
           advance
           ,
           or
           encrease
           our
           Fortunes
           ;
           provided
           it
           be
           done
           without
           wrong
           to
           Another
           ;
           and
           by
           
             Fair
             means
          
           ,
           But
           Men
           are
           apt
           to
           forget
           the
           Rules
           ,
           and
           Measures
           of
           Iustice
           ,
           when
           they
           come
           once
           to
           be
           transported
           with
           the
           desire
           of
           
             Empire
             ,
             High
             Places
          
           ,
           and
           Titles
           .
           It
           goes
           a
           great
           way
           ,
           that
           saying
           of
           
             Ennius
             .
             There
             is
             no
             Faith
             ,
             or
             Fellowship
             in
             Empire
             .
          
           'T
           is
           a
           hard
           matter
           to
           preserve
           Friendship
           ,
           and
           Agreement
           ,
           in
           a
           Case
           where
           there
           are
           
             many
             Competitors
          
           ,
           and
           but
           one
           can
           succeed
           :
           which
           manifestly
           appeared
           in
           that
           Tempest
           which
           
             C.
             Caesar
          
           lately
           brought
           upon
           the
           Government
           ;
           who
           confounded
           Heaven
           and
           Earth
           ,
           and
           overturn'd
           all
           Laws
           Divine
           ,
           and
           Humane
           ,
           for
           the
           compassing
           of
           that
           Power
           which
           he
           vainly
           propounded
           to
           get
           wholly
           to
           himself
           .
           And
           great
           pity
           it
           is
           ,
           that
           this
           Inordinate
           desire
           of
           
             Honor
             ,
             Dominion
             ,
             Power
          
           ,
           and
           Glory
           ,
           does
           for
           the
           most
           part
           infest
           the
           most
           Famous
           Wits
           ,
           and
           the
           largest
           Minds
           :
           so
           that
           an
           Error
           in
           this
           Case
           ,
           is
           th●
           more
           to
           be
           avoided
           .
        
         
           NOW
           in
           all
           Injuries
           ,
           there
           is
           a
           great
           difference
           betwixt
           that
           which
           is
           done
           upon
           the
           Sudden
           ,
           
           and
           in
           
             Hot
             Blood
          
           (
           which
           is
           Commonly
           
           but
           Short
           ,
           and
           Transient
           )
           and
           that
           which
           is
           done
           upon
           fore-thought
           ,
           and
           Council
           ,
           for
           those
           in
           a
           heat
           ,
           are
           much
           lighter
           then
           those
           upon
           preparation
           ;
           and
           this
           shall
           suffice
           of
           
             Injuries
             ,
             offer'd
          
           ,
           or
           done
           .
        
         
           NOW
           why
           we
           do
           not
           Protect
           ,
           
           and
           Defend
           the
           Oppressed
           ,
           but
           abandon
           our
           Duties
           ;
           there
           may
           be
           several
           Reasons
           .
           We
           are
           not
           willing
           to
           be
           at
           the
           Charge
           ,
           or
           Trouble
           ;
           we
           are
           loth
           to
           make
           Enemies
           ;
           or
           it
           may
           be
           ,
           we
           are
           
             negligent
             ,
             lazy
             ,
             sluggish
          
           ,
           taken
           up
           with
           
             particular
             Studies
          
           ;
           or
           hinder'd
           by
           Bus'ness
           ,
           and
           This
           makes
           us
           leave
           those
           expos'd
           to
           Ruine
           ,
           whom
           it
           is
           our
           Duty
           to
           preserve
           .
           Wherefore
           we
           must
           take
           heed
           ,
           not
           to
           rest
           upon
           that
           which
           Plato
           observes
           of
           the
           Philosophers
           ;
           as
           if
           the
           studying
           and
           endeavouring
           to
           find
           out
           the
           Truth
           ,
           the
           vilifying
           and
           despising
           of
           the
           things
           that
           most
           Men
           vehemently
           desire
           ,
           and
           
             quarrel
             about
          
           ,
           entitled
           them
           presently
           to
           the
           Character
           of
           
             Honest
             Men
          
           :
           Not
           considering
           ,
           that
           while
           they
           are
           so
           just
           on
           the
           
             One
             side
          
           ,
           as
           to
           
             wrong
             no
             Body
             ,
             themselves
          
           ;
           they
           are
           yet
           so
           unjust
           ,
           on
           the
           Other
           ,
           as
           to
           leave
           
             Other
             People
          
           to
           do
           it
           :
           And
           so
           rather
           than
           quit
           their
           Studies
           ,
           they
           forsake
           their
           Duties
           ,
           and
           their
           Friends
           ,
           whom
           they
           ought
           to
           defend
           .
           And
           therefore
           (
           says
           he
           )
           they
           would
           have
           nothing
           to
           do
           with
           the
           Community
           it self
           ,
           if
           they
           were
           not
           compell'd
           by
           Force
           :
           A
           Thing
           which
           ought
           rather
           to
           be
           done
           ,
           by
           
             Good
             Will
          
           ,
           and
           by
           Choice
           .
           For
           it
           is
           not
           the
           Quality
           of
           the
           Act
           ,
           let
           it
           be
           never
           so
           right
           ,
           but
           the
           Intention
           of
           it
           ,
           that
           makes
           the
           Virtue
           .
           There
           are
           some
           ,
           that
           either
           for
           saving
           of
           their
           
             Own
             Stake
          
           ,
           or
           
           out
           of
           an
           Averseness
           even
           to
           dealing
           with
           Mankind
           ,
           cry
           ,
           
             Let
             every
             Man
             look
             to
             his
             Own
             Bus'ness
             ;
             I
             meddle
             with
             no
             Body
          
           ;
           And
           all
           this
           ,
           to
           get
           the
           Reputation
           of
           
             Harmless
             People
          
           .
           These
           Men
           ,
           while
           they
           
             shun
             One
             Injustice
             ,
             they
             fall
          
           into
           Another
           .
           For
           he
           that
           contributes
           neither
           
             Study
             ,
             Labor
          
           ,
           nor
           Fortune
           ,
           to
           the
           Publique
           ,
           is
           a
           Deserter
           of
           the
           Community
           .
           Now
           these
           
             Two
             sorts
          
           of
           Injuries
           being
           laid
           down
           ,
           together
           with
           the
           Causes
           of
           them
           ;
           and
           having
           stated
           ,
           beforehand
           the
           Bounds
           of
           Iustice
           ,
           it
           will
           be
           no
           hard
           matter
           to
           assign
           unto
           every
           Person
           ,
           and
           Occasion
           ,
           its
           
             proper
             Duty
          
           ,
           if
           we
           be
           not
           over
           partial
           to
           our selves
           :
           but
           in
           another
           bodies
           Case
           ,
           it
           is
           quite
           Another
           matter
           :
           Although
           
           Terence's
           Chremes
           will
           have
           every
           Individual
           to
           be
           concern'd
           in
           the
           
             Common
             Interest
          
           of
           Mankind
           :
           But
           yet
           being
           more
           sensible
           ,
           and
           quicker-sighted
           in
           our
           Own
           Concerns
           ,
           then
           for
           the
           Good
           ,
           or
           Evil
           that
           befals
           others
           ;
           (
           which
           we
           look
           upon
           as
           more
           Remote
           )
           we
           pass
           upon
           the
           One
           ,
           and
           the
           Other
           ,
           (
           tho'
           in
           the
           very
           same
           Case
           )
           a
           quite
           Different
           Judgment
           .
           It
           is
           good
           Advice
           therefore
           ,
           to
           forbear
           coming
           to
           a
           Resolution
           ;
           
           where
           we
           doubt
           whether
           the
           thing
           be
           good
           ,
           or
           bad
           .
           For
           the
           Right
           is
           as
           Clear
           as
           the
           Sun
           ;
           but
           a
           wavering
           implies
           the
           deliberation
           of
           an
           Injustice
           .
        
         
           
           BUT
           it
           often
           falls
           out
           ,
           that
           the
           same
           thing
           which
           at
           
             one
             time
          
           would
           become
           a
           Man
           of
           Honor
           ,
           and
           Iustice
           ,
           would
           at
           
             another
             time
          
           not
           only
           Vary
           ,
           but
           prove
           the
           Clear
           Contrary
           .
           As
           the
           delivering
           up
           of
           a
           Trust
           to
           a
           
             Mad
             man
          
           ;
           or
           keeping
           promise
           with
           him
           :
           nay
           in
           matters
           of
           Faith
           ,
           and
           Truth
           ,
           it
           is
           just
           ,
           in
           some
           Cases
           
           to
           deny
           ;
           and
           in
           others
           ,
           not
           to
           keep
           Touch
           ;
           for
           all
           must
           refer
           to
           those
           Fundamentals
           of
           Iustice
           already
           propounded
           .
           As
           First
           ,
           to
           wrong
           no
           Man
           ;
           and
           secondly
           ,
           in
           all
           Cases
           to
           consult
           the
           
             Common
             Good.
          
           So
           that
           the
           Duty
           is
           not
           always
           the
           same
           ;
           
           but
           changes
           with
           the
           Occasion
           .
           Suppose
           such
           a
           Promise
           of
           Contract
           past
           ,
           as
           if
           it
           were
           performed
           ,
           would
           manifestly
           tend
           to
           the
           damage
           ,
           either
           of
           the
           Party
           promising
           ,
           or
           of
           the
           person
           to
           whom
           the
           Promise
           was
           passed
           to
           have
           it
           perform'd
           .
           If
           Neptune
           (
           as
           it
           is
           in
           the
           Fable
           )
           had
           not
           made
           good
           his
           Promise
           to
           Theseus
           ,
           his
           Son
           Hippolitus
           had
           been
           sav'd
           .
           The
           Story
           goes
           ,
           that
           of
           
             Three
             Wishes
          
           ,
           the
           Last
           was
           in
           his
           Passion
           the
           destruction
           of
           Hippolitus
           :
           And
           the
           Grant
           of
           That
           request
           ,
           cast
           him
           into
           Inconsolable
           Sorrows
           .
           So
           that
           neither
           are
           we
           to
           keep
           those
           Promises
           that
           are
           unprofitable
           to
           the
           Promised
           ;
           or
           
             more
             hurtfull
          
           to
           the
           Promiser
           ,
           then
           advantageous
           to
           the
           Other
           .
           Of
           
             Two
             Evils
          
           ,
           
           we
           are
           to
           chuse
           the
           Less
           :
           As
           if
           I
           promise
           to
           plead
           any
           mans
           Cause
           ,
           and
           in
           the
           Interim
           ,
           my
           Son
           falls
           dangerously
           Ill
           ;
           it
           is
           no
           Breach
           of
           Faith
           ,
           or
           Duty
           in
           me
           ,
           not
           to
           appear
           ;
           but
           rather
           the
           Contrary
           ;
           and
           it
           were
           yet
           worse
           ,
           in
           him
           to
           whom
           the
           Promise
           was
           made
           ,
           to
           complain
           of
           such
           a
           disappointment
           .
           And
           now
           in
           matters
           where
           a
           man
           is
           under
           Violence
           ,
           or
           over-aw'd
           by
           Fear
           ,
           or
           out-witted
           ,
           and
           over-reach'd
           by
           Fraud
           ,
           every
           body
           knows
           that
           
             Those
             promises
          
           are
           not
           Binding
           ;
           many
           of
           them
           being
           discharg'd
           in
           Form
           ,
           by
           the
           Praetors
           Court
           ;
           and
           some
           by
           the
           very
           
             Law
             it self
          
           .
        
         
         
           
           THERE
           are
           several
           Injuries
           ,
           that
           are
           meerly
           matter
           of
           Cavil
           ,
           and
           only
           advantages
           taken
           ,
           by
           a
           Crafty
           and
           
             malitious
             Interpretation
          
           of
           the
           Law.
           From
           whence
           comes
           that
           saying
           ,
           
             Extreme
             Right
             ,
             is
             Extreme
             Wrong
             .
          
           The
           Proverb
           is
           now
           worn
           Threed-bare
           .
           Of
           This
           Sort
           ,
           there
           have
           been
           many
           Practices
           ,
           even
           upon
           a
           Publique
           Score
           :
           One
           agreed
           upon
           a
           Truce
           with
           the
           Enemy
           for
           30
           days
           ,
           and
           afterward
           made
           Incursions
           upon
           him
           ,
           and
           destroyed
           his
           Country
           by
           night
           ;
           because
           the
           Cessation
           was
           for
           days
           ,
           not
           nights
           .
           Neither
           can
           I
           justifie
           our
           Countryman
           ,
           if
           it
           be
           true
           :
           
             Q.
             Fabius
             Labeo
          
           (
           or
           some
           body
           else
           (
           for
           I
           have
           it
           only
           upon
           Hearsay
           )
           was
           by
           the
           Senate
           Constituted
           Arbitrator
           of
           the
           Boundaries
           of
           Nola
           and
           Naples
           .
           When
           he
           came
           to
           the
           place
           ,
           he
           took
           the
           Commissioners
           apart
           ,
           and
           advised
           them
           in
           private
           ,
           not
           to
           do
           any
           thing
           greedily
           ,
           or
           to
           press
           too
           much
           ;
           but
           rather
           to
           abate
           of
           their
           Pretensions
           ,
           then
           to
           demand
           more
           ;
           and
           prevailed
           so
           far
           upon
           them
           ,
           that
           there
           was
           a
           good
           space
           of
           ground
           left
           betwixt
           them
           ;
           so
           that
           when
           they
           had
           marked
           out
           their
           Bounds
           ,
           according
           to
           Agreement
           ,
           that
           which
           was
           left
           in
           the
           middle
           ,
           was
           adjudg'd
           to
           the
           Romans
           .
           This
           was
           rather
           a
           Cheat
           then
           a
           Iudgment
           ;
           and
           this
           Indirect
           ,
           and
           Crafty
           way
           of
           Imposing
           ,
           should
           be
           avoided
           in
           all
           Cases
           .
           There
           are
           certain
           Duties
           to
           be
           observ'd
           also
           ,
           even
           to
           those
           that
           do
           us
           the
           greatest
           wrong
           ;
           for
           there
           must
           be
           a
           Meane
           in
           the
           very
           Punishment
           ,
           and
           Revenge
           :
           and
           I
           do
           not
           know
           ,
           whether
           it
           may
           be
           sufficient
           ,
           for
           the
           Aggressor
           barely
           to
           Repent
           of
           his
           Injury
           ,
           without
           some
           Penalty
           
           over
           and
           above
           ;
           both
           for
           his
           
             Own
             Amendment
          
           ,
           and
           the
           Terror
           ,
           and
           Example
           of
           Others
           .
        
         
           The
           Laws
           of
           War
           ,
           
           among
           all
           Nations
           ,
           should
           be
           strictly
           and
           Punctually
           observ'd
           .
           For
           since
           there
           are
           but
           
             Two
             ways
          
           of
           Contending
           ,
           the
           One
           ,
           by
           Dispute
           ,
           the
           Other
           ,
           by
           Force
           ;
           the
           
             One
             ,
             Humane
          
           ,
           and
           the
           
             Other
             Brutal
          
           ;
           we
           must
           of
           necessity
           have
           recourse
           to
           the
           Latter
           ,
           where
           the
           former
           will
           not
           take
           place
           .
           Wherefore
           the
           end
           of
           War
           is
           to
           secure
           our selves
           from
           Violence
           ,
           
           in
           a
           state
           of
           Peace
           :
           and
           in
           case
           of
           Victory
           ,
           we
           should
           preserve
           those
           that
           behaved
           themselves
           with
           Honor
           ,
           and
           Generosity
           in
           the
           Action
           of
           the
           War
           :
           
           As
           our
           Ancestors
           receiv'd
           into
           the
           very
           Privileges
           of
           the
           City
           ,
           the
           Tusculans
           ,
           the
           AEqui
           ,
           the
           Volsci
           ,
           the
           Sabines
           ,
           the
           Hernici
           ;
           but
           Carthage
           ,
           and
           Numantia
           ,
           they
           wholly
           ras'd
           .
           I
           could
           wish
           they
           had
           spar'd
           Corinth
           ;
           but
           they
           had
           a
           respect
           ,
           I
           suppose
           ,
           to
           the
           strength
           ,
           and
           scituation
           of
           the
           Place
           ,
           and
           so
           destroy'd
           it
           ;
           that
           for
           the
           future
           ,
           it
           might
           not
           ,
           some
           time
           or
           other
           ,
           prove
           an
           Encouragement
           to
           a
           Revolt
           .
           In
           my
           Opinion
           ,
           Peace
           should
           be
           always
           consulted
           ,
           where
           it
           may
           be
           had
           without
           Treachery
           :
           and
           if
           my
           advice
           had
           been
           hearkned
           to
           in
           This
           matter
           ,
           we
           might
           yet
           at
           this
           day
           ,
           have
           had
           some
           sort
           of
           a
           Republique
           ,
           though
           not
           the
           Best
           ;
           whereas
           now
           we
           have
           just
           none
           at
           all
           .
           We
           should
           provide
           likewise
           ,
           not
           only
           for
           those
           that
           are
           Overcome
           in
           the
           Field
           ,
           but
           for
           those
           also
           that
           threw
           down
           their
           Arms
           ,
           and
           cast
           themselves
           upon
           the
           Faith
           of
           the
           General
           .
           
           Nay
           I
           would
           have
           an
           Enemy
           receiv'd
           ,
           even
           after
           the
           Battery
           
           is
           begun
           ,
           and
           the
           Breach
           made
           .
           In
           which
           Point
           ,
           we
           have
           been
           so
           scrupulously
           Just
           ,
           that
           according
           to
           the
           Custom
           of
           our
           Predecessors
           ,
           those
           that
           took
           Cities
           ,
           or
           Nations
           ,
           conquer'd
           in
           War
           ,
           into
           the
           
             Roman
             Allegeance
          
           ,
           were
           made
           Patrons
           ,
           and
           Protectors
           of
           what
           they
           took
           .
           And
           the
           Rights
           of
           War
           are
           set
           forth
           with
           exact
           solemnity
           in
           the
           Provisions
           of
           the
           
             Faecial
             Law
          
           ;
           wherein
           we
           are
           given
           to
           understand
           ,
           that
           no
           War
           can
           be
           Iust
           ,
           
           and
           Warrantable
           ,
           unless
           it
           be
           grounded
           upon
           some
           matter
           of
           Claim
           ,
           or
           denounced
           beforehand
           ,
           by
           
             Proclamation
             .
             Pompilius
          
           (
           the
           General
           )
           held
           a
           Province
           ;
           
           and
           a
           Son
           of
           
           Cato's
           listed
           himself
           a
           Soldier
           under
           his
           Command
           .
           Pompilius
           ,
           finding
           it
           convenient
           to
           discharge
           
             one
             Legion
          
           ,
           Cato's
           Son
           serving
           in
           
             That
             Legion
          
           ,
           was
           also
           dismist
           ;
           but
           he
           continuing
           still
           in
           the
           Army
           ,
           out
           of
           a
           love
           of
           action
           ,
           his
           Father
           wrote
           a
           Letter
           to
           
             Pompilius
             ,
             Requesting
             him
             ,
             that
             if
             his
             Son
             continu'd
             with
             him
             in
             Arms
             ,
             he
             would
             give
             him
             the
          
           Military
           Oath
           ,
           over
           again
           ,
           
             because
             his
             former
             Sacrament
             being
             dissolv'd
             ,
             he
             could
             not
             otherwise
             justifie
             his
             putting
             himself
             into
             the
             Quarrel
             .
          
           Such
           was
           the
           Reverence
           they
           bare
           ,
           even
           to
           the
           Conscience
           of
           
             making
             War
          
           !
           There
           is
           extant
           ,
           an
           Epistle
           of
           
             Marcus
             Cato
          
           the
           Elder
           ,
           to
           his
           Son
           Marcus
           ,
           when
           he
           was
           a
           Soldier
           in
           Macedonia
           ,
           in
           the
           
             Persian
             War.
          
           Wherein
           he
           tells
           his
           Son
           ,
           that
           
             he
             heard
             the
             Consul
             had
             dismist
             him
             ;
             and
             charges
             him
             not
             to
             engage
             in
             any
             Combat
             ,
             as
             a
             thing
             unlawful
             for
             him
             ,
             that
             was
             no
             longer
             a
             Soldier
             ,
             to
             fight
             an
             Enemy
             .
          
           It
           is
           remarkable
           ,
           the
           changing
           of
           the
           word
           Perduellis
           (
           a
           
             publique
             Enemy
          
           )
           into
           Hostis
           ;
           to
           sweeten
           
           the
           Foulness
           of
           the
           Thing
           ,
           by
           the
           softness
           of
           the
           Term.
           For
           Hostis
           (
           with
           our
           Forefathers
           )
           was
           as
           much
           as
           Peregrinus
           ,
           (
           a
           Stranger
           )
           as
           appears
           by
           the
           
             Twelve
             Tables
             .
             Aut
             status
             dies
             cum
             Hoste
             .
          
           And
           then
           ,
           
             Adversus
             Hostem
             AEterna
             Authoritas
          
           .
           What
           can
           be
           Gentler
           ,
           then
           to
           Treat
           an
           Enemy
           in
           this
           easie
           Language
           ?
           Although
           Custom
           ,
           I
           must
           confess
           ,
           has
           made
           it
           harsher
           ,
           by
           transferring
           the
           signification
           of
           it
           ,
           from
           That
           of
           a
           Stranger
           ,
           to
           the
           proper
           Denomination
           of
           one
           that
           
             bears
             Arms
             against
             us
          
           .
           Nay
           in
           the
           Case
           of
           a
           War
           for
           Honor
           ,
           or
           Dominion
           ,
           there
           must
           yet
           be
           the
           same
           Causes
           ,
           and
           Grounds
           beforementioned
           ,
           to
           make
           it
           Just
           :
           but
           still
           all
           Contests
           of
           This
           kind
           must
           give
           fairer
           Quarter
           :
           for
           (
           as
           in
           
             ordinary
             Differences
          
           )
           we
           distinguish
           betwixt
           an
           Enemy
           and
           a
           Rival
           ,
           our
           Title
           ,
           and
           Dignity
           lies
           at
           Stake
           in
           the
           
             One
             Case
          
           ;
           but
           our
           Life
           and
           Reputation
           ,
           in
           the
           Other
           .
           The
           War
           we
           had
           with
           the
           Celtiberi
           ,
           and
           the
           Cimbri
           (
           the
           Spaniards
           ,
           and
           Danes
           )
           was
           a
           War
           of
           Enmity
           ;
           and
           the
           question
           was
           not
           ,
           who
           should
           Govern
           ,
           but
           who
           should
           Live.
           With
           the
           Latines
           ,
           the
           Sabines
           ,
           the
           Samnites
           ,
           the
           Carthaginians
           ;
           and
           with
           Pyrrhus
           ,
           the
           quarrel
           was
           Empire
           .
           The
           Carthaginians
           were
           
             perfidious
             ;
             Hannibal
          
           was
           cruel
           ;
           but
           the
           Rest
           more
           Honourable
           .
           It
           was
           a
           Glorious
           Declaration
           ,
           that
           of
           Pyrrhus
           ,
           about
           the
           discharge
           of
           some
           Prisoners
           ,
           as
           we
           find
           it
           in
           Ennius
           .
           
             
             
               
               Let
               Mercenaries
               Truck
               ,
               and
               Treat
               for
               Gold
               ;
            
             
               Honour
               's
               a
               thing
               not
               to
               be
               Bought
               or
               Sold.
            
             
               Courage
               and
               Steel
               must
               end
               this
               Glorious
               Strife
               ;
            
             
               And
               in
               the
               Case
               of
               Victory
               ,
               or
               Life
               ,
            
             
               Fortune
               's
               the
               Iudge
               .
               We
               'll
               take
               the
               Chance
               of
               War
               ;
            
             
               And
               what
               Brave
               man
               soever
               she
               shall
               spare
            
             
               With
               Life
               ;
               depend
               upon
               't
               ;
               I
               'll
               set
               him
               Free
               ;
            
             
               Let
               him
               but
               Own
               the
               Gift
               ,
               to
               the
               Great
               Gods
               ,
               and
               Mee
               .
            
          
        
         
           This
           was
           a
           Royal
           Speech
           ,
           and
           Resolution
           ,
           and
           well
           becoming
           the
           Bloud
           of
           AEacus
           .
        
         
           BUT
           even
           in
           the
           Case
           of
           a
           Private
           promise
           ;
           and
           upon
           what
           pinch
           ,
           or
           necessity
           soever
           ;
           Faith
           is
           yet
           to
           be
           kept
           ,
           even
           with
           an
           Enemy
           .
           
           When
           Regulus
           was
           taken
           Prisoner
           in
           the
           first
           
             Punique
             War
          
           ,
           
           and
           sent
           to
           Rome
           to
           sollicite
           the
           exchange
           of
           some
           Prisoners
           ,
           upon
           his
           Oath
           to
           return
           :
           so
           soon
           as
           ever
           he
           came
           There
           ,
           he
           advised
           the
           Senate
           against
           himself
           ;
           and
           that
           they
           should
           not
           agree
           to
           the
           Exchange
           .
           His
           Friends
           ,
           and
           Relations
           prest
           him
           extremely
           against
           going
           back
           again
           ;
           but
           he
           chose
           rather
           to
           return
           to
           the
           Torture
           ,
           then
           to
           stay
           and
           break
           his
           Faith
           to
           an
           Enemy
           .
           In
           the
           
             second
             Punique
             War
          
           ,
           after
           the
           Battel
           of
           
             Cannae
             ,
             Hannibal
          
           sent
           ten
           Prisoners
           to
           Rome
           ,
           under
           an
           Oath
           of
           returning
           ;
           unless
           they
           could
           obtain
           the
           Liberty
           of
           such
           and
           such
           Prisoners
           in
           Exchange
           .
           They
           were
           no
           sooner
           out
           of
           the
           Camp
           ,
           by
           
           
           Hannibal's
           permission
           ,
           
           but
           one
           of
           them
           found
           out
           a
           shift
           to
           evade
           the
           Oath
           ;
           and
           presently
           went
           back
           under
           colour
           of
           something
           left
           behind
           him
           ,
           and
           then
           returning
           ,
           went
           his
           way
           ,
           as
           if
           the
           Obligation
           of
           the
           Oath
           had
           been
           discharg'd
           .
           And
           so
           it
           was
           ,
           in
           Words
           ,
           but
           not
           in
           Effect
           ;
           for
           in
           all
           promises
           ,
           the
           Intention
           is
           to
           be
           consider'd
           ,
           not
           the
           Letter
           .
           The
           Censor
           set
           a
           Fine
           during
           Life
           ,
           upon
           all
           their
           heads
           that
           were
           forsworn
           ;
           and
           upon
           His
           ,
           among
           the
           rest
           ,
           that
           invented
           this
           Shift
           .
           But
           the
           more
           Generous
           Instance
           of
           Iustice
           to
           an
           Enemy
           ,
           was
           that
           of
           our
           Ancestors
           .
           
           in
           the
           Case
           of
           Pyrrhus
           :
           There
           was
           a
           Fugitive
           that
           made
           a
           Proposal
           to
           the
           Senate
           ,
           for
           the
           Poysoning
           and
           dispatching
           of
           Pyrrhus
           :
           but
           the
           Senate
           ,
           and
           Fabritius
           deliver'd
           up
           the
           Traitor
           to
           his
           Master
           :
           Such
           was
           the
           detestation
           they
           had
           for
           Treachery
           ,
           that
           they
           would
           not
           make
           use
           of
           it
           ,
           tho'
           to
           the
           destruction
           of
           a
           Powerful
           and
           an
           Invading
           Enemy
           .
           And
           so
           much
           for
           
             Military
             Duties
          
           .
        
         
           WE
           must
           not
           forget
           neither
           ,
           
           that
           toward
           the
           meanest
           of
           men
           also
           ,
           there
           is
           a
           Justice
           to
           be
           observ'd
           ;
           even
           in
           the
           Condition
           ,
           and
           Fortune
           of
           Slaves
           :
           and
           it
           is
           good
           Council
           ,
           to
           advise
           the
           using
           of
           them
           as
           Hirelings
           ;
           and
           for
           their
           Work
           ,
           to
           allow
           them
           their
           Reward
           .
           Now
           there
           are
           
             Two
             ways
          
           of
           doing
           a
           man
           an
           Injury
           ;
           the
           one
           is
           by
           Force
           ,
           the
           Other
           by
           Fraud
           .
           The
           One
           is
           the
           quality
           of
           the
           Fox
           ,
           the
           Other
           of
           the
           Lion.
           They
           are
           neither
           of
           them
           proper
           for
           a
           Man
           ;
           but
           yet
           Fraud
           is
           the
           more
           Odious
           of
           the
           Two
           ;
           and
           
             of
             all
             Injustices
             ,
             That
             is
             the
             most
             Abominable
             ,
             and
             Capital
             ,
             which
             imposes
             upon
             us
             ,
             under
             the
             colour
             of
          
           Kindness
           and
           Good
           meaning
           :
           and
           this
           shall
           suffice
           for
           Iustice.
           
        
         
         
           TO
           persue
           my
           purpose
           ,
           I
           shall
           now
           handle
           the
           Point
           of
           Liberality
           ,
           
           or
           Bounty
           ;
           then
           which
           there
           is
           nothing
           more
           accommodate
           to
           the
           Nature
           of
           man
           :
           But
           it
           falls
           under
           many
           Limitations
           .
           
           It
           should
           be
           our
           first
           Care
           to
           see
           ,
           that
           what
           we
           Give
           ,
           may
           not
           be
           to
           the
           disadvantage
           of
           the
           person
           we
           would
           oblige
           ,
           or
           of
           any
           other
           body
           ;
           and
           that
           it
           be
           not
           above
           our
           
             Proportion
             .
             Secondly
          
           ,
           that
           it
           be
           suited
           to
           the
           Dignity
           of
           the
           Receiver
           ;
           for
           This
           is
           the
           Foundation
           of
           Justice
           ,
           to
           which
           all
           the
           Circumstances
           of
           it
           are
           to
           be
           referr'd
           ,
           He
           that
           pretends
           to
           gratifie
           any
           man
           with
           that
           which
           is
           rather
           to
           his
           damage
           ,
           then
           to
           his
           Benefit
           ,
           is
           so
           far
           from
           deserving
           the
           Reputation
           of
           being
           Liberal
           ,
           or
           Bountiful
           ,
           that
           he
           is
           to
           be
           accounted
           as
           the
           most
           pernicious
           of
           Flatterers
           .
           And
           Those
           also
           that
           Rob
           one
           man
           ,
           to
           give
           to
           another
           ,
           are
           guilty
           of
           the
           same
           Injustice
           ,
           with
           them
           ,
           that
           take
           Mony
           out
           of
           their
           Neighbors
           Pockets
           ,
           to
           put
           into
           their
           Own.
           There
           are
           many
           people
           that
           look
           big
           ,
           and
           set
           up
           for
           men
           of
           Honor
           ,
           that
           yet
           have
           this
           humour
           of
           taking
           from
           one
           ,
           and
           giving
           to
           another
           ;
           and
           reckon
           upon
           it
           ,
           as
           a
           high
           piece
           of
           Bounty
           ,
           if
           they
           can
           but
           advance
           the
           Fortunes
           of
           a
           Friend
           ,
           upon
           what
           Terms
           soever
           .
           But
           This
           is
           so
           far
           from
           a
           
             Good
             Office
          
           ,
           
           that
           it
           is
           the
           clear
           Contrary
           .
           Let
           us
           therefore
           so
           govern
           our
           Favours
           ,
           that
           we
           may
           oblige
           those
           we
           love
           ,
           and
           yet
           hurt
           no
           body
           .
           Shall
           we
           call
           it
           Liberality
           ,
           in
           
             L.
             Sylla
          
           ,
           and
           
             C.
             Caesar
          
           ,
           the
           Translation
           of
           so
           many
           Estates
           from
           the
           Right
           Owners
           ,
           into
           the
           possession
           of
           Strangers
           ?
           There
           can
           be
           no
           Liberality
           in
           a
           Case
           of
           Injustice
           .
           The
           
             Second
             Caution
          
           is
           the
           keeping
           of
           
           our
           Bounty
           within
           Compass
           ;
           
           and
           not
           to
           give
           beyond
           our
           Ability
           ;
           for
           they
           that
           extend
           their
           Kindnesses
           beyond
           this
           Measure
           ,
           wrong
           their
           Relations
           ,
           by
           transferring
           those
           Bounties
           to
           Strangers
           ,
           which
           they
           should
           rather
           have
           communicated
           ,
           or
           left
           to
           their
           Friends
           .
           This
           humour
           of
           Liberality
           ,
           is
           commonly
           accompanied
           with
           a
           certain
           Greediness
           ,
           that
           makes
           no
           Scruple
           of
           getting
           any
           thing
           ,
           though
           by
           Rapine
           ,
           or
           Injury
           ,
           so
           they
           may
           but
           have
           wherewithal
           to
           supply
           a
           mistaken
           Bounty
           .
           Nay
           ,
           
           there
           are
           many
           that
           give
           largely
           ,
           merely
           to
           be
           
             Thought
             Bountiful
          
           ;
           and
           This
           ,
           only
           upon
           a
           Score
           of
           Vanity
           ,
           without
           any
           Frankness
           of
           Heart
           ;
           which
           is
           rather
           a
           flash
           of
           Ostentation
           ,
           then
           an
           act
           of
           Generosity
           ,
           and
           Virtue
           .
           The
           
             Third
             Caution
          
           is
           ,
           the
           making
           Choice
           of
           a
           worthy
           Person
           ;
           
           wherein
           we
           should
           consider
           the
           Morals
           of
           the
           Man
           that
           we
           would
           oblige
           ;
           his
           particular
           disposition
           towards
           us
           ;
           our
           entercourse
           with
           him
           in
           a
           Community
           ,
           and
           Society
           of
           Life
           ,
           and
           the
           good
           Offices
           he
           hath
           already
           done
           us
           .
           It
           would
           be
           well
           ,
           if
           we
           could
           find
           a
           Concurrence
           of
           all
           these
           ;
           but
           if
           not
           ,
           the
           more
           Inducements
           we
           have
           ,
           and
           the
           greater
           they
           are
           ,
           the
           more
           is
           their
           weight
           .
        
         
           HOWBEIT
           ,
           since
           we
           do
           not
           live
           with
           Men
           absolutely
           Perfect
           ,
           
           either
           for
           Virtue
           ,
           or
           Wisdom
           ;
           but
           with
           those
           that
           acquit
           themselves
           very
           well
           ,
           if
           they
           can
           but
           arrive
           at
           some
           seint
           resemblances
           of
           Virtue
           ;
           let
           This
           be
           also
           taken
           into
           Consideration
           ,
           that
           no
           Man
           whatsoever
           is
           to
           be
           neglected
           ,
           in
           whom
           there
           appears
           the
           least
           sign
           ,
           or
           Glimmering
           of
           Goodness
           .
           But
           still
           we
           are
           to
           set
           the
           greatest
           Value
           upon
           him
           ,
           
           
           that
           we
           find
           best
           endow'd
           with
           the
           soft
           ,
           and
           gentle
           Virtues
           of
           
             Modesty
             ,
             Temperance
          
           ,
           and
           that
           Iustice
           ,
           of
           which
           we
           have
           already
           spoken
           at
           large
           .
           For
           a
           Bold
           ,
           and
           
             Manly
             Courage
          
           ,
           in
           a
           Man
           that
           is
           neither
           Good
           ,
           nor
           Wise
           ;
           is
           commonly
           more
           forward
           ,
           and
           eager
           ,
           perhaps
           ,
           then
           is
           Convenient
           .
           The
           Other
           are
           more
           properly
           the
           Virtues
           of
           a
           
             Good
             Man.
          
           And
           so
           much
           for
           our
           Manners
           .
        
         
           
           TOUCHING
           the
           
             Good
             Will
          
           that
           any
           Man
           bears
           us
           ;
           it
           is
           ,
           First
           ,
           our
           Duty
           to
           do
           
             much
             Good
          
           ,
           where
           we
           are
           
             much
             Belov'd
          
           :
           but
           then
           we
           are
           not
           to
           express
           that
           Affection
           ,
           in
           a
           Childish
           Ardour
           ,
           and
           Fondness
           of
           Passion
           ;
           but
           in
           a
           Constancy
           ,
           and
           Firmness
           of
           Mind
           .
        
         
           
           IN
           the
           Case
           of
           an
           
             Antecedent
             Merit
          
           ,
           where
           we
           are
           not
           now
           to
           Enter
           into
           an
           Obligation
           ,
           but
           to
           Acknowledge
           ,
           and
           Requite
           it
           ;
           there
           must
           be
           a
           more
           than
           Ordinary
           Care
           taken
           .
           For
           
             Gratitude
             is
             the
             most
             Indispensable
             of
             all
             Duties
             .
          
           If
           Hesiod
           bids
           us
           ,
           
             Restore
             what
             we
             borrow
             ;
             if
             we
             can
             ,
             in
             a
             Larger
             Measure
          
           ;
           what
           ought
           we
           to
           do
           in
           the
           Case
           of
           a
           
             Prior
             Obligation
          
           ?
           Are
           we
           not
           to
           imitate
           Fruitful
           Lands
           ,
           that
           still
           Return
           more
           than
           they
           Receiv'd
           ?
           We
           are
           ready
           enough
           to
           oblige
           those
           that
           we
           hope
           to
           be
           the
           better
           for
           hereafter
           .
           How
           should
           we
           behave
           our selves
           then
           ,
           toward
           such
           as
           we
           are
           the
           Better
           for
           already
           ?
           Since
           so
           it
           is
           ,
           that
           there
           are
           
             two
             sorts
          
           of
           Liberality
           ,
           the
           One
           ,
           of
           Bestowing
           a
           Benefit
           ,
           and
           the
           Other
           of
           Returning
           it
           ;
           it
           is
           at
           our
           Choice
           ,
           whether
           we
           will
           Give
           ,
           or
           no
           :
           But
           an
           Honest
           Man
           is
           not
           at
           Liberty
           in
           the
           point
           of
           Returning
           it
           ;
           
           provided
           that
           it
           may
           be
           done
           without
           Injury
           .
           And
           yet
           we
           are
           to
           distinguish
           also
           betwixt
           
             Benefits
             Receiv'd
          
           ;
           and
           the
           Greater
           the
           Benefit
           ,
           the
           Greater
           is
           the
           Obligation
           .
           Now
           the
           Obligation
           is
           to
           be
           valu'd
           according
           to
           the
           Mind
           ,
           the
           Intention
           ,
           and
           
             Good
             Will
          
           of
           the
           Giver
           :
           For
           many
           People
           do
           many
           things
           rashly
           ,
           
           without
           either
           Iudgment
           ,
           or
           Measure
           .
           They
           Squander
           away
           their
           Donatives
           ,
           indifferently
           upon
           all
           ;
           carry'd
           on
           by
           sodain
           ,
           and
           impetuous
           Passions
           ,
           as
           if
           they
           were
           driven
           by
           the
           Wind.
           Now
           these
           Benefits
           are
           not
           so
           much
           to
           be
           esteem'd
           ,
           as
           those
           that
           are
           conferr'd
           with
           Steadiness
           ,
           and
           Consideration
           .
           As
           to
           the
           Placing
           of
           our
           Bounties
           ,
           and
           Returning
           of
           Acknowledgments
           ,
           
           (
           supposing
           other
           things
           to
           be
           Equal
           )
           it
           is
           our
           Duty
           to
           help
           him
           First
           ,
           that
           is
           most
           in
           Want
           ;
           tho'
           most
           People
           do
           the
           Contrary
           .
           For
           they
           are
           there
           most
           Officious
           ,
           to
           offer
           their
           Service
           ,
           where
           they
           hope
           for
           most
           again
           ;
           tho'
           in
           cases
           ,
           where
           their
           help
           was
           not
           at
           all
           needful
           .
        
         
           FOR
           the
           Preservation
           of
           Society
           ,
           and
           good
           Correspondence
           among
           Men
           ,
           we
           should
           do
           well
           to
           proportion
           our
           Bounties
           to
           our
           Relations
           ;
           and
           to
           give
           most
           to
           those
           that
           are
           
             our
             nearest
             Friends
          
           .
           But
           for
           those
           Principles
           of
           Nature
           ,
           which
           regard
           Communities
           ,
           and
           
             Humane
             Society
          
           ,
           they
           must
           be
           fetch'd
           higher
           ;
           as
           the
           First
           thing
           that
           we
           take
           notice
           of
           in
           the
           Fellowship
           of
           Mankind
           .
           Reason
           ,
           and
           Speech
           are
           the
           Bond
           of
           it
           ;
           
           which
           ,
           by
           
             Teaching
             ,
             Learning
             ,
             Communicating
             ,
             Disputing
             ,
          
           and
           Iudging
           ,
           accommodate
           one
           Man
           to
           another
           ,
           and
           ciment
           
           the
           whole
           Body
           into
           a
           kind
           of
           
             Natural
             Community
          
           .
           Nor
           is
           there
           any
           thing
           wherein
           we
           are
           further
           remov'd
           from
           Beasts
           ,
           than
           in
           this
           Advantage
           of
           Society
           .
           It
           is
           usual
           for
           us
           to
           speak
           of
           Courage
           ,
           and
           Boldness
           ,
           in
           Lions
           and
           Horses
           ;
           but
           we
           hear
           nothing
           of
           either
           
             Iustice
             ,
             Equity
          
           ,
           or
           Goodness
           in
           them
           ;
           and
           the
           business
           is
           ,
           that
           they
           have
           neither
           Speech
           ,
           nor
           Reason
           .
           This
           Society
           of
           One
           Man
           with
           Another
           ,
           and
           of
           All
           ,
           with
           All
           ;
           This
           Society
           ,
           (
           I
           say
           )
           General
           and
           Particular
           ,
           is
           of
           a
           large
           extent
           ;
           And
           herein
           there
           must
           be
           a
           Community
           preserved
           ,
           of
           all
           those
           things
           which
           Nature
           hath
           brought
           forth
           ,
           for
           the
           Common
           Use
           of
           Men
           :
           provided
           always
           ,
           that
           such
           things
           as
           are
           limited
           by
           Laws
           ,
           and
           Civil
           Ordinances
           ,
           may
           be
           observed
           according
           to
           the
           Constitution
           .
           As
           to
           the
           rest
           ;
           they
           may
           be
           reduc'd
           to
           the
           
             Greek
             Proverb
             ,
             Friends
             have
             all
             things
             in
             Common
             .
          
           Now
           all
           those
           things
           that
           Men
           hold
           in
           Community
           ,
           are
           such
           ,
           as
           Ennius
           having
           laid
           down
           in
           One
           Instance
           ,
           may
           be
           apply'd
           to
           Many
           .
           
             
               To
               put
               a
               Wandring
               Traveller
               in
               's
               Way
               ,
            
             
               Is
               but
               to
               light
               One
               Candle
               with
               Another
               :
            
             
               I
               've
               ne'er
               the
               less
               ,
               for
               what
               I
               Give
               —
            
          
        
         
           FROM
           this
           One
           Case
           we
           may
           learn
           ,
           that
           whatsoever
           we
           may
           part
           with
           to
           Another
           ,
           
           without
           any
           Damage
           to
           our selves
           ,
           it
           is
           our
           Duty
           to
           Give
           ,
           or
           to
           Lend
           Freely
           ,
           tho'
           to
           a
           Stranger
           .
           Of
           This
           sort
           ,
           we
           reckon
           many
           things
           to
           be
           in
           Common
           ;
           as
           
             Water
             from
             a
             River
             ;
             Fire
             from
             Fire
             ;
             Good
             Counsel
             to
             a
             Man
             
             that
             is
             in
             doubt
             ,
             or
             distress
             .
          
           All
           these
           things
           are
           profitable
           to
           the
           Receiver
           ,
           without
           any
           loss
           ,
           or
           burthen
           to
           the
           Giver
           .
           So
           that
           we
           may
           both
           use
           these
           things
           our selves
           ,
           and
           yet
           be
           still
           contributing
           of
           somewhat
           to
           the
           Common
           Good.
           But
           in
           regard
           that
           particular
           Persons
           have
           not
           much
           to
           Give
           ,
           and
           the
           Number
           of
           those
           that
           want
           ,
           is
           almost
           Infinite
           ;
           Common
           Liberality
           must
           have
           a
           respect
           to
           that
           End
           of
           Eunius
           .
           We
           must
           keep
           wherewithal
           to
           give
           Light
           to
           our selves
           ,
           that
           we
           may
           have
           the
           Means
           of
           being
           bountiful
           to
           our
           Own.
           
        
         
           TO
           descend
           now
           from
           
             Humane
             Society
          
           in
           the
           Latitude
           ,
           of
           which
           there
           are
           many
           degrees
           ;
           
           there
           is
           a
           nearer
           Bond
           yet
           ,
           betwixt
           People
           of
           the
           same
           Province
           ,
           the
           same
           Nation
           ,
           and
           the
           same
           Language
           :
           And
           it
           is
           yet
           stricter
           ,
           betwixt
           Men
           of
           the
           same
           City
           :
           For
           among
           Citizens
           ,
           there
           are
           many
           things
           in
           Common
           :
           
           As
           Courts
           of
           Justice
           ,
           Temples
           ,
           Walks
           ,
           Ways
           ,
           Lanes
           ,
           Customs
           ,
           Judgments
           ,
           Suffrages
           ;
           beside
           frequent
           Meetings
           ,
           and
           Familiarities
           ,
           Common
           Bus'ness
           ,
           Commerce
           ,
           and
           Contract
           .
           And
           there
           is
           yet
           a
           nearer
           Tye
           ;
           and
           That
           is
           ,
           the
           Society
           of
           Kindred
           ,
           which
           is
           Contracted
           into
           a
           narrow
           place
           ,
           apart
           from
           the
           Vast
           Society
           of
           Mankind
           .
           It
           is
           by
           Nature
           ,
           Common
           to
           all
           living
           Creatures
           ,
           the
           appetite
           of
           producing
           the
           Kind
           :
           And
           the
           First
           Society
           is
           in
           Wedlock
           ,
           
           the
           next
           ,
           in
           Children
           ;
           it
           comes
           then
           to
           a
           Family
           ,
           and
           a
           Community
           of
           all
           things
           .
           And
           this
           is
           the
           Original
           of
           a
           City
           ,
           and
           as
           it
           were
           the
           Seminary
           of
           a
           Commonwealth
           .
           The
           Relation
           of
           Brothers
           comes
           next
           ;
           and
           after
           
           That
           ,
           of
           Brothers
           ,
           and
           Sisters
           Children
           ;
           who
           ,
           when
           they
           are
           too
           many
           for
           One
           House
           ,
           are
           transplanted
           into
           Others
           ,
           as
           into
           Colonies
           .
           And
           then
           follow
           Matches
           ,
           and
           Alliances
           ,
           with
           increase
           of
           Kindred
           ;
           
           and
           their
           Off-spring
           is
           the
           Beginning
           of
           a
           Commonwealth
           .
           There
           is
           no
           doubt
           but
           Relation
           of
           Blood
           ,
           and
           the
           Kindness
           that
           arises
           from
           it
           ,
           must
           necessarily
           endear
           Men
           to
           One
           another
           .
           For
           it
           is
           a
           great
           matter
           to
           have
           the
           same
           Pedigree
           ;
           to
           exercise
           the
           same
           Religion
           ,
           and
           to
           deposite
           their
           Ashes
           in
           Common
           Sepulchres
           :
           But
           of
           all
           Associations
           ,
           
           there
           is
           none
           so
           Firm
           ,
           none
           so
           Noble
           ,
           as
           when
           Virtuous
           Men
           are
           link'd
           together
           by
           a
           Correspondency
           of
           Manners
           ;
           and
           a
           Freedom
           of
           Conversation
           .
           For
           such
           is
           the
           Charm
           of
           That
           Honesty
           which
           we
           have
           often
           spoken
           of
           ,
           that
           the
           very
           Encounter
           of
           it
           moves
           us
           ,
           tho'
           in
           a
           Stranger
           ,
           and
           makes
           us
           Friends
           to
           the
           Possessor
           of
           it
           ,
           where-ever
           we
           find
           it
           .
           Now
           tho'
           all
           Virtue
           whatsoever
           ,
           is
           ,
           of
           it self
           ,
           Amiable
           ,
           and
           Attractive
           ;
           insomuch
           that
           we
           cannot
           but
           have
           an
           Esteem
           for
           those
           that
           we
           find
           possess'd
           of
           it
           ;
           yet
           Iustice
           ,
           and
           Liberality
           gain
           upon
           us
           in
           a
           higher
           degree
           .
           But
           there
           is
           nothing
           more
           Lov●ly
           ,
           or
           more
           Engaging
           ,
           than
           a
           Conformity
           ,
           and
           Agreement
           of
           
             Good
             Manners
          
           .
           For
           where
           there
           are
           the
           same
           Inclinations
           ,
           
           the
           same
           Desires
           ,
           and
           the
           same
           Will
           ,
           the
           One
           cannot
           chuse
           but
           be
           delighted
           with
           the
           Other
           ,
           as
           with
           its
           proper
           self
           ;
           and
           it
           effects
           that
           which
           Pythagoras
           requires
           in
           Friendship
           ;
           the
           making
           One
           ,
           of
           many
           :
           And
           it
           is
           a
           great
           Obligation
           that
           is
           created
           by
           the
           reciprocation
           of
           Benefits
           ,
           that
           pass
           Forward
           and
           Backward
           ,
           in
           Exchange
           :
           
           which
           being
           
           mutual
           ,
           and
           grateful
           ;
           must
           needs
           ,
           upon
           the
           Entercourse
           ,
           produce
           firm
           and
           extraordinary
           Friendship
           .
           But
           when
           ye
           shall
           have
           lookt
           over
           all
           the
           Ties
           in
           Nature
           ,
           as
           far
           as
           your
           Mind
           ,
           and
           your
           Reason
           can
           carry
           you
           ;
           you
           will
           find
           nothing
           dearer
           ,
           no
           Obligation
           of
           greater
           importance
           ,
           then
           That
           by
           which
           we
           are
           every
           one
           of
           us
           Ty'd
           to
           the
           Commonwealth
           .
           Our
           
             Parents
             ,
             Children
             ,
             Kindred
             ,
             Acquaintance
             ,
          
           are
           all
           dear
           to
           us
           ;
           but
           
             our
             single
             Country
          
           is
           more
           then
           
             all
             the
             Rest
          
           :
           
           and
           every
           honest
           man
           is
           ready
           to
           lay
           down
           his
           life
           for
           the
           advantage
           of
           that
           sacred
           Interest
           .
           How
           execrable
           then
           is
           the
           barbarous
           Impiety
           of
           those
           people
           ,
           that
           have
           torn
           their
           Country
           to
           pieces
           ,
           by
           all
           sorts
           of
           Villany
           ;
           and
           who
           not
           only
           have
           been
           ,
           but
           are
           at
           this
           instant
           ,
           conspiring
           the
           destruction
           of
           it
           ,
           by
           a
           final
           desolation
           ?
           But
           if
           there
           should
           be
           any
           dispute
           ,
           or
           Comparison
           ,
           where
           to
           pay
           our
           duty
           ,
           in
           the
           first
           place
           ,
           our
           Country
           and
           our
           Parents
           are
           the
           Principals
           ;
           to
           whose
           Benefits
           we
           are
           the
           most
           Oblig'd
           .
           Our
           Children
           and
           our
           Families
           are
           next
           ;
           
           as
           depending
           upon
           us
           alone
           ,
           without
           any
           other
           Retreat
           :
           After
           These
           ,
           our
           Friends
           and
           Relations
           ;
           which
           are
           commonly
           of
           our
           Own
           Rank
           ,
           and
           Condition
           .
           Wherefore
           we
           owe
           the
           necessary
           helps
           of
           Life
           to
           these
           beforementioned
           ;
           But
           for
           Conversation
           ,
           Table-Society
           ,
           Counsels
           ,
           Exhortations
           ,
           Consolations
           ,
           and
           (
           upon
           Occasion
           )
           Reproofs
           :
           These
           things
           are
           found
           most
           amongst
           Friends
           ;
           and
           let
           me
           tell
           you
           over
           again
           ;
           
             The
             pleasantest
             Friendship
             is
             That
             ,
             which
             is
             contracted
             by
             a
             Similitude
             of
             Manners
             .
          
        
         
         
           NOW
           in
           the
           Exercise
           of
           all
           these
           Duties
           ,
           we
           should
           observe
           what
           every
           man
           has
           most
           need
           of
           ;
           and
           what
           with
           our
           help
           ,
           he
           may
           ,
           and
           what
           without
           our
           help
           ,
           he
           cannot
           attain
           ;
           and
           in
           some
           cases
           there
           is
           a
           respect
           to
           be
           had
           to
           Times
           ,
           
           and
           Occasions
           ,
           even
           before
           Relations
           :
           There
           are
           some
           Offices
           that
           we
           should
           rather
           pay
           to
           One
           ,
           then
           to
           another
           ;
           as
           I
           would
           sooner
           help
           a
           Neighbour
           in
           with
           his
           Harvest
           ,
           then
           either
           a
           Brother
           ,
           or
           
             Familiar
             Acquaintance
          
           ;
           but
           in
           a
           
             Suit
             of
             Law
          
           ,
           I
           'll
           defend
           my
           Kinsman
           ,
           or
           my
           Friend
           ,
           before
           my
           Neighbour
           .
           Wherefore
           these
           Circumstances
           ,
           and
           the
           like
           ,
           should
           be
           duly
           consider'd
           in
           all
           Offices
           .
           By
           Custom
           ,
           and
           Exercise
           ,
           we
           shall
           become
           good
           Accomptants
           :
           For
           it
           is
           by
           Adding
           ,
           and
           Substracting
           ,
           that
           we
           come
           to
           know
           
             what
             Remains
          
           ;
           and
           Consequently
           ,
           in
           all
           Cases
           ,
           the
           Bounds
           ,
           and
           Limits
           of
           our
           Duty
           :
           But
           as
           neither
           Physitians
           ,
           nor
           Commanders
           ;
           nor
           Orators
           ,
           tho'
           never
           so
           well
           instructed
           in
           the
           Rules
           of
           their
           Profession
           ,
           shall
           ever
           be
           able
           ,
           without
           Use
           ,
           and
           Practice
           ,
           to
           make
           themselves
           Eminently
           famous
           ;
           to
           the
           same
           end
           ,
           are
           the
           Precepts
           of
           Humane
           Duties
           deliver'd
           us
           ;
           that
           we
           should
           put
           them
           in
           exercise
           ;
           but
           yet
           the
           difficulty
           ,
           and
           Condition
           of
           the
           thing
           does
           over
           and
           above
           require
           it
           .
           Now
           in
           what
           manner
           that
           Virtue
           is
           deriv'd
           ,
           and
           whence
           That
           Duty
           arises
           ,
           which
           falls
           under
           the
           Consideration
           of
           
             Sociable
             Rights
          
           ,
           and
           
             Common
             Iustice
          
           ;
           we
           have
           almost
           said
           enough
           already
           .
        
         
         
           In
           the
           propounding
           of
           
             Four
             general
             Heads
          
           ,
           from
           whence
           all
           Virtues
           ,
           and
           Duties
           flow
           ;
           That
           which
           is
           done
           with
           a
           Noble
           ,
           and
           Exalted
           Mind
           ;
           a
           Mind
           advanced
           to
           the
           Contempt
           of
           Fortune
           ,
           and
           Worldly
           things
           ;
           
           that
           Virtue
           ,
           I
           say
           ,
           ought
           to
           be
           reputed
           the
           most
           Glorious
           :
           and
           therefore
           that
           Reproach
           of
           
           Ennius's
           is
           always
           at
           hand
           upon
           Occasion
           :
           
             
               
                 Young
                 Men
              
               ,
               in
               shew
               ,
               but
               Wenches
               ,
               in
               your
               Hearts
               ;
            
             
               While
               Cloelia
               plays
               the
               Brave
               ,
               and
               acts
               your
               Parts
               .
            
             
               
                 You
                 're
                 for
                 Exploits
                 that
                 cost
                 no
                 Sweat
                 ,
                 nor
                 Bloud
                 ,
              
               &c.
               
            
          
        
         
           And
           on
           the
           other
           side
           ,
           with
           what
           Transport
           and
           Rapture
           do
           we
           extol
           the
           humour
           of
           Brave
           and
           Generous
           Actions
           ?
           From
           hence
           ,
           comes
           that
           Field
           of
           the
           Rhetoricians
           ,
           upon
           
             Marathon
             ,
             Salamis
             ,
             Plateae
             ,
             Thermopilae
             ,
             Leuctrae
             ,
             Stratocles
          
           ;
           and
           from
           hence
           it
           is
           ,
           that
           our
           Cocles
           ,
           the
           Decij
           ,
           the
           two
           
           Scipio's
           ,
           Marcellus
           ,
           and
           a
           World
           of
           others
           ,
           especially
           the
           Romans
           Themselves
           ,
           are
           grown
           so
           famous
           ,
           for
           the
           Greatness
           of
           their
           Minds
           .
           And
           their
           ambition
           of
           Military
           honour
           ,
           may
           appear
           in
           This
           ,
           that
           almost
           all
           the
           Statues
           they
           have
           left
           us
           ,
           are
           dress'd
           up
           in
           Armour
           .
        
         
           AND
           yet
           That
           Elevation
           of
           Courage
           ,
           which
           is
           seen
           in
           Hazzards
           ,
           and
           Adventures
           ,
           unless
           accompany'd
           with
           Justice
           ,
           and
           contending
           rather
           for
           the
           Publique
           ,
           then
           for
           it self
           ;
           That
           Courage
           (
           I
           say
           )
           is
           so
           far
           from
           
           being
           a
           Virtue
           ,
           that
           it
           is
           a
           Fault
           ,
           and
           a
           brutal
           Ferity
           ,
           inconsistent
           with
           the
           Tenderness
           of
           humane
           Nature
           .
           Wherefore
           the
           Stoiques
           have
           well
           defin'd
           it
           ,
           
           in
           calling
           
             Courage
             ,
             a
             Virtue
             contending
             for
             Equity
             .
          
           Nor
           did
           any
           man
           ever
           gain
           the
           Reputation
           of
           
             True
             Valour
          
           ,
           by
           Treacheny
           ,
           or
           Malice
           .
           Nothing
           can
           be
           Honest
           ,
           but
           what
           is
           Just
           ;
           and
           therefore
           it
           was
           notably
           said
           of
           
             Plato
             .
             As
             That
             Knowledge
          
           (
           says
           he
           )
           
             which
             is
             divided
             from
          
           Justice
           ,
           
             is
             rather
          
           Craft
           ,
           then
           Wisdom
           ;
           
             so
             That
          
           Courage
           ,
           
             which
             is
          
           Bold
           ,
           and
           Adventerous
           ,
           
             is
             rather
          
           Temerity
           ,
           and
           Foolhardiness
           ,
           then
           Valour
           ;
           
             if
             it
             be
             carryed
             on
             by
          
           Passion
           ,
           or
           Interest
           ,
           
             rather
             then
             for
             a
          
           Common
           Good.
           Wherefore
           all
           Men
           of
           Valour
           ,
           and
           great
           Undertakings
           ,
           should
           be
           likewise
           Men
           of
           Goodness
           ,
           Simplicity
           ,
           Candor
           ,
           and
           Friends
           of
           Truth
           :
           which
           are
           all
           Inseparable
           from
           Justice
           .
           But
           the
           Mischief
           is
           ,
           that
           this
           Tumour
           ,
           and
           Elation
           of
           Mind
           ,
           breaks
           out
           many
           times
           into
           a
           Pertinacy
           ,
           and
           an
           Ambitious
           desire
           of
           Rule
           .
           
           For
           as
           Plato
           has
           it
           ,
           the
           Lacedemonians
           were
           Naturally
           inflam'd
           with
           an
           Ardent
           desire
           of
           Overcoming
           .
           So
           that
           whosoever
           has
           the
           greatest
           Soul.
           is
           the
           most
           addicted
           to
           aspiring
           Thoughts
           :
           And
           to
           set
           himself
           above
           All
           ;
           or
           in
           Truth
           rather
           to
           stand
           Alone
           .
           It
           is
           a
           very
           hard
           matter
           ,
           for
           a
           Man
           to
           observe
           the
           Tenor
           of
           
             True
             Equity
          
           (
           which
           peculiarly
           belongs
           to
           Justice
           )
           in
           the
           Inordinate
           Appetite
           of
           Superiority
           and
           Dominion
           ,
           From
           whence
           it
           comes
           to
           pass
           ,
           that
           such
           men
           will
           not
           be
           govern'd
           ,
           either
           by
           Reason
           ,
           or
           any
           Publique
           ,
           and
           
             Lawfull
             Constitution
          
           .
           This
           humour
           starts
           Factions
           in
           a
           Commonwealth
           ,
           that
           work
           by
           
           Bribery
           ,
           and
           Corruption
           ,
           to
           advance
           their
           Power
           ,
           and
           their
           Fortunes
           ;
           whose
           business
           it
           is
           ,
           rather
           to
           make
           themselves
           Greater
           ,
           by
           Violence
           ,
           then
           to
           keep
           themselves
           in
           a
           Station
           of
           Equality
           by
           Iustice.
           But
           the
           harderany
           thing
           is
           ,
           the
           fairer
           it
           is
           ;
           nor
           is
           there
           any
           Time
           ,
           or
           Season
           ,
           that
           can
           dispence
           a
           man
           from
           Justice
           .
           Wherefore
           Those
           are
           Truly
           Brave
           ,
           and
           Magnanimous
           ,
           that
           
             keep
             off
          
           an
           Injury
           ,
           not
           Those
           that
           offer
           it
           .
           He
           that
           is
           truly
           Wise
           ,
           and
           Stout
           ,
           places
           That
           Virtue
           which
           is
           most
           consonant
           to
           Nature
           ,
           in
           Action
           ,
           and
           not
           in
           Glory
           ;
           and
           in
           making
           himself
           more
           Considerable
           then
           other
           men
           ,
           rather
           then
           appearing
           so
           .
           No
           man
           can
           be
           said
           to
           be
           truly
           Heroique
           ,
           that
           depends
           ,
           for
           his
           Reputation
           ,
           upon
           the
           Opinion
           of
           the
           Multitude
           .
           But
           every
           man
           ,
           the
           higher
           his
           Stomach
           is
           ,
           and
           the
           greater
           his
           Thirst
           of
           Honor
           ,
           the
           more
           easily
           is
           he
           transported
           to
           do
           Unjust
           things
           .
           He
           stands
           upon
           a
           Slippery
           place
           :
           For
           where
           is
           the
           man
           ,
           who
           after
           all
           his
           hazzards
           ,
           and
           Travels
           ,
           does
           not
           desire
           ,
           and
           expect
           Glory
           ,
           as
           a
           reward
           of
           his
           Adventures
           ?
        
         
           YOU
           shall
           know
           a
           man
           of
           Generosity
           ,
           
           and
           Courage
           ,
           chiefly
           by
           these
           
             two
             Marques
          
           .
           First
           ,
           he
           despises
           
             outward
             things
          
           ,
           upon
           an
           Opinion
           that
           a
           man
           should
           not
           admire
           ,
           wish
           for
           ,
           or
           desire
           any
           thing
           but
           what
           is
           Becoming
           and
           Honest
           ;
           nor
           subject
           himself
           to
           any
           Person
           ,
           Passion
           ,
           or
           Fortune
           .
           The
           Other
           is
           a
           disposition
           of
           Mind
           (
           as
           is
           said
           before
           )
           that
           spurs
           a
           man
           to
           attempt
           things
           Great
           and
           Profitable
           ;
           but
           
             difficult
             ,
             laborious
          
           ,
           and
           dangerous
           ,
           as
           well
           in
           the
           matter
           of
           Life
           it self
           ,
           as
           in
           other
           Conveniences
           
           that
           belong
           to
           't
           .
           All
           the
           Splendor
           ,
           and
           Reputation
           (
           and
           let
           me
           say
           ,
           the
           Profit
           also
           )
           of
           These
           two
           Things
           rests
           in
           the
           Latter
           :
           but
           the
           Cause
           ,
           and
           the
           Motive
           is
           in
           the
           Former
           :
           For
           There
           is
           the
           Rise
           ,
           and
           Spring
           of
           great
           Resolves
           ,
           that
           carry
           men
           even
           above
           the
           Consideration
           of
           any
           thing
           that
           is
           below
           .
           The
           thing
           it self
           is
           seen
           in
           
             Two
             particulars
             :
             First
          
           in
           Judging
           That
           only
           to
           be
           Good
           which
           is
           Honest
           ;
           and
           ,
           Secondly
           ,
           in
           a
           Freedom
           of
           the
           Mind
           from
           all
           Perturbations
           .
           For
           it
           must
           be
           confest
           to
           be
           the
           part
           of
           a
           Brave
           and
           Generous
           Mind
           ,
           to
           look
           upon
           Those
           ,
           as
           Little
           Things
           ,
           which
           many
           Account
           to
           be
           Great
           ,
           and
           Glorious
           ;
           and
           to
           Contemn
           them
           ,
           upon
           the
           Foundation
           of
           a
           Firm
           ,
           and
           setled
           Judgment
           .
           It
           is
           likewise
           the
           part
           of
           a
           Constant
           ,
           and
           Invincible
           Mind
           ,
           so
           to
           bear
           all
           sorts
           of
           Calamity
           ,
           and
           Affliction
           ,
           as
           neither
           to
           depart
           from
           the
           Order
           of
           Nature
           ,
           nor
           to
           descend
           below
           the
           Dignities
           of
           a
           Wise
           man.
           How
           Incongruous
           is
           it
           for
           a
           man
           that
           stands
           the
           shock
           of
           Danger
           ,
           to
           be
           broken
           with
           Lust
           ?
           or
           to
           endure
           the
           Fatigue
           of
           Labour
           ;
           and
           then
           to
           be
           overcome
           with
           Pleasure
           ?
           This
           must
           therefore
           be
           avoided
           ;
           and
           so
           must
           the
           greedy
           desire
           of
           Mony.
           
           There
           is
           not
           a
           greater
           Argument
           of
           a
           Narrow
           ,
           and
           Wretched
           Mind
           ,
           then
           to
           dote
           upon
           Pelf
           :
           Nothing
           more
           humane
           ,
           and
           honourable
           ,
           then
           to
           despise
           it
           ,
           if
           we
           have
           it
           not
           ;
           and
           to
           employ
           it
           generously
           ,
           and
           do
           good
           with
           it
           ,
           if
           we
           have
           it
           .
           And
           so
           for
           the
           Affectation
           of
           Glory
           :
           
           We
           must
           beware
           of
           it
           (
           as
           is
           said
           already
           )
           for
           it
           bars
           a
           man
           of
           his
           Liberty
           ;
           which
           a
           Brave
           Man
           will
           
           rather
           die
           ,
           then
           part
           with
           .
           We
           should
           not
           be
           sollicitous
           neither
           for
           Power
           ;
           which
           ,
           in
           some
           Cases
           ,
           we
           should
           not
           receive
           ,
           and
           in
           others
           ,
           we
           should
           lay
           down
           We
           must
           deliver
           our selves
           from
           all
           disorders
           of
           mind
           ;
           either
           by
           Fear
           or
           Appetite
           :
           and
           likewise
           from
           all
           Sowerness
           ,
           and
           Transport
           ,
           either
           of
           delight
           ,
           or
           of
           Wrath
           ;
           that
           we
           may
           be
           Calm
           ,
           and
           Secure
           :
           In
           which
           State
           ,
           we
           shall
           Find
           both
           Steadiness
           ,
           and
           Credit
           .
           There
           are
           at
           this
           day
           ,
           and
           there
           have
           been
           many
           ,
           that
           to
           gain
           this
           Repose
           ,
           have
           wholly
           withdrawn
           themselves
           from
           Publique
           Business
           :
           Among
           These
           ,
           
           the
           noblest
           ,
           and
           most
           eminent
           of
           Philosophers
           ;
           and
           men
           truly
           ,
           of
           great
           Severity
           ,
           and
           Weight
           ;
           who
           could
           neither
           endure
           the
           People
           ,
           nor
           Government
           :
           and
           so
           retired
           into
           Deserts
           ,
           and
           Retreats
           ,
           to
           live
           privately
           with
           Themselves
           .
           And
           these
           men
           ,
           in
           this
           Recess
           ,
           had
           the
           same
           Design
           with
           Princes
           (
           whose
           Privilege
           is
           to
           live
           as
           they
           list
           )
           that
           they
           might
           want
           nothing
           ,
           but
           enjoy
           their
           Freedom
           ,
           without
           Controll
           .
           Wherefore
           ,
           since
           both
           Those
           that
           affect
           Power
           ,
           and
           the
           other
           Idle
           people
           that
           I
           speak
           of
           ,
           aim
           at
           the
           same
           thing
           ;
           and
           have
           This
           in
           common
           betwixt
           them
           ;
           the
           One
           thinks
           they
           may
           Gain
           their
           End
           ,
           if
           they
           had
           but
           ample
           Fortunes
           :
           and
           the
           Other
           ,
           Theirs
           ,
           if
           they
           can
           but
           be
           content
           with
           their
           Own
           ,
           and
           with
           a
           Little
           :
           They
           may
           be
           Both
           ,
           (
           for
           ought
           I
           know
           )
           in
           some
           measure
           ,
           in
           the
           Right
           .
           But
           it
           must
           yet
           be
           allow'd
           ,
           that
           a
           Private
           ,
           and
           Retir'd
           Life
           ,
           is
           both
           Easier
           and
           Safer
           :
           And
           less
           Importune
           ,
           and
           Troublesome
           to
           Others
           .
           But
           the
           life
           of
           Those
           that
           apply
           themselves
           to
           
           Publique
           business
           ,
           is
           more
           profitable
           to
           Mankind
           ;
           and
           more
           conducing
           to
           the
           Acquisition
           of
           Honour
           ,
           and
           Reputation
           in
           the
           World.
           Wherefore
           there
           is
           something
           to
           be
           said
           for
           those
           Excellent
           Wits
           that
           dedicate
           them Selves
           to
           Letters
           ;
           without
           medling
           in
           Publique
           Affairs
           :
           And
           also
           for
           such
           Others
           ,
           as
           either
           for
           want
           of
           Health
           ,
           or
           perhaps
           some
           more
           powerful
           Impediment
           ,
           have
           quitted
           their
           publique
           Stations
           ;
           being
           well
           satisfi'd
           ,
           that
           others
           should
           enjoy
           the
           Power
           and
           the
           Credit
           of
           the
           Employment
           .
           But
           for
           those
           that
           have
           none
           of
           this
           Pretence
           ,
           to
           talk
           of
           despising
           Government
           ,
           and
           Offices
           ,
           which
           most
           people
           have
           in
           great
           estimation
           ;
           I
           do
           not
           only
           ,
           not
           approve
           of
           them
           ,
           but
           take
           them
           to
           be
           much
           to
           blame
           .
           Not
           that
           I
           disallow
           of
           their
           Judgment
           ,
           in
           the
           little
           Consideration
           they
           seem
           to
           have
           for
           Glory
           ;
           but
           because
           they
           are
           manifestly
           afraid
           of
           the
           Labours
           ,
           Troubles
           ,
           Repulses
           ,
           and
           Displeasures
           that
           they
           are
           to
           encounter
           .
           For
           there
           are
           many
           that
           behave
           themselves
           Vnequally
           in
           
             Contrary
             Cases
          
           :
           Severe
           Contemners
           of
           Pleasure
           ,
           but
           they
           sink
           under
           Pain
           ;
           Regardless
           of
           Fame
           ,
           but
           dejected
           with
           Scandal
           .
           Nor
           are
           they
           Steady
           ,
           even
           in
           these
           very
           Cases
           :
           But
           for
           those
           that
           are
           by
           nature
           ,
           fitted
           and
           qualifi'd
           for
           Civil
           Business
           ;
           I
           should
           advise
           These
           people
           to
           apply
           themselves
           to
           it
           without
           delay
           ;
           and
           to
           take
           some
           Commission
           in
           the
           Government
           .
           For
           This
           is
           Necessary
           ,
           both
           as
           to
           Publique
           Administration
           ;
           a●d
           to
           shew
           the
           Greatness
           of
           the
           Mind
           .
           And
           publique
           Officers
           ,
           as
           much
           perhaps
           ,
           as
           Philosophers
           themselves
           ,
           (
           if
           not
           more
           )
           should
           be
           affected
           
           with
           a
           general
           disdain
           of
           External
           things
           ,
           (
           as
           I
           have
           often
           said
           )
           and
           stated
           in
           an
           Immoveable
           Tranquility
           ,
           and
           security
           of
           Mind
           ;
           which
           will
           deliver
           them
           from
           all
           Anxiety
           for
           things
           to
           come
           ;
           and
           establish
           them
           in
           a
           life
           of
           Constancy
           ,
           and
           Honour
           .
           Now
           this
           Point
           is
           by
           so
           much
           easier
           ,
           for
           a
           Philosopher
           to
           gain
           ,
           by
           how
           much
           his
           Life
           is
           less
           expos'd
           to
           the
           Stroke
           of
           Fortune
           :
           For
           there
           are
           not
           many
           things
           that
           he
           stands
           in
           need
           of
           :
           beside
           ,
           that
           in
           case
           of
           any
           disaster
           ,
           his
           Fall
           is
           not
           so
           dangerous
           .
           It
           is
           but
           reasonable
           therefore
           to
           Conclude
           ,
           that
           Men
           in
           Great
           ,
           and
           Publique
           Places
           ,
           are
           exposed
           to
           greater
           Perturbations
           of
           Thought
           ,
           then
           those
           that
           live
           in
           Privacy
           and
           Repose
           .
           So
           that
           a
           greater
           Stock
           of
           Courage
           is
           there
           Necessary
           ,
           and
           a
           Mind
           at
           Liberty
           from
           Trouble
           ,
           and
           Care.
           But
           for
           him
           that
           puts
           himself
           into
           Business
           ;
           let
           him
           first
           consider
           the
           Honesty
           of
           the
           Employment
           ;
           and
           Then
           ,
           his
           Own
           Abilities
           ,
           to
           go
           thorough
           with
           it
           .
           Wherein
           let
           him
           neither
           rashly
           despair
           ,
           out
           of
           heartlesness
           ,
           and
           sloth
           ;
           nor
           be
           over
           Confident
           neither
           ,
           in
           the
           Opinion
           of
           himself
           .
           But
           in
           all
           matters
           of
           Business
           ,
           a
           man
           should
           diligently
           prepare
           himself
           before
           he
           goes
           about
           it
           .
        
         
           BUT
           since
           most
           Men
           take
           
             Military
             Charges
          
           to
           be
           of
           a
           greater
           Consideration
           then
           Civil
           ,
           
           This
           Opinion
           should
           be
           a
           little
           qualifi'd
           ;
           For
           't
           is
           a
           very
           Common
           thing
           for
           men
           to
           apply
           themselves
           to
           that
           course
           of
           Life
           ,
           out
           of
           an
           Itch
           of
           Glory
           ;
           and
           this
           happens
           most
           frequently
           in
           Men
           of
           
             large
             Souls
          
           ,
           and
           Abilities
           :
           Especially
           
           where
           the
           Genius
           lies
           that
           way
           ,
           and
           the
           Disposition
           carries
           them
           to
           the
           Profession
           of
           Armes
           .
           But
           if
           we
           would
           deal
           impartially
           ,
           there
           have
           been
           Greater
           and
           more
           Glorious
           things
           done
           in
           the
           Senate
           ,
           then
           in
           the
           Field
           for
           although
           Themistocles
           be
           worthy
           of
           all
           honour
           ,
           and
           his
           Name
           ,
           and
           Memory
           ,
           more
           Illustrious
           then
           That
           of
           
             Solon
             ;
             Salamis
          
           being
           still
           mentioned
           as
           a
           Memorial
           of
           his
           noble
           Victory
           over
           Xerxes
           ,
           which
           is
           still
           preferr'd
           before
           the
           Counsel
           of
           Solon
           ,
           for
           the
           Institution
           of
           the
           Areopagites
           .
           This
           must
           not
           at
           all
           give
           way
           to
           That
           :
           For
           the
           One
           did
           once
           ,
           deliver
           ,
           preserve
           ,
           and
           help
           the
           City
           ;
           but
           the
           Other
           will
           ever
           do
           it
           .
           This
           Council
           preserves
           the
           Laws
           of
           Athens
           ,
           and
           Constitutions
           of
           their
           Ancestors
           .
           Themissocles
           cannot
           say
           that
           ever
           he
           help'd
           Areopagus
           ,
           but
           the
           Other
           may
           truely
           boast
           of
           serving
           Themistocles
           .
           For
           Solon
           was
           the
           Founder
           of
           That
           Senate
           which
           manag'd
           the
           War
           :
           And
           so
           for
           Pausanias
           ,
           and
           Lysander
           .
           It
           is
           true
           ,
           that
           their
           Actions
           ,
           and
           Conduct
           ,
           enlarg'd
           the
           Territories
           of
           the
           Lacedemonians
           ;
           and
           yet
           the
           Laws
           of
           Licurgus
           ,
           are
           Incomparably
           to
           be
           preferr'd
           .
           Nay
           ,
           and
           upon
           That
           very
           Consideration
           ,
           their
           Armies
           were
           both
           Readier
           and
           Bolder
           .
           It
           was
           my
           Opinion
           ,
           even
           when
           I
           was
           a
           Boy
           ,
           that
           
             Marcus
             Scaurus
          
           was
           not
           Inferiour
           to
           
             Caius
             Marius
          
           ;
           and
           when
           I
           came
           afterwards
           into
           Publique
           Business
           ;
           I
           lookt
           upon
           
             Q.
             Catulus
          
           not
           one
           jot
           below
           
             Cneius
             Pompeius
          
           .
           For
           what
           signifie
           
             Armies
             ,
             Abroad
          
           ,
           without
           
             Counsel
             at
             Home
          
           ?
           Neither
           did
           Affricanus
           (
           tho'
           an
           Excellent
           Man
           ,
           as
           well
           as
           a
           great
           Captain
           )
           do
           the
           Common-wealth
           a
           Nobler
           Service
           in
           the
           Rasing
           of
           Numantia
           ,
           
           then
           
             Pub.
             Nasica
          
           (
           a
           private
           Man
           )
           did
           at
           the
           same
           time
           ,
           in
           cutting
           off
           
             Tiberius
             Gracchus
          
           .
           Now
           This
           Instance
           is
           not
           purely
           Civil
           ;
           but
           in
           some
           respect
           ,
           Military
           ,
           because
           it
           was
           done
           by
           a
           
             Violent
             hand
          
           :
           But
           still
           it
           was
           done
           by
           a
           
             Civil
             Council
          
           ,
           and
           without
           an
           Army
           .
           It
           was
           a
           memorable
           saying
           of
           mine
           ,
           that
           is
           so
           often
           cast
           in
           my
           Teeth
           ,
           by
           a
           sort
           of
           Malicious
           ,
           and
           Envious
           people
           .
           
             
               Let
               Swordmen
               to
               the
               Gown
               give
               place
               .
            
             
               And
               Crown
               the
               Oratour
               with
               Bayes
               .
            
          
        
         
           To
           pass
           over
           other
           Instances
           .
           Did
           not
           the
           Sword
           give
           place
           to
           the
           Gown
           ,
           when
           the
           Commonwealth
           was
           under
           
             My
             Administration
          
           ?
           Never
           was
           there
           a
           more
           malicious
           Conspiracy
           ;
           and
           yet
           by
           the
           Influence
           of
           our
           Diligence
           ,
           and
           Counsel
           ,
           how
           quickly
           was
           it
           crush'd
           ?
           Insomuch
           ,
           that
           the
           very
           Arms
           themselves
           fell
           out
           of
           the
           hands
           of
           the
           most
           Audacious
           of
           the
           Mutineers
           .
           When
           was
           there
           ever
           any
           Action
           done
           in
           the
           Field
           ,
           or
           any
           Tryumph
           Comparable
           to
           it
           ?
           This
           Boast
           ,
           .
           to
           You
           ,
           my
           Son
           ,
           that
           are
           to
           inherit
           the
           honour
           of
           my
           Actions
           ,
           and
           to
           whom
           I
           would
           recommend
           the
           Imitation
           of
           them
           ;
           This
           Boast
           ,
           to
           You
           ,
           (
           I
           say
           )
           may
           be
           allow'd
           me
           .
           Nor
           is
           it
           any
           more
           then
           
             Cn.
             Pompey
          
           (
           a
           Man
           laden
           with
           Military
           honours
           )
           ascribed
           to
           me
           in
           a
           full
           Audience
           .
           
             My
             Third
             Triumph
          
           (
           says
           he
           )
           
             would
             have
             been
             to
             little
             purpose
             ,
             if
          
           Cicero
           ,
           
             by
             preserving
             the
          
           Commonwealth
           ,
           
             had
             not
             left
             me
             a
             place
             wherein
             to
          
           Triumph
           .
           So
           that
           Domestique
           ,
           and
           
             Civil
             Resolution
          
           ,
           is
           not
           Inferiour
           to
           Military
           .
           And
           
           it
           requires
           more
           Pains
           ,
           and
           Study
           ,
           to
           be
           employed
           upon
           it
           .
           That
           Virtue
           without
           dispure
           ,
           which
           we
           look
           for
           from
           a
           High
           ,
           and
           Illustrious
           Mind
           ,
           is
           acquired
           by
           the
           Force
           of
           the
           Soul
           ,
           not
           of
           the
           Body
           .
           And
           yet
           the
           Body
           is
           still
           to
           be
           kept
           in
           Exercise
           ;
           and
           so
           affected
           ,
           as
           to
           obey
           the
           Dictates
           of
           Counsel
           and
           Reason
           ,
           in
           the
           dispatch
           of
           Business
           ,
           and
           in
           the
           bearing
           of
           Toil.
           But
           the
           honesty
           here
           in
           question
           is
           wholly
           plac'd
           in
           the
           Care
           and
           Consideration
           of
           the
           Mind
           :
           wherein
           the
           Men
           of
           the
           Robe
           ,
           in
           
             Civil
             Administration
          
           ,
           bring
           no
           less
           advantage
           to
           the
           Publique
           ,
           then
           Those
           that
           b●ar
           Arms
           :
           For
           War
           is
           many
           times
           ,
           either
           not
           begun
           ,
           or
           otherwise
           finish'd
           ,
           by
           their
           Advice
           :
           Nay
           ,
           and
           some
           brought
           on
           too
           :
           as
           the
           
             Third
             Punique
             War
          
           of
           
             M.
             Cato
          
           was
           ;
           where
           his
           Authority
           prevail'd
           ,
           even
           when
           he
           was
           dead
           .
           Wherefore
           the
           Faculty
           of
           Determining
           ,
           is
           more
           desirable
           then
           that
           of
           Contending
           .
           Always
           provided
           that
           we
           steer
           not
           our
           Cour●e
           r●ther
           by
           an
           Aversion
           to
           War
           ,
           then
           a
           Consideration
           to
           Benefit
           .
           In
           the
           Undertaking
           of
           a
           War
           there
           should
           be
           such
           a
           prospect
           ,
           as
           if
           the
           Only
           end
           of
           it
           were
           Peace
           .
           It
           is
           the
           part
           of
           a
           Vali●nt
           and
           a
           R●solute
           Man
           ,
           not
           to
           be
           discomposed
           in
           disasters
           ,
           or
           to
           make
           a
           Bustle
           ,
           and
           be
           put
           beside
           himself
           ;
           but
           to
           maintain
           a
           presence
           of
           Mind
           ,
           and
           Judgment
           ,
           without
           departing
           from
           Reason
           .
           As
           this
           is
           the
           Marque
           an●
           E●●ect
           of
           a
           great
           Courage
           ;
           so
           is
           the
           Other
           ,
           of
           an
           Excellent
           understanding
           ,
           to
           forecast
           in
           our
           Thoughts
           the
           Events
           of
           things
           to
           come
           :
           and
           to
           weigh
           beforehand
           the
           Good
           and
           the
           Bad
           ;
           and
           what
           's
           to
           be
           done
           when
           it
           happens
           ,
           
           without
           being
           put
           to
           the
           foolish
           Exclamation
           of
           
             who
             would
             have
             Thought
             it
          
           ?
           These
           are
           the
           Works
           of
           an
           Elevated
           Soul
           ,
           that
           supports
           it self
           upon
           Prudence
           ,
           and
           Judgment
           :
           but
           he
           that
           rashly
           thrusts
           himself
           into
           Dangers
           ,
           without
           fear
           ,
           or
           wit
           ;
           and
           engages
           an
           Enemy
           hand
           over
           head
           ;
           this
           is
           only
           Brutality
           ,
           and
           Outrage
           :
           But
           yet
           when
           the
           time
           comes
           ,
           and
           necessity
           requires
           it
           ,
           let
           a
           man
           fight
           with
           his
           Sword
           in
           his
           hand
           ;
           and
           rather
           lose
           his
           Life
           ,
           then
           his
           Honor
           and
           Freedom
           .
        
         
           IN
           the
           Case
           of
           Rasing
           or
           Demolishing
           of
           Cities
           there
           should
           be
           great
           Care
           taken
           ,
           
           that
           nothing
           be
           done
           either
           Headily
           ,
           or
           Cruelly
           .
           It
           is
           the
           part
           of
           a
           Great
           man
           ,
           in
           Publique
           Broyles
           ,
           to
           punish
           the
           Guilty
           ;
           but
           still
           to
           spare
           the
           Multitude
           ;
           
           and
           in
           all
           Conditions
           ,
           to
           adhere
           to
           that
           which
           is
           Right
           ,
           and
           Honest
           .
        
         
           THERE
           are
           some
           that
           esteem
           
             Feats
             of
             Arms
          
           above
           
             Civil
             Administrations
          
           ;
           (
           as
           is
           aforesaid
           )
           and
           there
           are
           Others
           that
           think
           it
           more
           estimable
           ,
           to
           deal
           in
           Dangerous
           ,
           and
           Crafty
           ,
           then
           in
           Quiet
           ,
           and
           
             Considerate
             Counsels
          
           .
           We
           must
           never
           in
           such
           manner
           avoid
           Dangers
           ,
           as
           to
           appear
           Weak
           and
           faint-hearted
           ;
           
           And
           we
           must
           likewise
           have
           a
           Care
           ,
           on
           the
           other
           side
           ,
           not
           thrust
           our selves
           into
           
             Vnnecessary
             hazzards
          
           ;
           which
           is
           one
           of
           the
           greatest
           Follies
           in
           the
           World.
           Wherefore
           in
           difficult
           Cases
           ,
           we
           should
           do
           like
           Physitians
           ,
           that
           apply
           
             Gentle
             Remedies
          
           to
           
             Gentle
             Diseases
          
           :
           but
           in
           Cases
           of
           
             Extremity
             ,
             a
             desperate
             disease
             must
             have
             
             desperate
             Cure.
          
           None
           but
           a
           Mad
           man
           will
           with
           for
           a
           Storm
           in
           fair
           Weather
           .
           But
           it
           is
           yet
           the
           part
           of
           a
           Wise
           man
           ,
           to
           weather
           it
           the
           best
           he
           can
           ,
           if
           he
           falls
           into
           a
           Tempest
           .
           And
           the
           honour
           is
           so
           much
           the
           more
           ,
           if
           the
           advantage
           of
           the
           success
           be
           greater
           then
           the
           Miscarriage
           .
        
         
           ACTIONS
           are
           dangerous
           ,
           
           partly
           to
           the
           Undertakers
           ,
           and
           in
           part
           to
           the
           Commonwealth
           :
           Some
           run
           the
           hazzard
           of
           their
           Lives
           ;
           Some
           of
           their
           Good
           names
           ;
           and
           Others
           ,
           of
           the
           Love
           of
           the
           people
           :
           Now
           we
           should
           more
           frankly
           venture
           our selves
           ,
           then
           the
           Publique
           :
           and
           more
           chearfully
           expose
           our selves
           for
           Honour
           ,
           and
           Reputation
           ,
           then
           for
           other
           Commodities
           .
           
           Some
           there
           are
           that
           make
           no
           scruple
           of
           hazzarding
           their
           Lives
           ,
           and
           Fortunes
           ,
           in
           the
           defence
           of
           their
           Country
           ;
           and
           yet
           are
           so
           nice
           and
           scrupulous
           in
           the
           matter
           of
           Reputation
           ;
           that
           rather
           then
           run
           any
           risque
           of
           their
           Honour
           ,
           they
           will
           leave
           their
           very
           Country
           in
           danger
           .
           As
           Callicratidas
           the
           
             Lacedemonian
             General
          
           ,
           in
           the
           
             Peloponnefian
             War
          
           ;
           after
           many
           glorious
           Exploits
           ,
           ruin'd
           all
           at
           last
           ,
           by
           not
           removing
           the
           Navy
           from
           the
           Arginusae
           ,
           and
           making
           his
           Retreat
           without
           giving
           the
           Athenians
           Battel
           ,
           as
           he
           was
           advis'd
           to
           do
           ;
           To
           which
           he
           made
           This
           answer
           ,
           that
           
             if
             the
             Lacedemonians
             lost
             one
             Fleet
             ,
             they
             might
             set
             out
             another
             ;
             but
             that
             if
             he
             quitted
             his
             Ground
             ,
             his
             Honor
             was
             lost
             for
             ever
             .
          
           But
           the
           Lacedemonians
           however
           might
           have
           born
           this
           Loss
           ,
           whereas
           the
           Other
           Blow
           was
           mortal
           ;
           when
           Cleombrotus
           ,
           for
           fear
           of
           an
           Ill
           Report
           ,
           unadvisadly
           engaged
           
           with
           Epaminondas
           ,
           where
           the
           whole
           power
           of
           the
           Lacedemonians
           was
           cut
           off
           at
           a
           Blow
           .
           How
           much
           better
           now
           was
           the
           Conduct
           of
           
             Q.
             Fabius
             Maximus
          
           ,
           of
           whom
           Ennius
           .
           
             
               Fabius
               was
               slow
               ;
               but
               sure
               ;
               and
               his
               Delay
            
             
               Restored
               the
               tottering
               State.
               Now
               it
               was
               his
               way
            
             
               To
               mind
               his
               Bus'ness
               ,
               not
               what
               people
               said
               :
            
             
               He
               liv'd
               a
               Great
               man
               ,
               but
               he
               's
               Greater
               dead
               .
            
          
        
         
           This
           is
           an
           Error
           ,
           of
           a
           Quality
           to
           be
           avoided
           also
           in
           Civil
           Matters
           .
           For
           there
           are
           many
           that
           dare
           not
           speak
           their
           Opinions
           ,
           tho'
           for
           the
           best
           ;
           for
           fear
           of
           falling
           under
           Evil
           Tongues
           .
        
         
           THERE
           are
           two
           Precepts
           of
           Plato
           to
           be
           observ'd
           by
           all
           Men
           of
           Authority
           in
           the
           Government
           .
           The
           One
           is
           ,
           
           in
           some
           sort
           to
           assert
           and
           defend
           the
           Publique
           Interest
           ,
           that
           all
           their
           Actions
           should
           refer
           to
           That
           ,
           without
           any
           regard
           to
           their
           Own
           advantage
           .
           The
           Other
           is
           ,
           to
           attend
           the
           service
           of
           the
           whole
           ,
           in
           such
           sort
           ,
           that
           while
           they
           are
           serving
           one
           part
           ,
           they
           do
           not
           abandon
           another
           .
           It
           is
           in
           the
           Administration
           of
           a
           Government
           ,
           as
           in
           the
           Case
           of
           a
           Ward
           :
           The
           Commission
           has
           a
           regard
           to
           the
           benefit
           of
           those
           that
           are
           deliver'd
           up
           in
           Charge
           ;
           and
           not
           those
           to
           whom
           such
           a
           Charge
           ,
           or
           Care
           is
           Committed
           .
           But
           they
           that
           Provide
           for
           One
           part
           of
           the
           People
           ,
           and
           Neglect
           Another
           ,
           bring
           into
           a
           City
           the
           most
           pernicious
           thing
           in
           the
           World
           ;
           That
           is
           to
           say
           ,
           Discord
           ,
           and
           Sedition
           :
           
           and
           when
           they
           are
           split
           into
           
           Parties
           ,
           some
           side
           with
           the
           People
           ;
           others
           ,
           with
           the
           Nobility
           :
           but
           none
           mind
           the
           Whole
           .
           This
           wrought
           great
           Mischiefs
           among
           the
           Athenians
           ;
           and
           in
           
             our
             Republique
          
           not
           only
           Sedition
           ,
           but
           the
           most
           Pestilent
           
             Civil
             Wars
          
           .
           A
           Course
           not
           to
           be
           endur'd
           by
           a
           Sober
           ,
           and
           Valiant
           Patriot
           ;
           or
           any
           man
           that
           deserves
           a
           place
           in
           the
           Government
           :
           For
           such
           a
           man
           will
           apply
           himself
           wholly
           to
           the
           Care
           of
           the
           Publique
           ,
           without
           designing
           either
           upon
           Wealth
           ,
           or
           Power
           to
           himself
           ;
           and
           in
           such
           manner
           defend
           the
           whole
           ,
           that
           he
           also
           provide
           for
           every
           part
           of
           it
           :
           Neither
           will
           he
           bring
           any
           man
           into
           Envy
           ,
           or
           Hatred
           ,
           by
           Calumny
           ,
           o●
           Subornation
           ;
           but
           resolutely
           adhere
           to
           Iustice
           and
           Honesty
           ;
           maintaining
           his
           Post
           ,
           in
           spite
           of
           all
           Opposition
           ;
           and
           rather
           die
           then
           desert
           the
           aforesaid
           Duties
           .
        
         
           AMBITION
           or
           the
           Thirst
           of
           Honour
           is
           a
           wretched
           thing
           :
           
           Of
           which
           Plato
           says
           very
           well
           ;
           they
           that
           strive
           who
           shall
           be
           Uppermost
           in
           the
           Republique
           ,
           do
           as
           if
           Mariners
           should
           contend
           which
           should
           be
           at
           the
           Helm
           .
           And
           he
           tells
           us
           further
           ,
           that
           we
           are
           to
           account
           those
           for
           Enemies
           that
           take
           up
           Armes
           against
           the
           Commonwealth
           ;
           and
           not
           such
           as
           with
           Honesty
           ,
           and
           Iudgment
           labour
           to
           defend
           it
           .
           This
           was
           the
           Controversie
           betwixt
           
             P.
             Affricanus
          
           ,
           and
           
             Q.
             Metellus
          
           ,
           without
           any
           sort
           of
           bitterness
           .
        
         
           GIVE
           no
           ear
           0to
           those
           that
           take
           it
           to
           be
           the
           part
           of
           a
           Brave
           ,
           and
           Resolute
           man
           ,
           to
           be
           Violently
           Angry
           with
           an
           Enemy
           :
           
           For
           there
           
           is
           nothing
           more
           commendable
           or
           better
           becoming
           a
           generous
           Person
           ,
           then
           Clemency
           ,
           and
           
             Good
             Nature
          
           .
           Nay
           towards
           a
           
             Free
             People
          
           ,
           where
           all
           are
           liable
           to
           the
           Law
           ,
           we
           should
           join
           a
           Facility
           with
           That
           which
           we
           call
           
             height
             of
             Courage
          
           ,
           least
           if
           we
           should
           accustom
           our selves
           to
           Transports
           upon
           Unseasonable
           Addresses
           ,
           or
           shameful
           Importunities
           ,
           we
           should
           fall
           into
           a
           humour
           of
           Morose
           and
           unprofitable
           sourness
           :
           Provided
           that
           with
           these
           soft
           ,
           and
           gentle
           ways
           ,
           we
           use
           severity
           also
           ,
           where
           the
           Publique
           requires
           it
           ;
           for
           without
           That
           ,
           a
           City
           can
           never
           be
           kept
           in
           order
           .
        
         
           ALL
           Reproof
           ,
           and
           Correction
           ,
           
           let
           it
           be
           without
           Contumely
           ,
           as
           being
           directed
           only
           to
           the
           profit
           of
           the
           Commonwealth
           ;
           without
           regard
           to
           the
           gratifying
           of
           his
           Passion
           ,
           or
           Interest
           that
           gives
           either
           the
           Words
           ,
           or
           the
           Blows
           .
           And
           the
           punishment
           ,
           likewise
           should
           be
           proportion'd
           to
           the
           Fault
           :
           For
           it
           is
           unjust
           that
           one
           man
           should
           have
           Blows
           ,
           and
           another
           ,
           not
           so
           much
           as
           a
           Check
           ,
           for
           the
           same
           transgression
           .
           ●ut
           above
           All
           things
           ,
           Correction
           is
           not
           to
           be
           given
           in
           Anger
           ;
           For
           a
           man
           in
           Passion
           will
           never
           observe
           the
           due
           mean
           betwixt
           the
           two
           Extremes
           of
           too
           much
           ,
           and
           too
           little
           :
           wherein
           the
           Peripatetiques
           are
           much
           in
           the
           Right
           ;
           if
           they
           would
           not
           also
           approve
           of
           Anger
           given
           us
           by
           Nature
           for
           our
           Advantage
           .
           But
           I
           am
           for
           the
           avoiding
           of
           it
           in
           all
           Cases
           ;
           and
           I
           could
           wish
           that
           Magistrates
           ,
           like
           the
           
             Laws
             Themselves
          
           ,
           would
           never
           proceed
           to
           punish
           ,
           in
           Wrath
           ,
           but
           only
           in
           Equity
           .
        
         
         
           LET
           us
           also
           in
           Prosperity
           ,
           and
           when
           we
           have
           the
           World
           at
           will
           ,
           as
           much
           as
           possible
           ,
           avoid
           
             Pride
             ;
             disgusting
          
           of
           every
           thing
           ;
           and
           Arrogance
           ;
           for
           it
           is
           the
           
             same
             Levity
          
           to
           be
           Transported
           either
           with
           
             Good
             Fortune
          
           ,
           
           or
           with
           Bad
           :
           And
           it
           is
           an
           Excellent
           Thing
           to
           observe
           an
           Equal
           Tenor
           of
           Life
           ,
           and
           to
           have
           still
           the
           same
           humour
           ,
           and
           the
           same
           Countenance
           ;
           as
           we
           find
           it
           recorded
           of
           Socrates
           ,
           and
           
             C.
             Laelius
             .
             Philip
          
           of
           Macedon
           ,
           was
           outstript
           by
           his
           Son
           ,
           in
           
             Glorious
             Atchievements
          
           ,
           and
           
             Military
             Execution
          
           ,
           but
           in
           Gentleness
           ,
           and
           Humanity
           of
           Manners
           ,
           Alexander
           came
           short
           of
           him
           :
           So
           that
           the
           One
           of
           them
           was
           
             always
             ,
             Great
          
           ,
           and
           the
           Other
           was
           many
           Times
           Intemperate
           ,
           and
           Brutal
           .
           'T
           is
           good
           Advice
           ,
           that
           bids
           us
           ,
           the
           Higher
           we
           are
           ,
           to
           be
           the
           more
           
             Humble
             .
             Panoetius
          
           tells
           us
           of
           Affricanus
           (
           his
           Disciple
           ,
           and
           Familiar
           Friend
           )
           how
           he
           was
           wont
           to
           say
           ,
           that
           as
           we
           put
           out
           Horses
           of
           Service
           to
           Riders
           ,
           for
           the
           Training
           them
           ,
           and
           making
           them
           fitter
           for
           use
           ,
           when
           they
           are
           grown
           Fierce
           ,
           and
           Unmenageable
           ,
           by
           being
           chaf'd
           ,
           and
           heat
           by
           the
           Action
           of
           the
           Battel
           ;
           so
           should
           we
           commit
           Men
           ,
           that
           are
           Transported
           with
           Prosperity
           ,
           and
           over-confident
           in
           Themselves
           ,
           to
           some
           Guide
           that
           should
           keep
           them
           ,
           as
           it
           were
           in
           the
           Ring
           ;
           or
           within
           the
           bounds
           of
           Reason
           ,
           and
           good
           Government
           ,
           to
           make
           them
           understand
           the
           Uncertainty
           of
           Humane
           Affairs
           ,
           and
           the
           changes
           of
           Fortune
           .
           It
           is
           in
           the
           height
           of
           our
           Prosperity
           ,
           that
           we
           should
           chiefly
           consult
           our
           Friends
           ;
           and
           allow
           them
           more
           Authority
           over
           us
           then
           at
           other
           times
           :
           but
           we
           must
           have
           a
           Care
           of
           
           Entertaining
           Flatteries
           ,
           and
           of
           being
           impos'd
           upon
           by
           Fair
           words
           ,
           wherein
           we
           are
           too
           easie
           to
           be
           Mistaken
           .
           For
           such
           is
           the
           Conceipt
           we
           commonly
           have
           of
           our selves
           ,
           that
           we
           think
           no
           Commendation
           more
           then
           we
           deserve
           .
           From
           This
           weakness
           there
           arise
           Innumerable
           Errors
           .
           For
           when
           we
           come
           once
           to
           be
           blown
           up
           with
           Praises
           ,
           and
           high
           Opinions
           of
           our selves
           ,
           we
           do
           but
           serve
           to
           make
           sport
           for
           Others
           ,
           and
           labour
           under
           grievous
           Mistakes
           .
           And
           so
           much
           for
           this
           Point
           .
        
         
           THEIR
           Business
           that
           Govern
           Common-wealths
           ,
           must
           of
           necessity
           be
           of
           the
           greatest
           moment
           ,
           and
           require
           the
           largest
           Souls
           ;
           because
           it
           has
           the
           largest
           prospect
           ,
           and
           concerns
           most
           people
           .
           This
           is
           to
           be
           given
           for
           granted
           ;
           and
           yet
           it
           must
           not
           be
           deny'd
           neither
           ,
           on
           the
           Other
           side
           ,
           that
           great
           Generosity
           of
           Mind
           has
           been
           many
           times
           shew'd
           in
           a
           private
           Life
           ;
           
           either
           in
           the
           search
           ,
           or
           attempt
           of
           Great
           Matters
           ;
           and
           the
           people
           yet
           keeping
           themselves
           within
           their
           own
           Bounds
           ,
           or
           else
           mingling
           with
           Philosophers
           ,
           and
           Men
           in
           Publique
           Bus'ness
           ;
           contenting
           themselves
           in
           their
           Private
           Condition
           :
           Neither
           scraping
           together
           Estates
           ,
           by
           all
           manner
           of
           Ways
           ,
           nor
           debarring
           their
           Friends
           from
           the
           use
           of
           what
           they
           had
           ;
           but
           rather
           dividing
           with
           Them
           ,
           and
           with
           the
           Republique
           ,
           where
           there
           was
           Occasion
           .
           Now
           for
           
             This
             Estate
          
           ,
           let
           it
           be
           ,
           First
           ,
           
             well
             gotten
          
           ;
           and
           neither
           by
           Shamefull
           ,
           nor
           by
           
             Odious
             wayes
          
           :
           Let
           a
           man
           next
           do
           good
           with
           it
           to
           as
           many
           as
           he
           can
           ;
           (
           so
           they
           be
           worthy
           )
           let
           him
           encrease
           it
           ,
           with
           
             Prudence
             ,
             Diligence
          
           ,
           and
           
             Good
             
             Husbandry
          
           :
           and
           let
           him
           rather
           indulge
           Liberality
           ,
           and
           Bounty
           ,
           then
           Luxury
           ,
           and
           Lust.
           He
           that
           observes
           These
           Rules
           may
           live
           Soberly
           ,
           Splendidly
           ,
           and
           Generously
           ;
           and
           no
           less
           Candidly
           ,
           Faithfully
           ,
           and
           amicably
           with
           all
           Men.
           
        
         
           WE
           are
           now
           to
           speak
           of
           the
           remaining
           part
           of
           Duty
           ;
           wherein
           Bashfulness
           ,
           and
           a
           certain
           Gracefulness
           of
           Life
           ;
           
             Temperance
             ,
             Modesty
          
           ,
           the
           Composure
           of
           all
           Perturbations
           of
           the
           Mind
           ,
           and
           Moderation
           ,
           are
           to
           be
           consider'd
           .
           Here
           it
           is
           that
           we
           find
           that
           same
           Decorum
           ,
           or
           as
           the
           Greeks
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           which
           is
           of
           so
           Excellent
           a
           Nature
           ,
           that
           it
           is
           Inseparable
           from
           Virtue
           .
           For
           whatsoever
           is
           Decent
           ,
           is
           likewise
           Honest
           ;
           and
           whatsoever
           is
           Honest
           ,
           is
           becoming
           .
           But
           still
           there
           is
           a
           difference
           betwixt
           this
           same
           Honesty
           ,
           and
           Decorum
           ;
           
           which
           may
           be
           better
           understood
           ,
           then
           explained
           :
           For
           That
           which
           becomes
           us
           ,
           does
           only
           Then
           appear
           ,
           when
           
             Honesty
             is
             gone
             before
          
           .
        
         
           NOW
           this
           Decorum
           does
           not
           only
           appear
           in
           the
           Virtue
           now
           in
           question
           ,
           but
           also
           in
           the
           Three
           former
           .
           
           For
           the
           Right
           and
           Prudent
           use
           of
           Reason
           ,
           and
           Speech
           ;
           the
           doing
           of
           every
           thing
           Considerately
           ;
           the
           finding
           out
           of
           Truth
           ,
           and
           the
           Defending
           of
           it
           ,
           looks
           well
           in
           Any
           man
           ;
           as
           on
           the
           Other
           side
           to
           be
           deceived
           ,
           to
           Mistake
           ,
           to
           Slip
           ,
           to
           be
           Impos'd
           upon
           ,
           is
           as
           misbecoming
           ,
           as
           if
           a
           man
           were
           in
           a
           fit
           of
           Dotage
           ,
           or
           out
           of
           his
           Wits
           .
           And
           so
           whatsoever
           is
           Iust
           ,
           is
           also
           Gracefull
           ;
           and
           whatsoever
           is
           Vnjust
           ,
           or
           Dishonest
           ,
           is
           likewise
           misbeseeming
           ?
           
           And
           the
           same
           Rule
           holds
           in
           Fortitude
           :
           For
           whatsoever
           is
           done
           Generously
           ,
           and
           like
           a
           Man
           of
           Courage
           ,
           cannot
           but
           be
           Gracefull
           too
           ,
           and
           well-becoming
           a
           man
           ;
           and
           the
           Contrary
           as
           Reproachfull
           ,
           and
           Misbecoming
           .
           Wherefore
           the
           Decorum
           I
           here
           speak
           of
           ,
           appears
           likewise
           in
           all
           other
           Virtues
           ;
           
           and
           does
           in
           such
           manner
           appertain
           to
           them
           ,
           that
           it
           lies
           open
           ;
           and
           there
           needs
           no
           Mystery
           to
           the
           finding
           of
           it
           out
           .
           There
           is
           in
           all
           Virtue
           ,
           somewhat
           that
           is
           Gracefull
           ,
           and
           only
           separable
           from
           Virtue
           ,
           by
           Imagination
           :
           As
           the
           Gracefulness
           ,
           and
           Beauty
           of
           the
           Body
           ,
           cannot
           well
           be
           separated
           from
           Health
           :
           And
           so
           it
           is
           with
           the
           Gracefulness
           here
           in
           question
           .
           It
           is
           a
           Decorum
           that
           is
           in
           a
           manner
           so
           confused
           with
           Virtue
           ,
           that
           it
           is
           Incorporated
           with
           it
           ;
           but
           in
           the
           Mind
           and
           Conception
           ,
           it
           may
           be
           distinguish'd
           .
           And
           there
           are
           of
           it
           ,
           
             Two
             Sorts
          
           .
           The
           One
           is
           a
           Certain
           
             General
             Decorum
          
           ,
           
           that
           shines
           in
           all
           Virtues
           ;
           and
           there
           is
           Another
           that
           is
           subject
           to
           This
           ,
           or
           dependent
           upon
           it
           ,
           which
           respects
           
             every
             Virtue
          
           in
           particular
           .
           The
           Former
           is
           Commonly
           defined
           to
           be
           
             a
             Decorum
             congruous
             to
             the
             Excellency
             of
             Man
             ,
             in
             that
             which
             differences
             Man
             ,
             from
             Other
             Living
             Creatures
             .
          
           But
           the
           
             Special
             Decorum
          
           ,
           as
           dependent
           upon
           the
           General
           ,
           they
           define
           to
           be
           
             a
             quality
             so
             Congruous
             to
             Nature
             ,
             that
             Moderation
             and
             Temperance
             appear
             in
             it
             ,
             with
             the
             very
             Image
             of
             a
             Generous
             Soul.
          
           This
           we
           may
           judge
           to
           be
           the
           Decorum
           ,
           which
           the
           Poets
           observe
           ;
           whereof
           we
           have
           spoken
           more
           in
           Another
           place
           .
           But
           we
           are
           then
           said
           to
           observe
           the
           
             Strict
             Decorum
          
           of
           the
           Poets
           ,
           
           when
           every
           Word
           ,
           and
           Action
           is
           fitted
           to
           the
           Dignity
           ,
           and
           
           Condition
           of
           the
           Person
           .
           As
           what
           could
           be
           more
           Improper
           ,
           and
           Unseemly
           then
           to
           bring
           in
           These
           just
           Judges
           ,
           AEacus
           ,
           and
           Minos
           with
           these
           words
           in
           their
           Mouths
           ,
           
             Let
             them
             hate
             ,
             so
             they
             Fear
             :
          
           Or
           ,
           
             the
             Father
             is
             the
             Grave
             of
             his
             Own
             Children
             .
          
           And
           yet
           when
           Atreus
           says
           it
           ,
           what
           Acclamations
           are
           there
           ,
           because
           the
           expression
           Suites
           with
           the
           Person
           !
           But
           Nature
           her self
           ,
           as
           to
           us
           ,
           has
           given
           every
           man
           his
           Part
           ,
           with
           greatExcellency
           ,
           and
           advantage
           over
           other
           Living
           Creatures
           .
           So
           that
           the
           Poets
           will
           see
           to
           the
           accommodating
           of
           all
           parts
           to
           the
           variety
           of
           Persons
           ,
           even
           the
           Observing
           of
           a
           Decorum
           ,
           toward
           the
           worst
           of
           men
           ,
           as
           well
           as
           the
           best
           .
           But
           since
           Nature
           has
           assign'd
           us
           our
           parts
           of
           Constancy
           ,
           Moderation
           ,
           Temperance
           ,
           Modesty
           ;
           and
           the
           same
           Nature
           teaches
           us
           not
           to
           be
           wholly
           careless
           ,
           how
           we
           demean
           our selves
           toward
           one
           Another
           ;
           it
           is
           clear
           to
           us
           ,
           how
           far
           that
           Decorum
           extends
           ,
           that
           belongs
           to
           every
           Virtue
           ,
           and
           every
           kind
           of
           Honesty
           .
           For
           as
           the
           Beauty
           of
           the
           Body
           ,
           with
           an
           apt
           disposition
           of
           the
           Parts
           ,
           proves
           the
           Eye
           ;
           and
           delights
           us
           in
           the
           very
           Correspondence
           ,
           Symetry
           and
           apt
           disposition
           of
           the
           Parts
           ;
           so
           this
           Decorum
           ,
           
           that
           Illustrates
           Life
           ,
           gains
           upon
           all
           those
           we
           converse
           with
           ,
           by
           the
           Order
           ,
           Steadiness
           ,
           and
           Moderation
           of
           all
           our
           Words
           ,
           and
           Deeds
           .
           Wherefore
           there
           should
           a
           Certain
           reverence
           be
           used
           toward
           all
           men
           ,
           both
           high
           ,
           and
           low
           ;
           for
           't
           is
           the
           humour
           of
           an
           Arrogant
           and
           dissolute
           Man
           ,
           not
           to
           care
           what
           the
           World
           says
           of
           him
           .
           But
           there
           's
           a
           great
           difference
           betwixt
           Iustice
           ,
           and
           Modesty
           ,
           upon
           all
           Accounts
           .
           It
           belongs
           to
           Iustice
           not
           to
           wrong
           
           men
           ;
           and
           to
           Modesty
           ,
           not
           to
           offend
           them
           :
           Wherein
           the
           Power
           ,
           and
           Virtue
           of
           a
           Decorum
           ,
           does
           most
           eminently
           appear
           .
           This
           is
           enough
           said
           ,
           I
           suppose
           ,
           to
           make
           it
           understood
           ,
           what
           is
           intended
           by
           that
           which
           we
           call
           a
           Decorum
           .
        
         
           THE
           Duty
           that
           proceeds
           from
           it
           ,
           is
           chiefly
           to
           preserve
           our selves
           in
           a
           Conformity
           to
           Nature
           ;
           
           A
           Guide
           That
           will
           never
           mislead
           us
           ;
           but
           conduct
           those
           that
           follow
           her
           ,
           to
           all
           acuteness
           ,
           and
           perspicacity
           of
           Understanding
           ;
           to
           the
           best
           means
           of
           Uniting
           men
           in
           Society
           ;
           to
           That
           which
           is
           Strong
           ,
           and
           Manly
           .
           But
           the
           mighty
           power
           of
           Gracefulness
           is
           in
           That
           part
           which
           we
           are
           now
           upon
           :
           For
           not
           only
           the
           Motions
           of
           the
           Body
           ,
           according
           to
           Nature
           ,
           are
           to
           be
           allow'd
           ,
           but
           the
           Motions
           of
           the
           Mind
           likewise
           much
           more
           ,
        
         
           THE
           Force
           ,
           and
           Nature
           ,
           of
           the
           Mind
           ,
           is
           
             Two-fold
             :
             One
             part
          
           is
           plac'd
           in
           the
           Appetite
           ;
           
           the
           Greeks
           call
           it
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           that
           carries
           a
           man
           hither
           and
           thither
           :
           The
           Other
           ,
           in
           Reason
           ,
           that
           teaches
           us
           ,
           and
           explains
           to
           us
           what
           to
           do
           ,
           and
           what
           to
           avoid
           ;
           by
           which
           means
           ,
           our
           Appetite
           shall
           be
           kept
           obedient
           to
           our
           Reason
           .
           In
           all
           Cases
           ,
           we
           should
           have
           a
           care
           of
           Rashness
           and
           Negligence
           ;
           and
           do
           nothing
           but
           what
           we
           can
           give
           a
           fair
           Account
           of
           .
           This
           is
           ▪
           in
           some
           degree
           ,
           the
           Image
           and
           Description
           of
           Duty
           ;
           But
           then
           we
           must
           so
           order
           it
           ,
           that
           the
           Appetite
           follow
           the
           Dictate
           of
           Reason
           ,
           so
           as
           neither
           rashly
           to
           out-run
           i●
           ,
           nor
           out
           of
           Heaviness
           ,
           and
           Sloth
           to
           desert
           it
           ;
           but
           keep
           it
           quiet
           ,
           and
           calm
           ,
           and
           free
           from
           all
           Perturbation
           .
           This
           
           make
           us
           Eminent
           for
           Constancy
           and
           Moderation
           :
           For
           
             Those
             Appetites
          
           that
           wander
           from
           the
           Rule
           ;
           and
           Skip
           from
           one
           thing
           to
           another
           ,
           either
           by
           Coveting
           ,
           or
           
             Avoiding
             :
             Those
             Appetites
          
           ,
           I
           say
           ,
           for
           want
           of
           being
           govern'd
           by
           Reason
           ,
           will
           without
           all
           question
           pass
           Bounds
           ,
           and
           Measure
           ;
           for
           they
           relinquish
           and
           cast
           off
           their
           Allegeance
           to
           Reason
           ,
           which
           they
           ought
           to
           obey
           by
           the
           Law
           of
           Nature
           :
           and
           their
           Ill
           Efsects
           are
           Imprinted
           ,
           
           not
           only
           upon
           our
           Minds
           ,
           but
           also
           visibly
           upon
           our
           Bodies
           :
           As
           in
           the
           Transports
           of
           
             Wrath
             ,
             Lust
             ,
             Fear
             ,
             Pleasure
          
           ;
           What
           an
           Alteration
           is
           there
           of
           
             Countenance
             ,
             Voice
             ,
             Motion
             ,
             Gesture
          
           ?
           from
           whence
           we
           may
           Collect
           ,
           how
           necessary
           it
           is
           to
           moderate
           ,
           and
           govern
           our
           Passions
           ;
           and
           so
           to
           keep
           our selves
           upon
           a
           Guard
           ,
           that
           we
           do
           nothing
           heedlesly
           ,
           Or
           as
           it
           were
           by
           Chance
           ,
           without
           Care
           ,
           or
           Consideration
           .
           For
           man
           was
           never
           made
           for
           Levity
           and
           Pleasure
           ,
           but
           rather
           for
           the
           severity
           of
           Grave
           ,
           and
           weighty
           Studies
           .
           Not
           that
           we
           are
           to
           be
           debarr'd
           the
           Freedom
           of
           Froliques
           ,
           and
           Divertisements
           ;
           provided
           that
           we
           use
           them
           only
           as
           Sleep
           ,
           
           and
           such
           other
           ways
           of
           Repose
           ;
           after
           the
           discharge
           of
           our
           Serious
           and
           more
           Important
           Duties
           .
           And
           our
           very
           Liberties
           in
           Discourse
           ,
           must
           not
           be
           Profuse
           neither
           ,
           nor
           Immodest
           ;
           but
           only
           Candid
           ,
           and
           Facetious
           :
           For
           as
           we
           do
           not
           allow
           our
           Children
           all
           sorts
           of
           Games
           ;
           but
           only
           such
           sports
           as
           hold
           some
           proportion
           with
           honest
           Actions
           ;
           So
           in
           Raillery
           it self
           ,
           there
           must
           be
           a
           mixture
           of
           Candour
           ,
           as
           well
           as
           Vnderstanding
           .
        
         
         
           THERE
           are
           two
           sorts
           of
           Raillery
           ,
           or
           Mirth
           ;
           the
           One
           is
           
             Course
             ,
             Petulant
             ,
             Criminal
          
           ,
           and
           Foul
           ;
           the
           
             Other
             ,
             Cleanly
             ,
             Gracious
             ,
             Ingenious
             ,
          
           and
           Facetious
           :
           
           In
           which
           kind
           ,
           not
           only
           Plautus
           ,
           and
           the
           
             Greek
             Comedians
          
           ,
           but
           the
           Followers
           of
           Socrates
           ,
           have
           written
           much
           ;
           and
           stuffed
           their
           Books
           with
           a
           great
           many
           of
           their
           sayings
           ,
           and
           Conceipts
           :
           As
           
           Cato's
           Collection
           of
           
           Apothegm's
           ,
           &c.
           
           Now
           't
           is
           an
           Easie
           matter
           ,
           to
           distinguish
           betwixt
           a
           Course
           ,
           and
           a
           
             Cleanly
             way
          
           of
           Iesting
           .
           The
           One
           ,
           is
           
             a
             word
             in
             season
          
           ,
           only
           for
           Recreation
           ,
           and
           worthy
           of
           a
           man
           of
           Honour
           .
           The
           Other
           ,
           not
           fit
           for
           an
           
             Honest
             man
          
           ;
           especially
           where
           
             filthy
             Things
          
           are
           deliver'd
           in
           as
           
             Vnclean
             Words
          
           .
        
         
           NAY
           in
           our
           very
           Recreations
           ,
           
           we
           should
           keep
           within
           Compass
           ;
           and
           have
           a
           Care
           that
           we
           do
           not
           lash
           out
           into
           Excesses
           ,
           and
           pass
           the
           Limits
           of
           Modesty
           ,
           in
           the
           Transports
           of
           our
           Pleasures
           .
           The
           Chace
           of
           Wild
           Beasts
           ,
           and
           the
           Military
           and
           Manly
           Exercises
           that
           are
           Practis'd
           in
           our
           Field
           ,
           or
           
             Campus
             Martis
          
           :
           These
           I
           reckon
           to
           be
           Honorable
           pleasures
           ;
           and
           we
           need
           never
           want
           these
           ways
           of
           Diversion
           .
        
         
           BUT
           whatever
           we
           do
           ,
           it
           should
           be
           always
           in
           our
           Thought
           ,
           the
           Excellency
           of
           
             Humane
             Nature
          
           ,
           
           above
           That
           of
           Brutes
           ;
           which
           are
           only
           push'd
           on
           by
           
             Violent
             Appetites
          
           to
           
             Sensual
             pleasures
          
           :
           Whereas
           the
           Enterteinment
           of
           a
           mans
           Mind
           ,
           is
           Learning
           and
           Meditation
           ;
           which
           is
           never
           Idle
           ,
           but
           still
           employ'd
           either
           upon
           Enquiry
           ,
           or
           Action
           ;
           and
           charmed
           with
           a
           
           delight
           that
           arises
           from
           what
           we
           hear
           ,
           or
           see
           .
           Nay
           the
           very
           man
           hims●lf
           ,
           that
           is
           most
           addicted
           to
           his
           Pleasures
           :
           
           (
           if
           he
           has
           but
           the
           Soul
           of
           a
           Man
           in
           him
           ,
           and
           not
           only
           the
           Name
           ,
           without
           the
           Effect
           (
           for
           such
           there
           are
           )
           Though
           he
           may
           be
           overcome
           by
           his
           Lusts
           ,
           he
           yet
           stands
           so
           right
           ,
           as
           to
           be
           
             asham'd
             of
          
           ,
           to
           conceal
           ,
           and
           to
           disguise
           his
           Love
           of
           Those
           pleasures
           ,
           even
           for
           Modesty
           sake
           ;
           which
           shews
           that
           the
           Pleasures
           of
           the
           Body
           ,
           are
           not
           worthy
           of
           the
           Dignity
           of
           the
           Soul
           ;
           but
           rather
           Contemptible
           ,
           and
           to
           be
           rejected
           .
           But
           if
           any
           man
           shall
           be
           found
           to
           have
           a
           great
           Regard
           for
           Pleasures
           ,
           let
           him
           be
           sure
           to
           use
           them
           with
           Moderation
           .
           In
           our
           very
           Cloaths
           ,
           and
           Dyet
           ,
           we
           should
           still
           keep
           an
           Eye
           rather
           to
           matter
           of
           Health
           ,
           and
           Strength
           ,
           then
           to
           the
           humouring
           of
           the
           Phansie
           ,
           or
           Palate
           ;
           and
           if
           we
           shall
           but
           duly
           weigh
           ,
           and
           examine
           the
           D●gnity
           ,
           and
           Excellency
           of
           Nature
           ;
           we
           shall
           quickly
           find
           how
           shameful
           a
           Thing
           it
           is
           to
           dissolve
           in
           a
           Luxurious
           softness
           ,
           and
           Delicacy
           :
           And
           how
           becoming
           ,
           on
           the
           other
           side
           ,
           to
           live
           Frugally
           ,
           Temperately
           ,
           Gravely
           ,
           and
           Soberly
           .
        
         
           EVERY
           man
           must
           be
           understood
           to
           be
           invested
           with
           
             Two
             Capacities
          
           ;
           
           the
           One
           Common
           to
           Mankind
           ,
           as
           endu'd
           with
           Reason
           ;
           and
           in
           a
           preference
           to
           Beasts
           ,
           from
           whence
           we
           do
           not
           only
           d●rive
           the
           Knowledge
           of
           Decency
           ,
           and
           Virtue
           ;
           but
           the
           very
           means
           of
           finding
           out
           our
           several
           Duties
           .
           The
           Other
           is
           a
           Propriety
           that
           has
           a
           respect
           particularly
           to
           Individuals
           .
           There
           is
           a
           great
           difference
           in
           Bodies
           :
           
           One
           man
           is
           better
           for
           a
           Course
           ,
           Another
           
           for
           a
           Skuffle
           ;
           and
           so
           in
           
             Beauties
             ;
             One
             Beauty
          
           is
           Imperious
           ,
           and
           
             Majestical
             ;
             Another
             ,
             Charming
          
           .
           
           Now
           there
           are
           at
           least
           as
           great
           diversities
           ,
           and
           Varieties
           in
           our
           Minds
           .
           L.
           Crassus
           ,
           and
           
             L.
             Philippus
          
           ,
           were
           both
           of
           them
           of
           a
           Natural
           ,
           Wonderfully
           Gentle
           ,
           and
           Gracious
           ;
           and
           Both
           these
           qualities
           were
           yet
           more
           Eminent
           ;
           and
           more
           Labour'd
           too
           ,
           in
           
             C.
             Caesar
          
           ,
           the
           Son
           of
           Lucius
           .
           There
           was
           a
           strange
           Austerity
           of
           of
           Humour
           ,
           in
           
             M.
             Scaurus
          
           ,
           and
           
             M.
             Drasus
          
           ;
           and
           in
           the
           same
           Time
           ,
           and
           as
           yet
           in
           their
           Youth
           too
           .
           
             C.
             Laelius
          
           was
           Gay
           ,
           and
           Pleasant
           ;
           his
           Friend
           Scipio
           more
           Ambitious
           ,
           and
           Reserved
           .
           It
           is
           reported
           ,
           that
           Socrates
           ,
           among
           the
           Greeks
           ,
           was
           a
           Gentle
           and
           a
           pleasant
           Companion
           ;
           a
           Wit
           that
           lay
           much
           upon
           
             Innocent
             Raillery
          
           ,
           and
           had
           an
           Excellent
           faculty
           of
           speaking
           his
           Mind
           ,
           under
           an
           agreeable
           Disguise
           .
           Pythagoras
           ,
           on
           the
           other
           side
           ,
           and
           Pericles
           ,
           advanc'd
           themselves
           ,
           without
           any
           Gayety
           of
           Humour
           at
           all
           .
           Among
           the
           
             Carthaginians
             ,
             Hannibal
          
           ,
           and
           among
           
             our
             Own
             Commanders
             ,
             Q.
             Maximus
          
           have
           the
           Name
           of
           men
           extremely
           Close
           ,
           ●nd
           
             Secret
             ,
             Silent
             ,
             Dissembling
          
           ;
           notably
           good
           at
           Stratagems
           ;
           or
           setting
           Spies
           upon
           an
           Enemy
           ,
           and
           disappointing
           their
           Counsels
           .
           Those
           that
           the
           Greeks
           have
           the
           greatest
           esteem
           of
           ,
           are
           Themistocles
           ,
           the
           Athenian
           ,
           and
           Iason
           the
           Pheraean
           .
           But
           above
           all
           ,
           they
           magnifie
           that
           profound
           ,
           and
           politique
           Fetch
           of
           Solon
           ;
           who
           ,
           for
           the
           advantage
           of
           the
           Commonwealth
           ,
           and
           for
           his
           Own
           security
           ,
           counterfeited
           himself
           Mad.
           There
           are
           others
           now
           ,
           so
           far
           from
           This
           Artifice
           ,
           that
           they
           are
           Simple
           and
           Open
           :
           to
           the
           degree
           of
           
           not
           enduring
           any
           thing
           but
           what
           's
           done
           above
           board
           ;
           They
           will
           not
           suffer
           any
           thing
           that
           looks
           like
           Treachery
           .
           These
           men
           are
           the
           Servants
           of
           Truth
           ,
           and
           the
           Enemies
           of
           Fraud
           .
           There
           are
           others
           again
           ,
           that
           will
           bear
           any
           thing
           ,
           and
           crouch
           to
           any
           man
           ,
           for
           their
           own
           Ends
           ;
           as
           Sylla
           ,
           and
           
             M.
             Crassus
          
           ;
           The
           
             Lacedemonian
             Lysander
          
           is
           said
           to
           have
           been
           a
           great
           Master
           of
           his
           Art
           in
           This
           kind
           ;
           and
           yet
           Callicratides
           ,
           that
           succeeded
           him
           in
           his
           Command
           of
           the
           Navy
           ,
           is
           reported
           to
           have
           been
           quite
           of
           another
           humour
           .
           And
           we
           find
           diversity
           as
           well
           in
           the
           Stile
           ,
           and
           Fashion
           of
           Speaking
           ,
           as
           in
           the
           difference
           of
           Manners
           .
           As
           you
           shall
           see
           men
           of
           great
           Authority
           ,
           and
           Parts
           ,
           that
           yet
           wont
           themselves
           to
           the
           Phrase
           and
           Language
           of
           the
           Common
           people
           :
           As
           the
           
             Two
             Catulus's
          
           ,
           Father
           and
           Son
           ,
           and
           the
           like
           
             Q.
             Mutius
             Maxcinus
          
           ,
           which
           I
           my self
           am
           a
           Witness
           of
           .
           Nay
           I
           have
           heard
           old
           Men
           say
           ,
           that
           
             P.
             Scipio
          
           of
           Nasica
           ,
           had
           that
           way
           with
           him
           ;
           but
           his
           Father
           the
           Clean
           Contrary
           :
           and
           no
           Grace
           of
           Speech
           in
           the
           World.
           I
           speak
           of
           him
           that
           reveng'd
           the
           Commonwealth
           ,
           upon
           the
           Seditious
           attempts
           of
           
             Tiberius
             Gracchus
          
           .
           And
           no
           more
           had
           Xenocrates
           ,
           the
           severest
           of
           Philosophers
           ;
           and
           yet
           Famous
           ,
           and
           Eminent
           for
           that
           very
           Sowerness
           .
           There
           are
           a
           World
           of
           
             Other
             dissimilitudes
          
           ,
           both
           of
           Nature
           ,
           and
           Manners
           ,
           which
           are
           not
           yet
           to
           be
           despised
           .
           So
           that
           every
           man
           should
           do
           well
           to
           stick
           to
           That
           Inclination
           that
           nature
           has
           given
           him
           in
           particular
           ;
           provided
           that
           it
           be
           not
           Vitious
           ;
           and
           by
           so
           doing
           ,
           he
           shall
           easily
           more
           discover
           and
           attain
           
           the
           Decorum
           which
           we
           look
           for
           in
           this
           place
           .
        
         
           BUT
           yet
           we
           are
           so
           to
           behave
           our selves
           ,
           that
           without
           opposing
           
             Common
             Nature
          
           ,
           
           we
           follow
           the
           
             Dictates
             ,
             every
             man
          
           of
           his
           
             Own
             Genius
          
           ;
           and
           tho'
           other
           things
           may
           perhaps
           be
           weightier
           ,
           and
           better
           ,
           we
           are
           yet
           to
           take
           our
           Measures
           according
           to
           the
           Bent
           of
           our
           Own
           Particular
           .
           For
           't
           is
           in
           vain
           to
           struggle
           with
           Nature
           ;
           or
           to
           persue
           any
           thing
           which
           we
           cannot
           attain
           .
           From
           hence
           it
           is
           ,
           that
           we
           must
           gather
           the
           Knowledge
           of
           what
           becomes
           us
           .
           For
           nothing
           can
           be
           Graceful
           ,
           that
           lays
           a
           Force
           upon
           Nature
           .
           In
           short
           ;
           there
           is
           nothing
           more
           becoming
           ,
           in
           humane
           Life
           ,
           then
           an
           Equability
           ,
           and
           Congruity
           of
           our
           Actions
           ;
           which
           ,
           if
           ever
           we
           depart
           from
           ,
           and
           pass
           to
           the
           Affectation
           of
           
             another
             mans
             Nature
          
           ,
           we
           lose
           
             our
             Own.
          
           For
           as
           we
           are
           to
           use
           our
           Own
           Native
           Language
           ,
           without
           forcing
           forreign
           Words
           into
           it
           (
           as
           some
           people
           do
           )
           and
           make
           themselves
           only
           ridiculous
           for
           their
           pains
           )
           so
           should
           we
           ,
           in
           our
           LIVES
           ,
           and
           Actions
           ,
           make
           our selves
           all
           of
           a
           piece
           .
        
         
           NAY
           ,
           so
           sensible
           is
           This
           difference
           of
           Natures
           ,
           
           that
           one
           man
           shall
           be
           honour'd
           for
           
             destroying
             of
             himself
          
           ,
           and
           another
           condemned
           for
           it
           ;
           all
           in
           the
           same
           Case
           ;
           as
           it
           was
           with
           
             Marcus
             Cato
          
           that
           
             kill'd
             himself
          
           ,
           and
           the
           Rest
           that
           
             rendred
             themselves
          
           up
           to
           Caesar
           in
           Affrica
           .
           This
           might
           perhaps
           have
           turn'd
           to
           their
           reproach
           ,
           if
           they
           had
           laid
           violent
           hands
           upon
           themselves
           ;
           ●or
           an
           action
           so
           heroical
           would
           have
           born
           
           no
           proportion
           with
           the
           softness
           and
           facility
           of
           their
           Ways
           and
           Manners
           ,
           but
           rather
           have
           introduc'd
           an
           Incongruity
           betwixt
           their
           Lives
           ,
           and
           Deaths
           .
           But
           for
           Cato
           ,
           that
           was
           a
           man
           naturally
           Grave
           ,
           and
           Severe
           ,
           (
           even
           to
           a
           Miracle
           )
           and
           harden'd
           to
           it
           by
           a
           long
           habit
           of
           Constancy
           ;
           a
           man
           unalterably
           Firm
           to
           his
           purpose
           ,
           and
           resolution
           ;
           it
           made
           for
           the
           dignity
           of
           his
           Humour
           ,
           and
           Character
           ,
           rather
           to
           support
           death
           it self
           ,
           then
           the
           frown
           and
           Dominion
           of
           a
           Tyrant
           .
           How
           many
           miseries
           did
           Vlysses
           suffer
           ,
           in
           that
           tedious
           Ramble
           of
           his
           ,
           ensl●ving
           himself
           to
           Women
           ,
           (
           if
           a
           body
           may
           give
           Circes
           ,
           and
           Calypso
           that
           name
           )
           and
           a
           Complaisance
           upon
           all
           Occasions
           to
           all
           sorts
           of
           people
           ?
           Nay
           at
           his
           own
           house
           ,
           how
           patiently
           did
           he
           put
           up
           the
           Contempts
           ,
           and
           Flouts
           of
           the
           meanest
           of
           his
           Servants
           there
           ?
           Whereas
           Ajax
           ,
           acc●●ding
           to
           the
           report
           we
           have
           of
           him
           ,
           would
           have
           born
           a
           thousa●d
           Deaths
           ,
           rather
           then
           those
           Contumelies
           .
           This
           Contemplation
           should
           make
           every
           man
           look
           into
           himself
           ,
           to
           see
           what
           he
           has
           of
           his
           Own
           ,
           and
           to
           make
           his
           best
           of
           That
           ,
           without
           di●guising
           ●●mself
           ,
           to
           act
           the
           part
           of
           
             Another
             .
             That
             which
             every
             man
             has
             Peculiar
             to
             himself
             ,
          
           
           
             is
             the
             thing
             which
             best
             becomes
             him
             .
          
           Wherefore
           every
           man
           should
           take
           a
           true
           Estimate
           of
           what
           he
           is
           ,
           and
           impartially
           examine
           his
           Abilities
           ,
           and
           Defects
           ;
           What
           he
           can
           do
           ,
           and
           what
           he
           cannot
           .
           That
           we
           may
           be
           ,
           at
           least
           ,
           as
           wise
           in
           our
           Lives
           ,
           as
           Comedians
           are
           upon
           the
           Stage
           ;
           who
           make
           Choice
           ,
           not
           so
           much
           of
           the
           
             Best
             Parts
          
           ,
           or
           Plays
           ,
           as
           of
           the
           fittest
           for
           their
           disposition
           .
           He
           that
           has
           the
           strongest
           Voice
           ,
           chuses
           the
           
           Tragedy
           of
           Epigonus
           ,
           or
           Medaea
           :
           The
           best
           Actor
           prefers
           Melippe
           ,
           or
           
             Clytaemnestra
             .
             Rutilius
          
           (
           whom
           I
           remember
           )
           always
           acted
           Antiope
           ;
           and
           sometimes
           AEsopus
           play'd
           Ajax
           .
           Shall
           a
           Stage-player
           now
           take
           more
           care
           of
           himself
           in
           a
           Comedy
           ,
           then
           a
           
             Wise
             man
          
           in
           his
           Life
           ?
           Let
           every
           man
           see
           in
           the
           first
           place
           ,
           
             which
             way
          
           his
           Talent
           Lies
           ;
           and
           in
           the
           next
           ,
           let
           him
           endeavor
           to
           emprove
           it
           .
           But
           if
           we
           should
           be
           forc'd
           at
           any
           time
           ,
           by
           necessity
           ,
           to
           play
           a
           Part
           that
           we
           were
           never
           made
           for
           ;
           let
           it
           be
           our
           Care
           ,
           Study
           ,
           and
           Thought
           ,
           so
           to
           behave
           our selves
           ,
           that
           at
           least
           we
           may
           not
           lose
           our
           Credit
           ,
           where
           we
           cannot
           get
           any
           .
           So
           that
           the
           best
           of
           this
           case
           will
           be
           to
           avoid
           Shame
           ,
           without
           pretending
           to
           get
           a
           Reputation
           ,
           by
           the
           forcing
           of
           our
           Nature
           .
        
         
           NOW
           to
           those
           
             two
             parts
          
           already
           spoken
           of
           ,
           that
           is
           to
           say
           ,
           of
           
             Common
             Nature
          
           ,
           and
           
             particular
             Inclination
          
           ,
           there
           is
           a
           Third
           ,
           that
           is
           cast
           upon
           us
           either
           by
           Time
           ,
           or
           Chance
           ,
           and
           yet
           a
           Fourth
           ,
           which
           we
           accommodate
           according
           to
           our
           own
           Judgment
           .
           For
           Kingdoms
           Empires
           ,
           Dignities
           ,
           Honours
           ,
           Riches
           ,
           with
           their
           Contraries
           ,
           are
           all
           of
           them
           in
           the
           hand
           of
           Fortune
           ,
           and
           governed
           by
           the
           Revolution
           of
           Times
           .
           Now
           it
           is
           wholly
           at
           our
           own
           Choyce
           ,
           what
           part
           we
           will
           Sustein
           .
           
           Wherefore
           One
           man
           takes
           to
           Philosophy
           ,
           another
           ,
           to
           the
           
             Civil
             Law
          
           ,
           a
           Third
           to
           Rhetorique
           ,
           and
           a
           Fourth
           affects
           an
           Excellency
           rather
           in
           
             One
             Virtue
          
           then
           in
           Another
           .
           But
           for
           those
           whose
           Ancestors
           were
           any
           of
           them
           very
           Famous
           ;
           They
           commonly
           study
           to
           get
           Reputation
           by
           
           treading
           in
           Their
           Steps
           :
           As
           
             Q.
             Mueius
          
           follow'd
           his
           Father
           Publius
           in
           the
           
             Civil
             Law
          
           :
           And
           
             Scipio
             Affricanus
          
           emulated
           his
           Father
           in
           Feats
           of
           Arms.
           Some
           again
           are
           not
           content
           with
           the
           honour
           they
           derive
           from
           their
           Predecessors
           ,
           unless
           they
           add
           somewhat
           to
           it
           of
           their
           Own.
           As
           Affricanus
           did
           yet
           Augment
           and
           Illustrate
           the
           Honour
           of
           his
           
             Military
             Knowledge
          
           by
           his
           
             Particular
             Eloquence
          
           .
           And
           so
           did
           Timotheus
           ,
           the
           Son
           of
           Conon
           ,
           who
           being
           a
           Captain
           not
           inferior
           to
           his
           Father
           ,
           made
           himself
           yet
           greater
           by
           the
           Addition
           of
           Letters
           and
           Vnderstanding
           .
           But
           it
           happens
           sometimes
           that
           the
           Son
           declines
           the
           Imitation
           of
           the
           Father
           ,
           and
           betakes
           himself
           rather
           to
           some
           Course
           ,
           or
           design
           of
           his
           own
           ;
           which
           is
           a
           thing
           often
           found
           in
           men
           of
           large
           minds
           ,
           that
           are
           descended
           from
           obscure
           Parents
           .
           All
           these
           Circumstances
           must
           be
           taken
           into
           Consideration
           ,
           in
           the
           question
           of
           
             This
             Decorum
          
           .
        
         
           THE
           First
           point
           in
           Deliberation
           is
           This
           ,
           what
           it
           is
           that
           we
           design
           either
           to
           Be
           ,
           or
           to
           do
           ;
           and
           what
           Course
           of
           Life
           to
           take
           to
           .
           
           In
           this
           Deliberation
           ,
           there
           is
           great
           hazard
           ,
           and
           difficulty
           .
           For
           it
           is
           in
           our
           Youth
           ,
           that
           we
           are
           to
           resolve
           ,
           and
           pitch
           upon
           the
           Condition
           we
           propound
           ;
           at
           which
           time
           ,
           we
           are
           least
           able
           to
           judge
           of
           it
           .
           So
           that
           we
           are
           commonly
           engag'd
           in
           some
           certain
           purpose
           of
           Life
           ,
           before
           we
           are
           able
           to
           distinguish
           betwixt
           a
           Better
           and
           a
           worse
           .
           For
           although
           (
           according
           to
           the
           Report
           of
           Prodicus
           ,
           out
           of
           Xenophon
           )
           so
           soon
           as
           ever
           Hercules
           came
           out
           
           of
           his
           Minority
           (
           the
           time
           for
           every
           man
           to
           choose
           what
           Course
           of
           Life
           he
           will
           Steer
           )
           he
           retir'd
           into
           a
           Solitude
           ,
           and
           upon
           the
           Sight
           of
           
             Two
             ways
          
           ,
           the
           One
           ,
           of
           Virtue
           ,
           and
           the
           Other
           of
           Pleasure
           ,
           he
           sat
           a
           long
           time
           considering
           with
           himself
           ,
           which
           of
           the
           Two
           ways
           he
           should
           take
           :
           Yet
           this
           might
           do
           well
           enough
           for
           Hercules
           ,
           that
           was
           the
           Son
           of
           Iupiter
           ,
           but
           not
           for
           us
           ,
           I
           fear
           ,
           that
           commonly
           follow
           those
           men
           still
           that
           we
           like
           best
           ;
           and
           take
           up
           an
           affection
           for
           Their
           ways
           ,
           and
           Studies
           .
           And
           yet
           for
           those
           that
           are
           trained
           up
           under
           the
           Institution
           of
           their
           Parents
           ;
           they
           do
           commonly
           and
           insensibly
           contract
           an
           Affection
           for
           the
           Methodes
           and
           Customs
           of
           their
           Education
           .
           Others
           are
           carried
           away
           by
           the
           Stream
           of
           Popular
           practice
           ;
           esteeming
           That
           still
           to
           be
           the
           Best
           ;
           that
           pleases
           the
           most
           .
           And
           yet
           some
           there
           are
           ,
           that
           lead
           the
           Course
           of
           Life
           they
           ought
           to
           do
           ;
           induced
           thereunto
           ,
           either
           by
           Providence
           ;
           a
           certain
           Felicity
           ,
           or
           Goodness
           of
           Nature
           ;
           a
           Virtuous
           Inclination
           ,
           or
           some
           particular
           advantage
           of
           their
           Institution
           :
           But
           it
           is
           a
           very
           rare
           thing
           to
           find
           a
           Concurrence
           of
           Eminent
           Wit
           ,
           and
           Learning
           ;
           or
           to
           find
           Either
           of
           them
           ,
           with
           so
           much
           Time
           for
           deliberation
           ,
           as
           is
           needful
           for
           the
           Election
           of
           a
           profitable
           Course
           of
           Life
           .
           In
           this
           deliberation
           ,
           a
           regard
           must
           be
           had
           to
           That
           which
           is
           most
           proper
           ,
           and
           Natural
           to
           every
           particular
           :
           For
           (
           as
           is
           already
           said
           )
           since
           in
           whatever
           we
           do
           ,
           we
           must
           enquire
           into
           every
           mans
           particular
           Genius
           ,
           before
           we
           can
           say
           what
           becomes
           him
           ;
           so
           we
           must
           be
           more
           Careful
           yet
           ,
           in
           the
           Establishment
           of
           our
           Own
           
           Lives
           ,
           to
           see
           that
           we
           maintain
           an
           Equality
           in
           the
           Main
           ;
           and
           that
           we
           never
           differ
           from
           our selves
           ,
           or
           falter
           in
           our
           Duty
           .
        
         
           
           BUT
           since
           Nature
           has
           the
           greatest
           power
           in
           
             This
             Case
          
           ;
           and
           Fortune
           ,
           the
           next
           ;
           we
           must
           consult
           them
           Both
           ;
           what
           Course
           of
           Life
           to
           fix
           upon
           ;
           But
           Nature
           ,
           in
           the
           
             first
             place
          
           :
           For
           She
           is
           much
           Firmer
           ,
           and
           more
           Constant
           ;
           and
           it
           is
           not
           for
           Fortune
           ,
           that
           is
           Frail
           and
           Mortal
           ,
           to
           contend
           with
           
             Immortal
             Nature
          
           :
           Whosoever
           therefore
           shall
           Conform
           ,
           in
           the
           Ordering
           of
           his
           Life
           ,
           to
           the
           Inclinations
           of
           an
           uncorrupted
           Nature
           ,
           must
           keep
           constantly
           to
           that
           Tenour
           ,
           which
           is
           the
           Decorum
           of
           Life
           ;
           unless
           he
           find
           himself
           mistaken
           in
           his
           Choice
           .
           And
           in
           That
           Case
           (
           for
           it
           is
           a
           Case
           to
           be
           put
           )
           there
           must
           be
           a
           Change
           admitted
           of
           Purposes
           and
           Manners
           .
           And
           That
           change
           will
           be
           more
           easily
           and
           commodiously
           wrought
           ,
           under
           the
           favour
           of
           Times
           and
           Occasions
           :
           But
           where
           the
           Season
           is
           not
           favourable
           ,
           it
           must
           be
           Introduc'd
           by
           Little
           and
           Little
           ;
           as
           Wise
           men
           say
           of
           Inconvenient
           ,
           and
           Ill
           Grounded
           Friendships
           ;
           't
           is
           better
           to
           unstitch
           then
           to
           tear
           them
           all
           to
           pieces
           on
           a
           sodain
           .
           But
           when
           we
           have
           once
           alter'd
           our
           Course
           ,
           we
           must
           be
           infinitely
           Careful
           to
           make
           it
           appear
           ,
           that
           we
           have
           done
           it
           upon
           good
           ,
           and
           weighty
           Reasons
           .
           Now
           whereas
           I
           have
           ,
           (
           in
           what
           is
           aforesaid
           )
           propounded
           the
           Imitation
           of
           our
           Predecessors
           ;
           let
           me
           not
           be
           thought
           to
           advise
           an
           Imitation
           of
           them
           in
           their
           Vices
           :
           beside
           that
           there
           are
           many
           things
           wherein
           Nature
           is
           not
           to
           be
           Imitated
           .
           
           As
           the
           Son
           of
           
             Affricanus
             the
             Elder
          
           .
           (
           he
           that
           adopted
           the
           Son
           of
           
             Paulus
             AEmilius
          
           .
           )
           It
           was
           not
           possible
           for
           him
           ,
           by
           reason
           of
           the
           Craziness
           of
           his
           body
           to
           be
           so
           like
           his
           Father
           ,
           as
           the
           Other
           was
           like
           His.
           
           Wherefore
           if
           a
           man
           be
           not
           in
           Condition
           to
           plead
           at
           the
           Bar
           ;
           to
           Harangue
           the
           People
           in
           
             Publique
             Assemblies
          
           ,
           or
           to
           
             lead
             Armies
          
           ;
           there
           are
           some
           Duties
           yet
           in
           his
           power
           ,
           which
           he
           is
           obliged
           to
           perform
           :
           as
           the
           Offices
           of
           
             Iustice
             ,
             Faith
             ,
             Liberality
             ,
             Modesty
             ,
             Temperance
             ,
          
           which
           Benefits
           will
           fairly
           supply
           the
           want
           of
           the
           Other
           .
           The
           best
           of
           Patrimonies
           is
           the
           Reputation
           of
           Great
           ,
           and
           
             Virtuous
             Actions
          
           ,
           and
           Ancestors
           ;
           and
           the
           Son
           that
           does
           not
           uphold
           the
           Renown
           of
           his
           Father
           ,
           is
           a
           Shame
           ,
           and
           a
           Scandal
           to
           it
           .
        
         
           NOW
           in
           regard
           that
           there
           are
           
             several
             Duties
          
           properly
           belonging
           to
           
             several
             Ages
          
           ;
           and
           many
           things
           that
           becoming
           a
           Young
           man
           ,
           would
           be
           ridiculous
           ,
           in
           an
           Old
           ;
           we
           shall
           say
           something
           also
           under
           That
           distinction
           .
        
         
           IT
           is
           the
           duty
           of
           a
           
             Young
             man
          
           to
           Reverence
           his
           Elders
           ,
           
           and
           to
           make
           his
           Choice
           of
           the
           Best
           ,
           and
           most
           approved
           among
           them
           ,
           for
           his
           Directors
           and
           Governors
           :
           For
           the
           Ignorance
           ,
           and
           Folly
           of
           Youth
           should
           be
           ordered
           ,
           and
           instructed
           ,
           by
           the
           prudence
           and
           experience
           of
           the
           Aged
           .
           But
           above
           all
           things
           ,
           he
           should
           be
           restreined
           from
           Loose
           and
           
             Wanton
             pleasures
          
           ;
           
           and
           trained
           up
           rather
           in
           
             Laborious
             exercises
          
           ;
           and
           in
           the
           Fatigues
           ,
           and
           Toyles
           ,
           both
           of
           Body
           ,
           and
           Mind
           .
           For
           it
           makes
           men
           Vigorous
           ,
           and
           Industrious
           ,
           as
           well
           in
           War
           ,
           as
           in
           Peace
           :
           and
           even
           in
           the
           Intervals
           of
           Liberty
           ,
           and
           Refreshment
           ,
           
           young
           Men
           should
           have
           a
           Care
           of
           Intemperance
           ;
           and
           not
           to
           pass
           the
           Bounds
           of
           Modesty
           :
           which
           will
           be
           the
           more
           Easily
           atteined
           ,
           if
           they
           be
           often
           in
           the
           Eyes
           of
           their
           Seniors
           and
           Tutors
           .
        
         
           WHEN
           we
           come
           to
           be
           in
           Years
           ,
           the
           labours
           of
           the
           body
           must
           be
           abated
           ,
           
           and
           we
           should
           encrease
           those
           of
           the
           Mind
           :
           But
           striving
           still
           ,
           by
           all
           means
           to
           be
           serviceable
           to
           our
           Friends
           ,
           and
           to
           our
           Juniors
           ,
           by
           our
           Advice
           ,
           and
           Wisdom
           ;
           but
           principally
           to
           the
           Commonwealth
           .
           But
           above
           all
           things
           ,
           
           have
           a
           Care
           of
           a
           Drowsie
           ,
           a
           Languishing
           ,
           and
           a
           Lasie
           Old
           Age
           ;
           and
           so
           likewise
           of
           a
           Luxurious
           ;
           which
           ,
           as
           it
           is
           reproachful
           and
           dishonorable
           ,
           in
           this
           Case
           it
           is
           most
           of
           all
           .
           But
           if
           the
           Intemperance
           of
           Lust
           ,
           be
           added
           to
           it
           ,
           the
           Mischief
           is
           Double
           .
           First
           ,
           the
           Infamy
           which
           it
           reflects
           upon
           
             Age
             it self
          
           ;
           and
           Then
           ,
           the
           
             Ill
             Example
          
           ,
           in
           Authorizing
           young
           men
           to
           be
           more
           Shamless
           and
           wicked
           .
        
         
           IT
           would
           not
           be
           impertinent
           ,
           here
           to
           speak
           something
           of
           the
           Duties
           of
           
             Magistrates
             ,
             
             Private
             Citizens
          
           ,
           and
           Strangers
           .
           The
           Magistrates
           part
           ,
           is
           to
           consider
           himself
           as
           the
           Representative
           of
           the
           City
           ;
           and
           to
           uphold
           the
           Honour
           ,
           and
           Dignity
           of
           it
           ;
           to
           observe
           the
           Laws
           ,
           and
           Customs
           ,
           to
           do
           Iustice
           ;
           and
           to
           remember
           ,
           that
           all
           These
           things
           are
           committed
           to
           his
           Charge
           .
           It
           is
           the
           part
           of
           a
           
             Private
             Man
          
           ,
           to
           live
           with
           his
           
             fellow
             Citizens
          
           ,
           under
           
             one
             Common
             Bond
          
           of
           
             Legal
             Duty
          
           ;
           
           neither
           falling
           so
           Low
           ,
           as
           to
           make
           himself
           despicable
           ,
           nor
           too
           much
           exalting
           himself
           ;
           And
           never
           to
           entertein
           any
           
           Thought
           ,
           but
           to
           the
           Glory
           ,
           and
           Peace
           of
           the
           Commonwealth
           .
           This
           is
           the
           man
           that
           we
           esteem
           ,
           and
           pronounce
           to
           be
           a
           worthy
           Citizen
           .
           As
           to
           the
           Duty
           of
           a
           Stranger
           ;
           
           let
           him
           mind
           his
           Own
           business
           ,
           and
           not
           intermeddle
           with
           Other
           peoples
           ,
           but
           keep
           himself
           within
           his
           Compass
           .
           By
           these
           means
           it
           will
           be
           understood
           ,
           when
           it
           shall
           come
           to
           be
           diligently
           examin'd
           ,
           what
           is
           most
           becoming
           us
           ,
           under
           the
           several
           Circumstances
           of
           
             Persons
             ,
             Times
          
           ,
           and
           Ages
           :
           But
           there
           is
           nothing
           so
           Graceful
           ,
           as
           to
           behave
           our selves
           equally
           ,
           and
           steadily
           ,
           in
           all
           our
           Actions
           ,
           and
           Councels
           .
        
         
           BUT
           this
           Gracefulness
           shews
           it self
           in
           all
           our
           Words
           ,
           and
           Deeds
           ,
           
           nay
           in
           the
           very
           Motions
           ,
           and
           Postures
           ,
           of
           the
           body
           ;
           and
           consists
           principally
           in
           Beauty
           ,
           Order
           ,
           and
           a
           kind
           of
           Air
           ,
           or
           Agreement
           suitable
           to
           every
           thing
           we
           do
           .
           'T
           is
           a
           hard
           matter
           to
           express
           This
           ;
           but
           it
           shall
           suffice
           ,
           that
           it
           may
           be
           easily
           understood
           .
           In
           the
           Observance
           of
           These
           three
           Points
           ,
           we
           render
           our selves
           Acceptable
           in
           our
           Conversation
           with
           all
           People
           .
           And
           so
           much
           for
           This
           too
           .
        
         
           NATURE
           has
           undoubtedly
           taken
           great
           Care
           in
           the
           forming
           of
           Mans
           Body
           ,
           
           exposing
           only
           Those
           parts
           to
           sight
           ,
           that
           are
           Beautiful
           ,
           Comly
           ,
           and
           Agreeable
           to
           the
           Eye
           :
           and
           keeping
           Those
           parts
           conceal'd
           ,
           and
           Cover'd
           ,
           which
           would
           give
           Offence
           if
           they
           were
           laid
           open
           to
           View
           ;
           and
           serve
           us
           only
           for
           Unclean
           ,
           and
           Common
           Necessities
           .
           There
           is
           no
           question
           ,
           but
           the
           Modesty
           of
           the
           Mind
           conforms
           it self
           ,
           in
           this
           particular
           ,
           to
           the
           exquisite
           fabrique
           of
           the
           
           Body
           ;
           For
           whatsoever
           Nature
           has
           conceal'd
           ,
           all
           men
           in
           their
           right
           Wits
           ,
           do
           naturally
           keep
           out
           of
           sight
           ,
           and
           as
           private
           as
           possible
           ,
           in
           Compliance
           with
           their
           very
           Necessities
           .
           Now
           for
           Those
           parts
           of
           the
           body
           which
           are
           of
           most
           necessary
           use
           to
           man
           ;
           we
           neither
           call
           the
           part
           ,
           nor
           the
           use
           of
           it
           ,
           by
           the
           proper
           Name
           ;
           and
           that
           which
           may
           be
           honestly
           done
           ,
           (
           if
           secretly
           )
           we
           cannot
           so
           much
           as
           honestly
           name
           .
           Insomuch
           ,
           that
           those
           things
           cannot
           be
           done
           openly
           without
           Impudence
           :
           nor
           so
           much
           as
           mention'd
           ,
           without
           obscenity
           .
           Wherefore
           there
           's
           no
           hearkning
           to
           the
           Ciniques
           ,
           
           or
           to
           the
           
             Old
             Stoiques
          
           ,
           (
           which
           are
           almost
           Cyniques
           )
           that
           blame
           and
           laugh
           at
           us
           ,
           for
           reckoning
           those
           things
           to
           be
           foul
           ,
           in
           Words
           ;
           which
           are
           
             not
             so
          
           ,
           in
           Truth
           .
           And
           yet
           Those
           things
           which
           we
           
             all
             agree
          
           to
           be
           foul
           ,
           we
           can
           yet
           call
           by
           
             Their
             own
             names
          
           .
           As
           
             Theft
             ,
             Cousenage
             ,
             Adultery
          
           ,
           are
           all
           dishonest
           in
           the
           Deed
           ;
           and
           yet
           we
           use
           the
           Words
           without
           Scruple
           .
           To
           beget
           Children
           ,
           is
           an
           honest
           Action
           ;
           but
           it
           wears
           a
           Course
           name
           ;
           and
           we
           find
           a
           great
           deal
           more
           to
           this
           purpose
           ,
           against
           Modesty
           ,
           in
           their
           Disputations
           .
           But
           we
           are
           to
           follow
           Nature
           ,
           and
           to
           fly
           whatsoever
           may
           offend
           either
           the
           Eye
           ,
           or
           the
           Ear
           of
           a
           Modest
           man.
           Nay
           ,
           in
           our
           very
           Postures
           ,
           and
           Gestures
           ;
           
           as
           Walking
           ,
           Standing
           ,
           Sitting
           ,
           Lying
           ;
           in
           the
           very
           Countenance
           ,
           the
           Eye
           ,
           the
           Motion
           of
           the
           hands
           ,
           there
           must
           a
           regard
           be
           had
           still
           to
           that
           which
           is
           Becoming
           .
           In
           all
           This
           ,
           there
           are
           
             Two
             things
          
           we
           should
           beware
           of
           .
           The
           One
           ,
           not
           to
           do
           any
           thing
           that
           is
           
             Loose
             ,
             Nice
          
           ,
           and
           Effeminate
           ;
           The
           Other
           ,
           to
           void
           things
           that
           look
           
             Harsh
             ,
             Rough
          
           ,
           
           and
           Vncivil
           .
           For
           why
           should
           That
           which
           becomes
           an
           Orator
           ,
           or
           a
           
             Comedian
             ,
             misbeseem
             us
          
           ?
           The
           Discipline
           of
           the
           Theatre
           has
           a
           long
           time
           had
           such
           a
           regard
           to
           Modesty
           ;
           
           that
           no
           man
           enters
           upon
           the
           Stage
           ,
           without
           Drawers
           ,
           least
           some
           part
           of
           the
           body
           should
           come
           to
           be
           discover'd
           by
           Chance
           that
           ought
           to
           be
           Conceall'd
           .
           The
           
             Roman
             Customs
          
           will
           not
           allow
           Sons
           ,
           when
           they
           are
           Men
           grown
           ,
           so
           much
           as
           to
           Bath
           ,
           with
           their
           Fathers
           ;
           Or
           Sons
           in
           Law
           ,
           with
           their
           Wives
           Parent
           .
           In
           these
           points
           of
           Virtuous
           Modesty
           ,
           Nature
           is
           both
           our
           Mistress
           ,
           and
           our
           Guide
           .
        
         
           OF
           Beauty
           ,
           or
           Agreeableness
           ,
           there
           are
           
             Two
             Kinds
          
           ;
           the
           One
           is
           matter
           of
           Gracefulness
           ;
           the
           Other
           ,
           of
           Dignity
           ;
           
           and
           we
           may
           call
           them
           Male
           ,
           and
           Female
           :
           It
           is
           not
           for
           a
           man
           to
           be
           Trickt
           out
           with
           Fooleries
           ;
           or
           to
           have
           any
           thing
           that
           is
           Phantastical
           ,
           or
           Effeminate
           ;
           no
           ,
           not
           so
           much
           as
           in
           his
           very
           Motion
           ,
           or
           Gesture
           .
           How
           are
           we
           disgusted
           many
           times
           ,
           
           at
           the
           Conceipted
           actions
           of
           Stage-Players
           ?
           And
           the
           more
           Odious
           ,
           and
           affected
           Motions
           of
           Wrastlers
           ?
           And
           yet
           we
           Commend
           that
           which
           is
           Natural
           ,
           and
           Simple
           ,
           both
           in
           the
           One
           ,
           and
           in
           the
           Other
           .
           The
           dignity
           of
           the
           Countenance
           is
           Maintein'd
           by
           a
           good
           Colour
           :
           and
           That
           Colour
           by
           the
           Exercise
           of
           the
           Body
           ;
           and
           to
           all
           This
           we
           should
           keep
           our selves
           Neat
           and
           Cleanly
           ;
           not
           to
           the
           degree
           of
           Niceness
           ,
           and
           Affectation
           ,
           but
           only
           so
           ,
           as
           not
           to
           incur
           the
           censure
           of
           
             Rudeness
             ,
             Sluttery
          
           ,
           and
           Neglect
           .
           And
           the
           same
           Rule
           we
           should
           observe
           in
           our
           Garments
           :
           In
           which
           particular
           ,
           
           as
           well
           as
           in
           other
           things
           ,
           
           a
           mediocrity
           does
           best
           .
           In
           our
           walking
           we
           must
           neither
           march
           so
           Slow
           ,
           as
           if
           we
           were
           officiating
           at
           a
           solemnity
           ;
           nor
           yet
           make
           such
           post-hast
           ,
           as
           to
           run
           our selves
           out
           of
           breath
           ,
           and
           put
           the
           Mouth
           ,
           or
           the
           Countenance
           into
           disorder
           ;
           which
           is
           a
           sign
           of
           a
           Light
           ,
           and
           Unsteady
           humour
           .
           But
           we
           must
           take
           more
           peins
           ,
           yet
           ,
           to
           keep
           the
           Mind
           in
           a
           temper
           of
           Conformity
           to
           Nature
           ;
           which
           we
           may
           easily
           compass
           ,
           if
           we
           can
           but
           preserve
           our selves
           from
           Falling
           into
           Transports
           ,
           and
           Perturbations
           ,
           and
           diligently
           attend
           to
           a
           Conservation
           of
           the
           Decorum
           here
           prescribed
           .
           The
           Motions
           of
           the
           Mind
           are
           
             Twofold
             .
             Some
          
           are
           of
           Thought
           ,
           and
           others
           of
           Appetite
           .
           
           These
           of
           Thought
           are
           chiefly
           employed
           in
           the
           finding
           out
           of
           The
           Truth
           .
           Those
           of
           Appetite
           push
           a
           man
           forward
           to
           the
           doing
           of
           something
           .
           We
           must
           be
           careful
           therefore
           ,
           First
           ,
           to
           apply
           our
           Thoughts
           to
           That
           which
           is
           most
           worthy
           of
           them
           ;
           and
           ,
           Secondly
           ,
           to
           keep
           the
           Appetite
           in
           subjection
           to
           Reason
           .
        
         
           
           AS
           to
           the
           matter
           of
           Speech
           ,
           the
           Power
           of
           it
           is
           Great
           ;
           and
           it
           is
           also
           Two-fold
           .
           The
           One
           is
           a
           Speech
           of
           Contention
           ;
           the
           Other
           ,
           of
           
             Common
             discourse
          
           .
           The
           Former
           is
           for
           the
           B●rre
           ,
           for
           
             Publique
             Assemblies
          
           ,
           and
           for
           the
           Senate
           ;
           the
           Other
           ,
           is
           for
           
             Ordinary
             Conversation
             ,
             Casual
             disputes
             ,
             private
             Meetings
          
           of
           Company
           or
           Friends
           at
           the
           Table
           .
           The
           Masters
           of
           Rhetorique
           have
           given
           Precepts
           for
           the
           Former
           ,
           but
           we
           have
           none
           for
           the
           Latter
           ;
           altho'
           perhaps
           ,
           that
           might
           be
           done
           too
           .
           But
           there
           's
           no
           body
           that
           addicts
           himself
           That
           way
           .
           For
           if
           men
           
           would
           but
           apply
           themselves
           to
           the
           Study
           of
           it
           ,
           they
           would
           never
           want
           Masters
           to
           Teach
           it
           .
           And
           yet
           we
           are
           all
           of
           us
           Mad
           upon
           Rhetorique
           ;
           altho'
           ,
           for
           what
           concerns
           words
           ,
           and
           Periods
           ,
           the
           same
           Rules
           would
           serve
           Both.
           It
           is
           by
           the
           help
           of
           the
           Voice
           ,
           that
           we
           discourse
           ;
           and
           the
           
             Two
             great
             advantages
          
           of
           it
           ,
           are
           to
           be
           Clear
           ,
           and
           Sweet
           ;
           
           We
           must
           stand
           indebted
           to
           Nature
           for
           them
           Both.
           And
           yet
           Exercise
           ,
           and
           Practice
           ,
           will
           help
           us
           in
           the
           One
           ;
           and
           the
           Imitation
           of
           Smooth
           and
           
             gentle
             Speakers
          
           ,
           
           may
           be
           of
           use
           to
           us
           in
           the
           Other
           .
           What
           was
           it
           but
           This
           ,
           that
           gave
           the
           Catuli
           so
           fair
           a
           Reputation
           ,
           both
           for
           Judgment
           and
           Language
           ?
           They
           were
           
             Learned
             men
          
           ,
           't
           is
           true
           ,
           and
           so
           were
           Others
           ;
           but
           These
           yet
           were
           lookt
           upon
           as
           the
           great
           Masters
           of
           the
           
             Latine
             Tongue
          
           ;
           They
           had
           a
           wonderful
           Sweetness
           of
           Voice
           ;
           and
           their
           Pronounciation
           ,
           neither
           too
           loud
           ,
           and
           open
           ,
           nor
           yet
           muffled
           betwixt
           the
           Teeth
           .
           So
           that
           it
           was
           both
           Audible
           ,
           and
           Agreeable
           ;
           and
           without
           Any
           Affectation
           :
           The
           Tone
           ,
           without
           any
           Force
           ,
           and
           neither
           too
           feint
           ,
           nor
           too
           shrill
           .
           
             L.
             Crassus
          
           ,
           't
           is
           true
           ,
           was
           a
           word-flowing
           Speaker
           ,
           and
           no
           less
           Ingenious
           ;
           but
           for
           well-speaking
           ,
           the
           Catuli
           were
           no
           less
           esteem'd
           .
           Now
           for
           sharpness
           ,
           and
           pleasure
           of
           Wit
           ,
           Caesar
           ,
           the
           Brother
           of
           the
           
             Elder
             Catulus
          
           ,
           went
           beyond
           them
           all
           .
           Insomuch
           that
           in
           his
           ordinary
           Discourses
           ,
           he
           surpass'd
           the
           best
           Pleaders
           of
           his
           Time.
           All
           these
           things
           ,
           severally
           ,
           must
           be
           diligently
           heeded
           ,
           to
           make
           us
           understand
           what
           it
           is
           that
           may
           best
           become
           us
           in
           every
           thing
           .
        
         
         
           IN
           
             Familiar
             Speech
          
           ,
           
           the
           Followers
           of
           Socrates
           are
           most
           worthy
           of
           Imitation
           .
           It
           should
           be
           Gentle
           ,
           without
           being
           too
           pressing
           ,
           or
           tedious
           ;
           and
           I
           would
           have
           it
           pleasant
           ,
           and
           enterteining
           ,
           in
           all
           Cases
           .
           Nor
           would
           I
           have
           any
           man
           take
           possession
           of
           a
           Common
           Right
           ,
           in
           such
           sort
           as
           to
           Talk
           all
           himself
           ,
           to
           the
           Exclusion
           of
           Others
           ;
           but
           in
           Discourse
           ,
           as
           in
           Other
           things
           ,
           every
           man
           to
           take
           his
           Turn
           .
           The
           First
           thing
           to
           be
           heeded
           ,
           is
           the
           subject
           Matter
           of
           the
           Discourse
           .
           
           If
           serious
           ,
           it
           must
           be
           seriously
           handled
           ;
           if
           Matter
           of
           Mirth
           ,
           a
           Freedom
           of
           Raillery
           ,
           and
           Lightness
           ,
           does
           well
           enough
           with
           it
           .
           But
           above
           all
           things
           ,
           we
           must
           be
           be
           Careful
           in
           the
           government
           of
           our
           Speech
           ,
           not
           to
           discover
           any
           Vice
           ,
           or
           Defect
           in
           our
           Manners
           ;
           wherein
           a
           man
           is
           most
           liable
           to
           betray
           himself
           ,
           when
           he
           talks
           spitefully
           of
           the
           Absent
           ;
           and
           either
           in
           Jest
           ,
           or
           in
           Earnest
           ,
           maliciously
           exposes
           them
           to
           Contumely
           ,
           and
           Reproach
           .
           The
           Ordinary
           matter
           of
           
             Familiar
             Discourse
          
           ,
           
           is
           either
           about
           
             Domestique
             Affairs
          
           ,
           the
           Republique
           ,
           or
           matter
           of
           Studies
           ,
           and
           Learning
           .
           If
           at
           any
           time
           we
           pass
           These
           Bounds
           ,
           we
           must
           as
           soon
           as
           may
           be
           take
           up
           again
           .
           But
           he
           it
           as
           it
           will
           ,
           it
           must
           be
           thought
           upon
           ,
           how
           far
           our
           Discourse
           may
           be
           Grateful
           to
           the
           Company
           :
           
           For
           we
           are
           not
           Equally
           pleased
           with
           the
           same
           things
           ,
           at
           all
           times
           .
           And
           then
           ,
           as
           we
           begin
           a
           discourse
           upon
           Reason
           ,
           we
           must
           not
           continue
           it
           beyond
           Measure
           .
           But
           as
           it
           is
           laid
           down
           upon
           very
           good
           Grounds
           ,
           and
           as
           a
           general
           Rule
           ,
           that
           we
           should
           keep
           our
           felves
           Clear
           from
           Perturbations
           ,
           or
           violent
           
           Motions
           of
           the
           Mind
           ,
           
           that
           rebel
           against
           Reason
           ,
           so
           should
           we
           in
           our
           Speech
           keep
           a
           guard
           upon
           our selves
           against
           Those
           Intemperate
           Motions
           ;
           and
           that
           we
           do
           not
           lay
           open
           our
           Distempers
           of
           Anger
           ,
           Appetite
           ,
           Laziness
           ,
           Heartlesness
           ,
           or
           the
           like
           .
           We
           should
           be
           very
           Careful
           also
           in
           our
           Conversation
           ,
           to
           possess
           the
           Company
           with
           an
           Opinion
           of
           the
           Reverence
           ,
           
           and
           Good
           will
           that
           we
           have
           for
           them
           .
           There
           are
           many
           Occasions
           wherein
           we
           cannot
           avoid
           Chiding
           ;
           and
           we
           may
           be
           allow'd
           sometime
           ,
           a
           more
           then
           ordinary
           Contention
           of
           Voice
           ;
           
           and
           a
           sharper
           severity
           of
           Words
           ;
           but
           yet
           This
           is
           not
           to
           be
           done
           neither
           ,
           as
           if
           we
           were
           Angry
           ;
           but
           we
           are
           to
           proceed
           to
           this
           kind
           of
           Reproof
           ,
           as
           we
           do
           to
           Laming
           ,
           and
           
             Scarifying
             ,
             rarely
          
           ,
           and
           unwillingly
           ;
           nor
           ever
           at
           all
           ,
           but
           upon
           Necessity
           ,
           and
           for
           want
           of
           some
           other
           way
           of
           Remedy
           ;
           but
           not
           in
           Anger
           still
           upon
           any
           Terms
           ;
           for
           it
           never
           does
           any
           thing
           either
           well
           or
           wisely
           ;
           And
           yet
           it
           may
           do
           well
           enough
           to
           use
           a
           Temperate
           ,
           and
           a
           mild
           way
           of
           Rebuke
           ;
           but
           still
           accompany'd
           with
           Gravity
           ,
           that
           the
           reprehension
           may
           be
           apply'd
           without
           Reproach
           :
           It
           must
           be
           also
           signifi'd
           that
           the
           Only
           Thing
           intended
           by
           the
           Reproof
           ,
           was
           the
           Amendment
           of
           him
           that
           suffers
           it
           .
           Nay
           ,
           it
           will
           become
           us
           in
           our
           differences
           ,
           even
           with
           our
           greatest
           Enemies
           ;
           in
           despite
           of
           all
           Indignities
           yet
           ,
           to
           preserve
           a
           Gravity
           ;
           to
           keep
           our selves
           free
           from
           Passion
           ;
           for
           whatsoever
           we
           do
           in
           distemper
           ,
           can
           neither
           be
           well
           done
           in
           it self
           ,
           nor
           approved
           by
           those
           that
           are
           Witnesses
           to
           the
           doing
           it
           .
           It
           is
           a
           leud
           thing
           
           likewise
           for
           a
           man
           to
           talk
           much
           of
           himself
           ;
           
           especially
           with
           Thraso
           ,
           to
           brag
           of
           things
           that
           are
           false
           ,
           and
           to
           make
           Sport
           for
           the
           Company
           .
        
         
           BEING
           now
           to
           go
           thorough
           all
           the
           Points
           of
           Decency
           and
           Duty
           (
           as
           That
           is
           my
           design
           )
           I
           shall
           say
           something
           what
           kind
           of
           House
           I
           should
           think
           fit
           for
           a
           Person
           of
           Honour
           ,
           
           or
           a
           Prince
           ,
           so
           as
           to
           have
           it
           accommodate
           for
           use
           ;
           for
           That
           's
           the
           Intent
           of
           Building
           it
           ;
           and
           there
           must
           yet
           be
           had
           a
           regard
           to
           the
           State
           ,
           and
           Dignity
           of
           the
           Person
           that
           Inhabits
           it
           .
           I
           have
           been
           told
           of
           
             Cn.
             Octavius
          
           (
           the
           
             first
             Consul
          
           of
           
             That
             Family
          
           )
           that
           he
           was
           highly
           reverenc'd
           for
           a
           Magnificent
           Pile
           that
           he
           built
           upon
           the
           Palatine-Hill
           ;
           and
           that
           the
           Reputation
           he
           got
           by
           so
           many
           peoples
           coming
           to
           see
           it
           ,
           open'd
           his
           way
           (
           being
           but
           a
           new
           man
           )
           to
           the
           
             Consulship
             .
             Scaurus
          
           afterward
           caused
           That
           to
           be
           demolish'd
           ,
           for
           the
           Enlargement
           of
           his
           Own.
           The
           Former
           brought
           the
           Consulship
           first
           into
           his
           Family
           ;
           and
           the
           Latter
           ,
           (
           tho'
           the
           Son
           of
           an
           Eminent
           ,
           and
           famous
           Person
           ,
           and
           the
           House
           enlarged
           )
           brought
           into
           it
           ,
           not
           only
           a
           Repulse
           ,
           but
           Misery
           and
           Shame
           .
           It
           does
           well
           to
           have
           the
           Dignity
           of
           the
           Master
           yet
           further
           adorned
           by
           House
           ;
           
           but
           not
           that
           Dignity
           to
           be
           fetch'd
           altogether
           from
           it
           .
           The
           House
           should
           be
           grac'd
           by
           the
           Master
           ,
           and
           not
           the
           Master
           by
           the
           House
           ;
           and
           it
           is
           in
           a
           House
           ,
           as
           it
           is
           in
           Other
           Cases
           :
           a
           man
           must
           have
           a
           respect
           ,
           not
           only
           to
           himself
           ,
           but
           also
           to
           Others
           .
           In
           the
           House
           of
           a
           Person
           of
           Eminent
           Condition
           ,
           where
           many
           Guests
           ,
           are
           to
           be
           received
           ,
           and
           men
           of
           all
           sorts
           to
           be
           admitted
           ;
           
           there
           must
           great
           Care
           be
           taken
           that
           it
           be
           Large
           Enough
           :
           But
           a
           large
           house
           ,
           without
           People
           ,
           disparages
           the
           Master
           of
           it
           ;
           and
           especially
           if
           it
           has
           been
           more
           frequented
           under
           a
           Former
           Possessor
           ;
           for
           't
           is
           an
           Odious
           Thing
           to
           have
           Passengers
           reflect
           upon
           it
           ,
           and
           say
           (
           as
           in
           these
           Times
           there
           's
           too
           much
           Occasion
           )
           
             Here
             's
             the
          
           Old
           House
           ,
           
             but
             where
             's
             the
          
           Old
           Master
           ?
           I
           would
           have
           him
           that
           sets
           upon
           Building
           ,
           take
           special
           Care
           not
           to
           lash
           out
           into
           Magnificence
           ,
           and
           Expence
           ,
           
           as
           a
           thing
           of
           Ill
           Consequence
           ,
           even
           in
           the
           Example
           ;
           for
           there
           are
           too
           many
           Imitators
           in
           This
           Kind
           ,
           of
           the
           doings
           of
           Princes
           .
           How
           many
           have
           we
           that
           Emulate
           the
           Splendor
           of
           
           Lucullus's
           Villa's
           ,
           (
           his
           Country-houses
           ;
           )
           but
           where
           is
           the
           man
           that
           Emulates
           his
           Virtue
           ?
           There
           must
           be
           a
           Meane
           observ'd
           in
           These
           things
           ;
           and
           that
           Moderation
           must
           be
           transferr'd
           ,
           in
           all
           Cases
           ,
           to
           the
           Use
           ,
           Ornament
           ,
           and
           Convenience
           of
           Life
           .
           But
           enough
           of
           This.
           
        
         
           IN
           all
           Undertakings
           there
           are
           three
           things
           to
           be
           observ'd
           .
           
           First
           ,
           That
           we
           govern
           our
           Appetites
           by
           Reason
           ,
           which
           is
           a
           sure
           way
           to
           keep
           us
           to
           our
           Duties
           .
           Secondly
           ,
           That
           we
           take
           a
           right
           Estimate
           of
           our
           Enterprizes
           ,
           and
           allow
           Time
           ,
           and
           Peins
           ,
           neither
           more
           nor
           less
           then
           the
           matter
           requires
           .
           Thirdly
           ,
           That
           we
           keep
           a
           Measure
           ,
           even
           in
           those
           things
           that
           are
           matter
           of
           Dignity
           ,
           and
           Reputation
           .
           We
           cannot
           do
           better
           ,
           then
           to
           observe
           the
           Decorum
           already
           spoken
           of
           ,
           without
           moving
           
           one
           step
           beyond
           it
           .
           But
           the
           First
           point
           is
           the
           most
           Excellent
           of
           the
           Three
           .
        
         
           
           WE
           come
           now
           to
           the
           
             Order
             of
             Things
          
           ,
           and
           the
           
             Opportunity
             of
             Seasons
          
           .
           Under
           this
           Science
           is
           comprehended
           that
           which
           the
           Greeks
           call
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           by
           which
           we
           understand
           the
           
             Harmony
             of
             Order
          
           ;
           and
           not
           
             That
             Modesty
          
           that
           regards
           Temperament
           ,
           and
           Measure
           .
           Now
           to
           take
           it
           as
           Modesty
           ;
           the
           
             Stoical
             Definition
          
           of
           it
           is
           This
           ,
           
             It
             is
             the
             skill
             of
             disposing
             all
             our
             Words
             ,
             and
             Actions
             ,
             in
             their
             Proper
             Place
             .
          
           So
           that
           the
           Ordering
           of
           things
           ,
           and
           the
           placing
           of
           them
           ,
           are
           much
           one
           and
           the
           same
           :
           For
           they
           define
           Order
           to
           be
           only
           the
           
             laying
             together
             of
             things
             in
             their
             due
             ,
          
           
           
             and
             sitting
             places
          
           .
           But
           they
           tell
           us
           ,
           that
           the
           Place
           of
           Action
           respects
           the
           Opportunity
           of
           Time
           :
           Now
           That
           seasonable
           Time
           of
           Action
           ,
           the
           Greeks
           call
           '
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           
             Latins
             ,
             Occasio
          
           .
           So
           that
           
             This
             Modesty
          
           ,
           taken
           in
           the
           sense
           aforesaid
           ,
           is
           
             the
             Knowledge
             of
             the
             Opportunities
             of
             Times
             fit
             for
             Action
             .
          
           Which
           is
           a
           definition
           that
           may
           as
           well
           agree
           with
           the
           Prudence
           which
           we
           have
           treated
           of
           in
           the
           beginning
           .
           But
           in
           this
           place
           we
           are
           discoursing
           of
           
             Moderation
             ,
             Temperance
          
           ,
           and
           Virtues
           of
           that
           quality
           .
           Wherefore
           having
           lodg'd
           these
           matters
           which
           particularly
           belong
           to
           Prudence
           ,
           in
           their
           Right
           places
           ;
           we
           come
           now
           to
           those
           Virtues
           that
           refer
           to
           Modesty
           ,
           and
           the
           Gaining
           of
           a
           Good
           opinion
           ,
           and
           Esteem
           in
           the
           World
           ;
           of
           which
           we
           have
           spoken
           largely
           already
           .
        
         
         
           IT
           should
           be
           in
           the
           Order
           of
           Life
           ,
           
           as
           in
           That
           of
           an
           Artificial
           ,
           and
           
             well
             govern'd
             Discourse
          
           .
           All
           the
           Parts
           of
           it
           should
           be
           Equal
           ,
           and
           Correspondent
           one
           to
           another
           .
           Many
           things
           do
           well
           enough
           over
           a
           Glass
           of
           Wine
           ,
           that
           would
           be
           most
           ridiculous
           and
           shameful
           ,
           upon
           a
           Debate
           .
           There
           should
           be
           no
           fooling
           in
           serious
           matters
           .
           It
           was
           well
           said
           of
           Pericles
           ,
           at
           a
           Councel
           of
           War
           ,
           to
           his
           
             Colleague
             Sophocles
          
           ;
           that
           was
           joined
           with
           him
           in
           the
           Command
           of
           the
           Army
           .
           As
           they
           were
           upon
           a
           Consultation
           ,
           there
           happen'd
           to
           pass
           by
           ,
           a
           very
           fine
           Youth
           .
           
             What
             a
             delicate
             Child
             is
             there
             ?
          
           (
           says
           Sophocles
           ;
           in
           the
           middle
           of
           the
           Debate
           .
           )
           Brother
           ,
           (
           says
           
             Pericles
             )
             a
          
           Generals
           
             Eyes
             ,
             should
             be
             as
             Temperate
             as
             his
             Fingers
             .
          
           But
           if
           the
           same
           thing
           had
           been
           spoken
           at
           a
           publique
           Spectacle
           ,
           nothing
           could
           have
           been
           said
           against
           it
           ;
           so
           powerful
           is
           the
           Consideration
           of
           Time
           and
           Place
           .
           If
           a
           man
           were
           upon
           a
           Iourny
           ,
           and
           going
           to
           Plead
           a
           Cause
           ,
           no
           body
           would
           blame
           him
           for
           thinking
           of
           his
           Bus'ness
           ,
           and
           conning
           of
           his
           Lesson
           ,
           by
           the
           way
           ;
           but
           That
           pensive
           ,
           musing
           humour
           ,
           at
           a
           Jolly
           Entertainment
           ,
           would
           be
           looked
           upon
           ,
           to
           be
           either
           want
           of
           Wit
           ,
           or
           Breeding
           ,
           in
           the
           not
           distinguishing
           of
           Times
           .
           Now
           for
           things
           which
           are
           very
           gross
           ,
           as
           for
           a
           man
           to
           fall
           a
           Singing
           in
           a
           Court
           of
           Justice
           ;
           or
           to
           do
           any
           thing
           that
           is
           notoriously
           preposterous
           ,
           or
           improper
           :
           These
           are
           absurdities
           so
           well
           understood
           by
           all
           people
           ,
           that
           there
           needs
           no
           Precept
           ,
           or
           Caution
           ,
           in
           the
           Case
           .
           But
           there
           are
           certain
           Niceties
           of
           Conversation
           ,
           which
           
           are
           indeed
           so
           minute
           ,
           
           that
           some
           make
           slight
           of
           them
           ;
           and
           others
           do
           not
           so
           much
           as
           perceive
           them
           .
           And
           yet
           These
           are
           the
           Points
           that
           require
           our
           most
           diligent
           consideration
           .
           For
           as
           it
           is
           in
           Musical
           Instruments
           ,
           let
           them
           be
           never
           so
           little
           out
           of
           Tune
           ,
           a
           skilful
           Ear
           presently
           takes
           Cheque
           at
           it
           :
           and
           that
           's
           the
           Case
           in
           the
           least
           disconsonancy
           of
           Life
           .
           Only
           the
           Offence
           is
           so
           much
           the
           Greater
           here
           ,
           by
           how
           much
           the
           Agreement
           of
           our
           Actions
           ,
           and
           Manners
           is
           of
           greater
           value
           ,
           and
           effect
           ,
           then
           a
           Consent
           of
           Sounds
           .
           Wherefore
           ,
           as
           there
           is
           no
           Jarre
           ,
           or
           Discord
           in
           Musique
           ,
           so
           small
           ,
           as
           to
           scape
           the
           animadversion
           of
           a
           Critical
           Ear
           ;
           no
           less
           quick
           ,
           and
           accurate
           ought
           we
           to
           be
           in
           Censuring
           ,
           and
           Detecting
           the
           Venial
           Errors
           of
           Life
           :
           Being
           led
           to
           the
           knowledge
           of
           the
           greatest
           matters
           ,
           even
           by
           the
           smallest
           .
           From
           the
           Motion
           of
           the
           Eye
           ;
           from
           a
           Smooth
           ,
           or
           a
           Contracted
           Brow
           ;
           from
           Sadness
           ,
           Mirth
           ,
           Laughter
           ,
           Speech
           ,
           Silence
           ,
           nay
           from
           the
           very
           Tone
           of
           Soft
           ,
           or
           Loud
           speaking
           ;
           and
           a
           thousand
           such
           Common
           Circumstances
           ,
           we
           gather
           the
           understanding
           of
           Humane
           Duties
           ;
           and
           of
           what
           Naturally
           becomes
           us
           ,
           and
           what
           the
           Contrary
           .
        
         
           
           NOW
           toward
           the
           Erecting
           of
           a
           true
           Judgment
           upon
           things
           in
           This
           Kind
           ,
           it
           were
           not
           amiss
           for
           us
           to
           begin
           our
           Observations
           abroad
           :
           And
           then
           to
           Avoid
           ,
           or
           Correct
           That
           in
           our
           selves
           ,
           which
           we
           find
           misbecoming
           in
           Others
           .
           For
           so
           it
           is
           ,
           (
           I
           cannot
           tell
           how
           it
           comes
           about
           )
           that
           we
           are
           much
           better
           at
           spying
           out
           our
           
             Neighbours
             Faults
          
           ,
           then
           our
           Own
           :
           and
           therefore
           it
           is
           a
           good
           and
           a
           Profitable
           Method
           ,
           
           the
           teaching
           of
           Children
           to
           do
           better
           ,
           by
           shewing
           them
           in
           imitation
           how
           ill
           it
           becomes
           them
           to
           do
           amiss
           .
           In
           Cases
           doubtful
           ,
           and
           hard
           to
           be
           resolv'd
           upon
           ,
           it
           will
           behove
           us
           to
           consult
           men
           of
           Learning
           ,
           and
           Experience
           ,
           for
           Direction
           .
           Now
           it
           is
           very
           Natural
           for
           men
           to
           follow
           the
           Byass
           of
           their
           proper
           Inclinations
           .
           So
           that
           we
           are
           not
           only
           to
           attend
           to
           what
           any
           body
           says
           ;
           but
           likewise
           to
           what
           he
           Thinks
           ;
           and
           even
           to
           the
           very
           Motive
           that
           leads
           him
           to
           That
           Thought
           .
           For
           as
           it
           is
           with
           Painters
           ,
           Statuaries
           ;
           nay
           ,
           and
           with
           Right
           Poets
           too
           ;
           They
           love
           to
           have
           their
           Works
           expos'd
           ,
           and
           ,
           as
           the
           World
           finds
           fault
           ,
           to
           mend
           them
           .
           They
           take
           advice
           upon
           what
           's
           amiss
           ▪
           both
           with
           Themselves
           ,
           and
           their
           Friends
           ,
           and
           are
           induc'd
           to
           the
           doing
           ,
           or
           not
           doing
           ;
           to
           the
           Changing
           ,
           or
           Correcting
           of
           many
           things
           by
           the
           opinion
           of
           Others
           .
           But
           for
           what
           concerns
           Customs
           ,
           and
           Civil
           Institutions
           ,
           there
           can
           be
           no
           place
           there
           for
           the
           prescribing
           ,
           where
           the
           matter
           it self
           is
           a
           Precept
           .
           Neither
           let
           a
           man
           so
           much
           deceive
           himself
           ,
           as
           to
           imagine
           that
           the
           Example
           of
           Socrates
           ,
           for
           the
           Purpose
           ,
           or
           Aristippus
           ,
           in
           the
           saying
           ,
           or
           doing
           of
           any
           ill
           thing
           against
           Rules
           of
           Government
           ,
           must
           presently
           authorize
           him
           to
           the
           same
           Licence
           :
           For
           This
           Liberty
           ,
           in
           those
           Great
           and
           Divine
           men
           ,
           
           we
           are
           to
           look
           upon
           as
           a
           privilege
           purchas'd
           by
           their
           Virtues
           .
           Now
           for
           the
           Cyniques
           (
           those
           Enemies
           of
           Shame
           ,
           and
           Consequently
           of
           Honesty
           ,
           and
           Virtue
           )
           there
           's
           no
           enduring
           of
           them
           .
           To
           Magistrates
           ,
           and
           Persons
           in
           Authority
           ,
           we
           are
           to
           pay
           all
           Honour
           ,
           and
           Reverence
           ,
           and
           so
           
           likewise
           to
           all
           those
           worthy
           Patriots
           that
           have
           spent
           their
           Lives
           in
           Great
           ,
           and
           Honest
           Actions
           ;
           and
           in
           the
           service
           of
           their
           Country
           .
           We
           owe
           a
           respect
           also
           to
           Grey
           hairs
           ,
           and
           even
           to
           Those
           that
           are
           but
           designed
           to
           any
           Administration
           in
           the
           Government
           .
           We
           must
           distinguish
           betwixt
           a
           Citizen
           and
           a
           Stranger
           ,
           and
           even
           in
           a
           Stranger
           ,
           betwixt
           a
           Private
           Person
           ,
           and
           a
           Publique
           .
           But
           to
           summ
           up
           all
           in
           Word
           ;
           it
           is
           our
           Duty
           to
           Cherish
           ,
           Maintein
           ,
           and
           Preserve
           Unity
           ,
           
           Peace
           ,
           and
           Good
           Agreement
           ,
           in
           Humane
           Society
           .
        
         
           WE
           come
           now
           to
           the
           matter
           of
           Trade
           ,
           and
           Profit
           ,
           which
           we
           find
           to
           be
           divided
           into
           Liberal
           ,
           (
           or
           in
           Vulgar
           
             English
             ,
             Creditable
          
           )
           and
           Sordid
           .
           There
           are
           some
           
             Painful
             Employments
          
           that
           carry
           along
           with
           them
           a
           
             General
             Odium
          
           ;
           
           as
           that
           of
           a
           
             Tax
             gatherer
          
           ,
           or
           an
           Vsurer
           .
           These
           ,
           in
           the
           first
           place
           ,
           I
           do
           not
           like
           ;
           and
           I
           do
           also
           look
           upon
           all
           
             Mercenary
             Dealings
          
           ,
           where
           we
           pay
           for
           the
           Work
           ,
           and
           not
           for
           the
           Art
           ,
           to
           be
           Meane
           ,
           and
           Ignoble
           .
           The
           very
           Price
           of
           the
           Commodity
           is
           a
           kind
           of
           Covenanting
           for
           Slavery
           .
           It
           is
           also
           a
           
             Course
             Business
          
           ,
           That
           of
           a
           Retayler
           ,
           that
           only
           buys
           in
           a
           Lump
           ,
           to
           sell
           again
           in
           Parcels
           :
           For
           they
           get
           their
           very
           Bread
           commonly
           by
           Lying
           ;
           which
           is
           a
           most
           Unmanly
           submission
           .
           And
           so
           for
           all
           Mechaniques
           ,
           they
           are
           men
           of
           Low
           ,
           and
           Vulgar
           business
           ,
           and
           we
           are
           not
           to
           expect
           any
           thing
           that
           is
           Clear
           ,
           and
           Generous
           ,
           from
           the
           Shop
           .
           I
           am
           likewise
           with
           Terence
           ,
           no
           friend
           to
           those
           Trades
           that
           Minister
           to
           Luxury
           ;
           as
           Fishermen
           ,
           
           
             Butchers
             ,
             Cooks
             ,
             Pudding-makers
             ,
             Fishmongers
          
           ;
           
           nor
           to
           the
           
             Voluptuous
             Arts
          
           ,
           as
           
             Perfumers
             ,
             Dancing-masters
          
           ,
           and
           the
           whole
           Mistery
           of
           Gaiming
           .
           But
           for
           those
           Professions
           that
           require
           a
           greater
           measure
           of
           Prudence
           ,
           and
           minister
           Advantage
           in
           proportion
           ;
           as
           
             Physique
             ,
             Architecture
          
           ,
           the
           furnishing
           of
           
             Good
             Instructions
          
           ;
           These
           are
           commendable
           Employments
           ,
           where
           they
           suit
           with
           the
           Condition
           of
           him
           that
           uses
           them
           .
           And
           then
           for
           Merchandizing
           ,
           the
           driving
           of
           a
           
             petty
             Trade
          
           ,
           That
           way
           ,
           is
           little
           better
           than
           Peddling
           .
           But
           when
           it
           comes
           to
           be
           Large
           ,
           and
           General
           ,
           and
           to
           be
           menag'd
           back
           and
           forward
           ,
           with
           Candor
           ,
           and
           Credit
           :
           
           it
           is
           no
           contemptible
           Application
           .
           Nay
           ,
           on
           the
           Contrary
           ,
           This
           way
           of
           Commerce
           is
           highly
           to
           be
           esteem'd
           ;
           when
           he
           that
           has
           made
           his
           Fortune
           by
           it
           ,
           sits
           down
           (
           not
           satiated
           ,
           but
           )
           contented
           ;
           and
           retires
           as
           well
           from
           his
           Port
           ,
           to
           the
           Country
           ,
           as
           he
           has
           done
           many
           a
           time
           from
           the
           Sea
           to
           the
           Port
           ,
           and
           there
           quietly
           enjoys
           himself
           ,
           and
           his
           Possessions
           .
           Of
           all
           
             Beneneficial
             Industry
          
           ,
           Certainly
           there
           is
           not
           any
           thing
           more
           Agreeable
           ,
           or
           more
           Worthy
           of
           a
           Man
           of
           Honour
           ,
           and
           Reason
           ,
           then
           the
           Culture
           and
           Emprovement
           of
           the
           Earth
           ;
           which
           being
           a
           Subject
           handled
           at
           large
           in
           our
           
             Cato
             Major
          
           ,
           we
           shall
           refer
           you
           thither
           for
           your
           satisfaction
           .
        
         
           Here
           is
           enough
           said
           already
           upon
           the
           
             several
             parts
          
           of
           Virtue
           ,
           and
           our
           Duties
           arising
           from
           thence
           .
           It
           remains
           now
           to
           consider
           in
           a
           Case
           of
           
             two
             Duties
          
           before
           us
           ,
           
             which
             to
             chuse
          
           :
           
           (
           a
           thing
           that
           often
           happens
           )
           and
           of
           
             Two
             honest
             Propositions
          
           ,
           which
           is
           the
           Honester
           ,
           is
           the
           
           Question
           :
           (
           a
           Point
           omitted
           by
           Panaetius
           .
           )
           For
           since
           there
           is
           
             no
             Virtue
          
           ,
           but
           what
           issues
           from
           One
           of
           these
           
             four
             Fountains
          
           ,
           and
           has
           a
           respect
           either
           
             to
             Knowledge
             ,
             Society
             ,
             Courage
             ,
          
           or
           Moderation
           ;
           it
           must
           necessarily
           be
           ,
           that
           upon
           a
           Complication
           of
           these
           Virtues
           ,
           there
           must
           likewise
           ensue
           a
           Competition
           of
           Duties
           .
           Now
           it
           is
           my
           Opinion
           ,
           that
           Mankind
           is
           Naturally
           more
           concerned
           in
           Offices
           that
           relate
           to
           the
           Community
           ,
           then
           in
           matters
           that
           only
           affect
           the
           Vnderstanding
           ;
           which
           may
           be
           thus
           made
           out
           .
           Take
           a
           wise
           man
           ,
           that
           has
           the
           World
           at
           Will
           ,
           both
           for
           Fortune
           ,
           and
           Leisure
           ;
           let
           him
           consider
           with
           himself
           ,
           and
           comtemplate
           all
           things
           whatsoever
           ,
           that
           are
           worth
           the
           Knowing
           .
           He
           would
           be
           yet
           sick
           of
           his
           Life
           ,
           for
           all
           this
           ,
           if
           he
           were
           to
           spend
           his
           time
           wholly
           in
           solitude
           ,
           and
           without
           a
           Companion
           .
        
         
           The
           Principal
           Virtue
           is
           (
           as
           I
           have
           said
           )
           That
           ,
           which
           the
           Greeks
           call
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           
             Wee
             ,
             Wisdom
          
           .
           
           But
           their
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           (
           or
           Prudence
           )
           is
           quite
           Another
           thing
           ;
           being
           
             the
             skill
             of
             Iudging
             what
             we
             are
             to
             do
             ,
             and
             what
             not
          
           :
           Or
           of
           distinguishing
           betwixt
           Good
           and
           Evil.
           Whereas
           Wisdom
           (
           which
           we
           call
           the
           Principal
           )
           
             is
             the
             Knowledge
             of
             things
             Divine
             and
             Humane
          
           :
           wherein
           is
           Comprehended
           a
           certain
           Correspondence
           betwixt
           the
           Gods
           ,
           and
           Men
           ,
           and
           a
           Society
           among
           Themselves
           .
           Now
           if
           This
           be
           the
           most
           Eminent
           Virtue
           ,
           as
           Certainly
           it
           is
           :
           So
           must
           that
           likewise
           be
           the
           most
           Eminent
           Duty
           ,
           which
           refers
           to
           Community
           .
           For
           the
           Speculation
           and
           Perception
           of
           things
           ,
           is
           but
           lame
           and
           imperfect
           ,
           if
           it
           be
           not
           follow'd
           with
           Action
           ;
           which
           Action
           is
           best
           seen
           ,
           in
           providing
           
           for
           the
           
             Common
             Benefits
          
           of
           Mankind
           :
           And
           must
           therefore
           be
           reduced
           to
           the
           Subject
           of
           Humane
           Society
           ;
           in
           preference
           to
           the
           naked
           Understanding
           of
           things
           .
           And
           this
           does
           every
           Good
           man
           find
           to
           be
           True
           ,
           upon
           his
           Own
           Practice
           ,
           and
           Observation
           .
           For
           where
           's
           the
           man
           ,
           that
           is
           so
           transported
           with
           a
           Thirst
           of
           Knowledge
           ;
           or
           a
           desire
           of
           piercing
           into
           the
           Nature
           of
           things
           ,
           that
           if
           he
           should
           be
           call'd
           upon
           the
           sodain
           ,
           to
           the
           Relief
           of
           his
           Country
           ,
           his
           Father
           ,
           or
           his
           Friend
           ,
           that
           were
           in
           danger
           :
           Where
           is
           the
           Man
           (
           I
           say
           )
           that
           in
           the
           heat
           and
           rapture
           of
           his
           most
           Divine
           Contemplations
           ,
           would
           not
           quit
           All
           ,
           to
           attend
           this
           Duty
           ,
           even
           supposing
           him
           to
           be
           in
           his
           Thoughts
           already
           numbring
           the
           Stars
           ,
           and
           taking
           measure
           of
           the
           Universe
           ?
           This
           gives
           us
           to
           understand
           ,
           that
           the
           Osfices
           of
           Iustice
           ,
           conducing
           to
           the
           Common
           Utility
           of
           Mankind
           (
           then
           which
           nothing
           ought
           to
           be
           dearer
           to
           us
           )
           are
           of
           so
           much
           greater
           importance
           ,
           then
           These
           of
           Study
           ,
           
           and
           Science
           ;
           and
           never
           was
           any
           man
           so
           taken
           up
           in
           his
           Life
           ,
           and
           Application
           ,
           with
           the
           search
           of
           Knowledge
           ,
           as
           not
           yet
           to
           have
           an
           Eye
           to
           his
           Duty
           to
           the
           Publique
           ;
           
           and
           to
           Consult
           the
           well-being
           of
           Sociable
           Nature
           :
           As
           we
           see
           in
           the
           Instance
           of
           Lycias
           the
           Pythagorean
           ,
           to
           the
           
             Theban
             Epaminondas
          
           ;
           and
           in
           That
           of
           Pluto
           ,
           to
           Dion
           of
           Syracuse
           :
           and
           divers
           others
           that
           train'd
           up
           their
           Disciples
           to
           the
           Love
           ,
           Knowledge
           ,
           and
           Exercise
           of
           Civil
           Duties
           .
           And
           for
           the
           service
           ,
           (
           if
           any
           at
           all
           )
           which
           I
           my self
           have
           render'd
           to
           the
           Republique
           ,
           I
           must
           ascribe
           it
           to
           my
           Masters
           ,
           and
           to
           my
           Books
           ,
           that
           instructed
           ,
           and
           fitted
           Me
           for
           
           my
           Function
           .
           For
           great
           men
           do
           not
           only
           teach
           the
           Lovers
           of
           Learning
           during
           their
           Lives
           ;
           but
           in
           their
           very
           Graves
           too
           :
           Transmitting
           their
           Precepts
           down
           to
           after
           times
           ,
           for
           the
           Use
           of
           Posterity
           .
           Now
           to
           shew
           how
           much
           Their
           Leisures
           contributed
           to
           our
           Business
           ;
           These
           Eminent
           men
           have
           not
           slipt
           so
           much
           as
           any
           one
           point
           apperteining
           to
           the
           Laws
           ,
           Manners
           ,
           and
           Discipline
           of
           the
           Commonwealth
           ;
           but
           have
           still
           ,
           with
           all
           their
           Faculties
           ,
           applyed
           the
           Fruits
           of
           their
           Labours
           and
           Studies
           ,
           to
           the
           well-being
           of
           the
           Publique
           .
           So
           that
           a
           Copious
           Eloquence
           ,
           joined
           with
           Prudence
           ,
           is
           much
           more
           profitable
           ,
           then
           the
           most
           refin'd
           subtilty
           of
           Thought
           ,
           without
           speaking
           .
           For
           Meditation
           does
           only
           Circulate
           within
           it self
           ;
           Whereas
           Eloquence
           works
           upon
           Others
           ,
           and
           Insinuates
           it self
           into
           the
           Affections
           of
           all
           that
           Hear
           it
           .
           We
           must
           not
           imagine
           that
           Bees
           gather
           into
           Swarms
           ,
           upon
           a
           design
           to
           make
           their
           Cells
           ,
           but
           it
           is
           in
           their
           Nature
           to
           Congregate
           ,
           and
           then
           they
           work
           their
           Combs
           .
           And
           so
           it
           is
           with
           Men
           ,
           who
           are
           much
           more
           Sociable
           by
           Nature
           ;
           when
           they
           are
           gotten
           together
           ,
           they
           Consult
           their
           Common
           business
           .
           Now
           for
           That
           Virtue
           (
           of
           Iustice
           )
           which
           provides
           for
           the
           Defence
           ,
           and
           Conservation
           of
           Men
           in
           Society
           ;
           if
           it
           be
           not
           accompanied
           with
           the
           Vnderstanding
           of
           Things
           ,
           it
           is
           but
           solitary
           ,
           and
           Fruitless
           .
           And
           what
           is
           Courage
           ,
           without
           the
           softness
           of
           Humane
           Courtesie
           ,
           and
           Candour
           ,
           but
           a
           Savage
           ,
           and
           
             Outrageous
             Brutality
          
           ?
           From
           hence
           we
           may
           infer
           the
           Excellency
           of
           a
           
             Practical
             Iustice
          
           ,
           in
           the
           Ordering
           of
           Mankind
           ;
           above
           the
           force
           ,
           and
           effect
           of
           a
           
             Speculative
             
             Notion
          
           .
           
           There
           are
           fome
           people
           that
           Phansie
           all
           Leagues
           and
           Associations
           amongst
           men
           ,
           to
           arise
           from
           the
           need
           that
           one
           man
           has
           for
           another
           ,
           toward
           the
           supplying
           of
           our
           Natural
           ,
           and
           Common
           Necessities
           :
           because
           (
           say
           They
           )
           if
           Providence
           had
           deliver'd
           us
           from
           This
           Care
           of
           Looking
           after
           Food
           ,
           and
           Cloathing
           ,
           by
           appointing
           some
           Extraordinary
           way
           for
           the
           furnishing
           of
           it
           ;
           no
           man
           ,
           of
           either
           Brains
           ,
           or
           Virtue
           ,
           would
           ever
           trouble
           his
           head
           about
           Business
           ;
           but
           wholly
           deliver
           himself
           up
           to
           the
           attaining
           of
           Wisdom
           .
           But
           This
           is
           a
           mistake
           :
           For
           even
           in
           That
           Condition
           ,
           a
           man
           would
           fly
           Solitude
           ,
           and
           wish
           for
           a
           Companion
           in
           his
           very
           Studies
           :
           he
           would
           be
           willing
           to
           Teach
           ,
           and
           to
           Learn
           ;
           to
           Hear
           ,
           and
           to
           Speak
           .
           So
           that
           beyond
           question
           ,
           the
           Duties
           that
           defend
           ,
           and
           support
           men
           in
           Society
           ,
           are
           more
           to
           be
           esteem'd
           then
           those
           ,
           that
           barely
           relate
           to
           Learning
           ,
           and
           Knowledge
           .
        
         
           IT
           may
           be
           another
           Question
           whether
           
             This
             Community
          
           which
           is
           so
           Consonant
           to
           Nature
           ,
           
           be
           in
           all
           Cases
           to
           be
           preferr'd
           to
           Modesty
           ,
           and
           Moderation
           .
           Now
           I
           think
           Not.
           For
           there
           are
           some
           things
           ,
           partly
           so
           foul
           ,
           and
           in
           part
           so
           flagitious
           ,
           that
           a
           wise
           man
           (
           even
           if
           it
           were
           to
           save
           his
           Country
           )
           would
           not
           be
           guilty
           of
           them
           .
           Posidonius
           has
           made
           a
           large
           Collection
           of
           such
           Cases
           :
           But
           so
           filthy
           ,
           so
           obscene
           ,
           that
           a
           man
           cannot
           honestly
           repeat
           them
           .
           Now
           why
           should
           any
           man
           do
           that
           for
           the
           saving
           of
           his
           Country
           ,
           which
           his
           Country
           it self
           would
           rather
           perish
           ,
           that
           any
           
           member
           of
           it
           should
           do
           ?
           But
           however
           ,
           this
           is
           the
           best
           on
           't
           ;
           that
           it
           can
           never
           be
           for
           the
           Interest
           of
           the
           publique
           ,
           to
           have
           a
           wise
           man
           do
           any
           such
           thing
           .
           Let
           it
           be
           therefore
           concluded
           ,
           that
           of
           All
           Duties
           we
           are
           to
           prefer
           those
           that
           tend
           toward
           the
           Mainteining
           of
           Society
           .
           For
           a
           
             Considerate
             Action
             presumes
             an
             Antecedent
             Cognition
             ,
             and
             Wisdom
             .
          
           So
           that
           it
           is
           more
           to
           
             Do
             Considerately
          
           ,
           then
           to
           
             Think
             Wisely
          
           .
           But
           let
           This
           suffice
           ;
           for
           the
           matter
           is
           made
           so
           plain
           ,
           that
           there
           will
           be
           no
           difficulty
           to
           resolve
           upon
           
             Two
             Duties
          
           in
           question
           ,
           which
           to
           Chuse
           .
           But
           then
           in
           the
           Community
           it self
           ,
           there
           are
           several
           Degrees
           of
           Duties
           ,
           in
           subordination
           one
           to
           another
           .
           
           The
           First
           is
           what
           we
           owe
           to
           the
           Immortal
           Gods
           ;
           the
           Second
           ,
           to
           our
           Country
           ;
           the
           Third
           ,
           to
           our
           Parents
           ,
           and
           so
           in
           Order
           ,
           successively
           ,
           to
           Others
           .
           Upon
           a
           Brief
           Disquisition
           of
           This
           matter
           ,
           it
           will
           appear
           that
           the
           point
           in
           debate
           ,
           is
           not
           only
           which
           is
           honest
           ,
           and
           which
           the
           Contrary
           :
           but
           of
           
             Two
             honest
             Propositions
          
           ;
           which
           is
           the
           Honester
           ;
           and
           then
           ,
           which
           is
           the
           
             Honestest
             of
             All.
          
           This
           (
           as
           I
           have
           said
           )
           was
           slipt
           by
           Panetius
           ;
           but
           let
           us
           now
           proceed
           .
        
         
           The
           End
           of
           the
           First
           Book
           .
        
      
       
         
         
           TVLLY's
           OFFICES
           .
        
         
           The
           Second
           BOOK
           .
        
         
           IN
           What
           manner
           Duties
           arise
           from
           Virtue
           ,
           and
           from
           every
           distinct
           Branch
           of
           it
           ,
           is
           sufficiently
           explained
           ,
           
           (
           as
           I
           conceive
           )
           in
           the
           Former
           Book
           .
           It
           remains
           now
           (
           my
           ●on
           Marcus
           )
           that
           we
           proceed
           upon
           some
           certain
           sorts
           of
           Duty
           ,
           that
           have
           a
           regard
           to
           the
           splendor
           and
           Ornament
           of
           Life
           :
           As
           to
           Riches
           ,
           Power
           ;
           and
           a
           Competent
           provision
           of
           things
           Commodious
           for
           the
           Use
           of
           Man.
           The
           matter
           in
           question
           was
           ,
           (
           as
           I
           told
           you
           )
           First
           ,
           what
           is
           Profitable
           ,
           and
           what
           
             not
             .
             Secondly
          
           ,
           What
           is
           
             more
             Profitable
             ,
             Comparatively
          
           with
           that
           which
           is
           Less
           :
           And
           Lastly
           ,
           What
           's
           
             most
             Profitable
          
           of
           All
           things
           ,
           
             without
             Comparison
          
           .
           You
           have
           here
           the
           Subject
           of
           This
           Treatise
           :
           But
           
           before
           I
           enter
           upon
           the
           Discourse
           it self
           ,
           I
           must
           give
           you
           a
           word
           or
           two
           of
           my
           Purpose
           ,
           and
           Intention
           .
        
         
           THERE
           are
           a
           great
           many
           I
           know
           that
           have
           been
           excited
           ,
           by
           My
           Books
           ,
           to
           the
           Love
           of
           Letters
           :
           
           And
           to
           the
           love
           ,
           not
           only
           of
           Reading
           ,
           but
           of
           Writing
           also
           :
           And
           yet
           Philosophy
           has
           gotten
           so
           Ill
           a
           Name
           in
           the
           World
           ,
           (
           verily
           with
           some
           good
           men
           too
           )
           that
           I
           am
           afraid
           sometimes
           ,
           of
           hazzarding
           my
           Credit
           with
           them
           ;
           for
           bestowing
           so
           much
           Time
           ,
           and
           Labour
           ,
           upon
           This
           Study
           .
           But
           truely
           ,
           for
           my
           Own
           part
           ,
           so
           long
           as
           the
           Management
           of
           Publique
           Affairs
           past
           thorough
           those
           hands
           ,
           to
           which
           the
           Commonwealth
           had
           deliver'd
           up
           it self
           :
           All
           my
           Thoughts
           ,
           and
           Cares
           were
           directed
           That
           way
           .
           But
           when
           One
           man
           came
           to
           Grasp
           all
           ,
           and
           that
           there
           was
           no
           longer
           Any
           place
           for
           Authority
           ,
           or
           Counsel
           ,
           (
           those
           Publique-spirited
           men
           being
           gone
           too
           ,
           that
           had
           been
           my
           Partners
           in
           the
           Charge
           of
           the
           Government
           )
           It
           was
           not
           for
           me
           ,
           either
           on
           the
           One
           hand
           ,
           to
           abandon
           my self
           to
           an
           Anxious
           ,
           and
           irksome
           Melancholy
           ;
           or
           ,
           on
           the
           other
           ,
           to
           plunge
           my self
           into
           Pleasures
           ,
           below
           the
           Dignity
           of
           my
           Profession
           .
           Oh!
           that
           the
           Republique
           might
           have
           continu'd
           still
           in
           the
           Former
           state
           ,
           without
           falling
           into
           those
           hands
           ;
           that
           sought
           ,
           not
           so
           much
           the
           Change
           of
           Affairs
           ,
           as
           the
           Total
           Ruine
           of
           them
           .
           For
           if
           the
           Commonwealth
           were
           Now
           standing
           ,
           I
           should
           be
           doing
           at
           this
           instant
           just
           as
           I
           did
           before
           .
           First
           ,
           my
           Bus'ness
           would
           lie
           more
           at
           the
           Bar
           ,
           then
           in
           my
           Study
           ;
           and
           
           Secondly
           ,
           I
           should
           now
           be
           setting
           down
           my
           Pleadings
           ,
           as
           formerly
           ,
           instead
           of
           these
           Morals
           :
           But
           since
           the
           Dissolution
           of
           the
           Government
           ,
           that
           took
           up
           all
           my
           Cares
           ,
           my
           Thoughts
           ,
           my
           Studies
           ;
           There
           's
           no
           more
           Law
           ,
           or
           Senate-Imployment
           .
           Matters
           being
           brought
           to
           This
           Pass
           ,
           (
           and
           't
           is
           not
           for
           any
           man
           that
           has
           a
           Soul
           ,
           to
           sit
           still
           ,
           and
           do
           nothing
           )
           What
           could
           I
           better
           do
           ,
           then
           to
           betake
           my self
           to
           my
           Philosophy
           ;
           My
           First
           ●tudy
           ,
           and
           the
           most
           Innocent
           ,
           the
           Honestest
           Diversion
           of
           my
           Troubles
           ?
           It
           was
           the
           Institution
           of
           my
           Youth
           ;
           and
           I
           spent
           a
           great
           deal
           of
           Time
           upon
           't
           :
           Till
           I
           came
           afterward
           to
           push
           my
           Fortune
           in
           the
           World
           ,
           for
           Offices
           ,
           and
           Preferments
           ;
           and
           Then
           I
           dedicated
           my self
           wholly
           to
           the
           Government
           :
           But
           still
           reserving
           Those
           hours
           for
           Philosophy
           ,
           which
           I
           had
           to
           spare
           from
           the
           Publique
           ,
           and
           my
           Friends
           ;
           and
           Those
           very
           hours
           were
           spent
           in
           Reading
           too
           :
           for
           I
           had
           no
           Leisure
           to
           Write
           .
           The
           Calamity
           of
           those
           Times
           was
           Extreme
           :
           and
           yet
           we
           have
           drawn
           This
           Benefit
           from
           it
           ,
           that
           we
           are
           now
           at
           Liberty
           to
           commit
           those
           things
           to
           Letters
           ,
           which
           our
           Countrymen
           were
           very
           little
           acquainted
           with
           ,
           tho'
           in
           themselves
           infinitely
           worth
           the
           Knowing
           .
           For
           (
           
             in
             the
             name
             of
             all
             the
             Gods
             !
             )
             What
             is
             more
             desirable
             then
          
           Wisdom
           ?
           
             more
             Excellent
             ;
             more
             useful
             to
             a
             man
             ?
             or
             what
             more
             worthy
             of
             him
          
           ?
           
           We
           call
           the
           Lovers
           of
           it
           ,
           Philosophers
           ,
           from
           the
           very
           Etymon
           of
           the
           word
           :
           For
           Philosophy
           ,
           by
           Interpretation
           ,
           is
           only
           
             the
             Love
             of
             Wisdom
          
           .
           The
           Antients
           defin'd
           it
           to
           be
           
             the
             Science
             of
             things
             Divine
             and
             Humane
             ;
             and
             of
             their
             Causes
             .
          
           What
           
           will
           any
           man
           speak
           well
           of
           ,
           I
           wonder
           ,
           that
           reproaches
           this
           Study
           ?
           If
           he
           seeks
           either
           the
           Delight
           of
           his
           Mind
           ,
           or
           the
           Allaying
           of
           his
           Cares
           ,
           this
           is
           the
           Study
           that
           does
           it
           Incomparably
           above
           all
           others
           :
           For
           it
           furnishes
           him
           ,
           every
           day
           ,
           with
           something
           or
           other
           ,
           toward
           Atteining
           ,
           and
           Enjoying
           a
           Virtuous
           ,
           and
           a
           Happy
           Life
           .
           If
           Virtue
           ,
           or
           an
           Unshaken
           Constancy
           ,
           be
           his
           Bus'ness
           ,
           it
           is
           either
           to
           be
           Compassed
           This
           way
           ,
           or
           not
           at
           all
           .
           There
           is
           not
           a●y
           thing
           so
           small
           ,
           but
           there
           goes
           Art
           ,
           and
           Applicati●n
           toward
           the
           acquiring
           of
           it
           :
           And
           shall
           any
           man
           be
           so
           mad
           Then
           ,
           as
           to
           think
           that
           there
           needs
           none
           toward
           the
           most
           Important
           Acquisition
           of
           our
           Lives
           ?
           But
           if
           there
           be
           any
           Discipline
           of
           Virtue
           ,
           where
           shall
           we
           look
           for
           it
           ;
           if
           we
           depart
           from
           This
           way
           of
           finding
           it
           out
           ?
           This
           Question
           ,
           as
           it
           falls
           properly
           under
           another
           Topique
           ,
           So
           we
           have
           handled
           it
           in
           another
           place
           ;
           and
           more
           accurately
           too
           ;
           That
           is
           to
           say
           ,
           in
           our
           Exhortations
           to
           Philosophy
           .
           My
           present
           purpose
           is
           only
           to
           set
           forth
           ,
           that
           having
           nothing
           any
           longer
           to
           do
           ,
           in
           the
           Government
           ,
           I
           made
           Choice
           of
           This
           Subject
           for
           my
           Private
           Entertainment
           .
           But
           I
           must
           expect
           to
           be
           Here
           encounter'd
           ,
           and
           that
           by
           some
           of
           the
           Learned
           too
           ,
           with
           a
           Charge
           of
           Contradicting
           my self
           .
           For
           how
           does
           it
           consist
           ,
           
           say
           they
           ,
           the
           entring
           upon
           Disputes
           ,
           and
           delivering
           Precepts
           of
           Duty
           ,
           as
           things
           Certain
           ;
           and
           yet
           at
           the
           same
           time
           ,
           to
           maintein
           that
           we
           have
           
             no
             certain
             Knowledge
             of
             any
             thing
          
           ?
           I
           should
           be
           glad
           to
           be
           a
           little
           better
           understood
           ;
           For
           I
           am
           none
           of
           those
           Roving
           ,
           Wandring
           heads
           ,
           that
           Live
           ,
           and
           Live
           
           on
           ;
           without
           proposing
           to
           themselves
           any
           Scope
           ,
           or
           Design
           .
           How
           Miserable
           were
           That
           mans
           mind
           ,
           or
           rather
           his
           Life
           ,
           that
           should
           be
           debarr'd
           the
           Use
           of
           his
           Reason
           ,
           not
           only
           in
           the
           matter
           of
           Argument
           ,
           but
           in
           the
           main
           End
           of
           his
           Being
           ?
           Now
           for
           those
           Points
           which
           Others
           Divide
           ,
           into
           Certain
           ,
           and
           Vncertain
           ;
           it
           pleases
           me
           better
           ,
           that
           they
           should
           be
           distinguished
           by
           calling
           them
           Probable
           ,
           or
           Improbable
           .
           And
           what
           should
           hinder
           me
           now
           from
           Embracing
           the
           One
           ,
           and
           disallowing
           the
           Other
           ?
           provided
           that
           I
           keep
           my self
           from
           being
           either
           Arrogantly
           positive
           ;
           or
           Rash
           ,
           and
           Inconsiderate
           ;
           Two
           qualities
           that
           hold
           no
           fellowship
           with
           Wisdom
           .
           But
           our
           people
           ,
           on
           the
           Other
           side
           ,
           will
           Dispute
           every
           thing
           :
           For
           (
           say
           they
           )
           without
           Comparing
           
             Both
             parts
          
           ,
           how
           shall
           any
           man
           know
           which
           is
           the
           Right
           ?
           But
           This
           matter
           (
           I
           suppose
           )
           is
           sufficiently
           clear'd
           ,
           in
           our
           
             Academical
             Questions
          
           .
           Now
           for
           You
           ,
           (
           my
           Son
           )
           tho'
           you
           have
           been
           train'd
           up
           in
           the
           most
           Ancient
           ,
           and
           Noble
           sort
           of
           Philosophy
           ,
           and
           under
           the
           Institution
           of
           Cratippus
           ;
           (
           an
           Author
           not
           inferiour
           to
           the
           most
           Venerable
           Founders
           of
           it
           )
           I
           would
           not
           have
           you
           a
           Stranger
           yet
           to
           your
           Fathers
           Writings
           ,
           which
           you
           will
           not
           find
           much
           differing
           from
           your
           Own.
           But
           now
           to
           the
           Point
           .
        
         
           WE
           have
           ,
           for
           methods
           sake
           ,
           made
           a
           Distribution
           of
           
             Humane
             Duties
          
           into
           
             Five
             Parts
             ;
             
             Two
          
           ,
           upon
           the
           Points
           of
           Decency
           ,
           and
           
             Virtue
             ;
             Two
             more
          
           ,
           with
           a
           respect
           to
           the
           Commodiousness
           of
           Life
           ;
           as
           
             Power
             ,
             Wealth
          
           ,
           &c.
           
           And
           
             a
             
             Fifth
          
           ,
           with
           a
           regard
           to
           our
           Election
           ,
           rather
           of
           One
           ,
           then
           Another
           ,
           when
           
             several
             things
          
           ,
           either
           Good
           ,
           or
           Profitable
           ,
           meet
           in
           Competition
           .
           We
           have
           already
           gone
           thorough
           the
           First
           Branch
           of
           this
           Division
           ,
           which
           I
           must
           recommend
           to
           your
           particular
           Attention
           ,
           and
           Study
           .
           The
           Point
           now
           in
           hand
           is
           That
           which
           we
           call
           Profitable
           :
           
           A
           word
           ,
           which
           by
           the
           Corruption
           of
           Time
           ,
           and
           Custom
           ,
           is
           perverted
           insensibly
           to
           the
           signification
           of
           somewhat
           that
           may
           be
           separated
           from
           Honesty
           :
           as
           if
           any
           thing
           could
           be
           Profitable
           ,
           that
           were
           not
           Honest
           ,
           or
           any
           thing
           Honest
           ,
           without
           being
           Profitable
           ;
           an
           Error
           of
           the
           most
           pernicious
           consequence
           imaginable
           to
           the
           Life
           of
           man.
           These
           Three
           Points
           ,
           how
           confused
           soever
           they
           may
           appear
           to
           be
           ,
           are
           yet
           by
           Philosophers
           of
           great
           Authority
           ,
           very
           judiciously
           ,
           and
           ingenuously
           distinguished
           in
           the
           Imagination
           :
           concluding
           in
           This
           ,
           that
           
             whatsoever
             is
          
           Profitable
           ,
           is
           Honest
           ,
           
             and
             whatsoever
             is
          
           Honest
           ,
           is
           Profitable
           :
           
           And
           consequently
           that
           whatsoever
           is
           Either
           of
           them
           ,
           is
           the
           Other
           .
           From
           the
           not
           understanding
           of
           this
           matter
           aright
           ,
           it
           comes
           often
           to
           pass
           ,
           that
           we
           have
           a
           Cunning
           ,
           Artificial
           Sort
           of
           People
           ,
           in
           great
           Admiration
           :
           mistaking
           Craft
           ,
           for
           Wisdom
           .
           
           This
           Opinion
           is
           by
           all
           means
           to
           be
           rooted
           out
           from
           among
           men
           ;
           and
           this
           following
           perswasion
           erected
           in
           the
           stead
           of
           that
           there
           is
           is
           no
           compassing
           the
           end
           we
           aim
           at
           ,
           by
           Fraudulent
           ,
           and
           Indirect
           Courses
           ,
           but
           only
           by
           just
           Dealings
           ,
           and
           honest
           Counsels
           .
        
         
         
           NOW
           the
           things
           apperteining
           to
           Conveniences
           for
           the
           Life
           of
           man
           ,
           are
           either
           Inanimate
           ,
           
           as
           
             Gold
             ,
             Silver
             ,
             Minerals
          
           ,
           ,
           and
           the
           productions
           of
           the
           Earth
           ;
           or
           Animated
           ,
           
           and
           indu'd
           with
           Impulse
           ,
           and
           Appetite
           ;
           And
           those
           again
           are
           divided
           ,
           into
           Vnreasonable
           ,
           
           and
           Reasonable
           .
           Of
           the
           former
           kind
           ,
           we
           may
           reckon
           
             Horses
             ,
             Oxen
          
           ,
           and
           other
           sorts
           of
           
             Cattle
             ;
             Bees
          
           ,
           &c.
           whose
           labour
           Contributes
           in
           some
           measure
           ,
           to
           the
           Use
           and
           Necessities
           of
           Life
           ;
           and
           then
           for
           Reasonable
           ,
           
           we
           may
           account
           the
           Gods
           ,
           and
           Men.
           By
           Piety
           and
           Holiness
           ,
           we
           make
           our selves
           acceptable
           to
           the
           Gods
           ;
           but
           in
           the
           next
           place
           to
           the
           Gods
           themselves
           ,
           it
           is
           in
           the
           Power
           of
           Men
           to
           render
           themselves
           most
           Beneficial
           to
           one
           another
           .
           
           And
           those
           things
           which
           may
           be
           Hurtful
           ,
           or
           Injurious
           to
           us
           ,
           do
           fall
           likewise
           under
           the
           same
           Division
           .
           But
           in
           This
           Case
           ,
           the
           Gods
           are
           excepted
           ;
           as
           presuming
           that
           they
           will
           do
           us
           no
           harm
           .
           So
           that
           the
           greatest
           mischief
           that
           we
           are
           liable
           to
           ,
           is
           from
           one
           another
           .
           For
           the
           very
           Inanimate
           things
           we
           spake
           of
           ,
           are
           most
           of
           them
           ,
           
           the
           Effects
           of
           Humane
           Industry
           and
           Labour
           .
           There
           goes
           a
           great
           deal
           of
           Work
           ,
           and
           Art
           ,
           to
           the
           very
           preparing
           of
           them
           ;
           and
           then
           there
           must
           be
           Humane
           Application
           to
           the
           Vsing
           of
           them
           :
           For
           neither
           Physique
           ,
           Navigation
           ,
           Tillage
           ,
           the
           Reaping
           and
           Gathering
           of
           our
           Corn
           ,
           and
           Fruits
           ,
           or
           the
           Conservation
           ,
           of
           them
           ,
           could
           be
           effected
           without
           the
           labour
           of
           Man.
           There
           would
           be
           no
           Exporting
           what
           we
           have
           to
           spare
           ,
           or
           Importing
           what
           we
           want
           ,
           without
           the
           mutual
           Help
           one
           of
           anther
           .
           How
           should
           we
           fetch
           up
           Stones
           oat
           
           of
           the
           Quarries
           for
           our
           necessary
           use
           :
           or
           Iron
           ,
           Brass
           ,
           Gold
           ,
           Silver
           ,
           out
           of
           the
           Bowels
           of
           the
           Earth
           ,
           without
           Labour
           ,
           and
           the
           Hands
           of
           men
           ?
           whence
           came
           our
           Houses
           ,
           at
           First
           ,
           to
           defend
           us
           from
           the
           Injuries
           of
           Heat
           and
           Cold
           ?
           or
           How
           should
           we
           afterward
           have
           Repaired
           ,
           or
           Rebuilt
           them
           ,
           when
           they
           come
           to
           be
           laid
           in
           Ruines
           ,
           either
           by
           Tempest
           ,
           Earthquakes
           ,
           or
           even
           by
           Age
           it self
           :
           If
           the
           Obligations
           and
           Necessities
           of
           Humane
           Societies
           ,
           had
           not
           mov'd
           us
           to
           call
           for
           Help
           ,
           one
           of
           another
           ?
           Our
           Aquaducts
           our
           Canals
           for
           the
           turning
           of
           Rivers
           ,
           and
           flowing
           of
           our
           Grounds
           ,
           our
           Sea
           Banks
           ,
           our
           forced
           Ports
           ,
           and
           Harbours
           ,
           are
           they
           not
           all
           of
           them
           the
           Effect
           of
           Manual
           Operation
           and
           Industry
           ?
           From
           these
           Instances
           ,
           and
           a
           thousand
           more
           ,
           it
           appears
           undenyably
           that
           the
           very
           advantages
           which
           we
           receive
           even
           from
           Inanimate
           things
           would
           be
           totally
           lost
           to
           us
           ;
           but
           for
           That
           Labour
           and
           Endeavor
           that
           gives
           us
           Profit
           of
           them
           :
           and
           to
           which
           we
           are
           likewise
           indebted
           for
           the
           Benefits
           that
           we
           receive
           even
           from
           Beasts
           themselves
           .
           It
           was
           undoubtedly
           the
           Invention
           of
           man
           too
           ;
           the
           Application
           of
           them
           to
           the
           Use
           of
           Mankind
           ;
           Nor
           can
           we
           at
           this
           day
           either
           Feed
           ,
           Reclaim
           ,
           or
           Preserve
           what
           we
           have
           occasion
           for
           ,
           or
           make
           our
           Best
           of
           their
           Service
           ▪
           without
           the
           Assistance
           of
           one
           another
           .
           Is
           it
           not
           by
           the
           help
           of
           Men
           ,
           that
           we
           destroy
           those
           Creatures
           that
           are
           hurtful
           to
           us
           ;
           and
           take
           others
           ,
           that
           we
           may
           be
           the
           better
           for
           ?
           What
           should
           I
           speak
           of
           those
           Innumerable
           Arts
           ,
           without
           which
           we
           are
           little
           better
           then
           
             Dead
             ,
             Living
          
           ?
           What
           Care
           for
           the
           Sick
           ?
           What
           delight
           for
           
           the
           Sound
           ?
           What
           Food
           ,
           or
           Clothing
           ,
           without
           the
           help
           of
           Arts
           ,
           and
           Trades
           ,
           to
           supply
           us
           ?
           This
           is
           it
           that
           furnishes
           ,
           and
           Sweetens
           Humane
           Life
           ;
           and
           in
           our
           manner
           of
           Feeding
           ,
           and
           Covering
           ,
           raises
           us
           above
           the
           Condition
           of
           Beasts
           .
           How
           should
           Cities
           have
           been
           either
           built
           ,
           or
           peopled
           without
           Correspondence
           ,
           and
           Commerce
           ?
           And
           hence
           come
           Laws
           ,
           and
           Customs
           ,
           the
           Equal
           and
           
             Vniversal
             Bounds
          
           of
           
             Common
             Right
          
           ,
           for
           the
           Comfort
           ,
           and
           Regulation
           of
           our
           Lives
           .
           And
           this
           Communication
           produces
           
             Gentleness
             of
             Manners
          
           ,
           and
           Modesly
           ,
           and
           This
           is
           it
           that
           supports
           us
           in
           a
           state
           of
           Security
           ,
           and
           furnishes
           us
           in
           all
           our
           Wants
           ,
           by
           the
           Intercourse
           of
           Giving
           ,
           and
           Receiving
           and
           by
           the
           Exchange
           of
           Good
           Offices
           ,
           and
           Conveniences
           .
           A
           great
           deal
           of
           this
           might
           have
           been
           spar'd
           ;
           For
           it
           is
           Clear
           to
           every
           man
           ,
           That
           which
           Panaetius
           has
           so
           much
           enlarg'd
           upon
           ;
           Which
           is
           ,
           that
           never
           any
           Prince
           or
           General
           ,
           either
           in
           War
           ,
           or
           in
           Peace
           ,
           atchiev'd
           any
           Great
           ,
           and
           Profitable
           Exploit
           ,
           without
           the
           Concurrence
           of
           Humane
           Aid
           .
           He
           makes
           his
           Instances
           in
           
             Themistocles
             ,
             Pericles
             ,
             Cyrus
             ,
             Agesilaus
             ,
             Alexander
          
           ;
           who
           could
           never
           have
           done
           those
           mighty
           things
           (
           he
           says
           )
           without
           the
           help
           of
           Others
           .
           But
           there
           was
           no
           necessity
           of
           Witnesses
           in
           so
           evident
           a
           matter
           .
           
           Now
           as
           the
           Advantages
           are
           very
           Great
           ,
           which
           we
           receive
           by
           Communication
           ,
           and
           Agreement
           ;
           So
           there
           is
           no
           Mischief
           so
           detestable
           ,
           which
           one
           man
           does
           not
           bring
           upon
           another
           .
           Dicaearchus
           ,
           a
           Famous
           ,
           and
           an
           Eloquent
           Peripatetique
           ,
           has
           written
           an
           express
           Tract
           
             of
             the
             Destruction
             of
             Men.
          
           He
           summs
           up
           all
           the
           Fatalities
           
           of
           Mankind
           ;
           as
           
             Inundations
             ,
             Plagues
             ,
             Desolations
          
           ;
           the
           sodain
           Incursions
           of
           
             Wild
             Beasts
          
           ,
           and
           Serpents
           ,
           which
           ,
           according
           to
           his
           Relation
           ,
           have
           sometimes
           devour'd
           whole
           Nations
           :
           and
           all
           This
           ,
           (
           he
           says
           )
           is
           as
           nothing
           ,
           to
           the
           Calamities
           ,
           that
           by
           War
           ,
           and
           Seditions
           ,
           we
           have
           brought
           one
           upon
           another
           .
           Now
           since
           it
           is
           without
           dispute
           ,
           that
           we
           are
           the
           Authors
           both
           of
           great
           Good
           ,
           and
           of
           great
           Evil
           ,
           among
           our selves
           ,
           it
           must
           be
           the
           Bus'ness
           ,
           as
           it
           is
           the
           Property
           of
           Virtue
           ,
           so
           to
           mould
           and
           fashion
           mens
           Minds
           ,
           as
           to
           Create
           in
           them
           ,
           Inclinations
           of
           Contributing
           toward
           the
           Common
           good
           of
           Mankind
           .
           Now
           for
           those
           Benefits
           ,
           that
           we
           receive
           from
           things
           without
           Life
           ,
           or
           in
           what
           kind
           soever
           ,
           in
           the
           use
           and
           ordering
           of
           Beasts
           ;
           they
           are
           properly
           Mechanical
           :
           and
           the
           Works
           of
           the
           Body
           ,
           rather
           then
           of
           the
           Mind
           .
           But
           those
           Studies
           ,
           that
           fit
           ,
           and
           dispose
           us
           for
           the
           Emprovement
           of
           our
           Fortunes
           ,
           are
           excited
           by
           the
           Prudence
           and
           Virtue
           of
           excellent
           Men
           :
           
           For
           almost
           all
           Virtue
           moves
           upon
           
             These
             Three
             Points
          
           .
           First
           ,
           the
           
             Accurate
             Perception
          
           of
           every
           thing
           in
           its
           Naked
           Truth
           and
           Simplicity
           ;
           in
           the
           Correspondence
           of
           Circumstances
           ,
           and
           the
           Consequences
           of
           things
           ,
           with
           the
           Rise
           ,
           and
           Causes
           of
           them
           .
           Secondly
           ,
           the
           Moderating
           of
           our
           Passions
           ,
           and
           Appetites
           ,
           (
           which
           the
           Greeks
           call
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           subjecting
           them
           to
           the
           Government
           of
           Reason
           .
           The
           Third
           ,
           is
           ,
           the
           Skill
           of
           menaging
           our
           Conversation
           with
           so
           much
           Courtesie
           ,
           and
           Discretion
           ,
           as
           to
           gain
           the
           kindness
           and
           assistance
           of
           our
           Acquaintance
           ,
           toward
           the
           furnishing
           of
           us
           with
           all
           things
           that
           our
           
           Nature
           requires
           ,
           in
           Competency
           ,
           and
           Plenty
           ;
           Defending
           ,
           and
           Protecting
           us
           from
           Violence
           ,
           revenging
           our selves
           upon
           those
           that
           affront
           us
           ,
           by
           inflicting
           such
           punishments
           only
           as
           may
           stand
           with
           Humanity
           ,
           and
           Justice
           .
           As
           to
           the
           Means
           ,
           and
           Faculty
           both
           of
           Making
           Friends
           ,
           and
           Keeping
           them
           ,
           (
           which
           we
           shall
           speak
           of
           in
           due
           Time
           ,
           and
           Place
           )
           only
           a
           Word
           ,
           in
           Passage
           .
        
         
           We
           are
           all
           of
           us
           sensible
           of
           the
           Power
           of
           Fortune
           ,
           
           in
           the
           matter
           of
           Prosperity
           ,
           and
           Adversity
           :
           When
           she
           gives
           us
           a
           fair
           Gale
           ,
           our
           Course
           is
           smooth
           ,
           and
           gentle
           ;
           till
           we
           arrive
           at
           our
           desired
           Port.
           But
           when
           the
           Wind
           blows
           strong
           against
           us
           ,
           we
           are
           fain
           to
           beat
           it
           out
           ,
           under
           a
           thousand
           hazards
           .
           Now
           there
           are
           some
           Casualties
           ,
           
           less
           frequent
           ,
           then
           Others
           ;
           which
           are
           commonly
           ranged
           under
           the
           Dominion
           of
           
             Fortune
             .
             First
          
           ,
           from
           things
           Inanimate
           ,
           as
           
             Storms
             ,
             Tempests
             ,
             Shipwracks
             ,
             Ruines
             ;
             Conflagrations
          
           ;
           from
           Beasts
           ,
           as
           
             Stroaks
             ,
             Bitings
             ,
             Trampling
             under
             foot
             ,
          
           &c.
           
           These
           are
           Accidents
           ,
           as
           I
           said
           ,
           that
           fall
           not
           out
           often
           .
           But
           the
           Routing
           of
           Armies
           ;
           (
           as
           of
           no
           less
           than
           Three
           lately
           :
           )
           the
           Loss
           of
           
             Brave
             Commanders
          
           ,
           (
           one
           Incomparable
           Person
           but
           the
           Other
           Day
           )
           the
           Envy
           of
           the
           Multitude
           ,
           and
           a
           World
           of
           Gallant
           ,
           and
           Deserving
           Men
           ,
           by
           
             Prescriptions
             ,
             Imprisonments
          
           ,
           and
           
             forced
             Escapes
          
           ,
           sacrific'd
           to
           
             Popular
             Malice
          
           :
           And
           on
           the
           
             Other
             Side
             ,
             Honours
             ,
             Empire
             ,
             Victory
          
           ;
           tho'
           these
           things
           are
           All
           Look'd
           upon
           as
           Fortuitous
           ;
           yet
           neither
           the
           One
           ,
           nor
           the
           Other
           come
           to
           pass
           ,
           without
           the
           Interposition
           of
           Labour
           ,
           and
           Industry
           .
           Now
           since
           thus
           it
           is
           ;
           let
           us
           consider
           by
           what
           fair
           
           Means
           we
           may
           make
           such
           Interests
           ,
           and
           Friendships
           in
           the
           World
           ,
           as
           may
           turn
           to
           our
           Advantage
           .
           If
           you
           shall
           think
           the
           Discourse
           over-long
           ;
           compare
           it
           with
           the
           Dignity
           of
           the
           Subject
           ,
           and
           perhaps
           you
           'll
           come
           to
           wish
           there
           had
           been
           more
           on
           't
           .
        
         
           
           WHAT
           good
           Office
           soever
           one
           Man
           does
           for
           Another
           ,
           whether
           in
           the
           matter
           of
           Fortune
           ,
           or
           Credit
           ,
           he
           does
           it
           either
           upon
           the
           Accompt
           of
           
             Good
             Will
          
           ,
           and
           
             Personal
             Affection
          
           ;
           or
           of
           Respect
           ,
           as
           wishing
           well
           to
           the
           Advancement
           of
           his
           Fortune
           ,
           out
           of
           a
           Veneration
           for
           his
           Virtue
           :
           Or
           else
           ,
           upon
           the
           score
           of
           Trust
           ,
           and
           Confidence
           in
           him
           ;
           as
           one
           that
           is
           able
           to
           give
           us
           good
           Advice
           :
           Or
           otherwise
           ,
           out
           of
           fear
           ,
           perchance
           ,
           of
           his
           Power
           .
           Or
           in
           hope
           of
           a
           Reward
           :
           (
           as
           it
           is
           common
           for
           Princes
           ,
           and
           Popular
           Pretenders
           ,
           to
           scatter
           their
           Donatives
           .
           )
           Or
           Lastly
           ;
           Many
           Men
           are
           mov'd
           by
           the
           bare
           Obligation
           of
           Money
           ,
           and
           Reward
           .
           The
           foulest
           ,
           and
           the
           basest
           of
           all
           Considerations
           ,
           both
           to
           Him
           that
           entertains
           the
           Address
           ,
           
           and
           to
           the
           Other
           ,
           that
           makes
           it
           .
           For
           Matters
           are
           at
           an
           Ill
           Pass
           ,
           when
           that
           which
           should
           be
           obtein'd
           by
           Virtue
           ,
           is
           attempted
           by
           Money
           .
           But
           since
           there
           is
           ,
           many
           times
           ,
           a
           Necessity
           of
           
             That
             Provision
          
           ,
           we
           will
           give
           some
           Directions
           for
           the
           Vsing
           of
           it
           .
           Only
           something
           must
           be
           said
           in
           the
           First
           place
           ,
           of
           Those
           Things
           that
           have
           a
           Nearer
           Affinity
           with
           Virtue
           .
           There
           are
           several
           Reasons
           for
           which
           One
           Man
           puts
           himself
           under
           the
           Power
           ,
           and
           Government
           of
           Another
           ;
           Either
           
             Affection
             ,
             Obligations
             ,
             Excellency
             of
             Endowments
             ,
             Hope
             of
             Profit
             ;
             Fear
          
           of
           being
           forc'd
           
           to
           it
           :
           Or
           Men
           are
           Inveigled
           by
           Liberal
           Promises
           ;
           or
           in
           fine
           ,
           by
           Corruption
           ,
           and
           Reward
           ;
           which
           we
           find
           to
           be
           a
           Common
           Case
           in
           
             our
             Republique
          
           .
        
         
           THERE
           is
           nothing
           that
           
             secures
             Power
          
           ,
           and
           Greatness
           ,
           like
           Love
           ;
           
           Nothing
           that
           endangers
           it
           ,
           like
           Fear
           .
           Wherefore
           Ennius
           says
           very
           well
           ,
           
             He
             that
             is
             Fear'd
             ,
             is
             Hated
             ;
             and
             they
             that
             hate
             a
             Man
             ,
             wish
             him
             Dead
             .
          
           But
           when
           it
           comes
           once
           to
           a
           
             General
             Hatred
          
           ,
           
           there
           is
           no
           force
           that
           is
           able
           to
           encounter
           it
           :
           As
           We
           have
           found
           by
           late
           ,
           and
           dear
           Experience
           ,
           even
           if
           the
           thing
           had
           been
           unknown
           to
           us
           before
           .
           And
           it
           is
           not
           only
           in
           the
           Violent
           Death
           of
           That
           
             Tyrant
             ,
             Caesar
          
           ,
           (
           whom
           this
           Oppressed
           City
           was
           forc'd
           to
           bear
           ,
           for
           want
           of
           Power
           to
           make
           Resistance
           :
           )
           But
           we
           may
           read
           it
           also
           in
           the
           Common
           Fate
           of
           Other
           Oppressours
           ;
           scarce
           any
           of
           them
           coming
           to
           a
           Natural
           End.
           Fear
           is
           a
           False
           ,
           and
           
             short-liv'd
             Security
          
           ;
           but
           Love
           ,
           on
           the
           Contrary
           ,
           and
           Benevolence
           ,
           are
           Firm
           ,
           even
           to
           the
           Death
           .
           In
           the
           Case
           of
           a
           
             Conquer'd
             People
          
           ,
           I
           must
           confess
           ,
           if
           nothing
           else
           will
           keep
           them
           in
           Order
           ;
           I
           should
           advise
           the
           same
           Rigour
           ,
           and
           Authority
           to
           be
           exercis'd
           over
           them
           ,
           that
           a
           Master
           uses
           over
           his
           Servants
           .
           But
           for
           any
           Man
           to
           persue
           the
           same
           Course
           in
           a
           
             Free
             City
          
           ,
           of
           making
           himself
           Fear'd
           ,
           were
           a
           direct
           Madness
           .
           For
           let
           the
           Laws
           be
           never
           so
           much
           Opprest
           ,
           by
           Might
           ,
           and
           Faction
           ,
           and
           the
           very
           Foundations
           of
           the
           Common
           Liberty
           shaken
           ,
           there
           will
           be
           secret
           Contrivances
           yet
           ,
           Private
           Consultations
           ,
           and
           Inrolling
           of
           Parties
           ;
           that
           will
           some
           time
           or
           
           
           
           
           
           other
           put
           Life
           again
           into
           the
           Government
           .
           For
           Men
           are
           more
           sensible
           of
           the
           Want
           of
           Liberty
           ,
           than
           of
           the
           Enjoyment
           of
           it
           .
           Let
           us
           therefore
           imbrace
           That
           which
           most
           Conduces
           ,
           not
           only
           to
           our
           Security
           ,
           but
           also
           to
           Wealth
           ,
           and
           Power
           .
           The
           Ready
           way
           to
           the
           attaining
           of
           our
           Desires
           ,
           either
           in
           Publique
           Affairs
           ;
           or
           in
           Private
           ,
           is
           ,
           to
           Cast
           out
           Fear
           ,
           and
           to
           preserve
           ,
           and
           maintain
           Charity
           .
           For
           whosoever
           would
           be
           Fear'd
           ,
           must
           necessarily
           be
           afraid
           himself
           of
           all
           that
           are
           afraid
           of
           him
           .
           What
           shall
           we
           think
           of
           the
           Condition
           of
           the
           
             First
             Dionysius
          
           ,
           
           under
           the
           horrour
           and
           the
           torture
           of
           his
           Terrours
           ?
           that
           sindged
           his
           very
           Beard
           ,
           because
           he
           would
           not
           venture
           his
           Throat
           under
           the
           hand
           of
           a
           Barber
           ?
           Or
           of
           Alexander
           the
           Pheraean
           ;
           that
           Durst
           not
           trust
           himself
           with
           his
           beloved
           Thebe
           ,
           without
           a
           Barbarian
           ,
           a
           branded
           Slave
           ,
           with
           his
           drawn
           Sword
           ,
           for
           his
           Conducter
           ;
           and
           his
           Guards
           sent
           before
           him
           to
           search
           all
           the
           Womens
           Boxes
           ,
           even
           to
           their
           very
           Clothes
           and
           Linnen
           ,
           for
           conceal'd
           Ponyards
           ,
           or
           other
           dangerous
           Weapons
           ;
           before
           he
           durst
           venture
           himself
           only
           from
           his
           Table
           ,
           into
           his
           Bedchamber
           ?
           O
           miserable
           Wretch
           ,
           that
           could
           put
           more
           Confidence
           in
           a
           
             Stigmatiz'd
             Barbarian
          
           ,
           than
           in
           his
           Own
           Wife
           !
           But
           his
           Fears
           fell
           upon
           him
           ,
           for
           she
           kill'd
           him
           with
           her
           Own
           Hand
           ,
           upon
           the
           Jealousie
           of
           a
           private
           Amour
           .
           Nor
           is
           there
           any
           Power
           under
           Heaven
           that
           can
           long
           maintain
           it self
           against
           a
           pressing
           ,
           and
           an
           Universal
           Fear
           .
           And
           This
           we
           may
           see
           in
           the
           Example
           of
           Phalaris
           ;
           a
           Tyrant
           Celebrated
           for
           his
           Cruelty
           :
           who
           was
           cut
           off
           ,
           not
           like
           the
           
             Pheraean
             Alexander
          
           ,
           by
           secret
           
           Treachery
           ;
           nor
           yet
           like
           
             Our
             Caesar
          
           ,
           by
           a
           particular
           band
           of
           Conspiratours
           :
           But
           he
           was
           put
           to
           Death
           ,
           
           by
           the
           Unanimous
           Outrage
           of
           the
           Citizens
           of
           Agrigentum
           ;
           in
           the
           very
           Market-place
           .
           Did
           not
           the
           Macedonians
           abandon
           Demetrius
           ,
           and
           go
           over
           as
           one
           Man
           ,
           to
           Pyrrbus
           ?
           Were
           not
           the
           Lacedemonians
           ,
           for
           their
           Iniquity
           ,
           and
           Mis-government
           ,
           almost
           totally
           deserted
           by
           their
           Allies
           ,
           at
           that
           fatal
           Battle
           of
           Leuctra
           ?
           where
           they
           stood
           looking
           on
           ,
           as
           Idle
           Spectators
           ,
           till
           the
           Lacedemonians
           were
           wholly
           routed
           ,
           and
           cut
           to
           pieces
           .
           I
           had
           rather
           make
           use
           of
           Foreign
           Instances
           ,
           than
           Domestique
           ,
           upon
           This
           Subject
           :
           ●ut
           This
           however
           let
           me
           say
           ,
           so
           long
           as
           the
           Government
           of
           Rome
           was
           influenc'd
           by
           Principles
           of
           Gentleness
           ,
           more
           than
           of
           Violence
           :
           so
           long
           as
           they
           fought
           only
           for
           their
           Friends
           ,
           or
           for
           Empire
           ;
           the
           Issue
           of
           the
           War
           was
           either
           a
           Generous
           Mercy
           ,
           or
           at
           worst
           ,
           no
           manner
           of
           Unnecessary
           Rigour
           .
           The
           Senate
           of
           Rome
           was
           in
           those
           days
           the
           Haven
           ,
           the
           Sanctuary
           of
           Oppressed
           Kings
           ,
           
           People
           ,
           and
           Nations
           :
           And
           the
           Magistrates
           ,
           and
           Captains
           of
           Those
           Times
           ,
           had
           no
           Other
           Ambition
           ,
           no
           Other
           Pique
           of
           Glory
           in
           Prospect
           ,
           than
           to
           defend
           their
           Provinces
           ,
           and
           to
           support
           their
           Associates
           with
           Truth
           and
           Equity
           :
           so
           that
           Rome
           did
           rather
           affect
           the
           Patronage
           of
           the
           whole
           World
           ,
           than
           the
           Empire
           of
           it
           .
           This
           Custom
           ,
           and
           Discipline
           began
           sometimes
           since
           by
           little
           and
           little
           to
           decline
           ;
           but
           after
           the
           Victory
           of
           Sylla
           ,
           it
           was
           totally
           extinct
           :
           And
           in
           Truth
           ,
           it
           would
           not
           have
           lookt
           well
           after
           such
           Barbarities
           exercis'd
           upon
           the
           
             Citizens
             Themselves
          
           ,
           to
           have
           kept
           Touch
           in
           any
           point
           
           of
           Faith
           and
           Justice
           ,
           with
           their
           Allies
           .
           Here
           was
           a
           Glorious
           Cause
           attended
           with
           a
           most
           Impious
           ,
           
           and
           Shameful
           Victory
           .
           The
           Goods
           of
           so
           many
           Honest
           ,
           Worthy
           ,
           and
           Eminent
           Citizens
           expos'd
           to
           Sale
           in
           the
           Market-place
           :
           And
           to
           heighten
           the
           Affront
           ;
           under
           the
           very
           Title
           of
           
           Sylla's
           Booty
           .
           There
           was
           Another
           that
           came
           after
           him
           ;
           whose
           Cause
           it self
           was
           bad
           ;
           and
           yet
           made
           fouler
           by
           the
           Victory
           .
           For
           not
           only
           the
           Goods
           of
           Particular
           Citizens
           ,
           but
           whole
           Nations
           and
           Countries
           ,
           by
           One
           common
           Act
           of
           Calamity
           ,
           were
           here
           upon
           Auction
           ;
           and
           after
           infinite
           Vexations
           ,
           and
           Ruines
           wrought
           abroad
           ,
           we
           liv'd
           to
           see
           the
           Image
           of
           Marseilles
           born
           in
           Triumph
           :
           Marseilles
           ,
           I
           say
           ,
           without
           which
           ,
           we
           our selves
           could
           never
           have
           carry'd
           a
           Triumph
           beyond
           the
           Alps
           ;
           and
           This
           was
           the
           Condition
           too
           of
           the
           lost
           Empire
           .
           I
           might
           reckon
           up
           Histories
           without
           end
           ,
           of
           our
           perfidious
           Dealings
           with
           our
           Allies
           :
           but
           This
           One
           shall
           suffice
           ;
           being
           the
           basest
           perhaps
           ,
           that
           ever
           the
           Sun
           look'd
           upon
           .
           Now
           this
           Judgment
           upon
           us
           ,
           is
           just
           :
           For
           the
           Sufferance
           of
           
             many
             Criminals
          
           made
           way
           to
           the
           boundless
           License
           of
           
             This
             One
          
           ;
           who
           has
           left
           a
           great
           many
           Heirs
           of
           his
           Ambition
           ,
           tho'
           but
           few
           of
           his
           Fortune
           .
           And
           there
           shall
           never
           want
           either
           Disposition
           ,
           or
           Matter
           ,
           for
           a
           Civil
           War
           ,
           so
           long
           as
           
           Sylla's
           Successes
           shall
           stand
           upon
           Record
           ,
           for
           an
           Encouragement
           to
           desperate
           Wretches
           to
           inrich
           themselves
           by
           his
           Example
           .
           
           Those
           bloody
           ,
           and
           prosperous
           Usurpations
           of
           Sylla
           ;
           which
           ,
           as
           they
           were
           formerly
           Acted
           in
           the
           Dictatourship
           of
           his
           near
           Kinsman
           ,
           so
           they
           were
           now
           renew'd
           fix
           and
           
           thirty
           years
           after
           ,
           with
           more
           Outrage
           ,
           and
           horrour
           .
           He
           that
           had
           been
           but
           a
           Clerk
           under
           the
           former
           Dictatourship
           ,
           was
           now
           preferr'd
           ,
           in
           the
           Latter
           ,
           to
           be
           City-Treasurer
           .
           Why
           should
           we
           expect
           now
           ,
           ever
           to
           be
           quiet
           ,
           when
           Sedition
           meets
           with
           such
           Rewards
           ?
           'T
           is
           true
           ,
           the
           Walls
           of
           the
           City
           are
           yet
           standing
           ,
           and
           in
           Being
           ,
           tho'
           in
           continual
           Dread
           of
           the
           utmost
           of
           Extremities
           :
           But
           the
           Government
           it self
           is
           absolutely
           sunk
           already
           .
           And
           to
           return
           to
           my
           Subject
           ,
           all
           these
           Calamities
           are
           fallen
           upon
           us
           ,
           for
           making
           it
           our
           bus'ness
           rather
           to
           be
           Fear'd
           ,
           than
           Belov'd
           .
           Now
           if
           the
           Power
           of
           Rome
           could
           not
           support
           it self
           under
           Tyranny
           ,
           and
           Oppression
           ;
           how
           should
           any
           particular
           Person
           expect
           to
           escape
           ?
           It
           is
           sufficiently
           made
           already
           appear
           ,
           that
           the
           Bonds
           of
           Love
           are
           much
           stronger
           than
           those
           of
           Fear
           .
           We
           shall
           now
           debate
           upon
           the
           Fairest
           Means
           of
           obteining
           that
           Affection
           ,
           
           which
           we
           so
           earnestly
           desire
           ,
           with
           Honour
           ,
           and
           Justice
           .
           But
           we
           do
           not
           all
           of
           us
           stand
           in
           need
           of
           it
           alike
           :
           so
           that
           we
           must
           accommodate
           the
           Matter
           to
           every
           Mans
           Condition
           ,
           and
           Course
           of
           Life
           ;
           to
           see
           whether
           it
           be
           necessary
           to
           procure
           a
           General
           Esteem
           ,
           or
           that
           the
           kindness
           of
           some
           few
           may
           do
           the
           bus'ness
           .
           We
           may
           however
           conclude
           upon
           This
           ,
           as
           the
           First
           ,
           and
           Principal
           Point
           :
           That
           we
           contract
           Faithful
           Friendships
           ;
           and
           make
           Acquaintances
           with
           those
           that
           Truly
           Love
           ,
           and
           value
           us
           .
           And
           this
           is
           a
           
             Common
             Medium
          
           ,
           almost
           indifferently
           ,
           betwixt
           Great
           ,
           and
           Small
           .
           And
           a
           Rule
           that
           holds
           with
           Both
           alike
           ;
           not
           as
           if
           all
           Men
           stood
           Equally
           in
           need
           of
           Glory
           ,
           and
           Reputation
           ,
           
           but
           they
           are
           good
           Helps
           yet
           (
           whoever
           has
           them
           )
           toward
           the
           Gaining
           of
           Other
           Advantages
           ,
           and
           the
           making
           of
           Friendships
           :
           which
           in
           my
           Loelius
           I
           have
           expresly
           handled
           .
           And
           I
           have
           written
           two
           Books
           also
           upon
           the
           Subject
           of
           Glory
           ;
           which
           yet
           I
           must
           touch
           over
           again
           ,
           as
           a
           thing
           of
           great
           moment
           in
           the
           Conduct
           even
           of
           our
           most
           Important
           Affairs
           .
        
         
           WE
           are
           then
           arrived
           at
           the
           highest
           pitch
           of
           Glory
           ▪
           
           when
           we
           have
           gained
           These
           Three
           Points
           :
           The
           Love
           ,
           the
           Trust
           ,
           and
           the
           Reverence
           of
           the
           People
           :
           When
           we
           can
           hear
           them
           say
           ;
           
             That
             Man
             is
             worthy
             of
             Honour
             .
          
           Now
           to
           speak
           ●hort
           ,
           and
           Plain
           ;
           The
           Method
           is
           well
           nigh
           the
           same
           ,
           of
           Ingratiating
           our selves
           with
           a
           
             Single
             Person
          
           ,
           or
           with
           the
           Multitude
           .
           But
           yet
           there
           is
           Another
           manner
           of
           Address
           also
           ,
           toward
           the
           Influencing
           of
           the
           Minds
           ,
           and
           good
           Will
           of
           the
           People
           ,
           in
           our
           Favour
           .
        
         
           TO
           speak
           in
           Order
           now
           ,
           to
           the
           three
           Points
           before
           mentioned
           ;
           Nothing
           works
           so
           much
           upon
           the
           Affections
           of
           the
           People
           ,
           as
           Liberality
           or
           Bounty
           .
           
           And
           next
           to
           That
           ,
           is
           a
           Benevolent
           ,
           and
           
             Generous
             Inclination
          
           :
           Even
           without
           the
           Means
           of
           expressing
           it
           in
           Effects
           .
           For
           the
           very
           Fame
           and
           Opinion
           of
           a
           Mans
           Frankness
           ▪
           Bounty
           ,
           Justice
           ,
           Faith
           :
           and
           briefly
           ,
           of
           all
           those
           Virtues
           that
           Contribute
           to
           the
           Sweetening
           ,
           and
           Smoothing
           of
           our
           Manners
           ,
           has
           a
           wonderful
           Power
           over
           the
           Hearts
           of
           the
           People
           .
           There
           is
           such
           a
           Charm
           in
           That
           Gracefulness
           and
           Decorum
           ,
           which
           we
           have
           already
           Treated
           of
           ,
           that
           the
           very
           Nature
           ,
           and
           
           bare
           Appearance
           of
           it
           does
           move
           us
           strangely
           .
           Beside
           that
           as
           it
           receives
           its
           Lustre
           from
           the
           aforesaid
           Virtues
           ;
           wherever
           we
           find
           those
           Virtues
           ,
           we
           cannot
           but
           naturally
           have
           a
           good
           Inclination
           for
           the
           person
           that
           possesses
           them
           .
           These
           are
           the
           most
           powerful
           attractives
           of
           Love.
           Not
           but
           that
           there
           may
           be
           other
           motives
           also
           ,
           tho'
           of
           less
           moment
           .
        
         
           AS
           to
           the
           Matter
           of
           Trust
           and
           Credit
           ;
           if
           we
           can
           but
           get
           the
           Reputation
           of
           being
           Prudent
           and
           Iust
           ,
           
           our
           Bus'ness
           is
           done
           :
           For
           we
           have
           naturally
           a
           Confidence
           in
           those
           that
           we
           think
           Wiser
           then
           our selves
           ;
           In
           men
           of
           Providence
           ,
           and
           Foresight
           ,
           upon
           whom
           we
           may
           depend
           for
           our
           seasonable
           direction
           ,
           and
           advice
           ;
           as
           those
           that
           in
           Case
           of
           any
           difficulty
           ,
           are
           able
           to
           help
           us
           out
           .
           This
           is
           the
           True
           ,
           and
           Profitable
           Wisdom
           :
           As
           to
           the
           Trust
           now
           which
           we
           repose
           in
           
             Iust
             ,
             Good
          
           ,
           and
           Faithful
           Men
           ;
           we
           must
           not
           entertain
           so
           much
           as
           the
           least
           suspicion
           in
           it
           ,
           of
           Fraud
           ,
           or
           Injury
           ;
           These
           being
           the
           men
           into
           whose
           hands
           we
           do
           reasonably
           commit
           our
           Lives
           ,
           our
           Children
           ,
           and
           our
           Fortunes
           .
           But
           it
           is
           Iustice
           yet
           ,
           that
           creates
           the
           greater
           Confidence
           of
           the
           Two
           :
           For
           Iustice
           may
           beget
           Confidence
           ,
           without
           Wisdom
           ;
           but
           Wisdom
           can
           do
           nothing
           without
           Iustice.
           For
           take
           away
           the
           Opinion
           of
           a
           mans
           Integrity
           ,
           and
           the
           more
           Crafty
           ,
           and
           Subtle
           he
           is
           ,
           by
           so
           much
           is
           he
           the
           more
           Hateful
           ,
           and
           
             Suspected
             .
             Iustice
          
           ,
           and
           Prudence
           in
           Conjunction
           ,
           will
           give
           a
           man
           what
           Credit
           he
           pleases
           ;
           but
           taking
           them
           
             Apart
             ,
             Iustice
          
           ,
           even
           without
           Wisdom
           ,
           may
           do
           very
           much
           ;
           
           but
           Wisdom
           ,
           without
           Iustice
           ,
           
           is
           nothing
           Worth.
           Let
           not
           any
           man
           wonder
           now
           at
           my
           dividing
           One
           Virtue
           from
           Another
           ,
           as
           if
           it
           were
           possible
           for
           a
           man
           to
           be
           Iust
           ,
           and
           yet
           not
           Prudent
           ;
           when
           the
           Philosophers
           are
           all
           agreed
           upon
           't
           (
           and
           my self
           too
           for
           one
           )
           that
           he
           that
           has
           one
           Virtue
           ,
           has
           All.
           For
           it
           is
           One
           thing
           ,
           the
           Nicety
           of
           hitting
           a
           Truth
           in
           a
           Philosophical
           Decision
           ;
           and
           another
           thing
           to
           make
           a
           Discourse
           in
           Words
           accommodated
           to
           Vulgar
           acceptation
           :
           And
           That
           's
           my
           Intent
           in
           this
           place
           ,
           when
           I
           say
           that
           one
           is
           Valiant
           ,
           another
           Good
           ,
           a
           third
           Wise.
           For
           these
           are
           popular
           Opinions
           ,
           and
           must
           be
           clothed
           in
           Common
           and
           Popular
           Terms
           ;
           which
           was
           also
           
           Panaetius's
           way
           of
           expressing
           himself
           .
           But
           to
           resume
           my
           Purpose
           .
        
         
           THE
           Third
           point
           recommended
           toward
           the
           acquiring
           of
           Glory
           ,
           is
           This
           :
           So
           to
           behave
           our selves
           that
           people
           may
           hold
           us
           in
           Admiration
           ,
           and
           accompt
           us
           Worthy
           of
           all
           honour
           .
           The
           Common
           people
           are
           Generally
           admirers
           of
           all
           things
           that
           are
           Great
           ,
           
           and
           beyond
           their
           Understanding
           :
           And
           so
           they
           are
           in
           particular
           Cases
           too
           :
           Where
           they
           find
           more
           Good
           in
           a
           man
           then
           they
           expected
           .
           But
           where
           they
           Phansie
           any
           Virtues
           Peculiar
           ,
           and
           Extraordinary
           ,
           they
           extol
           men
           to
           the
           Skies
           ,
           and
           behold
           them
           with
           a
           kind
           of
           Veneration
           ,
           despising
           ,
           and
           villifying
           such
           ,
           on
           the
           Other
           side
           ,
           as
           they
           find
           wanting
           either
           in
           Virtue
           ,
           Strength
           ,
           or
           Courage
           .
           But
           they
           cannot
           yet
           be
           said
           to
           Despise
           all
           that
           they
           have
           an
           
             Ill
             Opinion
          
           of
           .
           For
           there
           is
           a
           Lewd
           ,
           Backbiting
           ,
           
           Couzening
           ,
           Quarrelsom
           Generation
           of
           men
           ,
           which
           tho'
           they
           do
           exceedingly
           Dislike
           ,
           they
           do
           not
           yet
           Contemn
           :
           For
           those
           Only
           are
           properly
           to
           be
           taken
           for
           Contemptible
           ,
           that
           lead
           a
           
             Lazy
             ,
             Droning
             ,
             Heedless
             Life
          
           ;
           without
           any
           Benefit
           ,
           either
           to
           Themselves
           ,
           or
           Others
           .
           The
           Admirable
           Spirits
           are
           such
           as
           have
           the
           Repute
           of
           a
           Preeminence
           in
           Virtue
           ;
           
           and
           keep
           themselves
           not
           only
           from
           doing
           Mean
           and
           Dishonourable
           things
           ,
           but
           clear
           even
           of
           those
           Vices
           ,
           which
           others
           cannot
           easily
           resist
           .
           For
           by
           th●
           Charms
           of
           Pleasures
           our
           Minds
           are
           Dissolv'd
           ,
           and
           withdrawn
           from
           Virtue
           ;
           And
           we
           are
           as
           much
           discomposed
           and
           shaken
           ,
           on
           the
           the
           other
           hand
           ,
           with
           the
           Burnings
           ,
           and
           Tortures
           of
           Pein
           .
           It
           is
           a
           prodigious
           power
           that
           the
           Consideration
           of
           Life
           and
           Death
           ,
           Riches
           and
           Poverty
           ,
           has
           over
           the
           Weakness
           of
           Flesh
           and
           Bloud
           .
           But
           how
           Glorious
           then
           ,
           and
           how
           Admirable
           must
           That
           Virtue
           be
           ,
           that
           takes
           so
           absolute
           a
           Possession
           of
           the
           Soul
           of
           man
           ,
           in
           the
           Contemplation
           of
           Great
           and
           Honorable
           things
           ?
           
           As
           in
           that
           elevated
           state
           of
           mind
           ,
           to
           make
           him
           look
           down
           upon
           all
           the
           Circumstances
           of
           Fortune
           ,
           with
           Indifference
           ▪
           and
           Scorn
           .
           This
           Bravery
           of
           mind
           never
           fails
           of
           moving
           Great
           Admiration
           :
           Especially
           accompany'd
           with
           Iustice
           ;
           
           which
           singl●
           Virtue
           constitutes
           the
           very
           Character
           of
           a
           
             Good
             man
          
           ;
           and
           makes
           him
           wonderful
           in
           the
           Eyes
           of
           the
           People
           ;
           and
           not
           without
           reason
           neither
           :
           For
           no
           man
           can
           be
           Iust
           ,
           that
           either
           Fears
           
             Death
             ,
             Pein
             ,
             Banishment
          
           ,
           or
           Poverty
           ;
           Or
           that
           Values
           before
           Equity
           ,
           the
           Comforts
           that
           stand
           opposed
           
           to
           these
           Calamities
           .
           Veneration
           of
           all
           is
           paid
           to
           him
           that
           holds
           out
           against
           Mony
           :
           
           And
           wheresoever
           they
           find
           such
           a
           man
           ,
           they
           think
           they
           can
           never
           do
           enough
           for
           him
           .
           So
           that
           by
           Iustice
           we
           gain
           all
           those
           points
           that
           lead
           to
           Reputation
           ;
           As
           Benevolence
           by
           Obliging
           as
           many
           as
           we
           can
           ;
           Repute
           and
           Admiration
           ,
           by
           the
           Contempt
           and
           Neglect
           of
           those
           things
           which
           the
           greater
           part
           of
           the
           World
           p●rsues
           with
           Greediness
           ,
           and
           Passion
           .
        
         
           NOW
           in
           my
           Opinion
           ,
           there
           is
           not
           any
           Design
           or
           Condition
           of
           Life
           wherein
           one
           man
           does
           not
           stand
           in
           need
           of
           Another
           ;
           And
           especially
           ,
           as
           to
           the
           matter
           of
           
             Familiar
             Discourse
          
           ,
           and
           Conversation
           :
           which
           a
           body
           shall
           hardly
           find
           to
           his
           satisfaction
           ,
           but
           under
           the
           appearance
           of
           an
           
             honest
             man.
          
           Nay
           ,
           the
           very
           Opinion
           of
           Iustice
           will
           stand
           a
           man
           in
           great
           stead
           ,
           
           even
           in
           the
           strictest
           solitude
           ,
           and
           retirement
           imaginable
           ;
           and
           more
           perhaps
           in
           That
           State
           ,
           then
           in
           any
           other
           ,
           as
           living
           ,
           in
           some
           sort
           ,
           out
           of
           Protection
           ;
           and
           more
           exposed
           to
           Affronts
           ;
           which
           ,
           under
           the
           Notion
           of
           an
           Impious
           person
           ,
           people
           will
           be
           forward
           enough
           to
           put
           upon
           him
           :
           And
           then
           for
           men
           of
           Bus'ness
           and
           Commerce
           ,
           as
           Buying
           ,
           Selling
           ,
           Hiring
           ,
           Letting
           ▪
           there
           can
           be
           no
           dealing
           without
           Iustice
           .
           
           Nay
           so
           great
           is
           the
           force
           of
           it
           ,
           that
           common
           Highway-men
           ,
           and
           those
           that
           support
           themselves
           only
           upon
           Rapine
           ,
           and
           Violence
           ,
           cannot
           yet
           subsist
           without
           it
           .
           Insomuch
           that
           if
           one
           Thief
           does
           but
           Steal
           from
           Another
           of
           the
           same
           Troop
           ,
           he
           's
           expell'd
           the
           Society
           ,
           as
           a
           man
           of
           no
           Faith
           ,
           And
           if
           the
           
           Captain
           of
           the
           Band
           shews
           but
           any
           partiality
           in
           the
           Distribution
           of
           the
           Booty
           ,
           he
           is
           at
           least
           deserted
           by
           his
           Party
           ,
           if
           it
           does
           not
           also
           cost
           him
           his
           Life
           ;
           For
           there
           is
           a
           Discipline
           even
           among
           Pirates
           themselves
           :
           And
           their
           Laws
           are
           duly
           executed
           ,
           and
           obey'd
           .
           Theopompus
           writes
           of
           an
           
             Illyrian
             Robber
          
           ,
           (
           one
           Bargulus
           )
           that
           was
           celebrated
           for
           his
           Justice
           to
           his
           Partners
           ,
           and
           made
           himself
           a
           great
           Fortune
           by
           't
           ;
           but
           not
           so
           great
           a
           one
           yet
           as
           Viriatus
           the
           Portuguese
           ;
           of
           whose
           Power
           ,
           and
           Courage
           some
           of
           our
           Armies
           ,
           and
           Generals
           felt
           the
           sad
           Effects
           ;
           till
           the
           
             Praetor
             L●lius
          
           (
           surnamed
           the
           Wise
           )
           defeated
           and
           scattered
           his
           Forces
           ;
           and
           finally
           put
           such
           a
           Cheque
           to
           his
           Undertakings
           ,
           that
           he
           left
           but
           little
           work
           for
           Those
           to
           do
           that
           came
           after
           him
           .
           How
           great
           now
           must
           the
           force
           of
           Iustice
           be
           in
           a
           Regular
           ,
           and
           
             well
             order'd
             Government
          
           which
           of
           it self
           alone
           is
           able
           to
           Advance
           ,
           and
           Establish
           even
           a
           
             Piratic
             Power
          
           ,
           without
           any
           other
           support
           .
        
         
           HERODOTVS
           tells
           us
           that
           the
           Medians
           chose
           their
           Kings
           Originally
           ,
           
           for
           the
           Probity
           of
           their
           Manners
           ;
           and
           in
           hope
           of
           enjoying
           the
           Benefits
           of
           
             Common
             Iustice
          
           :
           Which
           I
           am
           persuaded
           was
           the
           End
           ,
           and
           Practice
           likewise
           of
           our
           Predecessors
           .
           For
           when
           in
           old
           time
           ,
           the
           Weaker
           were
           Oppressed
           by
           the
           Stronger
           ,
           the
           people
           presently
           betook
           themselves
           to
           one
           more
           Excellent
           then
           the
           rest
           ,
           for
           their
           Protector
           :
           And
           it
           was
           his
           part
           to
           relieve
           the
           distressed
           ,
           and
           to
           make
           such
           Provisions
           ,
           that
           common
           right
           might
           be
           done
           Indifferently
           betwixt
           all
           Parties
           .
           And
           in
           the
           
           Making
           of
           their
           Laws
           ,
           they
           had
           the
           same
           Prospect
           ,
           as
           in
           the
           Choice
           of
           their
           Kings
           .
           The
           thing
           propounded
           ,
           was
           an
           Equal
           ,
           and
           a
           
             Common
             Right
          
           ;
           and
           in
           Truth
           ,
           it
           could
           be
           no
           Right
           ,
           without
           being
           so
           qualifi'd
           .
           If
           under
           the
           Administration
           of
           some
           
             One
             Man
          
           that
           was
           Iust
           ,
           and
           Good
           ,
           they
           atteined
           That
           End
           ,
           they
           were
           well
           contented
           There
           to
           rest
           :
           But
           in
           Case
           of
           failing
           ,
           there
           were
           Laws
           Invented
           ,
           which
           to
           all
           ,
           under
           them
           ,
           and
           at
           all
           times
           ,
           should
           still
           pronounce
           one
           and
           the
           same
           sentence
           .
           This
           now
           is
           Clear
           ,
           that
           in
           all
           Elections
           ,
           the
           People
           have
           still
           had
           a
           Care
           to
           pitch
           upon
           him
           for
           their
           Governour
           ,
           that
           was
           most
           reverene'd
           for
           his
           Iustice
           :
           Always
           provided
           ,
           that
           he
           were
           a
           Man
           of
           Prudence
           too
           .
           And
           what
           is
           it
           that
           a
           Nation
           would
           not
           believe
           it self
           able
           to
           Compass
           ,
           under
           so
           Auspicious
           a
           Conduct
           ?
           We
           are
           therefore
           obliged
           to
           Cherish
           ,
           and
           to
           preserve
           Iustice
           ,
           by
           all
           manner
           of
           Means
           .
           First
           ,
           for
           its
           Own
           sake
           ,
           (
           for
           otherwise
           ,
           it
           were
           not
           Iustice
           ;
           )
           And
           Secondly
           ,
           for
           the
           Augmentation
           of
           our
           Honour
           ,
           and
           Glory
           .
           But
           it
           is
           in
           Glory
           ,
           as
           it
           is
           in
           Money
           ;
           there
           must
           care
           be
           taken
           ,
           both
           in
           the
           Getting
           of
           it
           ,
           and
           in
           the
           
             Laying
             of
             it
             out
          
           ;
           for
           we
           shall
           have
           perpetual
           Occasions
           for
           it
           ;
           and
           we
           must
           provide
           for
           Uses
           of
           Dignity
           ,
           as
           well
           as
           those
           of
           Necessity
           .
           It
           was
           a
           great
           thing
           said
           ,
           That
           of
           Socrates
           ;
           
           
             The
             nearest
             way
             to
             Honour
          
           (
           says
           he
           )
           
             is
             for
             a
             Man
             so
             to
             live
             ,
             that
             he
             may
             be
             found
             to
             be
             That
             in
          
           Truth
           ,
           
             which
             he
             would
             be
          
           Thought
           
             to
             be
          
           .
           'T
           is
           a
           gross
           mistake
           ▪
           for
           any
           Man
           to
           think
           of
           getting
           a
           lasting
           Reputation
           in
           the
           World
           ,
           by
           false
           Appearances
           of
           Things
           .
           Vain
           
           Ostentation
           ,
           or
           study'd
           Forms
           of
           Looks
           ,
           and
           Words
           .
           
             True
             Glory
          
           is
           rooted
           in
           the
           very
           Soul
           ,
           and
           brings
           forth
           fruit
           in
           our
           Actions
           .
           All
           Disguises
           pass
           away
           ,
           and
           shed
           ,
           like
           Flowers
           ;
           and
           nothing
           can
           be
           durable
           ,
           that
           is
           Counterseit
           .
           This
           might
           be
           confirm'd
           by
           Instances
           in
           Abundance
           ;
           but
           for
           Brevity
           sake
           ,
           I
           shall
           Content
           my self
           with
           an
           Observation
           only
           upon
           One
           Family
           .
           The
           Name
           of
           
             Tiberius
             Gracchus
          
           the
           Son
           of
           Publius
           ,
           shall
           be
           famous
           to
           Posterity
           ,
           so
           long
           as
           there
           shall
           be
           any
           Memorial
           left
           of
           Rome
           it self
           :
           But
           for
           his
           Sons
           ,
           they
           were
           neither
           Beloved
           ,
           Living
           ,
           nor
           Lamented
           ,
           Dead
           ;
           All
           good
           Men
           agreeing
           in
           a
           Detestation
           of
           their
           Lives
           ;
           and
           approving
           the
           Justice
           of
           their
           Executions
           :
           He
           that
           would
           make
           himself
           truly
           Eminent
           for
           the
           Love
           of
           Iustice
           ,
           must
           discharge
           the
           Duties
           of
           it
           ;
           of
           which
           Duties
           ,
           we
           have
           treated
           in
           the
           former
           Book
           .
           But
           how
           easily
           soever
           we
           may
           make
           our selves
           known
           to
           Others
           for
           what
           we
           are
           ,
           (
           tho'
           in
           truth
           the
           main
           point
           rests
           in
           being
           such
           Men
           ,
           as
           we
           would
           be
           thought
           to
           be
           )
           it
           will
           not
           be
           amiss
           yet
           to
           lay
           down
           some
           Certain
           Precepts
           concerning
           this
           Matter
           .
           He
           that
           comes
           into
           the
           World
           under
           any
           Remarkable
           Circumstance
           to
           make
           him
           taken
           notice
           of
           ,
           
           either
           in
           respect
           of
           Fortune
           ,
           or
           Family
           ;
           as
           the
           Son
           for
           the
           purpose
           of
           such
           or
           such
           a
           Father
           ,
           (
           which
           I
           take
           (
           my
           Cicero
           )
           to
           be
           your
           Own
           Case
           :
           )
           All
           Mens
           Eyes
           are
           presently
           upon
           him
           ,
           and
           every
           body
           enquiring
           into
           his
           Life
           ,
           and
           Manners
           :
           He
           Lives
           ,
           as
           it
           were
           ,
           in
           Open
           View
           ,
           and
           all
           his
           Words
           and
           Doings
           are
           made
           Publique
           .
           Now
           for
           Those
           ,
           who
           by
           reason
           of
           their
           Obscure
           
           Extraction
           ,
           
           are
           in
           their
           tender
           Age
           not
           so
           much
           known
           in
           the
           World
           ,
           I
           would
           have
           them
           prompted
           Early
           toward
           great
           Undertakings
           ;
           and
           bend
           their
           Endeavours
           directly
           That
           way
           ;
           which
           they
           will
           do
           the
           more
           Vigorously
           ,
           in
           regard
           that
           Young
           Men
           are
           so
           far
           from
           being
           Envy'd
           ,
           that
           they
           are
           rather
           Cherished
           ,
           and
           Encourag'd
           in
           Virtuous
           ,
           and
           Generous
           Inclinations
           .
        
         
           THE
           First
           Lesson
           that
           I
           would
           give
           to
           a
           
             Young
             Man
          
           for
           the
           Advance
           of
           his
           Credit
           with
           the
           People
           ;
           
           should
           be
           to
           addict
           himself
           to
           the
           Study
           ,
           and
           Practice
           ,
           of
           Arms
           ;
           at
           least
           where
           there
           were
           any
           Glory
           to
           be
           gotten
           by
           
             Military
             Virtues
          
           .
           Our
           Predecessors
           ,
           that
           were
           almost
           Continually
           in
           War
           ;
           made
           themselves
           Famous
           by
           This
           Profession
           :
           But
           it
           has
           been
           Your
           Lot
           (
           my
           Son
           )
           to
           come
           into
           the
           World
           amid
           the
           Broyls
           of
           a
           Divided
           State
           ,
           where
           the
           One
           side
           was
           Extreamly
           Wicked
           ,
           and
           the
           Other
           as
           Unfortunate
           .
           And
           yet
           in
           the
           Command
           you
           had
           under
           Pompey
           ;
           even
           in
           This
           very
           War
           ,
           you
           acquitted
           your self
           ,
           as
           
             a
             Man
             at
             Arms
          
           to
           all
           Purposes
           ;
           an
           Excellent
           Horseman
           ;
           a
           Person
           of
           Indefatigable
           Industry
           ;
           and
           all
           This
           ,
           to
           the
           Common
           Satisfaction
           both
           of
           the
           Glorious
           General
           ,
           and
           the
           Whole
           Army
           .
           But
           the
           Commonwealth
           it self
           sunk
           here
           ,
           and
           so
           did
           your
           Glory
           .
           It
           is
           not
           upon
           your
           Particular
           ,
           but
           a
           General
           Accompt
           ,
           that
           I
           have
           taken
           up
           this
           Discourse
           :
           VVherefore
           I
           shall
           now
           proceed
           to
           that
           which
           remains
           .
        
         
         
           AS
           the
           Operations
           of
           the
           Mind
           ,
           are
           in
           All
           Cases
           much
           more
           Noble
           than
           those
           of
           the
           Body
           ;
           
           so
           are
           the
           things
           that
           we
           compass
           by
           the
           Faculties
           of
           our
           Reason
           ,
           and
           Vnderstanding
           ,
           of
           much
           greater
           Value
           then
           those
           things
           that
           we
           bring
           to
           pass
           by
           
             Corporal
             Force
          
           .
           The
           First
           point
           that
           recommends
           us
           to
           a
           good
           Esteem
           in
           the
           World
           ,
           is
           Modesty
           ;
           
           After
           that
           ,
           comes
           Piety
           ,
           and
           Reverence
           to
           our
           Parents
           ;
           and
           then
           follows
           a
           Tenderness
           of
           Affection
           to
           our
           Relations
           ,
           and
           Friends
           .
           It
           is
           a
           promising
           Sign
           ,
           when
           a
           Young
           Man
           applies
           himself
           to
           persons
           of
           Eminence
           for
           Wisdom
           ,
           
           Authority
           ,
           and
           Good
           Affection
           to
           their
           Country
           :
           For
           it
           Creates
           an
           Opinion
           ,
           and
           Expectation
           of
           
             Great
             Matters
          
           from
           him
           that
           proposes
           to
           himself
           the
           Imitation
           of
           
             Great
             Examples
          
           .
           It
           was
           every
           Bodies
           Judgment
           ,
           upon
           
             Publius
             Rutilius
          
           ,
           that
           if
           he
           liv'd
           ,
           he
           would
           make
           a
           
             Famous
             Civilian
          
           ,
           and
           an
           
             Honest
             Man.
          
           And
           what
           was
           This
           grounded
           upon
           ,
           but
           the
           frequent
           Conversation
           that
           he
           had
           in
           his
           Youth
           with
           
             Publius
             Mucius
          
           ?
           But
           
             Lucius
             Crassus
          
           ,
           I
           must
           confess
           ,
           without
           the
           help
           of
           any
           borrow'd
           Reputation
           ,
           advanced
           his
           Own
           Fame
           ,
           and
           dignifi'd
           himself
           in
           that
           Generous
           and
           Memorable
           Accusation
           of
           his
           .
           He
           was
           at
           That
           time
           ,
           of
           an
           Age
           to
           be
           rather
           held
           by
           Flatteries
           and
           fair
           Words
           to
           his
           very
           Exercises
           ,
           than
           left
           to
           himself
           .
           And
           yet
           at
           That
           Age
           ,
           with
           Demosthenes
           ,
           the
           things
           which
           he
           had
           so
           happily
           conceiv'd
           at
           Home
           ,
           he
           did
           with
           no
           less
           Honour
           Execute
           in
           Publique
           .
        
         
         
           WE
           may
           divide
           Speech
           into
           
             Familiar
             Discourse
          
           ,
           
           and
           matter
           of
           Argument
           ,
           or
           Pleading
           .
           The
           Latter
           undoubtedly
           is
           of
           the
           greater
           Efficacy
           toward
           the
           purchasing
           of
           Glory
           :
           And
           This
           is
           it
           which
           we
           call
           Eloquence
           .
           And
           yet
           there
           is
           a
           Certain
           Affability
           ,
           
           and
           Gentleness
           of
           Fashion
           too
           ,
           that
           does
           wonderfully
           work
           upon
           the
           Affections
           of
           all
           People
           .
           There
           are
           yet
           Extant
           some
           Epistles
           of
           Philip
           to
           Alexander
           ;
           of
           Antipater
           to
           Cassander
           ;
           and
           of
           Antigonus
           to
           Philip
           ;
           (
           Three
           Persons
           highly
           esteemed
           for
           their
           Wisdom
           :
           )
           And
           they
           do
           all
           of
           them
           prescribe
           the
           Use
           of
           Courtesie
           ,
           and
           
             Fair
             Language
          
           to
           him
           that
           would
           Ingratiate
           himself
           with
           the
           Multitude
           ;
           and
           only
           the
           Caress
           of
           some
           Frank
           and
           Familiar
           Name
           ,
           or
           Compellation
           ;
           (
           as
           Fellow-Souldier
           ,
           or
           Camarade
           )
           to
           the
           Commander
           that
           would
           endear
           himself
           to
           the
           Souldiery
           .
           
           But
           then
           it
           has
           another
           kind
           of
           force
           ,
           the
           Faculty
           of
           Haranging
           the
           Multitude
           ;
           when
           with
           
             One
             Speech
          
           sometimes
           a
           Man
           gets
           an
           
             Eternal
             Fame
          
           .
           It
           is
           wonderful
           ,
           the
           Transports
           that
           are
           wrought
           by
           the
           Power
           of
           Eloquence
           ,
           and
           Wisdom
           :
           And
           the
           Veneration
           that
           is
           paid
           by
           the
           Auditory
           ,
           to
           a
           Person
           whom
           they
           take
           to
           be
           so
           much
           Wiser
           ,
           and
           Intelligent
           ,
           than
           other
           Mortals
           .
           And
           yet
           there
           is
           a
           
             Mixt
             way
             of
             speaking
          
           ,
           that
           does
           wonders
           too
           ;
           Especially
           with
           a
           Concurrence
           in
           it
           of
           both
           Weight
           and
           Modesty
           ;
           which
           ,
           in
           a
           Young
           Man
           ,
           makes
           it
           still
           the
           more
           Admirable
           .
           There
           are
           many
           Occasions
           that
           require
           Eloquence
           ;
           and
           many
           of
           our
           Country-men
           ,
           (
           and
           Young
           Men
           too
           )
           that
           are
           highly
           esteemed
           for
           it
           ,
           both
           
           at
           the
           Bar
           ,
           and
           in
           the
           Senate
           .
           But
           that
           which
           I
           look
           upon
           to
           be
           the
           most
           Effectual
           ,
           and
           praise-worthy
           ,
           is
           the
           Eloquence
           of
           the
           Bar
           ;
           and
           the
           Subject
           of
           it
           ,
           
           is
           either
           Accusation
           ,
           or
           Defence
           :
           the
           Latter
           is
           the
           more
           Laudable
           of
           the
           Two
           ,
           and
           yet
           in
           many
           Cases
           ,
           the
           Other
           is
           likewise
           to
           be
           Approved
           .
           As
           in
           what
           I
           said
           just
           now
           of
           Crassus
           ;
           and
           Anthony
           also
           ,
           when
           he
           was
           a
           Young
           Man
           ,
           did
           the
           same
           thing
           .
           
             Publius
             Sulpicius
          
           raised
           the
           Glory
           of
           his
           Eloquence
           by
           his
           Charge
           against
           
             C.
             Norbanus
          
           ,
           a
           Seditious
           and
           an
           Unprofitable
           Citizen
           .
           But
           this
           is
           not
           a
           thing
           to
           be
           done
           often
           ;
           nor
           ,
           in
           Truth
           ,
           is
           it
           to
           be
           done
           at
           all
           ,
           unless
           on
           the
           behalf
           of
           the
           Government
           ,
           as
           the
           
             Two
             Luculluses
          
           :
           Or
           in
           favour
           of
           the
           Oppressed
           ,
           as
           I
           my self
           did
           for
           the
           
             Sicilians
             :
             Iulius
             C●sar
          
           did
           as
           much
           for
           the
           Sardinians
           ;
           and
           Fusius
           shew'd
           his
           Skill
           too
           against
           
             Marcus
             Aquilius
          
           :
           so
           that
           it
           may
           be
           once
           done
           ,
           but
           no
           more
           ;
           unless
           a
           Man
           be
           call'd
           to
           it
           by
           his
           Duty
           to
           the
           Commonwealth
           and
           in
           the
           very
           Case
           of
           
             Publique
             Enemies
          
           ,
           there
           may
           be
           an
           excuse
           for
           
             Frequent
             Accusations
          
           :
           But
           even
           There
           too
           ,
           we
           must
           keep
           within
           the
           Bounds
           of
           Moderation
           :
           For
           it
           is
           the
           part
           of
           an
           Ill-natur'd
           Man
           ,
           (
           or
           I
           might
           rather
           say
           ,
           scarce
           of
           a
           Man
           )
           to
           make
           a
           Trade
           of
           hunting
           People
           to
           Death
           .
           And
           beside
           the
           danger
           that
           it
           brings
           upon
           the
           Persecuter
           ,
           it
           is
           an
           Infamous
           ,
           and
           a
           Rascally
           Character
           ,
           that
           of
           an
           Informer
           .
           
           It
           was
           the
           Nick-name
           that
           was
           given
           to
           
             Marcus
             Brutus
          
           ,
           (
           the
           Son
           I
           mean
           of
           the
           Eminent
           Civilian
           )
           and
           it
           cast
           a
           Blemish
           upon
           the
           very
           Lustre
           of
           his
           Family
           .
           And
           moreover
           ,
           be
           sure
           to
           observe
           this
           Duty
           ,
           as
           Inviolable
           ,
           
           and
           Sacred
           ;
           
             Never
             to
             have
             any
             thing
             to
             do
             in
             the
             Exposing
             of
             Innocent
             Blood.
          
           
           For
           it
           is
           a
           Crime
           ,
           that
           no
           Colour
           in
           the
           World
           can
           justifie
           ;
           for
           what
           can
           be
           so
           Inhumane
           ,
           as
           to
           turn
           the
           Faculties
           of
           Reason
           ,
           and
           Eloquence
           ,
           that
           were
           given
           us
           for
           the
           Benefit
           ,
           and
           Conservation
           of
           Mankind
           ,
           to
           the
           Ruine
           ,
           and
           Destruction
           of
           Honest
           Men
           ?
           But
           it
           does
           not
           follow
           yet
           ,
           because
           we
           must
           not
           upon
           any
           terms
           persecute
           the
           Innocent
           ,
           that
           therefore
           we
           may
           not
           in
           some
           Case
           defend
           the
           Wicked
           ,
           and
           the
           Guilty
           :
           For
           it
           is
           a
           thing
           many
           times
           agreeable
           to
           the
           Will
           of
           the
           People
           ;
           to
           Custom
           ,
           and
           to
           Humanity
           ,
           so
           to
           do
           .
           It
           is
           the
           part
           of
           the
           Iudge
           ,
           constantly
           to
           follow
           the
           Truth
           ;
           but
           the
           Advocate
           is
           not
           so
           strictly
           ty'd
           up
           to
           the
           
             Precise
             Truth
          
           ,
           as
           not
           to
           make
           his
           best
           sometimes
           of
           that
           which
           carries
           some
           near
           Resemblance
           of
           it
           .
           I
           should
           not
           take
           This
           Freedom
           upon
           This
           Subject
           ,
           if
           I
           had
           not
           the
           Authority
           of
           Panatius
           ,
           (
           one
           of
           the
           Soundest
           of
           the
           Stoiques
           )
           to
           support
           me
           in
           it
           .
           The
           greatest
           Favour
           and
           Renown
           is
           gotten
           by
           a
           
             Defensive
             Eloquence
          
           ;
           and
           it
           is
           so
           much
           the
           Greater
           ,
           as
           the
           Power
           ,
           and
           Opposition
           of
           the
           Adversary
           is
           the
           Stronger
           ;
           and
           according
           to
           the
           Streights
           ,
           and
           Exigencies
           of
           the
           Party
           reliev'd
           .
           We
           have
           brought
           off
           many
           ,
           and
           particularly
           ,
           in
           our
           younger
           days
           ,
           we
           defended
           
             Sextus
             Roscius
             Amerinus
          
           against
           the
           Force
           and
           Authority
           of
           
             L.
             Sylla
          
           himself
           :
           The
           Oration
           you
           know
           is
           still
           Extant
           .
        
         
         
           HAVING
           already
           set
           forth
           the
           Methods
           by
           which
           a
           Young
           man
           may
           advance
           his
           Reputation
           in
           the
           World
           ;
           we
           shall
           now
           discourse
           the
           matter
           of
           Liberality
           ,
           and
           Bounty
           ,
           which
           is
           Twofold
           ;
           For
           we
           oblige
           those
           that
           stand
           in
           need
           of
           our
           Help
           ,
           either
           by
           our
           Labour
           ,
           or
           by
           our
           Mony.
           
           The
           Latter
           is
           the
           Easier
           way
           ;
           especially
           where
           the
           Benefactor
           is
           Master
           of
           an
           Estate
           ;
           but
           the
           Other
           is
           the
           more
           Honorable
           ,
           and
           Splendid
           ,
           and
           better
           becoming
           a
           Clear
           and
           Generous
           Mind
           .
           For
           tho'
           the
           Will
           may
           be
           Frank
           enough
           in
           Both
           ,
           yet
           the
           one
           Obligation
           is
           rather
           a
           Debt
           to
           his
           Fortune
           ,
           but
           the
           other
           to
           his
           Virtue
           .
           And
           then
           by
           These
           Pecuniary
           Bounties
           ,
           the
           very
           Fountein
           is
           drawn
           dry
           ,
           and
           one
           Bounty
           is
           destroy'd
           by
           Another
           ;
           and
           in
           the
           very
           Act
           ,
           we
           lose
           the
           Means
           of
           Obliging
           .
           But
           he
           that
           is
           Liberal
           of
           his
           Peins
           ,
           that
           is
           to
           say
           ,
           of
           his
           Industr●
           ,
           and
           Virtue
           ,
           the
           more
           Good
           he
           has
           done
           already
           ,
           the
           more
           Friends
           will
           he
           find
           to
           assist
           him
           toward
           the
           doing
           of
           more
           :
           And
           then
           by
           the
           Custom
           and
           Practice
           of
           doing
           good
           Offices
           a
           man
           does
           not
           only
           learn
           the
           Way
           of
           Obliging
           ,
           but
           gets
           the
           very
           Habit
           of
           it
           .
           It
           is
           a
           Notable
           Reprehension
           ,
           that
           of
           Philip
           ,
           
           in
           a
           Letter
           to
           his
           Son
           Alexander
           ,
           for
           endeavouring
           to
           ingratiate
           himself
           with
           the
           Macedonians
           by
           the
           Force
           of
           
             Mony
             ,
             What
             is
             it
             ,
             (
             with
             a
             mischief
          
           )
           says
           he
           ,
           
             that
             should
             make
             you
             expect
             Faith
             from
             those
             People
             whom
             you
             your self
             have
             Corrupted
             ?
             Is
             it
             that
             instead
             of
             their
             Prince
             ,
             you
             would
             be
             lookt
             upon
             only
             as
             their
             Servant
             ,
             or
             Purse-bearer
             ?
          
           An
           Office
           so
           much
           below
           the
           Dignity
           of
           
           a
           Monarch
           !
           Such
           a
           Bounty
           could
           not
           have
           been
           better
           exprest
           ,
           then
           by
           calling
           it
           a
           Corruption
           :
           For
           the
           very
           Receiver
           is
           the
           worse
           for
           't
           ,
           and
           the
           more
           he
           gets
           ,
           the
           more
           he
           looks
           for
           .
           This
           Epistle
           was
           written
           only
           to
           his
           Son
           ;
           but
           it
           may
           serve
           as
           a
           Precept
           to
           Mankind
           .
        
         
           NOW
           as
           there
           is
           no
           question
           ,
           but
           that
           the
           Bounty
           which
           consists
           in
           Labour
           ,
           and
           Industry
           is
           the
           Fairer
           of
           the
           two
           ,
           
           and
           the
           more
           Extensive
           ,
           because
           more
           men
           are
           the
           better
           for
           't
           ;
           we
           meet
           with
           several
           Occasions
           yet
           ,
           and
           many
           proper
           Objects
           for
           the
           Exercise
           also
           of
           the
           
             Other
             sort
          
           of
           Bounty
           ,
           which
           in
           some
           Cases
           must
           be
           put
           in
           Practice
           ,
           but
           with
           Choyce
           ,
           and
           within
           Compass
           :
           
           For
           there
           are
           many
           people
           that
           squander
           away
           their
           whole
           Estates
           upon
           Inconsiderate
           Gratuities
           .
           Nor
           can
           any
           thing
           be
           more
           senseless
           ,
           then
           for
           a
           man
           to
           take
           peins
           to
           put
           himself
           out
           of
           condition
           to
           do
           the
           thing
           that
           he
           loves
           to
           do
           .
           And
           these
           Unadvised
           Liberalities
           are
           commonly
           follow'd
           with
           Extortion
           too
           ;
           for
           when
           men
           are
           brought
           to
           Want
           ,
           by
           Over-giving
           ,
           they
           fall
           to
           the
           repairing
           of
           their
           Profusions
           upon
           Some
           ,
           by
           Violence
           upon
           Others
           :
           And
           the
           Friends
           they
           get
           by
           Giving
           ,
           on
           the
           One
           side
           ,
           will
           not
           ballance
           the
           Enemies
           they
           raise
           ,
           by
           
             taking
             away
          
           on
           the
           Other
           .
           Wherefore
           ,
           as
           I
           would
           not
           lay
           my
           Fortune
           in
           Common
           ,
           so
           neither
           would
           I
           refuse
           a
           Part
           of
           it
           to
           my
           Friend
           ,
           but
           still
           in
           Proportion
           to
           the
           whole
           .
           We
           have
           a
           Common
           saying
           which
           is
           grown
           by
           use
           into
           a
           Proverb
           ,
           
             Bounty
             has
             no
             Bottom
          
           ,
           and
           it
           is
           worth
           remembring
           .
           For
           what
           Mean
           can
           be
           There
           expected
           ,
           
           where
           by
           the
           Custom
           of
           Giving
           ,
           and
           of
           Receiving
           ,
           both
           the
           Giver
           and
           the
           Receiver
           come
           to
           desire
           the
           
             same
             thing
          
           .
        
         
           OF
           
             large
             Givers
          
           there
           are
           
             Two
             sorts
          
           ;
           the
           Liberal
           ,
           and
           the
           Prodigal
           :
           The
           Prodigal
           ,
           
           they
           lash
           out
           upon
           Treats
           ,
           Popular
           Doales
           ,
           Prizes
           ,
           Publique
           Sports
           ,
           and
           Spectacles
           ,
           and
           other
           Entertainments
           ,
           which
           are
           no
           sooner
           past
           ,
           then
           forgotten
           .
           The
           Liberal
           ,
           
           they
           employ
           their
           Expences
           upon
           Redeeming
           of
           Slaves
           ,
           setting
           a
           Friend
           out
           of
           Debt
           ,
           or
           helping
           him
           out
           in
           the
           bestowing
           of
           a
           Daughter
           ,
           in
           the
           Getting
           of
           a
           Fortune
           ,
           or
           in
           the
           Encreasing
           of
           it
           .
           I
           cannot
           but
           wonder
           what
           put
           it
           into
           
           Theophrastus's
           head
           .
           in
           his
           Book
           of
           Riches
           ,
           that
           among
           so
           many
           Excellent
           things
           ,
           he
           should
           be
           guilty
           of
           one
           so
           very
           gross
           an
           Absurdity
           .
           His
           Discourse
           runs
           much
           upon
           the
           Honour
           ,
           and
           Magnificence
           of
           Popular
           Shews
           ,
           and
           Presents
           ;
           and
           he
           makes
           this
           to
           be
           the
           great
           Advantage
           of
           an
           Ample
           Fortune
           ,
           that
           it
           Furnishes
           a
           man
           with
           means
           to
           be
           at
           That
           Exepnce
           .
           Now
           in
           my
           Opinion
           ,
           the
           Fruit
           of
           Liberality
           is
           much
           more
           Certain
           ,
           and
           Considerable
           ,
           in
           the
           Few
           Instances
           I
           have
           before
           mentioned
           .
           It
           is
           a
           Grave
           ,
           and
           a
           Pertinent
           Reproof
           ,
           that
           of
           
           Aristotle's
           ,
           upon
           This
           Subject
           :
           
             We
             make
             nothing
          
           (
           says
           he
           )
           
             of
             our
             Profusions
             upon
             the
             Humouring
             of
             the
             Common
             People
             ,
             but
             to
             hear
             of
          
           Ten
           Crowns
           
             given
             in
             a
          
           Siege
           
             for
             a
          
           Bottle
           of
           Water
           ,
           
             what
             a
             wonderment
             is
             made
          
           of
           it
           ,
           as
           a
           thing
           Incredible
           :
           till
           upon
           second
           Thoughts
           ,
           we
           find
           the
           Price
           excus'd
           by
           the
           Necessity
           ?
           But
           in
           the
           Other
           Extravagant
           Spoil
           ,
           and
           Excessive
           Prodigality
           ,
           where
           there
           is
           neither
           
           Honour
           ,
           nor
           Necessity
           Consulted
           in
           it
           ,
           and
           the
           very
           Pleasure
           passes
           with
           the
           Spectacle
           ;
           we
           can
           find
           nothing
           there
           to
           wonder
           at
           .
           And
           who
           are
           they
           but
           the
           weakest
           of
           the
           People
           that
           stand
           affected
           with
           this
           Vanity
           ?
           And
           no
           sooner
           are
           they
           satiated
           ,
           then
           the
           Delight
           it self
           is
           forgotten
           .
           And
           who
           are
           they
           that
           are
           so
           much
           taken
           with
           these
           Fooleries
           ,
           but
           Women
           ,
           Children
           ,
           
           and
           Slaves
           ;
           that
           is
           to
           say
           ,
           people
           either
           of
           servile
           Condition
           ,
           or
           of
           servile
           Minds
           ,
           scarce
           any
           man
           of
           Sense
           ,
           Judgement
           ,
           or
           Consideration
           ,
           approving
           of
           them
           ?
           I
           know
           very
           well
           that
           it
           is
           an
           Ancient
           Custom
           in
           This
           City
           ,
           for
           the
           AEdile
           to
           exhibit
           Shews
           to
           the
           People
           ,
           upon
           Entering
           his
           Office
           ;
           and
           that
           very
           good
           men
           expect
           it
           from
           him
           .
           
             P.
             Crassus
          
           the
           Rich
           (
           as
           well
           in
           his
           Fortune
           ,
           as
           in
           his
           Name
           )
           made
           a
           very
           
             Magnificent
             Entry
          
           ;
           and
           so
           did
           
             L.
             Crassus
          
           ,
           after
           Him
           ;
           tho'
           join'd
           with
           
             Q.
             Marius
          
           too
           ,
           a
           man
           of
           singular
           Moderation
           .
           And
           then
           
             C.
             Claudius
          
           ,
           the
           Son
           of
           Appius
           ,
           with
           a
           great
           many
           more
           ;
           as
           
             Lucullus
             ,
             Hortensius
             ,
             Silanus
          
           ;
           which
           were
           all
           outdone
           by
           
             P.
             Lentulus
          
           ,
           in
           My
           Consulship
           ,
           and
           Scaurus
           Emulated
           him
           .
           But
           the
           most
           Pompous
           ,
           and
           Expensive
           Solemnity
           of
           all
           ,
           was
           that
           of
           our
           Friend
           Pompey
           ,
           in
           his
           
             Second
             Consulship
          
           ;
           This
           is
           enough
           to
           shew
           you
           my
           opinion
           in
           all
           these
           Cases
           .
           But
           yet
           however
           ,
           we
           must
           have
           a
           Care
           on
           the
           Other
           hand
           ,
           not
           to
           incur
           a
           suspition
           of
           
             Avarice
             .
             Mamercus
          
           ,
           (
           a
           very
           Rich
           man
           )
           was
           repulsed
           when
           he
           stood
           for
           Consul
           ,
           
           because
           he
           had
           refused
           the
           Charge
           of
           AEdile
           .
           Wherefore
           ,
           if
           the
           People
           call
           for
           it
           ,
           on
           the
           One
           side
           ,
           
           and
           wise
           men
           be
           not
           against
           it
           ,
           (
           tho'
           they
           do
           not
           desire
           it
           )
           on
           the
           Other
           ;
           the
           thing
           ought
           to
           be
           done
           :
           But
           according
           to
           our
           Abilities
           ,
           as
           it
           has
           been
           my
           Own
           Case
           :
           Or
           otherwise
           ,
           where
           we
           may
           reap
           some
           Advantage
           by
           it
           ,
           that
           will
           more
           then
           Countervail
           the
           Charge
           .
           As
           it
           turn'd
           much
           to
           the
           reputation
           of
           Orestes
           ,
           not
           long
           since
           ,
           the
           publique
           Dinners
           that
           he
           exposd
           in
           the
           Streets
           ,
           to
           the
           Multitude
           ,
           under
           Colour
           of
           Dedicating
           his
           Tenths
           to
           Hercules
           .
           Neither
           did
           any
           man
           blame
           
             M.
             Seius
          
           ,
           for
           supplying
           the
           people
           in
           a
           great
           Scarcity
           with
           Corn
           ,
           at
           about
           a
           Groat
           a
           Bushel
           :
           when
           by
           so
           doing
           ,
           he
           delivered
           himself
           from
           the
           great
           and
           inveterate
           hatred
           of
           the
           Multitude
           ;
           and
           (
           being
           AEdile
           too
           )
           by
           a
           Liberality
           ,
           that
           was
           neither
           Dishonorable
           nor
           Burthensome
           .
           But
           it
           was
           a
           most
           Glorious
           ,
           and
           Memorable
           Action
           my
           Friend
           Milo's
           engaging
           of
           the
           Sword-players
           for
           the
           
             Publique
             safety
          
           ,
           which
           in
           my
           own
           particular
           I
           was
           not
           a
           little
           concern'd
           in
           :
           And
           by
           Means
           whereof
           ,
           all
           the
           Attempts
           and
           Outrages
           of
           Claudius
           were
           Crusht
           ,
           and
           disappointed
           .
           So
           that
           Bounties
           should
           be
           grounded
           either
           upon
           Necessity
           or
           Profit
           ;
           and
           even
           in
           These
           Cases
           too
           the
           best
           Rule
           is
           Mediocrity
           .
           
             L.
             Philip
          
           the
           Son
           of
           Quintus
           ,
           (
           a
           person
           of
           great
           Worth
           ,
           
           and
           Understanding
           )
           was
           want
           to
           make
           it
           his
           Vaunt
           ,
           that
           it
           never
           cost
           him
           one
           penny
           of
           Mony
           to
           the
           People
           ,
           the
           obteining
           of
           all
           the
           Favours
           that
           were
           ever
           conferr'd
           upon
           him
           .
           Cotta
           said
           the
           same
           thing
           ,
           and
           without
           Vanity
           ,
           so
           might
           we
           our selves
           too
           ,
           in
           some
           degree
           ;
           for
           the
           expence
           of
           my
           AEdileship
           was
           
           so
           small
           ,
           that
           it
           could
           not
           signifie
           any
           thing
           toward
           the
           gaining
           of
           those
           Offices
           which
           were
           afterward
           conferr'd
           upon
           me
           as
           by
           a
           Common
           Consent
           ;
           And
           That
           in
           my
           own
           year
           too
           :
           which
           is
           more
           then
           any
           of
           those
           before-named
           ,
           can
           boast
           of
           .
           I
           take
           that
           mony
           to
           be
           best
           laid
           out
           which
           is
           employed
           upon
           Common
           Walls
           ,
           and
           Ramparts
           ,
           Docks
           ,
           Havens
           ,
           Aquaducts
           ,
           and
           other
           Works
           ,
           for
           the
           good
           of
           the
           Publique
           .
           Those
           Bounties
           give
           more
           of
           present
           satisfaction
           ,
           I
           must
           confess
           ,
           that
           are
           laid
           down
           upon
           the
           Nail
           ,
           as
           I
           may
           say
           ;
           but
           the
           Other
           will
           find
           better
           acceptation
           with
           Posterity
           :
           As
           for
           Theatres
           ,
           Walks
           ,
           Galleries
           ,
           Temples
           ,
           I
           shall
           speak
           the
           more
           Favourably
           of
           Them
           ,
           for
           
           Pompey's
           sake
           :
           But
           Learned
           men
           ,
           I
           perceive
           ,
           do
           not
           approve
           of
           them
           ;
           and
           Panaetius
           ,
           for
           one
           ,
           whom
           in
           this
           Discourse
           I
           have
           rather
           Followed
           ,
           then
           Interpreted
           :
           and
           then
           there
           is
           
             Phalereus
             Demetrius
          
           ,
           who
           was
           very
           sharp
           upon
           the
           famous
           Pericles
           ,
           for
           his
           Extravagant
           Profusion
           upon
           the
           Porch
           of
           the
           Temple
           of
           Pallas
           .
           But
           I
           have
           handled
           this
           Subject
           at
           large
           in
           my
           Discourse
           of
           a
           Common-wealth
           .
           Now
           for
           a
           Conclusion
           ;
           This
           kind
           of
           Liberality
           ,
           upon
           the
           whole
           matter
           ,
           is
           stark
           naught
           ;
           and
           yet
           by
           the
           Circumstances
           of
           Times
           ,
           and
           the
           like
           ,
           it
           may
           be
           render'd
           Necessary
           ;
           But
           in
           all
           Cases
           there
           must
           be
           observ'd
           a
           Mediocrity
           ,
           and
           a
           Proportion
           .
        
         
           AS
           to
           the
           Other
           sort
           of
           Bounty
           that
           arises
           from
           Liberality
           ,
           
           we
           must
           accommodate
           our selves
           to
           the
           Occasion
           ,
           and
           in
           Differing
           Cases
           use
           Differing
           Methods
           .
           One
           man
           lies
           under
           the
           Pinch
           of
           a
           Pressing
           Calamity
           :
           Another
           
           man's
           Condition
           is
           not
           much
           amiss
           perhaps
           already
           ,
           but
           yet
           he
           would
           be
           glad
           to
           make
           it
           better
           .
           
           My
           Charity
           binds
           me
           in
           the
           First
           place
           ,
           to
           assist
           the
           Miserable
           Person
           ;
           at
           least
           if
           he
           did
           not
           make
           himself
           so
           by
           his
           own
           fault
           .
           And
           yet
           I
           would
           not
           be
           so
           hard
           neither
           as
           not
           to
           help
           him
           also
           ,
           that
           is
           Well
           already
           ,
           in
           order
           to
           his
           Further
           Advantage
           ;
           But
           this
           is
           a
           Point
           that
           requires
           singular
           Care
           and
           Judgment
           in
           the
           Choice
           .
           It
           was
           well
           said
           of
           
             Ennius
             ,
             A
             Benefit
             misplaced
             turns
             to
             a
             Crime
             .
          
           But
           in
           That
           which
           is
           bestow'd
           upon
           a
           Good
           ,
           and
           a
           Grateful
           man
           ,
           there
           's
           ,
           First
           ,
           the
           Conscientious
           Comfort
           of
           the
           Virtue
           it self
           ;
           and
           then
           the
           Satisfaction
           that
           it
           brings
           us
           in
           Other
           respects
           ;
           For
           the
           most
           acceptable
           thing
           in
           the
           World
           is
           a
           discreet
           Liberality
           ;
           and
           the
           Reputation
           of
           it
           must
           needs
           be
           great
           ,
           when
           the
           Goodness
           of
           every
           man
           in
           Power
           is
           the
           Common
           Sanctuary
           of
           Mankind
           .
        
         
           WE
           must
           have
           a
           regard
           also
           to
           the
           Benefit
           ,
           as
           well
           as
           to
           the
           Person
           ;
           
           and
           that
           it
           may
           be
           of
           such
           a
           Quality
           as
           to
           Descend
           in
           the
           memory
           of
           it
           to
           the
           Children
           and
           Posterity
           of
           the
           Person
           Obliged
           ,
           that
           there
           may
           be
           no
           place
           left
           for
           Ingratitude
           .
           For
           all
           Mortals
           have
           a
           Detestation
           for
           it
           ,
           and
           every
           man
           looks
           upon
           himself
           as
           Injur'd
           in
           the
           discouragment
           of
           Bounty
           :
           And
           the
           Guilty
           in
           this
           Case
           ,
           are
           reputed
           the
           Common
           Enemies
           of
           the
           Needy
           .
           Beside
           the
           Benefit
           that
           this
           Piety
           of
           Disposition
           brings
           to
           the
           Publique
           ,
           in
           the
           Enriching
           of
           the
           Poor
           ,
           and
           the
           Redeeming
           of
           Captives
           ,
           which
           ,
           as
           Crassus
           delivers
           at
           large
           in
           One
           of
           his
           Orations
           ,
           was
           many
           times
           the
           
           Work
           of
           the
           Senate
           it self
           .
           And
           is
           not
           this
           now
           a
           Nobler
           way
           of
           Obliging
           then
           the
           Casting
           of
           our
           mony
           away
           upon
           Pageantryes
           ,
           and
           
             Popular
             Spectacles
          
           ?
           This
           is
           an
           Expence
           for
           a
           man
           of
           Sense
           ,
           and
           Honour
           ;
           whereas
           the
           Other
           is
           only
           a
           Fawning
           application
           by
           Chargeable
           Fopperies
           to
           tickle
           the
           Phansies
           of
           the
           Common
           People
           .
        
         
           AS
           we
           are
           to
           Oblige
           with
           Frankness
           ;
           
           so
           we
           are
           not
           to
           Exact
           any
           thing
           again
           with
           Rigour
           ,
           but
           in
           all
           our
           Dealings
           ,
           as
           buying
           ,
           selling
           ,
           letting
           ,
           hiring
           ,
           &c.
           to
           behave
           our selves
           toward
           our
           Neighbor
           and
           Acquaintance
           ,
           with
           Candor
           ,
           and
           Respect
           ;
           tho'
           to
           the
           prejudice
           sometime
           of
           our
           Own
           Right
           :
           Avoiding
           Law-Suits
           as
           much
           as
           may
           be
           ,
           and
           a
           little
           more
           perhaps
           then
           needs
           ;
           For
           it
           is
           not
           only
           Generous
           ,
           but
           Profitable
           too
           ,
           for
           a
           man
           in
           some
           Cases
           to
           remit
           somewhat
           of
           the
           straitness
           of
           his
           Just
           due
           :
           But
           in
           so
           doing
           he
           must
           have
           an
           Eye
           yet
           to
           his
           Family
           ,
           or
           Estate
           ,
           which
           it
           were
           Impious
           not
           to
           defend
           ;
           but
           in
           such
           a
           manner
           too
           ,
           that
           there
           appear
           nothing
           of
           Harshness
           ,
           or
           Greediness
           in
           the
           Dispute
           .
           For
           a
           man
           cannot
           employ
           his
           Mony
           better
           ,
           then
           to
           do
           others
           good
           with
           it
           ;
           with
           a
           regard
           still
           to
           the
           Mainteining
           of
           his
           Own.
           
        
         
           It
           is
           with
           great
           Reason
           that
           Theophrastu●
           recommends
           Hospitality
           ;
           
           for
           in
           my
           Opinion
           it
           is
           a
           very
           Honourable
           Fashion
           for
           the
           Houses
           of
           Noblemen
           to
           be
           ever
           Open
           to
           Illustious
           Guests
           ;
           and
           it
           gives
           no
           small
           Reputation
           to
           our
           Commonwealth
           ,
           that
           Strangers
           can
           never
           want
           That
           sort
           of
           Beneficence
           in
           This
           City
           .
           But
           then
           for
           those
           that
           would
           make
           an
           Honest
           
           Interest
           abroad
           in
           the
           World
           ,
           it
           is
           a
           very
           great
           Advantage
           ,
           the
           Favour
           ,
           and
           Recommendation
           which
           they
           get
           among
           Foreign
           Nations
           through
           the
           Friendship
           of
           those
           they
           meet
           with
           upon
           This
           Occasion
           .
           Theophrastus
           writing
           of
           the
           Hospitality
           of
           Cimon
           of
           Athens
           ,
           tells
           us
           that
           he
           gave
           strict
           Order
           to
           his
           Servants
           in
           the
           Country
           that
           his
           House
           should
           be
           still
           Open
           ,
           to
           whatever
           Lacian
           (
           or
           Townsman
           of
           his
           )
           past
           that
           way
           .
        
         
           NOW
           for
           Those
           Obligations
           that
           are
           only
           the
           Effect
           of
           Care
           ,
           and
           Industry
           ,
           
           without
           Money
           ,
           they
           are
           both
           Publique
           ,
           and
           Private
           :
           Extending
           from
           the
           Commonwealth
           it self
           ,
           to
           every
           
             Particular
             Member
             of
             it
          
           :
           For
           what
           readier
           way
           can
           there
           be
           in
           This
           World
           to
           Eminent
           Wealth
           ,
           and
           Preferment
           ,
           than
           the
           Skill
           of
           Directing
           ,
           and
           Advising
           in
           Difficulties
           of
           Law
           ;
           together
           with
           the
           Power
           of
           Obliging
           so
           many
           upon
           That
           Score
           ?
           Wherefore
           ,
           among
           the
           Excellent
           Qualities
           of
           our
           Fore-fathers
           ,
           the
           Knowledge
           ,
           and
           Interpretation
           ,
           as
           well
           as
           the
           Constitution
           of
           the
           
             Civil
             Law
          
           ,
           
           was
           ever
           had
           in
           great
           Esteem
           :
           And
           reserved
           (
           until
           This
           Confusion
           of
           Affairs
           )
           as
           a
           Matter
           Sacred
           ,
           in
           the
           Possession
           of
           Men
           of
           Highest
           Authority
           and
           Wisdom
           .
           But
           the
           Glory
           of
           This
           Science
           ,
           as
           well
           as
           That
           of
           our
           Ancient
           Nobility
           and
           Virtue
           ,
           is
           now
           quite
           Extinct
           :
           And
           to
           aggravate
           the
           Indignity
           ,
           this
           fell
           out
           in
           the
           time
           of
           a
           Person
           not
           inferiour
           in
           Honour
           to
           all
           that
           went
           before
           him
           ,
           but
           in
           Letters
           much
           their
           Superiour
           .
           So
           that
           This
           is
           a
           Study
           generally
           acceptable
           ,
           beside
           that
           it
           puts
           us
           in
           the
           way
           of
           doing
           a
           thousand
           Good
           Turns
           .
        
         
         
           And
           there
           is
           some
           Affinity
           or
           Resemblance
           too
           betwixt
           the
           Art
           of
           a
           Civilian
           ,
           and
           That
           of
           an
           Oratour
           :
           
           Only
           the
           Latter
           has
           more
           in
           it
           of
           
             Vigour
             ,
             Agreeableness
          
           ,
           and
           
             Elevation
             of
             Spirit
          
           .
           There
           is
           not
           any
           thing
           that
           moves
           the
           Soul
           ,
           like
           Eloquence
           .
           It
           fills
           the
           Hearers
           with
           Admiration
           ;
           
           it
           gives
           Hope
           to
           the
           Miserable
           ;
           it
           creates
           as
           many
           Friendships
           as
           there
           are
           Persons
           that
           it
           Defends
           and
           our
           Predecessors
           accounted
           of
           it
           as
           the
           most
           Honourable
           of
           all
           Professions
           .
           It
           is
           a
           General
           ,
           and
           Publique
           Blessing
           ,
           when
           men
           of
           Eloquence
           ,
           and
           Industry
           ,
           (
           after
           the
           Example
           of
           our
           Forefathers
           )
           undertake
           the
           Patronage
           of
           so
           many
           as
           stand
           in
           need
           of
           it
           ,
           without
           either
           Grudging
           ,
           or
           Reward
           .
           I
           should
           take
           Occasion
           here
           ,
           over
           and
           over
           to
           Lament
           the
           Discontinuance
           ,
           if
           not
           the
           utter
           Loss
           and
           Destruction
           of
           this
           Divine
           Faculty
           ,
           if
           it
           were
           not
           for
           appearing
           over
           much
           concern'd
           in
           my
           own
           Interest
           and
           Case
           .
           And
           yet
           we
           cannot
           but
           take
           notice
           how
           many
           brave
           Orators
           we
           have
           lost
           ;
           
           how
           few
           we
           have
           any
           hope
           of
           ,
           among
           those
           that
           are
           growing
           up
           ;
           and
           the
           smaller
           number
           yet
           ,
           of
           those
           that
           are
           left
           ;
           tho'
           't
           is
           true
           that
           we
           have
           men
           of
           Boldness
           without
           Knowledge
           in
           Abundance
           .
           Now
           since
           we
           cannot
           be
           all
           of
           us
           either
           Orators
           ,
           or
           Lawyers
           ,
           (
           having
           indeed
           but
           few
           great
           men
           in
           either
           Faculty
           )
           we
           may
           do
           a
           world
           of
           good
           services
           yet
           ,
           by
           Recommending
           ,
           or
           Solliciting
           on
           the
           Behalf
           of
           Petitioners
           ,
           or
           Clients
           ;
           and
           by
           Employing
           our
           Interests
           either
           with
           the
           Bench
           ,
           or
           with
           the
           Counsel
           ,
           for
           their
           Behoof
           .
           Whosoever
           takes
           This
           Course
           ,
           shall
           be
           sure
           to
           Oblige
           a
           great
           many
           men
           ,
           
           and
           consequently
           by
           a
           great
           many
           to
           be
           well
           spoken
           of
           .
           But
           then
           we
           must
           have
           a
           Care
           (
           which
           every
           man
           will
           look
           to
           in
           his
           Own
           Discretion
           )
           that
           while
           we
           would
           Oblige
           One
           man
           ,
           we
           do
           not
           Offend
           Another
           .
           For
           it
           happens
           many
           times
           that
           either
           through
           Heedlesness
           ,
           
           we
           disoblige
           some
           body
           that
           does
           not
           Deserve
           it
           ,
           or
           out
           of
           Rashness-provoke
           some
           Other
           body
           that
           may
           make
           us
           rue
           it
           .
           In
           which
           Case
           ,
           we
           ought
           to
           excuse
           our selves
           ,
           as
           well
           as
           we
           can
           ;
           for
           the
           least
           offence
           given
           to
           any
           man
           ,
           even
           where
           we
           never
           intended
           it
           ;
           by
           shewing
           him
           the
           Inevitable
           Necessity
           that
           forc'd
           us
           upon
           it
           ,
           and
           the
           desire
           we
           have
           ,
           upon
           any
           favourable
           Occasion
           ,
           to
           make
           him
           some
           favourable
           Amends
           .
        
         
           IN
           the
           Conferring
           of
           
             Good
             Offices
          
           we
           have
           usually
           a
           regard
           either
           to
           Peoples
           Manners
           ,
           or
           to
           their
           Fortunes
           ;
           and
           therefore
           we
           have
           the
           Common
           saying
           ready
           at
           our
           Tongues
           end
           ,
           
           that
           
             't
             is
             the
          
           Man
           
             only
             that
             we
             consider
             ,
             and
             not
             the
          
           Estate
           .
           This
           is
           a
           handsom
           Flourish
           ,
           but
           where
           is
           the
           Man
           yet
           that
           does
           not
           more
           willingly
           bestow
           his
           Time
           and
           his
           Peins
           ,
           upon
           the
           service
           of
           a
           Powerful
           ,
           and
           a
           Wealthy
           Person
           ,
           then
           in
           the
           Support
           and
           Protection
           of
           the
           best
           Poor
           man
           that
           ever
           was
           born
           ?
           For
           we
           are
           naturally
           inclined
           to
           lay
           out
           our
           services
           where
           we
           may
           reasonably
           hope
           for
           the
           speediest
           ,
           and
           the
           most
           Certain
           Return
           .
           And
           This
           proceeds
           from
           a
           Mistaken
           Estimate
           of
           the
           Nature
           of
           Things
           .
           For
           what
           if
           
             That
             Honest
             Poor
             man
          
           cannot
           requite
           us
           in
           Kind
           ,
           He
           may
           do
           it
           yet
           in
           
             Thankfulness
             
             of
             Heart
          
           ,
           and
           in
           
             Iust
             Acknowledgments
          
           ?
           It
           was
           well
           enough
           said
           ,
           (
           whoever
           said
           it
           )
           
             He
             that
          
           Has
           
             my
             Mony
             ,
             has
             not
          
           Restor'd
           
             it
             ;
             and
             he
             that
             his
          
           Restor'd
           
             it
             ,
             Has
             it
             no
             longer
             .
             But
             in
             the
             Case
             of
          
           Good
           Will
           ,
           
             he
             that
             has
          
           Paid
           it
           Has
           
             it
             still
             ;
             And
             he
             that
          
           Has
           
             it
             still
             ,
             has
          
           Paid
           it
           .
           
           Now
           for
           those
           men
           that
           value
           themselves
           upon
           their
           Titles
           ,
           or
           Possessions
           ,
           and
           have
           the
           World
           at
           Will
           ;
           they
           are
           so
           far
           from
           accounting
           themselves
           under
           any
           Obligation
           for
           a
           Benefit
           Received
           ,
           that
           they
           look
           upon
           the
           very
           Acceptance
           of
           it
           ,
           (
           let
           it
           be
           never
           so
           Great
           )
           as
           an
           Obligation
           laid
           upon
           the
           other
           side
           .
           Nay
           they
           will
           not
           stick
           to
           be
           Suspicious
           ,
           and
           Jealous
           of
           it
           ,
           as
           a
           Prologue
           to
           some
           Petition
           ,
           or
           further
           Design
           .
           But
           to
           tell
           them
           ,
           
             that
             ever
             they
             stood
             in
             need
             of
             ,
             or
             were
             Beholden
             to
             any
             man
             ,
          
           is
           to
           strike
           then
           to
           the
           very
           Heart
           .
           Whereas
           the
           
             Poor
             man
          
           ,
           that
           takes
           all
           Friendly
           Offices
           to
           himself
           ,
           without
           any
           respect
           to
           his
           Condition
           ;
           
             This
             Poor
             man
          
           (
           I
           say
           )
           makes
           it
           his
           Bus'ness
           ,
           
           not
           only
           to
           express
           his
           Gratitude
           to
           those
           that
           have
           already
           obliged
           him
           ,
           but
           to
           ingratiate
           himself
           likewise
           to
           those
           which
           he
           hopes
           hereafter
           May
           be
           Kind
           to
           him
           ;
           as
           having
           Occasion
           for
           many
           Friends
           .
           And
           if
           it
           be
           his
           Good
           Hap
           to
           render
           his
           Patron
           a
           Profitable
           Service
           ;
           His
           Humility
           makes
           the
           Value
           of
           it
           to
           be
           Less
           then
           it
           is
           ,
           rather
           than
           Greater
           .
           And
           it
           is
           further
           to
           be
           Observed
           ,
           that
           upon
           the
           Defence
           of
           a
           Great
           man
           ,
           the
           Acknowledgment
           terminates
           either
           in
           Himself
           alone
           ,
           or
           ,
           at
           the
           Utmost
           ,
           in
           the
           Effect
           it
           may
           have
           upon
           his
           Children
           ,
           and
           Family
           .
           But
           in
           the
           Protection
           of
           a
           poor
           Creature
           ,
           that
           is
           
           is
           yet
           Virtuous
           ,
           and
           Modest
           ,
           a
           man
           makes
           to
           himself
           an
           interest
           in
           all
           the
           poor
           honest
           men
           in
           Nature
           ;
           which
           is
           no
           Inconsiderable
           Party
           out
           of
           the
           Body
           of
           the
           Common
           People
           .
           So
           that
           it
           turns
           to
           a
           better
           account
           to
           oblige
           the
           Good
           ,
           then
           the
           Fortunate
           .
           We
           should
           do
           our
           best
           however
           to
           leave
           no
           sort
           of
           men
           unsatisfy'd
           ;
           and
           if
           This
           point
           should
           come
           in
           question
           ,
           
           let
           Themistocles
           decide
           the
           Controversie
           .
           It
           was
           put
           to
           him
           
             Whether
             a
             man
             should
             rather
             bestow
             his
             Daughter
             upon
             a
          
           Poor
           man
           
             that
             were
          
           Honest
           ,
           
             or
             upon
             a
             man
             that
             had
          
           More
           Wealth
           ,
           but
           Less
           Integrity
           .
           And
           his
           Answer
           was
           This
           ;
           
             I
             had
             rather
             bestow
             her
             upon
             a
          
           Man
           
             that
             wants
          
           Mony
           
             then
             upon
          
           Mony
           
             that
             Wants
             a
          
           Man.
           But
           our
           Minds
           and
           Manners
           are
           now-adays
           corrupted
           and
           depraved
           with
           the
           Love
           of
           Mony
           :
           And
           yet
           ,
           as
           to
           the
           matter
           of
           Superfluity
           ,
           what
           is
           any
           man
           the
           Better
           for
           't
           ?
           It
           may
           be
           of
           some
           use
           perhaps
           to
           him
           that
           has
           it
           ;
           but
           that
           is
           only
           at
           
             Some
             Times
          
           ,
           and
           in
           
             Some
             Cases
          
           too
           .
           Or
           taking
           the
           advantage
           of
           it
           for
           Granted
           ,
           it
           serves
           only
           to
           make
           a
           man
           the
           more
           Powerful
           ,
           but
           not
           one
           jot
           the
           more
           Honest.
           Not
           that
           I
           would
           serve
           a
           good
           man
           ever
           the
           Less
           ,
           for
           being
           Rich
           over
           and
           above
           .
           But
           I
           would
           still
           serve
           him
           for
           his
           Virtue
           ,
           and
           not
           because
           of
           his
           Wealth
           :
           and
           govern
           my self
           by
           the
           Judgment
           I
           make
           upon
           the
           Qualities
           of
           his
           Mind
           ,
           without
           Calculating
           upon
           his
           Fortune
           .
           Now
           with
           one
           Precept
           more
           I
           shall
           Conclude
           :
           
           We
           must
           never
           Employ
           our
           Faculties
           and
           Endeavors
           ,
           either
           to
           
             uphold
             Iniquity
          
           ,
           or
           to
           
             overthrow
             Iustice.
          
           For
           
             Iustice
             is
             the
             Foundation
             of
             an
             Everlasting
             Fame
             ,
             
             and
             there
             can
             be
             nothing
             Commendable
             without
             it
             .
          
        
         
           HAVING
           already
           treated
           of
           Benefits
           with
           a
           regard
           to
           
             Particular
             Persons
          
           ;
           we
           shall
           now
           Discourse
           of
           That
           sort
           of
           Bounty
           ,
           
           which
           respects
           the
           Vniversality
           or
           the
           Commonwealth
           .
           Of
           T●is
           Bounty
           there
           are
           Two
           Kinds
           .
           The
           One
           concerns
           the
           whole
           Body
           of
           a
           City
           ,
           or
           the
           Community
           ;
           the
           Other
           ,
           the
           
             Particular
             Members
             of
             it
          
           :
           And
           the
           Latter
           is
           the
           more
           acceptable
           of
           the
           Two.
           It
           is
           our
           Duty
           ,
           as
           much
           as
           in
           us
           lies
           ,
           to
           consult
           the
           Common
           Satisfaction
           of
           Both
           :
           Or
           however
           ,
           to
           take
           Care
           of
           Particulars
           :
           but
           in
           such
           manner
           that
           the
           whole
           may
           be
           the
           Better
           for
           it
           ;
           Or
           at
           least
           not
           the
           Worse
           .
           Caius
           Gracchus's
           
             Excessive
             Largesse
          
           of
           Corn
           to
           the
           People
           ,
           was
           Mischievous
           ;
           for
           it
           exhausted
           the
           Treasury
           ;
           but
           the
           
             Moderate
             Donative
          
           of
           
             M.
             Octavius
          
           was
           both
           Tolerable
           to
           the
           Government
           ,
           and
           Necessary
           to
           the
           People
           ;
           and
           consequently
           both
           the
           Republique
           it self
           ,
           and
           the
           Citizens
           were
           the
           Better
           for
           't
           .
        
         
           IT
           should
           be
           the
           Principal
           Care
           of
           him
           that
           has
           the
           Administration
           of
           Publique
           Affairs
           ,
           to
           see
           that
           every
           Individual
           be
           Protected
           in
           his
           Propriety
           ;
           
           and
           that
           Private
           men
           may
           not
           be
           dispossess'd
           of
           their
           Rights
           and
           Estates
           ,
           under
           the
           Pretext
           of
           a
           Publick
           Good.
           It
           was
           a
           Pestilent
           Proposition
           ,
           That
           of
           
           Philip's
           ,
           in
           his
           Tribuneship
           ,
           about
           
             an
             Equal
             Partition
             of
             Lands
          
           ;
           But
           then
           it
           was
           a
           great
           Instance
           of
           his
           Modesty
           ,
           the
           letting
           of
           it
           fall
           so
           
           Easily
           again
           .
           He
           did
           many
           Ill
           things
           ,
           to
           curry
           Favour
           with
           the
           People
           ;
           and
           he
           dropt
           one
           lewd
           speech
           too
           ,
           
             that
             there
             were
             not
             Two
             thousand
             men
             of
             Estates
             in
             the
             whole
             City
             .
          
           
           What
           a
           desperate
           Hint
           was
           That
           toward
           the
           bringing
           of
           all
           things
           to
           a
           Level
           ,
           and
           all
           Conditions
           of
           men
           to
           a
           Parity
           :
           One
           of
           the
           greatest
           Plagues
           that
           can
           befal
           a
           State
           ?
           For
           it
           was
           the
           main
           End
           of
           the
           Founding
           and
           Establishing
           of
           Cities
           and
           Publick
           Bodies
           ,
           that
           Particulars
           might
           be
           secur'd
           in
           their
           Possessions
           ,
           and
           every
           man
           safe
           in
           the
           Enjoyment
           of
           his
           Own.
           For
           though
           men
           Associate
           by
           an
           Impulse
           of
           Nature
           ,
           it
           was
           Desire
           and
           Hope
           yet
           of
           keeping
           what
           they
           had
           gotten
           ,
           that
           made
           them
           Build
           Cities
           ,
           for
           their
           Protection
           .
           It
           has
           been
           a
           Great
           Inconvenience
           that
           our
           Fore-fathers
           have
           been
           often
           put
           upon
           ,
           the
           charging
           of
           the
           People
           with
           Extraordinary
           Taxes
           :
           
           which
           happened
           either
           through
           the
           Lowness
           of
           the
           Treasury
           ,
           or
           the
           Expence
           and
           Burthen
           of
           a
           Continual
           War.
           This
           is
           a
           Course
           by
           all
           means
           Possible
           to
           be
           Avoided
           ,
           by
           laying
           in
           of
           Provisions
           Beforehand
           ;
           but
           if
           ever
           any
           Commonwealth
           should
           fall
           under
           This
           Necessity
           (
           for
           I
           had
           rather
           foretel
           it
           of
           any
           Other
           ,
           then
           Ours
           ;
           as
           I
           speak
           This
           only
           by
           way
           of
           General
           Discourse
           )
           it
           will
           be
           highly
           necessary
           that
           the
           People
           be
           punctually
           enformed
           of
           the
           Exigent
           ;
           and
           that
           there
           is
           no
           way
           for
           them
           to
           subsist
           ,
           but
           by
           complying
           with
           such
           a
           Necessity
           .
           It
           behoves
           all
           Governors
           to
           furnish
           the
           Publique
           Stores
           with
           Necessaries
           ,
           before
           the
           Danger
           presses
           them
           ;
           in
           what
           Proportion
           and
           of
           what
           Kind
           ,
           is
           a
           matter
           so
           well
           known
           ,
           
           that
           it
           is
           sufficient
           the
           bare
           mention
           of
           the
           thing
           thus
           by
           the
           By.
           
        
         
           
           BUT
           above
           all
           things
           ,
           let
           all
           men
           in
           Publique
           Administratión
           keep
           themselves
           clear
           from
           the
           least
           suspition
           of
           
             Avarice
             .
             I
             woùld
             to
             the
             Heavens
          
           (
           says
           
             C.
             Pontius
          
           the
           
             Samnite
             )
             that
             Fortune
             had
             reserved
             me
             for
             another
             Age
             ,
             and
             kept
             me
             from
             coming
             into
             the
             World
             ,
             till
             the
          
           Romans
           
             had
             begun
             to
             take
             Bribes
             .
             If
             this
             had
             been
             ,
             I
             should
             quickly
             have
             put
             an
             end
             to
             their
             Empire
             .
          
           Truly
           he
           must
           have
           staid
           a
           good
           while
           then
           ;
           sor
           't
           is
           but
           of
           late
           that
           Rome
           has
           been
           teinted
           with
           This
           Evil.
           Now
           if
           Pontius
           was
           a
           man
           of
           such
           a
           Resolution
           as
           he
           appears
           to
           have
           been
           ,
           it
           is
           well
           for
           us
           that
           he
           came
           into
           the
           World
           when
           he
           did
           .
           The
           first
           Law
           that
           ever
           we
           had
           against
           the
           
             Corruption
             of
             Magistrates
          
           ,
           is
           not
           as
           yet
           of
           
             a
             hundred
             and
             ten
             years
             standing
          
           ?
           and
           That
           was
           
           Piso's
           .
           But
           we
           have
           had
           a
           great
           many
           Others
           since
           That
           time
           ;
           and
           every
           one
           still
           more
           severe
           then
           the
           Other
           .
           How
           many
           Criminals
           have
           we
           had
           ?
           How
           many
           Condemn'd
           ?
           What
           a
           Confusion
           upon
           the
           
             Social
             War
          
           in
           Italy
           ?
           And
           That
           War
           excited
           too
           merely
           by
           the
           Guilty
           ,
           to
           save
           themselves
           from
           Punishment
           ?
           There
           was
           no
           longer
           any
           Course
           of
           Law
           ,
           or
           Justice
           ;
           but
           our
           Friends
           and
           Allies
           ,
           lay
           exposed
           to
           Seisure
           and
           Pillage
           ,
           without
           Relief
           :
           And
           if
           we
           are
           not
           Totally
           ruin'd
           ,
           it
           proceeds
           more
           from
           the
           Weakness
           of
           Others
           ,
           then
           from
           our
           own
           Virtue
           .
        
         
           PANAETIVS
           extols
           Affricanus
           for
           his
           Abstinence
           in
           the
           matter
           of
           Money
           :
           
           And
           why
           not
           ?
           But
           still
           he
           might
           have
           found
           greater
           Virtues
           in
           him
           then
           That
           :
           For
           That
           Abstinence
           of
           
           his
           was
           not
           the
           Virtue
           of
           the
           Man
           only
           ,
           but
           of
           the
           
             Times
             .
             Paulus
             AEmilius
          
           ,
           upon
           his
           Victory
           over
           Perseus
           ,
           made
           himself
           Master
           of
           all
           the
           
             Macedonian
             Wealth
          
           ,
           to
           an
           Infinite
           Value
           ;
           and
           brought
           so
           much
           Money
           into
           the
           Publique
           Treasury
           ,
           that
           One
           Captain
           's
           Booty
           deliver'd
           the
           People
           from
           any
           further
           need
           of
           Taxes
           .
           And
           This
           he
           did
           without
           any
           Other
           Advantage
           to
           his
           Family
           ,
           than
           the
           Honourable
           ,
           and
           Immortal
           Memory
           of
           his
           Name
           and
           Action
           .
           Affricanus
           the
           Younger
           (
           in
           imitation
           of
           his
           Father
           )
           got
           as
           little
           by
           the
           Destruction
           of
           Carthage
           ;
           and
           his
           
             Fellow-Censor
             ,
             L.
             Mummius
          
           ,
           as
           little
           as
           either
           of
           them
           ,
           by
           the
           Ruines
           of
           the
           Magnificent
           City
           of
           Corinth
           .
           But
           his
           bus'ness
           was
           rather
           the
           Ornament
           ,
           and
           Lustre
           of
           his
           Country
           ,
           than
           That
           of
           his
           House
           :
           Although
           in
           giving
           Reputation
           to
           the
           One
           ,
           he
           could
           not
           fail
           of
           doing
           the
           like
           to
           the
           Other
           .
           But
           to
           go
           on
           where
           I
           left
           .
        
         
           THERE
           is
           not
           certainly
           a
           more
           Detestable
           Vice
           (
           especially
           in
           Princes
           ,
           
           and
           Publique
           Magistrates
           )
           than
           Covetousness
           :
           And
           it
           is
           not
           only
           a
           Mean
           thing
           ,
           but
           an
           Impious
           ,
           to
           make
           a
           Prey
           of
           the
           Commonwealth
           .
           That
           which
           the
           
             Pythian
             Oracle
          
           deliver'd
           in
           the
           Case
           of
           Sparta
           ,
           looks
           like
           a
           Prediction
           ,
           not
           only
           Applicable
           to
           the
           Lacedemonians
           ,
           but
           to
           all
           Opulent
           Nations
           also
           whatsoever
           :
           To
           wit
           ,
           that
           it
           was
           not
           in
           the
           Power
           of
           any
           thing
           in
           the
           World
           ,
           but
           Avarice
           ,
           to
           Destroy
           That
           Commonwealth
           .
           There
           is
           no
           surer
           way
           in
           Nature
           for
           Men
           in
           Power
           to
           gain
           upon
           the
           Affections
           of
           the
           Multitude
           ,
           than
           by
           Frugality
           and
           Moderation
           .
           
           But
           
           yet
           when
           out
           of
           an
           Affectation
           of
           Popularity
           they
           come
           to
           propound
           such
           a
           
             Levelling
             Division
             of
             Lands
          
           as
           is
           above-mentioned
           ;
           and
           either
           to
           Force
           the
           Right
           Owners
           out
           of
           their
           Possessions
           ,
           or
           to
           the
           remitting
           of
           Just
           Debts
           ;
           these
           People
           shake
           the
           very
           Foundations
           of
           Government
           ;
           In
           the
           First
           place
           Dissolving
           the
           Bonds
           of
           Concord
           and
           Agreement
           ,
           which
           can
           never
           consist
           with
           This
           way
           of
           taking
           Moneys
           from
           Some
           ,
           and
           Discharging
           Others
           .
           And
           what
           's
           become
           of
           Common
           Equity
           then
           ,
           when
           no
           Man
           is
           left
           the
           Master
           of
           his
           Own
           ?
           For
           it
           is
           a
           Privilege
           Essential
           to
           a
           Community
           ,
           that
           it
           be
           Free
           ,
           and
           every
           Man
           secur'd
           in
           the
           Enjoyment
           of
           what
           belongs
           to
           him
           .
           Neither
           does
           This
           way
           of
           Confounding
           all
           things
           create
           that
           Interest
           and
           Reputation
           among
           the
           People
           ,
           which
           the
           Projectors
           may
           Imagine
           :
           for
           it
           makes
           the
           Loser
           still
           your
           Enemy
           ;
           and
           the
           very
           Receiver
           will
           hardly
           thank
           you
           for
           't
           neither
           :
           Or
           at
           best
           ,
           so
           coldly
           ,
           as
           if
           it
           were
           a
           thing
           he
           had
           no
           great
           mind
           to
           :
           Especially
           dissembling
           the
           Inward
           satisfaction
           of
           being
           forgiven
           a
           Debt
           ;
           for
           fear
           of
           being
           thought
           unable
           to
           Pay
           it
           .
           Whereas
           the
           Injur'd
           Party
           will
           never
           Forget
           it
           ,
           but
           carry
           the
           purpose
           of
           a
           Revenge
           in
           his
           Heart
           .
           Or
           what
           if
           there
           should
           be
           more
           to
           whom
           we
           Unjustly
           Give
           ,
           than
           there
           are
           from
           whom
           we
           do
           as
           Unjustly
           Take
           away
           ?
           This
           does
           not
           mend
           the
           matter
           One
           jot
           :
           for
           we
           are
           not
           to
           judge
           in
           This
           case
           by
           Number
           ,
           
           but
           Weight
           .
           What
           colour
           of
           Equity
           is
           there
           for
           a
           Man
           that
           never
           Had
           an
           Estate
           ,
           to
           Dispossess
           another
           of
           an
           Estate
           that
           has
           been
           many
           Years
           (
           nay
           Ages
           perhaps
           )
           in
           the
           Possession
           
           of
           it
           ,
           himself
           and
           Family
           ;
           and
           that
           he
           that
           Has
           an
           Estate
           ,
           should
           have
           it
           taken
           from
           him
           ?
           It
           was
           for
           this
           way
           of
           proceeding
           that
           the
           Lacedemonians
           Banish'd
           Lysander
           ,
           and
           put
           their
           King
           Agis
           to
           Death
           ,
           beyond
           all
           President
           of
           former
           times
           .
           And
           there
           follow'd
           such
           Broils
           upon
           it
           ,
           that
           their
           Best
           Men
           were
           Banish'd
           ,
           a
           Tyranny
           introduced
           in
           the
           place
           of
           an
           Aristocracy
           ,
           even
           to
           the
           utter
           Dissolution
           of
           one
           of
           the
           best-Constituted
           Republiques
           upon
           the
           Face
           of
           the
           Earth
           And
           Sparta
           did
           not
           fall
           alone
           neither
           ;
           but
           the
           Contagion
           of
           Those
           Tumults
           spread
           it self
           so
           far
           ,
           that
           the
           rest
           of
           Greece
           was
           wholly
           Ruin'd
           by
           That
           Example
           .
           What
           shall
           we
           say
           of
           our
           Gracchi
           ?
           (
           the
           Sons
           of
           the
           famous
           
             Tiberius
             Gracchus
          
           ,
           a●d
           Grand-children
           of
           the
           
             Elder
             Affricanus
          
           )
           It
           was
           this
           very
           point
           of
           Controversie
           about
           Lands
           ,
           that
           Destroy'd
           Them
           too
           .
           But
           on
           the
           Contrary
           ,
           how
           much
           Honour
           has
           Aratus
           worthily
           acquired
           to
           himself
           ,
           
           by
           his
           Exploit
           upon
           Sicyon
           ?
           It
           had
           been
           Fifty
           Years
           under
           the
           Dominion
           ,
           and
           in
           the
           Possession
           of
           Vsurpers
           ,
           when
           he
           recover'd
           it
           by
           a
           surprize
           from
           Argos
           ,
           suppress'd
           Nicocles
           the
           Tyrant
           ,
           Restor'd
           six
           hundred
           of
           the
           Wealthiest
           Citizens
           that
           had
           been
           Banish'd
           ,
           and
           set
           the
           City
           it self
           at
           Liberty
           .
           But
           finding
           great
           Difficulty
           at
           last
           how
           to
           accommodate
           the
           bus'ness
           of
           Lands
           and
           Possessions
           ;
           and
           considering
           that
           it
           would
           be
           hard
           on
           the
           One
           side
           for
           those
           that
           he
           restor'd
           to
           their
           Town
           to
           live
           still
           in
           want
           ,
           while
           Others
           enjoy'd
           Their
           Estates
           ;
           and
           little
           Better
           ,
           on
           the
           Other
           side
           ,
           to
           break
           in
           upon
           ,
           and
           take
           away
           Possessions
           of
           Fifty
           Years
           standing
           ;
           
           wherein
           so
           many
           several
           Interests
           were
           concern'd
           ,
           by
           Purchases
           ,
           Portions
           ,
           Settlements
           ,
           and
           the
           like
           ,
           and
           without
           any
           Injury
           by
           Them
           done
           to
           the
           Right
           Owners
           :
           He
           concluded
           it
           Unreasonable
           either
           to
           take
           from
           the
           One
           what
           they
           were
           possess'd
           of
           ,
           or
           not
           to
           satisfie
           the
           Other
           ,
           in
           some
           degree
           ,
           for
           their
           Just
           Pretensions
           .
           Wherefore
           he
           bethought
           himself
           ,
           and
           resolv'd
           upon
           a
           Journey
           to
           Alexandria
           ;
           giving
           Orders
           that
           all
           things
           should
           continue
           in
           the
           same
           state
           he
           left
           them
           ,
           until
           His
           Return
           :
           So
           that
           he
           presently
           posted
           away
           to
           his
           Old
           Friend
           ,
           and
           Acquaintance
           ,
           Ptolomy
           the
           
             Second
             ,
             King
          
           of
           Alexandria
           .
           He
           had
           no
           sooner
           inform'd
           that
           Generous
           Prince
           of
           his
           Bus'ness
           ,
           with
           the
           Design
           he
           had
           ,
           and
           in
           what
           Manner
           ,
           to
           Deliver
           his
           Country
           ;
           but
           without
           any
           difficulty
           ,
           this
           Illustrious
           Person
           prevail'd
           upon
           him
           for
           a
           large
           Sum
           of
           Money
           .
           This
           Treasure
           he
           carry'd
           with
           him
           back
           to
           Sicyon
           ,
           and
           then
           pick'd
           out
           Fifteen
           of
           the
           Principal
           Persons
           of
           That
           place
           ,
           to
           advise
           with
           upon
           This
           Affair
           ,
           and
           to
           take
           a
           strict
           account
           ,
           as
           well
           of
           those
           that
           were
           possess'd
           of
           Other
           Mens
           Estates
           ,
           as
           of
           those
           that
           had
           Lost
           their
           Own.
           The
           Matter
           was
           so
           handled
           ,
           that
           ,
           upon
           a
           reasonable
           Estimate
           of
           the
           Lands
           ,
           some
           were
           perswaded
           to
           content
           themselves
           with
           the
           Value
           in
           Money
           ,
           and
           to
           yield
           the
           Land
           ;
           and
           Others
           chose
           rather
           to
           take
           Money
           for
           their
           Land
           ,
           than
           to
           Contest
           for
           the
           Recovery
           of
           it
           .
           So
           that
           in
           the
           Conclusion
           ,
           the
           Controversie
           was
           Compounded
           ,
           and
           Both
           Parts
           abundantly
           satisfi'd
           with
           the
           Accord
           .
           What
           Pity
           was
           it
           that
           this
           Great
           Man
           was
           not
           born
           a
           Citizen
           
           of
           Rome
           !
           This
           is
           the
           right
           way
           of
           proceeding
           in
           such
           Cases
           ;
           without
           exposing
           the
           Persons
           and
           Goods
           of
           Citizens
           (
           as
           it
           has
           been
           Twice
           in
           Our
           Days
           )
           to
           Proscriptions
           ,
           and
           Outcries
           .
           This
           Grecian
           ,
           like
           a
           Brave
           ,
           and
           a
           Wise
           Man
           ,
           consulted
           the
           Common
           Welfare
           :
           And
           it
           is
           the
           Highest
           point
           of
           a
           Good
           ,
           and
           a
           Prudent
           Magistrate
           ,
           to
           Maintein
           the
           Properties
           of
           the
           People
           ,
           and
           not
           to
           Invade
           them
           ;
           but
           keeping
           all
           within
           the
           Bounds
           of
           Common
           Equity
           .
           Why
           should
           any
           Man
           dwell
           Gratis
           in
           My
           House
           ?
           as
           if
           I
           were
           to
           Purchase
           ,
           Build
           ,
           Repair
           ,
           and
           Defend
           it
           ,
           for
           Another
           (
           in
           despite
           of
           my
           heart
           )
           to
           reap
           the
           Frui●s
           of
           My
           Labour
           ,
           and
           Expence
           ?
           For
           This
           is
           the
           Case
           in
           taking
           away
           from
           me
           That
           which
           is
           my
           Own
           ,
           and
           giving
           to
           another
           That
           which
           does
           not
           Belong
           to
           him
           .
           And
           what
           's
           the
           End
           of
           these
           
             Letters
             of
             Protection
          
           ,
           (
           if
           I
           may
           so
           call
           them
           )
           but
           that
           you
           shall
           buy
           Land
           with
           my
           Money
           ;
           you
           Keep
           the
           Land
           ,
           and
           I
           Lose
           my
           Money
           ?
        
         
           IT
           is
           a
           matter
           therefore
           of
           great
           Moment
           ,
           that
           no
           Debts
           be
           permitted
           ,
           which
           may
           endanger
           the
           Publique
           .
           
           And
           This
           may
           be
           several
           ways
           prevented
           ,
           if
           such
           a
           Course
           be
           taken
           ,
           that
           Prodigals
           and
           Debtors
           may
           not
           raise
           their
           Fortunes
           upon
           Defrauding
           their
           Creditors
           ;
           the
           One
           losing
           their
           Own
           ,
           and
           the
           Other
           getting
           what
           belongs
           to
           Another
           Man
           ,
           There
           is
           nothing
           that
           upholds
           a
           Common-wealth
           like
           Faith
           ,
           and
           Credit
           :
           which
           can
           never
           be
           expected
           where
           People
           do
           not
           lie
           under
           a
           Necessity
           of
           paying
           their
           due
           Debts
           ;
           a
           
           thing
           which
           was
           never
           so
           violently
           prest
           ,
           as
           when
           I
           was
           Consul
           :
           All
           Sorts
           and
           Degrees
           of
           Men
           were
           even
           in
           Arms
           about
           it
           :
           And
           yet
           I
           resisted
           all
           Motions
           tending
           That
           way
           ,
           to
           the
           very
           Rooting
           of
           This
           Evil
           out
           of
           the
           Commonwealth
           .
           There
           was
           never
           more
           Money
           stirring
           ,
           nor
           ever
           was
           there
           surer
           ,
           or
           better
           Payment
           :
           For
           where
           the
           Hope
           of
           Deceiving
           is
           cut
           off
           ,
           Men
           must
           necessarily
           keep
           Touch.
           It
           is
           true
           ,
           that
           Caesar
           ,
           (
           who
           was
           in
           Those
           days
           subdu'd
           ,
           tho'
           now
           a
           Conqueror
           )
           that
           Caesar
           ,
           I
           say
           ,
           did
           put
           his
           former
           Purposes
           in
           Execution
           ,
           even
           when
           he
           had
           no
           need
           so
           to
           do
           :
           His
           very
           Appetite
           being
           so
           Vicious
           ,
           that
           he
           took
           pleasure
           in
           the
           Evil
           it self
           ,
           without
           any
           other
           Inducement
           .
           It
           is
           the
           Duty
           then
           of
           all
           good
           Patriots
           to
           keep
           themselves
           Clear
           of
           this
           same
           Perverse
           sort
           of
           Liberality
           ,
           that
           Takes
           from
           One
           ,
           and
           Gives
           to
           Another
           :
           And
           in
           the
           first
           place
           ,
           to
           provide
           that
           all
           Men
           may
           be
           Equally
           supported
           in
           the
           Enjoyment
           of
           their
           Own
           ,
           by
           Law
           ,
           and
           Common
           Justice
           .
           And
           that
           the
           Poor
           ,
           and
           Simple
           ,
           may
           not
           be
           Circumvented
           ,
           or
           Oppress'd
           by
           Power
           ,
           nor
           the
           Wealthy
           Obstructed
           in
           the
           holding
           or
           receiving
           of
           their
           Dues
           ,
           by
           the
           Envy
           and
           Malignity
           of
           the
           People
           .
           And
           moreover
           ,
           they
           should
           by
           all
           means
           endeavour
           ,
           both
           in
           War
           ,
           and
           Peace
           ,
           to
           advance
           the
           Republique
           ,
           in
           Empire
           ,
           Possessions
           ,
           and
           Revenue
           :
           These
           are
           the
           proper
           Offices
           and
           Atchievements
           of
           Great
           Men
           ,
           and
           This
           was
           the
           Study
           ,
           and
           the
           Exercise
           of
           our
           Forefathers
           .
           Those
           that
           addict
           themselves
           to
           these
           Duties
           ,
           gain
           great
           Glory
           and
           Good-Will
           to
           their
           Own
           Particulars
           ,
           beside
           
           the
           Profit
           that
           they
           bring
           to
           the
           Publique
           .
           Antipater
           the
           Tyrian
           (
           and
           a
           Stoique
           )
           that
           lately
           Deceased
           at
           Athens
           ,
           charges
           Panaetius
           with
           leaving
           out
           Two
           Branches
           touching
           Health
           ,
           and
           Money
           in
           these
           Precepts
           concerning
           Benefits
           .
           But
           I
           suppose
           that
           they
           were
           rather
           pass'd
           over
           by
           That
           famous
           Philosopher
           ,
           as
           things
           well
           enough
           understood
           ,
           and
           needless
           to
           be
           further
           inculcated
           ,
           how
           advantagious
           soever
           .
        
         
           IT
           is
           a
           good
           means
           of
           preserving
           Health
           ,
           
           for
           every
           Man
           to
           understand
           his
           own
           Constitution
           ;
           and
           to
           observe
           what
           Agrees
           with
           him
           ,
           and
           what
           not
           .
           To
           live
           Temperately
           in
           all
           respects
           ,
           as
           well
           in
           our
           Diet
           ,
           and
           the
           Care
           of
           our
           Bodies
           ,
           as
           in
           our
           Pleasures
           :
           Using
           the
           Common
           Helps
           of
           Physique
           also
           ,
           in
           Case
           of
           Need.
           In
           the
           gathering
           of
           an
           Estate
           ,
           we
           must
           do
           nothing
           but
           what
           is
           Warrantable
           ,
           and
           Honest
           :
           And
           when
           it
           is
           fairly
           gotten
           ,
           it
           may
           be
           preserv'd
           ,
           and
           improv'd
           by
           Parcimony
           ,
           and
           Caution
           .
           This
           Point
           is
           excellently
           well
           handled
           by
           Xenophon
           (
           the
           Socratist
           )
           in
           his
           OEconomiques
           ;
           which
           I
           my self
           ,
           at
           about
           your
           Age
           ,
           turned
           out
           of
           Greek
           into
           Latin.
           
        
         
           THE
           Concurrence
           of
           Two
           Profitable
           Things
           in
           Comparison
           ,
           
           (
           which
           was
           the
           Fourth
           Consideration
           ,
           omitted
           by
           Panaetius
           )
           is
           a
           Case
           which
           very
           often
           Happens
           :
           For
           sometimes
           
             Bodily
             Goods
          
           fall
           in
           Competition
           with
           the
           Goods
           of
           Fortune
           :
           Sometime
           
             Outward
             Goods
          
           with
           Those
           of
           the
           Body
           :
           And
           sometime
           again
           ,
           One
           of
           either
           of
           them
           is
           compar'd
           with
           Another
           
           of
           the
           same
           Kind
           .
           As
           in
           the
           First
           Instance
           ,
           I
           had
           rather
           have
           Health
           ,
           than
           Money
           :
           In
           the
           Second
           ,
           I
           had
           rather
           have
           a
           
             Great
             Estate
          
           ,
           than
           a
           
             Robust
             Strength
          
           of
           Body
           .
           And
           so
           forward
           .
           I
           had
           rather
           enjoy
           Health
           ,
           than
           Pleasure
           ;
           I
           had
           rather
           be
           Strong
           ,
           then
           Nimble
           .
           And
           then
           in
           the
           Collusion
           of
           
             External
             Things
          
           ,
           I
           had
           rather
           have
           Honour
           ,
           than
           Wealth
           ;
           and
           a
           Fortune
           in
           the
           City
           ,
           rather
           than
           in
           the
           Country
           .
           The
           Comparison
           that
           we
           find
           in
           the
           
             Elder
             Cato
          
           ,
           was
           of
           This
           Quality
           .
           The
           Question
           was
           put
           to
           him
           ,
           What
           he
           look'd
           upon
           as
           the
           greatest
           Convenience
           in
           a
           
             Country
             Life
          
           ?
           His
           answer
           was
           ,
           In
           the
           
             First
             Place
             ,
             Good
             Pasturage
          
           .
           What
           next
           then
           ?
           Pasturage
           that
           was
           
             Indifferently
             Good.
          
           And
           what
           
             then
             ?
             Pasturage
          
           still
           ,
           tho'
           a
           Degree
           worse
           than
           the
           Other
           .
           And
           what
           again
           ?
           Tillage
           .
           What
           do
           you
           think
           of
           Vsury
           ?
           (
           says
           the
           Enquirer
           .
           )
           And
           what
           do
           You
           think
           of
           Murther
           ?
           (
           says
           Cato
           .
           )
           By
           This
           ,
           and
           abundantly
           more
           ,
           we
           cannot
           but
           understand
           that
           Things
           Profitable
           came
           often
           in
           Competition
           :
           And
           that
           This
           Fourth
           Enquiry
           was
           not
           at
           all
           Impertinent
           .
           But
           as
           to
           the
           matter
           of
           Getting
           ,
           Disposing
           ,
           or
           Using
           of
           Moneys
           ,
           it
           is
           a
           Subject
           fitter
           for
           a
           Scrivener
           than
           a
           Philosopher
           ;
           and
           better
           understood
           by
           the
           Good
           Men
           upon
           the
           Bourse
           ,
           than
           by
           the
           Learned
           Men
           in
           the
           Schools
           .
           It
           is
           a
           thing
           needful
           however
           to
           be
           known
           ,
           as
           apperteining
           to
           the
           Business
           of
           Profit
           :
           Of
           which
           having
           discoursed
           sufficiently
           in
           This
           Book
           ,
           we
           shall
           now
           proceed
           to
           what
           remains
           .
        
         
           The
           End
           of
           the
           Second
           Book
           .
        
      
       
         
         
           TVLLY's
           OFFICES
           .
        
         
           The
           Third
           BOOK
           .
        
         
           IT
           was
           the
           saying
           (
           my
           Son
           Marcus
           )
           of
           
             Scipio
             Affricanus
          
           the
           Elder
           ,
           
           (
           as
           we
           have
           it
           from
           Cato
           ,
           his
           Cotemporary
           )
           that
           
             he
             was
             never
             Less
          
           Idle
           ,
           or
           Alone
           ,
           
             then
             when
             he
             most
          
           appeared
           
             so
             to
             be
          
           .
           It
           was
           a
           Noble
           thing
           said
           ,
           and
           worthy
           of
           a
           Great
           ,
           and
           of
           a
           Wise
           man
           ;
           to
           shew
           that
           in
           all
           his
           Leisures
           ,
           his
           Thoughts
           were
           still
           taken
           up
           with
           Business
           ;
           his
           Solitudes
           ,
           in
           Discourses
           to
           himself
           ,
           without
           any
           Loss
           of
           Time
           :
           
           And
           without
           need
           some
           whiles
           of
           any
           other
           Company
           .
           Insomuch
           ,
           that
           the
           Two
           things
           which
           commonly
           make
           Other
           people
           Listless
           ,
           and
           Heavy
           ,
           did
           even
           set
           an
           Edge
           upon
           him
           :
           That
           is
           to
           say
           ,
           Solitude
           ,
           and
           Leisure
           .
           Now
           tho'
           I
           cannot
           come
           up
           to
           the
           Imitation
           of
           that
           Illustrious
           Person
           ,
           I
           am
           not
           much
           Behind
           him
           yet
           in
           my
           
             Good
             Will
          
           (
           I
           would
           I
           could
           say
           as
           much
           of
           my self
           ,
           as
           he
           does
           in
           Effect
           .
           )
           For
           since
           I
           have
           been
           driven
           by
           the
           Force
           of
           Impious
           Arms
           from
           my
           Station
           in
           the
           Government
           ,
           
           and
           the
           Bus'ness
           of
           the
           Bar
           ;
           I
           have
           apply'd
           my self
           to
           a
           Life
           of
           Leisure
           too
           :
           upon
           That
           very
           Consideration
           ,
           quitting
           the
           Town
           ,
           and
           betaking
           my self
           to
           the
           Privacy
           and
           Solitude
           of
           a
           Country
           Life
           .
           Not
           that
           I
           compare
           either
           This
           Leisure
           ,
           or
           Solitude
           with
           That
           of
           Affricanus
           .
           For
           His
           was
           only
           a
           Voluntary
           Retirement
           from
           the
           Importunities
           of
           Company
           ,
           when
           he
           had
           a
           mind
           to
           give
           himself
           some
           Respite
           from
           the
           Honourable
           Charges
           he
           susteined
           in
           the
           Commonwealth
           ,
           by
           withdrawing
           into
           a
           Recess
           ,
           as
           a
           man
           sometimes
           puts
           into
           a
           Port
           :
           But
           my
           Leisures
           proceeded
           not
           from
           a
           desire
           of
           Respite
           ,
           but
           from
           want
           of
           Employment
           .
           For
           since
           the
           Dissolution
           of
           the
           Senate
           ,
           what
           is
           there
           to
           be
           done
           ,
           either
           in
           the
           Palace
           ,
           or
           in
           the
           Hall
           ,
           that
           is
           worthy
           of
           us
           ?
           The
           world
           swarms
           everywhere
           with
           Criminals
           ;
           and
           after
           a
           life
           spent
           in
           so
           Eminent
           a
           Post
           ,
           and
           in
           the
           Open
           View
           of
           the
           People
           ,
           I
           am
           e'enforc'd
           to
           hide
           my
           head
           ,
           and
           live
           (
           in
           a
           manner
           )
           quite
           alone
           to
           avoid
           the
           very
           sight
           of
           th●m
           ▪
           I
           have
           heard
           Wise
           men
           say
           that
           we
           are
           not
           only
           to
           chuse
           the
           least
           of
           
           Necessary
           Evils
           ,
           but
           out
           of
           all
           Evils
           themselves
           to
           extract
           somewhat
           of
           Good.
           I
           shall
           therefore
           make
           the
           best
           of
           my
           Repose
           ,
           tho'
           not
           such
           perhaps
           as
           he
           has
           deserv'd
           from
           his
           Country
           ,
           who
           hath
           formerly
           contributed
           so
           much
           to
           Their
           Quiet
           .
           And
           tho'
           this
           be
           a
           Solitude
           wholly
           of
           Necessity
           ,
           not
           Choice
           ;
           I
           would
           not
           yet
           have
           it
           absolutely
           Fruitless
           .
           Affricanus
           (
           I
           must
           Confess
           )
           gained
           to
           himself
           a
           Fairer
           Reputation
           ,
           
           but
           we
           have
           no
           Monuments
           of
           his
           Thoughts
           ,
           committed
           to
           Writing
           :
           No
           Remains
           of
           his
           Leisures
           ,
           and
           Solitude
           that
           we
           find
           Extant
           .
           But
           we
           may
           Conclude
           however
           ,
           that
           he
           was
           neither
           Idle
           nor
           Alone
           ,
           from
           his
           Glorious
           Actions
           ,
           which
           were
           only
           the
           Product
           of
           Deliberation
           and
           Thought
           .
           But
           Alas
           !
           I
           have
           not
           that
           strength
           of
           Mind
           to
           Think
           away
           my
           Solitudes
           ,
           and
           supply
           the
           want
           of
           Company
           with
           bare
           Meditation
           .
           So
           that
           My
           whole
           Diversion
           is
           to
           pass
           away
           my
           Time
           ,
           and
           my
           Cares
           upon
           Writing
           :
           and
           I
           have
           done
           more
           that
           away
           Now
           ,
           in
           a
           little
           while
           ,
           since
           the
           overturning
           of
           the
           Government
           ,
           then
           I
           did
           in
           many
           years
           before
           ,
           while
           it
           was
           in
           a
           flourishing
           Estate
           .
        
         
           NOW
           (
           my
           Son
           )
           tho'
           Philosoyhy
           be
           Profitable
           and
           Fruitful
           from
           one
           end
           of
           it
           to
           the
           other
           ,
           without
           any
           Waste
           ,
           or
           Desert
           :
           there
           is
           not
           any
           place
           yet
           in
           the
           whole
           Extent
           of
           it
           that
           yields
           greater
           Advantage
           ,
           and
           Benefit
           ,
           then
           that
           Part
           of
           it
           which
           treats
           of
           
             Civil
             Duties
          
           ,
           and
           the
           Rules
           of
           a
           Steady
           ,
           and
           a
           Virtuous
           Life
           .
           
           Wherefore
           ,
           tho'
           I
           doubt
           not
           either
           ,
           of
           the
           Great
           and
           Excellent
           
           Cratippus's
           
           Care
           in
           the
           inculcating
           of
           this
           Lesson
           daily
           to
           you
           ;
           or
           of
           your
           own
           Diligence
           ,
           and
           Attention
           in
           the
           receiving
           of
           it
           ;
           it
           is
           not
           amiss
           yet
           to
           be
           often
           minded
           of
           so
           necessary
           a
           Point
           ;
           and
           (
           which
           way
           soever
           you
           turn
           your self
           )
           to
           have
           this
           voice
           still
           sounding
           in
           your
           Ear
           ,
           even
           ,
           if
           it
           were
           possible
           ,
           without
           hearing
           any
           thing
           else
           .
           This
           is
           a
           thing
           for
           every
           man
           to
           do
           ,
           that
           propounds
           to
           himself
           an
           Honest
           Course
           of
           Life
           ;
           and
           it
           is
           your
           Interest
           perhaps
           as
           much
           as
           any
           bodies
           ;
           because
           the
           world
           expects
           it
           from
           you
           ,
           that
           you
           should
           succeed
           to
           the
           Industry
           ,
           the
           Honours
           ,
           and
           (
           if
           I
           may
           so
           say
           )
           in
           some
           measure
           to
           the
           Reputation
           of
           your
           Father
           .
           And
           you
           have
           a
           great
           deal
           to
           answer
           for
           upon
           the
           score
           of
           Athens
           ,
           and
           Cratippus
           .
           For
           what
           could
           be
           more
           Dishonorable
           then
           after
           so
           ample
           a
           Commission
           granted
           you
           to
           the
           famous
           Staple
           of
           the
           whole
           World
           ,
           for
           
             good
             Manners
          
           and
           Letters
           ,
           to
           come
           back
           Empty
           ;
           to
           the
           Disparagement
           both
           of
           the
           Master
           ,
           and
           the
           City
           ?
           Wherefore
           you
           must
           Labour
           with
           all
           the
           Faculties
           of
           your
           Soul
           ,
           and
           Body
           ,
           to
           make
           good
           This
           Expectation
           :
           (
           if
           I
           may
           call
           That
           a
           Labour
           ,
           which
           is
           so
           great
           a
           Pleasure
           )
           and
           let
           it
           never
           be
           said
           that
           after
           all
           other
           supplies
           from
           your
           Father
           ,
           you
           were
           only
           wanting
           to
           your self
           :
           But
           let
           This
           suffice
           :
           having
           written
           so
           much
           ,
           and
           so
           often
           to
           you
           already
           ,
           upon
           This
           Subject
           .
           We
           shall
           now
           return
           to
           the
           remaining
           part
           of
           the
           Division
           propounded
           .
        
         
         
           PANAETIVS
           is
           the
           man
           ,
           
           without
           Dispute
           ,
           that
           has
           the
           most
           accurately
           handled
           This
           question
           :
           and
           Him
           have
           I
           chiesly
           follow'd
           ,
           with
           some
           amendment
           and
           additions
           of
           my
           Own.
           He
           lays
           down
           
             Three
             Propositions
          
           that
           men
           are
           want
           to
           deliberate
           and
           advise
           upon
           ,
           in
           the
           Case
           of
           
             Duty
             .
             First
          
           ,
           whether
           the
           matter
           in
           question
           be
           Honest
           ,
           or
           
             Dishonest
             .
             Secondly
          
           ,
           whether
           it
           be
           Profitable
           ,
           or
           
             Vnprofitable
             .
             Thirdly
          
           ,
           where
           
             Two
             things
          
           meet
           in
           Competition
           ,
           the
           One
           of
           them
           appearing
           Honest
           ,
           and
           the
           
             Other
             Profitable
          
           ;
           how
           to
           Distinguish
           .
           He
           has
           written
           Three
           Books
           upon
           the
           Two
           former
           Heads
           ;
           and
           promised
           a
           Discourse
           upon
           the
           Third
           ;
           but
           he
           has
           not
           been
           so
           good
           as
           his
           word
           :
           which
           I
           do
           the
           more
           wonder
           at
           ,
           because
           I
           find
           in
           his
           Scholar
           Posidonius
           ,
           that
           he
           lived
           Thirty
           years
           after
           the
           Publishing
           of
           These
           Books
           .
           And
           I
           am
           in
           some
           Admiration
           too
           ,
           that
           Posidonius
           ,
           in
           his
           Commentaries
           ,
           should
           pass
           the
           matter
           over
           so
           slightly
           ;
           especially
           making
           This
           Remarque
           upon
           it
           ,
           that
           of
           the
           whole
           Body
           of
           Philosophy
           ,
           This
           is
           the
           most
           necessary
           Part.
           There
           are
           some
           that
           will
           not
           have
           This
           to
           be
           an
           Oversight
           in
           Panaetius
           ;
           but
           a
           Point
           left
           out
           upon
           Consideration
           ;
           as
           a
           thing
           wholly
           Impertinent
           .
           But
           I
           am
           of
           another
           Opinion
           .
           The
           Reason
           they
           give
           ,
           is
           This.
           Honest
           ,
           
           and
           Profitable
           (
           they
           say
           )
           are
           
             Convertible
             Terms
          
           ;
           and
           not
           to
           be
           so
           much
           as
           Imagined
           in
           Opposition
           .
           From
           hence
           there
           may
           arise
           another
           Question
           ,
           whether
           the
           Third
           Branch
           of
           
           Panaetius's
           Division
           should
           not
           have
           been
           absolutely
           rejected
           ,
           without
           any
           mention
           of
           it
           all
           .
           But
           
           it
           is
           Certain
           however
           ,
           that
           he
           did
           at
           first
           undertake
           it
           ,
           and
           then
           let
           it
           fall
           .
           He
           that
           makes
           a
           Tripartite
           Division
           ,
           and
           goes
           thorough
           with
           Two
           Parts
           of
           it
           ,
           is
           undoubtedly
           answerable
           for
           the
           Third
           :
           And
           he
           passes
           his
           word
           over
           and
           above
           toward
           the
           latter
           end
           of
           his
           Third
           Book
           ,
           that
           he
           will
           go
           on
           with
           it
           .
           And
           we
           have
           the
           Authority
           of
           Posidonius
           himself
           to
           Witness
           as
           much
           ;
           writing
           in
           a
           certain
           Epistle
           what
           
             Publius
             Rutilius
             Rufus
          
           (
           an
           Auditor
           of
           Panaetius
           )
           was
           wont
           to
           say
           .
           As
           there
           was
           never
           any
           Peinter
           (
           says
           he
           )
           that
           durst
           venture
           upon
           Finishing
           the
           Picture
           of
           Venus
           ,
           which
           Apelles
           had
           begun
           (
           such
           was
           the
           Delicacy
           of
           the
           Face
           ,
           that
           there
           was
           no
           hope
           of
           matching
           it
           with
           a
           suitable
           Body
           )
           so
           in
           the
           Case
           of
           Panaetius
           ,
           the
           Excellency
           of
           those
           things
           which
           he
           did
           perfect
           ,
           was
           so
           Transcendent
           ,
           that
           no
           man
           after
           him
           durst
           ever
           attempt
           the
           supplying
           of
           what
           he
           either
           Omitted
           ,
           or
           left
           Imperfect
           .
           So
           that
           of
           
           Panaetius's
           Intention
           there
           can
           be
           no
           longer
           any
           Doubt
           .
           But
           yet
           whether
           he
           did
           Well
           or
           Ill
           in
           adding
           the
           Third
           member
           of
           his
           Division
           ,
           may
           perhaps
           bear
           a
           Dispute
           :
           For
           taking
           it
           either
           according
           to
           the
           Stoiques
           ,
           that
           no
           thing
           can
           be
           Good
           but
           that
           which
           is
           Honest
           ;
           or
           with
           the
           Peripatetiques
           ,
           that
           Honesty
           is
           the
           
             Sovereign
             Good
          
           ,
           to
           such
           a
           degree
           ,
           that
           all
           other
           Goods
           are
           as
           nothing
           in
           the
           Ballance
           Against
           it
           ;
           they
           do
           both
           of
           them
           however
           agree
           in
           This
           ,
           that
           Profit
           can
           never
           be
           admitted
           into
           a
           Competition
           with
           Honesty
           .
           
           How
           does
           Socrates
           Curse
           the
           First
           Dividers
           of
           Honest
           ,
           and
           Profitable
           ,
           in
           Imagination
           ,
           which
           are
           
           so
           Inseparable
           by
           Nature
           ?
           And
           the
           Stoiques
           go
           so
           far
           along
           with
           him
           too
           ,
           as
           to
           hold
           that
           nothing
           can
           be
           the
           One
           ,
           without
           being
           also
           the
           Other
           .
           But
           if
           Panaetius
           were
           one
           of
           those
           that
           will
           have
           Virtue
           to
           be
           Therefore
           Esteem'd
           ,
           for
           the
           Profit
           that
           she
           brings
           us
           ;
           measuring
           things
           Desirable
           ,
           either
           by
           Pleasure
           ,
           or
           Freedom
           from
           Pein
           ;
           he
           might
           then
           be
           allow'd
           to
           erect
           the
           Notion
           of
           a
           
             Possible
             Repugnancy
          
           of
           Profit
           ,
           to
           Honesty
           .
           But
           being
           of
           Another
           Opinion
           ;
           and
           that
           the
           
             Only
             Good
          
           is
           That
           which
           is
           Honest
           :
           and
           that
           whatsoever
           stands
           in
           Opposition
           to
           it
           ,
           under
           the
           Shew
           of
           Vtility
           ,
           a
           mans
           life
           is
           neither
           the
           Better
           nor
           the
           Worse
           for
           it
           ,
           either
           With
           it
           ,
           or
           Without
           it
           :
           He
           should
           not
           so
           much
           as
           have
           put
           the
           Case
           ,
           methinks
           ,
           where
           Profit
           and
           Virtue
           should
           appear
           in
           the
           Comparison
           .
           For
           to
           Live
           according
           to
           Nature
           ,
           which
           the
           Stoiques
           account
           for
           the
           
             Sovereign
             Good
          
           :
           is
           nothing
           else
           .
           (
           as
           I
           understand
           it
           )
           then
           to
           lead
           a
           life
           Congruous
           to
           Virtue
           :
           And
           in
           all
           Cases
           whatsoever
           ,
           to
           follow
           the
           Direction
           of
           Nature
           in
           a
           Conformity
           thereunto
           .
           The
           matter
           standing
           Thus
           ;
           some
           men
           are
           of
           opinion
           that
           This
           Comparison
           was
           not
           properly
           introduced
           ;
           and
           that
           there
           was
           not
           any
           need
           of
           prescribing
           in
           This
           Kind
           ,
           at
           all
           .
        
         
           NO
           man
           can
           be
           
             Truly
             Honest
          
           ,
           
           but
           He
           that
           is
           
             Truly
             Wise
          
           ;
           and
           there
           is
           no
           separating
           the
           One
           from
           the
           Other
           .
           There
           may
           be
           an
           
             Imperfect
             Honesty
          
           ,
           't
           is
           True
           ,
           with
           an
           
             Imperfect
             Wisdom
          
           ;
           which
           is
           rather
           the
           Resemblance
           of
           Honesty
           ,
           then
           
             the
             Thing
             it self
          
           .
           And
           therefore
           
           all
           those
           Duties
           that
           we
           treat
           of
           in
           this
           Discourse
           ,
           the
           Stoiques
           call
           
             Middle
             Duties
          
           :
           
           which
           are
           Common
           indifferently
           to
           Mankind
           ;
           and
           of
           a
           large
           Extent
           :
           and
           some
           people
           attein
           the
           knowledge
           of
           them
           by
           a
           Felicity
           of
           Nature
           ;
           others
           ,
           by
           a
           Progression
           ,
           and
           advance
           upon
           Study
           .
           But
           those
           which
           They
           call
           
             Right
             Duties
          
           ,
           are
           Complete
           and
           Consummate
           in
           all
           the
           Parts
           (
           or
           numbers
           as
           they
           express
           it
           )
           and
           This
           Perfection
           is
           only
           to
           be
           found
           in
           a
           Wise
           man.
           But
           he
           yet
           that
           acquits
           himself
           in
           the
           Discharge
           of
           these
           
             Middle
             Offices
          
           ,
           goes
           for
           Current
           with
           the
           Multitude
           for
           a
           good
           and
           a
           
             Wise
             man
          
           in
           the
           Abstract
           :
           They
           not
           being
           able
           to
           distinguish
           betwixt
           what
           is
           Perfect
           ,
           and
           Defective
           .
           Wherefore
           ,
           so
           far
           as
           They
           understand
           the
           Business
           ,
           there
           is
           nothing
           wanting
           .
           We
           see
           many
           times
           in
           Poems
           ,
           Pictures
           ,
           and
           a
           World
           of
           Other
           Instances
           ,
           how
           strangely
           the
           unskilful
           are
           delighted
           with
           them
           ,
           and
           yet
           for
           the
           most
           part
           commending
           the
           least
           masterly
           stroke
           in
           the
           Piece
           :
           which
           arises
           from
           This
           Ground
           ,
           (
           I
           suppose
           )
           they
           find
           something
           in
           the
           whole
           that
           pleases
           them
           ;
           but
           they
           are
           not
           able
           to
           judge
           of
           the
           Imperfections
           of
           the
           several
           Parts
           :
           But
           when
           they
           come
           to
           be
           better
           instructed
           ,
           they
           are
           easily
           brought
           to
           change
           their
           First
           Opinion
           .
        
         
           The
           Duties
           here
           Treated
           of
           ,
           are
           with
           the
           Stoiques
           a
           kind
           of
           
             Second-rate
             Honesty
          
           ;
           and
           not
           peculiar
           to
           
             wise
             men
          
           ,
           but
           Common
           to
           
             Human
             Nature
          
           :
           And
           therefore
           they
           affect
           all
           people
           that
           have
           in
           them
           the
           least
           spark
           of
           Good
           Nature
           ,
           or
           Virtue
           .
           Now
           when
           we
           
           speak
           of
           the
           Magnanimity
           of
           the
           
             two
             Decij
          
           ,
           
           or
           the
           Scipio's
           ,
           or
           of
           the
           Iustice
           of
           Fabricius
           ,
           or
           Aristides
           ;
           we
           do
           not
           propose
           their
           Example
           as
           the
           Standard
           of
           That
           Courage
           ,
           and
           Equity
           that
           is
           required
           in
           a
           
             Wise
             man.
          
           For
           I
           do
           not
           look
           upon
           either
           of
           them
           to
           have
           been
           Wise
           to
           the
           Degree
           of
           
             Wisdom
             here
             intended
          
           ;
           no
           ,
           nor
           those
           very
           Persons
           upon
           whom
           the
           World
           has
           bestowed
           both
           the
           Reputation
           ,
           and
           the
           Name
           of
           
             Wise
             men
          
           .
           I
           speak
           of
           
             Cato
             ,
             Caius
             Laelius
          
           ,
           or
           the
           
             Seven
             Sages
          
           themselves
           .
           But
           by
           the
           Frequent
           exercise
           of
           
             Middle
             Offices
          
           they
           had
           somewhat
           of
           the
           appearance
           ,
           and
           Resemblance
           of
           Wisemen
           .
           So
           that
           we
           must
           neither
           Compare
           Profit
           in
           Opposition
           to
           that
           which
           is
           
             truly
             Honest
          
           ;
           nor
           oppose
           any
           matter
           of
           Gain
           to
           that
           which
           we
           commonly
           call
           Virtue
           ;
           whereupon
           these
           people
           value
           themselves
           ,
           that
           would
           be
           accounted
           
             Good
             men
          
           .
           And
           we
           must
           as
           well
           uphold
           and
           preserve
           That
           Practical
           Honesty
           that
           falls
           under
           our
           Capacities
           ;
           as
           That
           which
           in
           Strictness
           and
           Truth
           ,
           is
           only
           the
           Honesty
           of
           Wise
           men
           :
           For
           Otherwise
           ,
           how
           shall
           we
           know
           what
           progress
           we
           make
           toward
           Virtue
           ?
           And
           so
           much
           for
           those
           that
           by
           doing
           
             Good
             Offices
          
           get
           themselves
           the
           Reputation
           of
           being
           
             Good
             men
          
           .
        
         
           BUT
           for
           those
           that
           Measure
           all
           things
           by
           the
           Common
           Interest
           of
           Gain
           and
           Benefit
           ,
           and
           will
           not
           allow
           Honesty
           to
           take
           place
           ;
           
           it
           is
           ordinary
           for
           Them
           to
           put
           Mony
           in
           the
           Scale
           against
           Virtue
           ;
           which
           no
           Good
           man
           will
           ever
           do
           .
           I
           suppose
           therefore
           ,
           that
           Panaetius
           ,
           when
           he
           says
           that
           men
           are
           wont
           to
           make
           some
           Doubts
           upon
           the
           Comparison
           ,
           means
           only
           
           (
           as
           he
           says
           )
           that
           they
           are
           Wont
           to
           do
           so
           ;
           and
           not
           that
           they
           
             do
             well
          
           in
           
             so
             doing
          
           .
           For
           not
           only
           the
           Preference
           of
           Profit
           to
           Honesty
           ,
           but
           the
           very
           Comparing
           of
           them
           ,
           and
           the
           making
           a
           Doubt
           in
           the
           Case
           ,
           is
           a
           shameful
           Bus'ness
           .
           But
           what
           is
           it
           that
           we
           doubt
           upon
           ?
           Or
           what
           's
           the
           Ground
           of
           our
           Consideration
           ?
           It
           is
           (
           I
           presume
           )
           upon
           the
           Quality
           of
           the
           Point
           in
           Question
           :
           
           For
           that
           which
           is
           Dishonorable
           at
           One
           time
           ,
           may
           be
           Warrantable
           at
           Another
           .
           As
           for
           Example
           ,
           upon
           a
           supposition
           more
           at
           large
           ;
           What
           fouler
           Villany
           can
           be
           imagin'd
           then
           the
           Killing
           not
           only
           of
           a
           Man
           ,
           but
           a
           Familiar
           Friend
           ?
           And
           yet
           the
           People
           of
           Rome
           do
           not
           only
           Absolve
           any
           man
           that
           destroys
           a
           Tyrant
           ,
           tho'
           his
           Famil●ar
           Friend
           ;
           but
           they
           reckon
           upon
           it
           as
           the
           most
           Glorious
           Action
           of
           an
           Honorable
           Life
           .
           Is
           it
           in
           This
           Case
           that
           Profit
           prevails
           over
           Honesty
           ;
           Or
           rather
           that
           the
           Honesty
           follow'd
           the
           Profit
           ?
        
         
           THE
           Certain
           way
           to
           keep
           us
           Right
           in
           our
           Judgments
           upon
           the
           Concurrence
           of
           Profitable
           ,
           
           and
           Honest
           ,
           will
           be
           the
           Establishment
           of
           such
           a
           Rule
           as
           upon
           the
           Comparing
           of
           things
           will
           direct
           us
           in
           our
           Duty
           :
           which
           Rule
           I
           would
           have
           to
           be
           squar'd
           to
           the
           Reason
           and
           Discipline
           of
           the
           Stoiques
           :
           And
           This
           is
           the
           Rule
           which
           I
           shall
           observe
           in
           This
           Treatise
           ;
           Because
           tho'
           the
           Ancient
           Academiques
           ,
           and
           the
           Peripatetiques
           also
           ,
           (
           which
           were
           formerly
           all
           one
           )
           give
           a
           Preference
           to
           that
           which
           is
           Honest
           ,
           before
           that
           which
           seems
           to
           be
           Profitable
           ;
           the
           matter
           is
           yet
           more
           Generously
           handled
           by
           the
           Stoiques
           ,
           that
           make
           Profit
           and
           
           
             Honesty
             Reciprocal
          
           ,
           then
           by
           those
           that
           Imagine
           a
           thing
           may
           be
           either
           Honest
           ,
           and
           not
           Profitable
           ,
           or
           Profitable
           ,
           and
           not
           Honest.
           Now
           our
           Academy
           allows
           great
           Liberty
           ,
           and
           gives
           us
           a
           Right
           to
           defend
           That
           which
           appears
           most
           Probabl●
           .
           But
           to
           Return
           to
           my
           Rule
           ,
           
           To
           take
           away
           any
           thing
           wrongfully
           from
           any
           man
           ,
           or
           to
           make
           my
           Own
           Fortune
           by
           the
           empoverishing
           of
           Another
           ,
           is
           more
           Contrary
           to
           Nature
           ,
           then
           Death
           ,
           Beggery
           ,
           Pein
           ;
           or
           whatever
           else
           can
           befal
           a
           mans
           Body
           ,
           or
           Estate
           .
           For
           at
           First
           Dash
           it
           destroys
           all
           Neighborhood
           and
           Society
           :
           For
           if
           we
           come
           once
           to
           entertain
           an
           Opinion
           that
           One
           man
           for
           his
           Own
           advantage
           may
           Assault
           ,
           or
           make
           a
           Prey
           of
           Another
           ;
           there
           follows
           necessarily
           an
           Absolute
           Dissolution
           of
           Human
           Society
           ,
           and
           a
           Violation
           of
           the
           most
           Certain
           and
           Powerful
           Dictate
           of
           Nature
           .
           Put
           the
           Case
           that
           One
           Member
           should
           draw
           to
           it self
           the
           Health
           ,
           and
           Good
           Blood
           of
           the
           Member
           next
           unto
           it
           ;
           the
           whole
           Body
           must
           ,
           of
           Necessity
           ,
           Consume
           and
           Perish
           :
           In
           like
           manner
           if
           every
           man
           should
           take
           from
           Another
           what
           he
           can
           get
           ,
           and
           apply
           his
           Neighbors
           Goods
           to
           his
           Own
           Use
           ,
           This
           would
           undoubtedly
           put
           an
           end
           to
           all
           Friendliness
           ,
           and
           Fellowship
           among
           men
           .
           It
           is
           natural
           Enough
           for
           a
           man
           to
           provide
           Necessaries
           for
           Himself
           ,
           in
           the
           First
           place
           ;
           But
           it
           is
           yet
           against
           Nature
           for
           him
           to
           furnish
           himself
           with
           Mony
           or
           Provisions
           ,
           by
           Spoil
           and
           Rapine
           :
           And
           it
           is
           not
           only
           by
           the
           Dictate
           of
           Nature
           ,
           or
           the
           Rights
           of
           Nations
           ,
           but
           by
           the
           particular
           Laws
           and
           Constitutions
           of
           all
           States
           ,
           that
           it
           is
           declared
           Unlawful
           for
           One
           
           man
           to
           do
           any
           Mischief
           to
           Another
           for
           his
           Proper
           Benefit
           .
           
           It
           is
           the
           Express
           Care
           ,
           Will
           ,
           and
           Intent
           of
           all
           .
           Laws
           to
           maintein
           the
           Duties
           of
           Society
           ,
           Safe
           ,
           and
           Inviolate
           :
           and
           they
           punish
           the
           Transgressors
           of
           these
           Rules
           with
           Death
           ,
           Banishments
           ,
           Prisons
           ,
           and
           Fines
           :
           And
           much
           more
           does
           Nature
           her self
           Exact
           this
           from
           us
           :
           Nature
           (
           I
           say
           )
           which
           is
           the
           
             Law
             Divine
          
           and
           
             Humane
             ,
             Both
             in
             one
          
           .
           Whoever
           obeys
           Her
           Dictate
           (
           as
           all
           men
           will
           ,
           that
           propose
           to
           live
           in
           a
           Conformity
           to
           the
           Principles
           of
           a
           Reasonable
           Being
           )
           will
           never
           agree
           to
           the
           Coveting
           of
           what
           is
           Another
           mans
           ,
           or
           to
           the
           taking
           away
           from
           his
           Neighbor
           ,
           and
           Giving
           to
           himself
           .
           For
           Greatness
           of
           Mind
           ,
           Gentleness
           ,
           Justice
           ,
           and
           Liberality
           are
           much
           more
           Consonant
           to
           Nature
           then
           Pleasure
           ,
           Life
           ,
           or
           Riches
           :
           which
           ,
           in
           Comparison
           with
           the
           Common
           Good
           ,
           are
           by
           all
           men
           of
           Brave
           and
           Exalted
           Minds
           ,
           neglected
           and
           despised
           .
           Whereas
           ,
           on
           the
           Other
           side
           ,
           to
           Spoyl
           my
           Neighbor
           for
           my
           Own
           Advantage
           is
           more
           Contrary
           to
           Nature
           ,
           then
           Death
           ,
           Torments
           ,
           and
           the
           like
           .
           As
           it
           is
           more
           according
           to
           Nature
           for
           a
           man
           to
           undergo
           all
           sorts
           of
           Labours
           and
           Troubles
           for
           the
           Service
           and
           Conservation
           ,
           (
           if
           it
           were
           Possible
           )
           even
           of
           the
           whole
           World
           :
           After
           the
           Example
           of
           Hercules
           ,
           whom
           the
           Gratitude
           of
           Men
           has
           placed
           for
           his
           Virtues
           among
           the
           Gods
           :
           All
           This
           (
           I
           say
           )
           is
           more
           Agreeable
           to
           Nature
           ,
           then
           to
           live
           in
           Solitude
           ;
           and
           not
           only
           free
           from
           Cares
           ,
           but
           even
           wallowing
           in
           Pleasures
           ,
           and
           Plenty
           ;
           with
           all
           the
           Advantages
           of
           Strength
           and
           Beauty
           ,
           over
           and
           above
           .
           
           This
           is
           it
           that
           makes
           all
           Great
           and
           Glorious
           Spirits
           ,
           so
           much
           to
           prefer
           Difficulty
           and
           Action
           ,
           before
           a
           Life
           of
           Idleness
           and
           Sloth
           .
           From
           hence
           it
           comes
           to
           pass
           ,
           that
           according
           to
           Nature
           ,
           One
           man
           can
           never
           hurt
           another
           .
           And
           besides
           ,
           he
           that
           wrongs
           another
           for
           his
           Own
           Advantage
           ,
           he
           does
           either
           imagine
           that
           this
           is
           not
           against
           Nature
           ;
           or
           else
           he
           supposes
           that
           Death
           ,
           Poverty
           ,
           Pein
           ,
           Loss
           of
           Children
           ,
           Kindred
           ,
           and
           Friends
           ,
           are
           more
           to
           be
           avoided
           ,
           then
           the
           doing
           of
           Injuries
           .
           But
           if
           he
           conceives
           that
           one
           man
           may
           do
           an
           Injury
           to
           another
           without
           an
           offence
           to
           Nature
           ,
           there
           's
           no
           disputing
           with
           One
           that
           has
           lost
           his
           Reason
           ;
           and
           in
           effect
           ,
           Ejected
           all
           that
           is
           Man
           even
           out
           of
           Himself
           .
           But
           what
           if
           he
           thinks
           the
           One
           to
           be
           Bad
           ,
           and
           yet
           the
           
             Other
             ,
             Worse
          
           ?
           He
           is
           in
           a
           Grievous
           Mistake
           ,
           to
           Phansie
           any
           Calamity
           of
           Body
           or
           Fortune
           Comparable
           to
           the
           Disorders
           of
           his
           Mind
           .
        
         
           We
           should
           all
           of
           us
           therefore
           agree
           upon
           This
           Common
           Proposition
           ,
           That
           the
           Interest
           of
           the
           Whole
           ,
           is
           the
           Interest
           of
           
             Every
             Part
          
           ;
           
           and
           that
           whoever
           draws
           more
           to
           himself
           then
           belongs
           to
           him
           ,
           is
           an
           Enemy
           to
           the
           Publique
           .
           Now
           if
           it
           be
           the
           very
           Prescript
           of
           Nature
           ,
           that
           for
           Humanity
           sake
           ,
           one
           Man
           shall
           take
           Care
           of
           another
           ;
           it
           does
           necessarily
           follow
           ,
           that
           the
           Welfare
           of
           the
           Publique
           ,
           is
           the
           Interest
           of
           Every
           Particular
           ,
           according
           to
           the
           same
           Principle
           .
           Let
           but
           This
           be
           admitted
           ,
           and
           we
           are
           all
           of
           us
           equally
           under
           the
           Government
           of
           the
           same
           Law
           :
           And
           then
           taking
           That
           for
           granted
           ;
           to
           do
           an
           Injury
           to
           any
           Man
           is
           against
           
           
           
           
           
           the
           Law
           of
           Nature
           .
           The
           Former
           is
           certainly
           True
           ;
           and
           so
           is
           the
           Other
           ,
           by
           Consequence
           .
           It
           is
           a
           Ridiculous
           Shift
           ,
           to
           say
           ,
           that
           I
           would
           not
           take
           away
           any
           thing
           from
           my
           Father
           ,
           or
           from
           my
           Brother
           ,
           to
           put
           in
           my
           Own
           Pocket
           ;
           but
           to
           take
           from
           Other
           people
           ,
           is
           quite
           another
           Case
           :
           as
           if
           every
           Individual
           were
           not
           concerned
           in
           the
           Protection
           of
           the
           Whole
           :
           An
           Opinion
           utterly
           Inconsistent
           with
           the
           Rules
           of
           Government
           .
        
         
           THERE
           are
           some
           again
           will
           have
           the
           Citizens
           Provided
           for
           ,
           but
           not
           Strangers
           :
           And
           These
           Men
           tear
           up
           the
           very
           Foundations
           of
           Human
           Society
           .
           For
           take
           away
           That
           once
           ,
           and
           there
           will
           be
           no
           longer
           any
           Good
           Nature
           ,
           Liberality
           ,
           Honesty
           ,
           or
           Justice
           ,
           to
           be
           found
           upon
           the
           Face
           of
           the
           Earth
           .
           And
           whosoever
           brings
           Matters
           to
           That
           pass
           ,
           is
           to
           be
           accounted
           an
           Enemy
           to
           the
           
             Gods
             Themselves
          
           ,
           for
           breaking
           That
           Union
           among
           Men
           ,
           which
           was
           no
           other
           than
           a
           Constitution
           of
           
             Divine
             Appointment
          
           .
           It
           is
           the
           strongest
           Band
           of
           Society
           ,
           a
           General
           Agreement
           in
           This
           Position
           ,
           that
           it
           is
           a
           greater
           Offence
           to
           Nature
           for
           me
           to
           take
           any
           thing
           from
           Another
           ,
           for
           my
           Own
           Advantage
           ,
           
           then
           to
           suffer
           all
           the
           Miseries
           that
           can
           possibly
           befal
           any
           Man
           in
           his
           Body
           or
           Estate
           :
           Nay
           ,
           that
           can
           befal
           the
           very
           Mind
           it self
           ;
           saving
           the
           single
           point
           of
           Justice
           ,
           which
           one
           Virtue
           is
           the
           Mistress
           ,
           and
           the
           Princess
           of
           all
           the
           rest
           .
           But
           what
           ?
           (
           will
           some
           say
           )
           Shall
           a
           Wise
           Man
           rather
           Perish
           for
           want
           of
           Bread
           ,
           than
           take
           a
           Loaf
           from
           another
           Man
           that
           's
           good
           for
           nothing
           ,
           to
           keep
           himself
           from
           Sterving
           ?
           
           This
           must
           not
           be
           done
           yet
           ;
           no
           not
           upon
           any
           Terms
           :
           Life
           is
           not
           so
           dear
           to
           me
           as
           my
           Duty
           ;
           and
           my
           Resolution
           not
           to
           wrong
           any
           Man
           for
           my
           Own
           Benefit
           .
           Suppose
           an
           Honest
           Man
           almost
           frozen
           to
           death
           might
           save
           his
           Life
           by
           taking
           away
           the
           Cloak
           of
           Phalaris
           ;
           (
           a
           Barbarous
           and
           a
           Bloody
           Tyrant
           )
           should
           he
           not
           do
           it
           ?
           This
           is
           a
           Case
           easily
           determin'd
           :
           For
           the
           taking
           of
           any
           thing
           away
           from
           another
           ,
           for
           a
           Man
           's
           Own
           sake
           ,
           is
           Inhuman
           ,
           and
           against
           the
           Law
           of
           Nature
           ,
           let
           the
           Man
           be
           never
           so
           worthless
           .
           But
           in
           the
           Case
           of
           a
           Person
           whose
           Life
           may
           be
           of
           Eminent
           Use
           and
           Service
           to
           the
           Commonwealth
           ,
           to
           take
           any
           thing
           from
           such
           a
           Worthless
           Person
           to
           preserve
           so
           necessary
           an
           Instrument
           to
           the
           Publique
           ;
           and
           to
           take
           it
           purely
           upon
           That
           Consideration
           ,
           it
           is
           not
           blame-worthy
           :
           But
           Otherwise
           ,
           I
           must
           rather
           bear
           my
           Own
           Misfortunes
           ,
           than
           Relieve
           my self
           by
           what
           I
           force
           from
           another
           Man
           :
           so
           that
           it
           is
           not
           more
           against
           Nature
           to
           be
           Sick
           ,
           or
           Necessitous
           ,
           than
           to
           Seize
           upon
           ,
           or
           Covet
           the
           Goods
           of
           Another
           :
           But
           the
           Abandoning
           of
           the
           Common
           Good
           is
           an
           Offence
           to
           Nature
           ;
           for
           it
           is
           Unjust
           ;
           and
           therefore
           the
           Law
           of
           Nature
           ,
           that
           Regulates
           and
           Provides
           for
           the
           Common
           Welfare
           of
           Mankind
           ,
           does
           in
           a
           manner
           direct
           the
           Translation
           of
           Necessaries
           from
           a
           slothful
           and
           unprofitable
           Wretch
           ,
           to
           the
           behoof
           of
           a
           Wise
           ,
           a
           Good
           ,
           and
           a
           Valiant
           Man
           ,
           and
           whose
           Loss
           might
           be
           of
           great
           damage
           to
           the
           Government
           :
           Provided
           that
           it
           be
           done
           meerly
           out
           of
           such
           a
           respect
           ,
           without
           any
           Vanity
           ,
           or
           Self
           love
           ,
           or
           making
           use
           of
           a
           Publique
           Pretext
           for
           a
           Colour
           to
           a
           Particular
           Injustice
           .
           
           justice
           .
           In
           so
           doing
           ,
           I
           keep
           my self
           still
           upon
           my
           Duty
           ,
           consulting
           the
           Benefit
           of
           Mankind
           ,
           and
           (
           that
           which
           I
           often
           Inculcate
           )
           of
           Human
           Society
           .
        
         
           AS
           to
           the
           Case
           of
           Phalaris
           ,
           the
           Decision
           is
           Obvious
           :
           For
           a
           Tyrant
           is
           rather
           an
           Enemy
           ,
           then
           a
           Member
           of
           Human
           Society
           ;
           and
           there
           can
           be
           no
           Crime
           in
           the
           Dispoiling
           of
           an
           Usurper
           ,
           whom
           it
           is
           Lawful
           to
           Kill
           ;
           and
           it
           were
           well
           if
           the
           whole
           Race
           of
           this
           impious
           and
           pestilent
           sort
           of
           Men
           were
           Exterminated
           from
           having
           to
           do
           with
           Mankind
           .
           For
           as
           we
           cut
           off
           Mortifi'd
           Limbs
           ,
           when
           the
           Blood
           and
           Spirits
           have
           in
           a
           manner
           forsaken
           them
           ,
           and
           that
           they
           grow
           dangerous
           to
           the
           Rest
           :
           so
           should
           that
           fierce
           and
           outrageous
           Brutality
           be
           separated
           ,
           if
           I
           may
           so
           say
           ,
           from
           the
           Common
           Humanity
           of
           the
           Publique
           Body
           .
           Of
           This
           Quality
           are
           all
           those
           Questions
           of
           Duty
           ,
           whereof
           the
           Resolution
           depends
           upon
           the
           Circumstances
           of
           Times
           :
           which
           I
           presume
           ,
           Panaetius
           would
           have
           persu'd
           ,
           if
           somewhat
           of
           accident
           or
           bus'ness
           had
           not
           taken
           him
           off
           from
           his
           Purpose
           .
           We
           have
           said
           enough
           in
           our
           former
           Books
           upon
           This
           Matter
           ;
           to
           shew
           what
           we
           are
           always
           to
           shun
           ,
           as
           evil
           and
           shameful
           in
           it self
           ,
           and
           what
           we
           are
           Not
           obliged
           always
           to
           avoid
           ,
           because
           it
           is
           not
           always
           ,
           either
           Mis-becoming
           ,
           or
           Dishonest
           .
        
         
           BUT
           being
           now
           about
           to
           Crown
           the
           Work
           we
           have
           begun
           ,
           
           I
           must
           deal
           with
           You
           ,
           (
           my
           Cicero
           )
           as
           the
           Mathematicians
           Do
           with
           their
           Disciples
           .
           They
           lay
           down
           certain
           Postulata
           ,
           
           to
           be
           taken
           before-hand
           for
           granted
           ,
           without
           the
           Trouble
           of
           discoursing
           the
           Points
           ;
           to
           the
           end
           that
           they
           may
           make
           themselves
           more
           easily
           understood
           .
           So
           must
           I
           require
           of
           You
           (
           my
           Cicero
           )
           to
           yield
           me
           This
           Point
           ,
           (
           if
           you
           can
           afford
           it
           )
           that
           
             Nothing
             is
             desirable
             for
             it self
             ,
             but
             what
             is
             Honest.
          
           Now
           if
           Cratippus
           will
           not
           allow
           of
           the
           Proposition
           whole
           as
           it
           lies
           ;
           This
           yet
           ,
           I
           presume
           ,
           will
           not
           be
           deny'd
           ,
           That
           Virtue
           is
           Chiefly
           ,
           if
           not
           Only
           to
           be
           desired
           ,
           and
           
             for
             its
             own
             sake
          
           .
           It
           is
           all
           one
           to
           me
           ,
           which
           of
           the
           Two
           you
           take
           ,
           for
           they
           are
           Both
           of
           them
           more
           Probable
           than
           any
           thing
           else
           :
           And
           First
           ,
           let
           me
           vindicate
           Panaetius
           ,
           in
           This
           ,
           that
           he
           never
           supposed
           a
           Competition
           of
           Vtility
           ,
           and
           Virtue
           ;
           (
           nor
           could
           he
           have
           justifi'd
           it
           if
           he
           had
           )
           but
           he
           is
           to
           be
           understood
           of
           things
           that
           seem
           Profitable
           ;
           for
           over
           and
           over
           in
           all
           his
           Discourses
           he
           still
           makes
           Vtility
           ,
           and
           Virtue
           to
           be
           Convertibles
           ,
           and
           represents
           it
           to
           be
           the
           most
           Pestilent
           Errour
           that
           ever
           enter'd
           into
           Human
           Life
           ,
           the
           Opinion
           that
           Divided
           them
           .
           And
           therefore
           he
           introduced
           a
           Repugnancy
           ,
           betwixt
           Appearances
           ,
           and
           Truths
           ;
           not
           as
           separating
           the
           Profitable
           from
           the
           Honest
           ;
           but
           for
           our
           Caution
           ,
           and
           Instruction
           ,
           that
           we
           might
           judge
           betwixt
           them
           .
           We
           shall
           therefore
           dispatch
           this
           remaining
           Part
           without
           any
           help
           from
           others
           ;
           and
           upon
           our
           own
           Account
           ,
           (
           as
           we
           say
           :
           )
           For
           since
           Panaetius
           left
           This
           Subject
           ,
           I
           have
           seen
           nothing
           yet
           that
           has
           given
           me
           any
           sort
           of
           satisfaction
           .
        
         
           WE
           are
           all
           of
           us
           apt
           to
           be
           moved
           upon
           any
           thing
           that
           presents
           it self
           unto
           us
           ,
           under
           the
           
           appearance
           of
           Profit
           .
           But
           if
           upon
           looking
           narrowly
           into
           it
           ,
           we
           find
           any
           thing
           that
           is
           dishonest
           ,
           or
           shameful
           ,
           annexed
           thereunto
           ;
           we
           are
           not
           to
           leave
           it
           then
           ,
           as
           a
           thing
           Profitable
           ,
           but
           as
           considering
           that
           Vtility
           ,
           and
           Dishonesty
           cannot
           stand
           together
           .
           
           For
           if
           there
           be
           nothing
           so
           Contrary
           to
           Nature
           as
           the
           One
           or
           so
           Agreeable
           to
           it
           ,
           as
           the
           Other
           ;
           (
           for
           Nature
           affects
           what
           is
           Right
           ,
           Convenient
           ,
           and
           Constant
           ,
           and
           despises
           the
           Contrary
           )
           it
           is
           impossible
           that
           they
           should
           Both
           meet
           in
           the
           same
           Subject
           .
           Again
           ;
           If
           we
           are
           born
           for
           Virtue
           ;
           either
           (
           according
           to
           
             Zeno
             )
             Virtue
             is
             to
             be
             desired
             for
             it self
             alone
             ,
          
           or
           (
           according
           to
           
             Aristotle
             )
             it
             weighs
             down
             all
             other
             things
             :
          
           then
           does
           it
           follow
           ,
           of
           Necessity
           that
           Virtue
           must
           be
           either
           the
           Only
           ,
           or
           the
           
             Supreme
             Good.
          
           So
           that
           whether
           way
           soever
           it
           be
           taken
           ,
           that
           which
           is
           Good
           ,
           is
           certainly
           Profitable
           ;
           and
           that
           which
           is
           Prositable
           ,
           is
           certainly
           Good.
           Those
           Men
           therefore
           are
           very
           short-sighted
           ,
           that
           presently
           lay
           hold
           of
           that
           which
           
             appears
             Profitable
          
           ,
           and
           consider
           it
           apart
           from
           that
           which
           
             is
             Honest.
          
           From
           Hence
           come
           Murthers
           ,
           Poysonings
           ,
           Forgeries
           ,
           Thefts
           ,
           Publique
           Cheats
           ,
           Oppressions
           ,
           Squeezing
           of
           the
           People
           ,
           or
           our
           Confederates
           :
           From
           Hence
           come
           the
           Intolerable
           Insolencies
           of
           Men
           of
           over-grown
           Fortunes
           ;
           and
           finally
           ,
           Ambition
           ,
           and
           the
           Thirst
           of
           Dominion
           ;
           then
           which
           nothing
           can
           be
           more
           Ruinous
           ,
           or
           Pernicious
           in
           a
           Free
           City
           .
           They
           take
           false
           Measures
           of
           the
           Value
           of
           things
           ,
           without
           so
           much
           as
           dreaming
           of
           the
           Punishment
           ;
           not
           the
           Punishment
           of
           the
           Laws
           ,
           (
           for
           That
           they
           can
           with
           Ease
           break
           thorough
           )
           but
           
           That
           of
           the
           Conscience
           ,
           
           which
           is
           the
           bitterest
           of
           all
           .
           Wherefore
           This
           sort
           of
           Men
           should
           be
           excluded
           Human
           Conversation
           ,
           (
           as
           most
           Execrable
           ,
           and
           Impious
           )
           even
           for
           barely
           deliberating
           whether
           they
           should
           either
           follow
           That
           which
           they
           see
           to
           be
           Honest
           ,
           or
           knowingly
           pollute
           themselves
           with
           Villany
           .
           The
           very
           Doubt
           and
           Deliberation
           is
           Criminal
           ,
           though
           without
           advancing
           to
           the
           Act
           it self
           .
           Wherefore
           we
           should
           never
           deliberate
           at
           all
           ,
           where
           the
           very
           Deliberation
           it self
           is
           Shameful
           .
        
         
           AND
           then
           in
           all
           our
           Deliberations
           ,
           we
           should
           not
           entertain
           any
           Hope
           ,
           or
           Design
           ,
           of
           Conc●aling
           ,
           or
           Disguising
           Matters
           ;
           for
           we
           should
           take
           up
           This
           for
           a
           Maxim
           ;
           (
           at
           least
           ,
           
           if
           we
           be
           ever
           the
           better
           for
           our
           Philosophy
           )
           that
           
             if
             we
             could
             carry
             things
             so
             Private
             ,
             as
             that
             neither
             God
             nor
             Man
             should
             discover
             us
             ,
             we
             should
             yet
             have
             such
             a
             Reverence
             for
             our Selves
             ,
             as
             not
             to
             let
             any
             thing
             of
             Injustice
             ,
             Vncleanness
             ,
             or
             Immodesly
             ,
             Escape
             us
             .
          
           Plato's
           Fable
           of
           Gyges
           ,
           
           is
           not
           impertinent
           to
           our
           Purpose
           .
           The
           Story
           has
           it
           ,
           that
           a
           Torrent
           having
           eaten
           a
           Hollowness
           in
           the
           Ground
           ,
           Gyges
           went
           down
           into
           it
           ,
           and
           there
           observ'd
           a
           Brazen
           Horse
           ,
           with
           Doors
           in
           his
           Sides
           .
           Upon
           the
           Opening
           of
           these
           Doors
           ,
           he
           discover'd
           the
           Dead
           Body
           of
           a
           Man
           ,
           of
           a
           Prodigious
           Size
           ,
           with
           a
           Golden
           Ring
           upon
           his
           Finger
           .
           Gyges
           boldly
           pluckt
           it
           off
           by
           force
           ,
           and
           put
           it
           upon
           his
           Own
           ,
           and
           being
           the
           King's
           Shepherd
           ,
           he
           went
           his
           way
           ,
           and
           joyn'd
           himself
           with
           Other
           Shepherds
           .
           Finding
           ,
           that
           upon
           turning
           the
           Stone
           of
           the
           Ring
           ,
           Inwards
           ,
           he
           became
           Invisible
           to
           Others
           ,
           and
           yet
           saw
           every
           
           thing
           Himself
           ;
           and
           that
           upon
           turning
           it
           
             back
             again
          
           he
           became
           Visible
           ,
           as
           before
           ;
           by
           the
           Advantage
           of
           this
           Ring
           he
           made
           his
           way
           to
           the
           Enjoyment
           of
           the
           Queen
           ,
           and
           by
           her
           Assistance
           ,
           Murther'd
           the
           King
           ,
           his
           Master
           ;
           and
           in
           a
           short
           time
           remov'd
           all
           out
           of
           the
           way
           that
           he
           thought
           stood
           betwixt
           Him
           ,
           and
           the
           Crown
           .
           All
           this
           Lewdness
           he
           Committed
           by
           the
           help
           of
           this
           Ring
           ,
           and
           so
           made
           himself
           King
           of
           Lydia
           .
           Now
           if
           a
           Wise
           Man
           were
           the
           Master
           of
           such
           a
           Ring
           ,
           he
           would
           reckon
           himself
           no
           more
           Priviledg'd
           to
           do
           an
           Ill
           thing
           with
           it
           ,
           then
           without
           it
           ;
           for
           an
           Honest
           Man
           considers
           the
           Goodness
           of
           the
           Action
           ,
           not
           the
           Privacy
           of
           it
           .
           It
           is
           objected
           by
           some
           (
           that
           shew
           themselves
           to
           be
           better
           Men
           ,
           then
           Philosophers
           )
           that
           this
           Story
           out
           of
           Plato
           is
           only
           a
           Tale
           ;
           as
           if
           any
           Man
           would
           report
           it
           for
           a
           thing
           either
           True
           ,
           or
           Possible
           :
           but
           see
           however
           the
           Force
           ,
           and
           Scope
           of
           This
           Ring
           ,
           and
           of
           This
           Example
           .
           How
           many
           things
           are
           done
           out
           of
           Avarice
           ,
           Ambition
           ,
           Pride
           ,
           Lust
           ,
           that
           no
           body
           knows
           of
           ,
           or
           so
           much
           as
           suspects
           ?
           Suppose
           that
           This
           Impiety
           could
           be
           kept
           so
           secret
           ,
           that
           neither
           God
           nor
           Man
           should
           come
           to
           know
           it
           :
           Would
           you
           commit
           it
           ?
           
             'T
             is
             a
             thing
             impossible
          
           ,
           (
           they
           say
           ,
           whether
           it
           be
           so
           or
           not
           .
           )
           But
           what
           ,
           would
           they
           do
           (
           say
           I
           )
           if
           they
           could
           do
           the
           thing
           ,
           which
           they
           say
           they
           cannot
           ?
           They
           return
           you
           the
           same
           senseless
           Answer
           over
           again
           :
           they
           say
           't
           is
           Impossible
           ;
           and
           there
           they
           stick
           :
           not
           at
           all
           comprehending
           the
           Drift
           ,
           and
           Import
           of
           the
           Question
           .
           For
           in
           asking
           what
           a
           Man
           would
           do
           if
           he
           could
           Conceal
           it
           ▪
           I
           do
           not
           ask
           whether
           he
           can
           Conceal
           it
           ,
           or
           no
           :
        
         
         
           But
           I
           put
           the
           Question
           ,
           as
           if
           it
           were
           in
           Case
           of
           the
           Torture
           .
           If
           they
           make
           answer
           that
           
             if
             they
             were
             sure
             to
             scape
             Punishment
             ,
             they
             would
             do
             what
             they
             found
             most
             Expedient
             ,
          
           they
           confess
           themselves
           to
           be
           Criminals
           ;
           and
           if
           they
           deny
           it
           ,
           't
           is
           a
           Concession
           that
           
             all
             evil
             things
             are
             to
             be
             avoided
             ,
             even
             for
             Themselves
             .
          
           But
           to
           return
           now
           to
           my
           purpose
           .
        
         
           THERE
           fall
           out
           divers
           Cases
           ,
           that
           under
           an
           Appearance
           of
           Profit
           ,
           
           many
           times
           disorder
           our
           Thoughts
           ,
           and
           trouble
           us
           in
           our
           Resolutions
           :
           not
           as
           upon
           a
           Deliberation
           whether
           a
           man
           should
           strain
           a
           Point
           of
           Honesty
           in
           regard
           of
           the
           Greatness
           of
           the
           Benefit
           in
           prospect
           ;
           (
           for
           That
           were
           Mean
           ,
           and
           Dishonest
           )
           but
           whether
           That
           which
           seems
           so
           
             very
             Profitable
          
           may
           be
           done
           without
           Dishonour
           .
           It
           might
           look
           like
           an
           unjust
           thing
           in
           Brutus
           ,
           the
           Deposing
           of
           Collatine
           ,
           his
           Fellow-Consul
           ,
           who
           in
           the
           Expulsion
           of
           the
           Kings
           ,
           was
           both
           his
           Partner
           in
           the
           Advice
           ,
           and
           his
           Asfistant
           in
           the
           Execution
           :
           But
           when
           the
           whole
           Body
           of
           the
           Principals
           of
           the
           City
           had
           agreed
           together
           to
           extirpate
           the
           whole
           Family
           ,
           and
           the
           Relations
           of
           that
           Proud
           Prince
           ,
           as
           well
           as
           the
           Name
           of
           the
           Tarquins
           ;
           (
           which
           was
           a
           Resolution
           of
           Publique
           Advantage
           .
           )
           This
           was
           so
           Honest
           ,
           and
           Just
           an
           Action
           ,
           that
           Collatine
           himself
           was
           Obliged
           to
           approve
           of
           the
           Proceeding
           :
           so
           that
           this
           Utility
           was
           valu'd
           for
           the
           Honesty
           sake
           ,
           without
           which
           ,
           in
           truth
           ,
           it
           had
           not
           been
           Profitable
           .
           But
           This
           did
           not
           hold
           in
           the
           Case
           of
           that
           Prince
           that
           Founded
           our
           City
           :
           For
           he
           was
           so
           wrought
           upon
           by
           the
           shew
           of
           Profit
           ,
           that
           he
           kill'd
           his
           Brother
           upon
           the
           
           appearing
           Advantage
           of
           rather
           Governing
           Alone
           then
           with
           Company
           .
           He
           cast
           off
           all
           Piety
           and
           Humanity
           ,
           for
           the
           obteining
           of
           That
           which
           seemed
           unto
           Him
           to
           be
           Profitable
           ,
           tho'
           it
           proved
           the
           clear
           Contrary
           .
           The
           
             pretended
             Honesty
          
           in
           the
           Action
           ,
           was
           to
           punish
           the
           Affront
           of
           his
           Brothers
           leaping
           in
           scorn
           over
           the
           Wall
           ;
           but
           it
           was
           neither
           Competent
           ,
           nor
           Likely
           .
           Wherefore
           ,
           under
           favour
           of
           either
           Quirinus
           or
           Romulus
           ;
           (
           no
           matter
           whether
           )
           it
           was
           undoubtedly
           a
           Crime
           .
        
         
           
           AND
           yet
           we
           are
           not
           to
           neglect
           our
           own
           Advantages
           neither
           ;
           or
           part
           with
           any
           thing
           to
           Others
           ,
           when
           we
           want
           it
           our selves
           .
           But
           every
           man
           should
           attend
           his
           own
           Profit
           ,
           as
           far
           as
           may
           be
           without
           Injury
           to
           Another
           .
           Chrysippus
           had
           many
           Witty
           sayings
           ,
           whereof
           this
           was
           one
           .
           
             In
             the
             running
             of
             a
             Course
             ,
          
           (
           says
           he
           )
           
             a
             man
             may
             be
             allow'd
             to
             strive
             ,
             and
             Contend
             his
             Vtmost
             :
             but
             to
             trip
             up
             his
             Antagonists
             Heels
             ,
             or
             to
             lay
             hands
             upon
             him
             ,
             this
             is
             a
             thing
             not
             to
             be
             done
             upon
             any
             terms
             .
             So
             for
             any
             man
             to
             get
             That
             which
             may
             serve
             for
             the
             use
             of
             Life
             ,
             is
             very
             Fair
             ,
             and
             allowable
             ;
             but
             to
             take
             it
             away
             from
             Another
             ,
             is
             not
             Lawfull
             .
          
        
         
           IN
           Friendship
           ,
           't
           is
           true
           ,
           there
           are
           many
           Niceties
           as
           well
           in
           the
           not
           doing
           of
           any
           good
           Office
           which
           may
           Honestly
           be
           done
           ,
           
           as
           in
           the
           doing
           of
           any
           thing
           for
           a
           Friend
           Contrary
           to
           Justice
           .
           But
           one
           short
           Rule
           will
           serve
           upon
           This
           whole
           Matter
           ,
           and
           it
           is
           no
           hard
           one
           neither
           .
           Those
           things
           that
           seem
           Profitable
           ;
           as
           Honours
           ,
           Riches
           ,
           Pleasures
           ,
           and
           Other
           Circumstances
           of
           the
           like
           Kind
           ;
           these
           things
           are
           
           never
           to
           be
           preferr'd
           before
           Friendship
           :
           But
           no
           Good
           man
           will
           do
           any
           thing
           for
           a
           Friend
           ,
           that
           is
           either
           against
           the
           Commonwealth
           ,
           his
           Oath
           ,
           or
           his
           Word
           :
           No
           not
           if
           he
           were
           himself
           to
           be
           a
           Judge
           in
           his
           Friends
           Case
           ;
           for
           he
           lays
           down
           the
           Person
           of
           a
           Friend
           ,
           where
           he
           takes
           up
           That
           of
           a
           Iudge
           .
           I
           would
           have
           him
           wish
           that
           his
           Friend
           may
           have
           Iustice
           on
           
             his
             side
          
           ;
           and
           I
           would
           have
           him
           allow
           him
           all
           the
           Favour
           in
           point
           of
           Time
           ,
           that
           the
           Law
           will
           permit
           ;
           but
           when
           he
           comes
           to
           pass
           his
           Sentence
           ,
           let
           him
           remember
           ,
           and
           consider
           ,
           that
           he
           calls
           God
           to
           witness
           ;
           or
           (
           as
           I
           suppose
           )
           his
           Own
           Conscience
           ,
           the
           Divinest
           thing
           Heaven
           it self
           ever
           bestow'd
           upon
           a
           Mortal
           .
           It
           was
           therefore
           a
           Worthy
           Practice
           of
           our
           Ancestors
           ;
           They
           never
           ask'd
           any
           thing
           of
           a
           Judge
           (
           and
           I
           wish
           we
           did
           so
           at
           This
           day
           )
           but
           upon
           Condition
           that
           it
           might
           consist
           with
           Justice
           .
           This
           Request
           has
           relation
           to
           those
           things
           which
           (
           as
           I
           said
           e'en
           now
           )
           a
           Judge
           may
           Fairly
           allow
           to
           a
           Friend
           ;
           for
           if
           a
           man
           must
           of
           Necessity
           do
           all
           things
           that
           a
           Friend
           would
           have
           him
           do
           ,
           this
           is
           no
           longer
           a
           Friendship
           ,
           but
           a
           Confederacy
           .
           Let
           me
           be
           understood
           only
           of
           Common
           Friendships
           :
           For
           among
           men
           that
           are
           Wise
           ,
           and
           Perfect
           ,
           there
           can
           be
           no
           such
           thing
           .
           The
           Story
           goes
           of
           Damon
           ,
           and
           Pythias
           ,
           
           (
           Pythagoreans
           )
           so
           great
           was
           the
           Kindness
           they
           had
           for
           one
           another
           ,
           that
           when
           Dionysius
           had
           sentenced
           one
           of
           them
           to
           death
           ,
           the
           Party
           Condemned
           only
           desired
           a
           few
           days
           respite
           to
           put
           his
           Affairs
           in
           order
           ;
           and
           the
           Other
           became
           Surety
           (
           Body
           for
           Body
           )
           for
           his
           Appearance
           .
           The
           Prisoner
           return'd
           at
           
           his
           day
           ,
           and
           the
           Tyrant
           fell
           into
           such
           admiration
           at
           their
           Generosity
           ,
           and
           Iustice
           ,
           that
           he
           requested
           them
           to
           receive
           Him
           as
           a
           Third
           man
           ,
           into
           that
           Friendship
           .
           Wherefore
           in
           all
           Friendships
           ,
           where
           the
           Profitable
           and
           the
           Honest
           meet
           in
           Comparison
           we
           should
           never
           consider
           the
           Profit
           ,
           but
           square
           our
           actions
           according
           to
           the
           Honesty
           .
           But
           wheresoever
           any
           thing
           shall
           be
           required
           in
           Friendship
           ,
           which
           does
           not
           stand
           with
           Honesty
           ,
           in
           that
           Case
           Religion
           ,
           and
           Faith
           ,
           must
           take
           place
           of
           Friendship
           .
           This
           is
           the
           Rule
           by
           which
           we
           are
           to
           make
           Choice
           of
           the
           Duty
           here
           in
           Question
           .
        
         
           WE
           are
           Liable
           also
           to
           many
           Publique
           Mistakes
           under
           the
           Appearance
           of
           Profit
           ;
           
           as
           our
           Countrymen
           were
           to
           blame
           in
           the
           Irrecoverable
           Destruction
           of
           Corinth
           .
           And
           the
           Athenians
           did
           yet
           worse
           ,
           in
           cutting
           off
           the
           Thumbs
           of
           the
           people
           of
           AEgina
           ,
           only
           because
           they
           were
           good
           Seamen
           ,
           and
           they
           reckon'd
           that
           this
           might
           turn
           to
           their
           Advantage
           ,
           and
           Security
           ,
           because
           of
           the
           Neighborhood
           of
           AEgina
           to
           one
           of
           their
           Principal
           Ports
           .
           But
           nothing
           can
           be
           Profilable
           that
           's
           Cruel
           ;
           for
           we
           are
           to
           follow
           the
           Dictate
           of
           Nature
           ,
           and
           nothing
           is
           more
           Contrary
           to
           Nature
           ,
           then
           Cruelty
           .
        
         
           THEY
           do
           very
           Ill
           also
           ,
           that
           either
           Prohibit
           ,
           or
           Banish
           Strangers
           from
           among
           them
           ;
           
           as
           Petronius
           did
           of
           Old
           ;
           and
           Papius
           ,
           not
           long
           since
           .
           It
           is
           well
           enough
           not
           to
           suffer
           him
           that
           is
           
             no
             Citizen
          
           ,
           to
           pass
           
             for
             a
             Citizen
          
           ,
           (
           according
           
           to
           the
           Law
           of
           our
           Consuls
           Crassus
           and
           Scaevola
           ,
           who
           were
           Wise
           men
           .
           )
           But
           it
           is
           undoubtedly
           most
           Inhuman
           ,
           absolutely
           to
           deny
           the
           Common
           Benefit
           of
           Protection
           ,
           and
           Intercourse
           in
           a
           City
           ,
           to
           Strangers
           .
           Those
           are
           Great
           and
           Remarkable
           Cases
           wherein
           the
           Shew
           or
           Colour
           of
           
             Publique
             Vtility
          
           is
           despised
           ,
           in
           comparison
           with
           Honesty
           .
           We
           have
           in
           the
           Story
           of
           our
           Commonwealth
           ,
           a
           World
           of
           Eminent
           Examples
           .
           How
           many
           times
           have
           we
           (
           and
           especially
           in
           the
           
             Second
             Punique
             War
          
           ,
           after
           that
           Miserable
           Disaster
           at
           the
           Battle
           of
           Cannae
           )
           shew'd
           greater
           Courage
           in
           our
           Distress
           ,
           then
           ever
           we
           did
           in
           our
           Prosperity
           ?
           There
           was
           not
           the
           least
           sign
           of
           Fear
           among
           us
           ,
           nor
           any
           Mention
           of
           Peace
           ;
           such
           is
           the
           Power
           of
           Honesty
           ,
           that
           nothing
           of
           Profit
           can
           appear
           against
           it
           !
           The
           Athenians
           ,
           when
           they
           were
           no
           longer
           able
           to
           resist
           the
           force
           of
           the
           Persians
           ,
           came
           to
           a
           Resolve
           of
           putting
           all
           their
           Wives
           ,
           and
           Children
           into
           Traezen
           ;
           to
           abandon
           the
           City
           ,
           and
           maintain
           the
           Liberty
           of
           Greece
           with
           a
           Navy
           .
           There
           was
           one
           Cyrcilus
           that
           advis'd
           them
           rather
           to
           stay
           in
           the
           City
           ,
           and
           receive
           Xerxes
           into
           it
           ;
           but
           they
           Ston'd
           him
           to
           death
           for
           his
           Counsel
           .
           He
           gave
           them
           the
           advice
           which
           he
           took
           to
           be
           most
           profitable
           ;
           but
           it
           ceases
           to
           be
           Profit
           ,
           when
           it
           stands
           in
           opposition
           to
           
             Honesty
             .
             Themistocles
          
           ,
           after
           his
           Victorious
           War
           against
           the
           Persians
           ,
           declar'd
           in
           Council
           that
           he
           had
           thought
           of
           something
           that
           might
           be
           of
           great
           Advantage
           to
           the
           Commonwealth
           ;
           but
           it
           was
           not
           convenient
           to
           be
           made
           Publique
           ,
           and
           therefore
           desir'd
           them
           to
           appoint
           some
           body
           to
           whom
           
           he
           might
           impart
           the
           matter
           in
           Private
           .
           They
           named
           Aristides
           ;
           and
           he
           told
           him
           that
           the
           Lacedemonian
           Fleet
           ,
           which
           was
           laid
           up
           at
           Gytheon
           might
           easily
           be
           Fir'd
           by
           surprize
           ,
           which
           would
           very
           much
           weaken
           the
           
             Lacedemonians
             .
             Aristides
          
           ,
           when
           he
           had
           heard
           it
           ,
           came
           into
           the
           Senate
           where
           they
           were
           all
           big
           with
           Expectation
           ,
           and
           made
           his
           Report
           that
           
           Themistocle's
           Counsel
           was
           very
           Profitable
           ,
           but
           not
           Honorable
           :
           
           wherefore
           the
           Athenians
           would
           not
           allow
           it
           to
           be
           Profitable
           neither
           ,
           if
           it
           were
           not
           likewise
           Honest
           ;
           and
           so
           rejected
           the
           Proposition
           ,
           only
           upon
           the
           Report
           of
           Aristides
           ,
           even
           without
           Hearing
           it
           .
           How
           much
           did
           these
           people
           go
           beyond
           us
           ;
           that
           suffer
           our
           Pirates
           to
           go
           Free
           ,
           while
           our
           Confederates
           are
           Tributaries
           ?
           Let
           it
           be
           taken
           therefore
           for
           granted
           ,
           that
           nothing
           can
           ever
           be
           Profitable
           that
           is
           Dishonorable
           ;
           no
           ,
           not
           in
           the
           very
           Possession
           of
           That
           which
           we
           account
           so
           to
           be
           .
           Nay
           it
           is
           a
           great
           Infelicity
           of
           Judgment
           ,
           to
           Imagine
           that
           any
           thing
           can
           be
           Profitable
           ,
           that
           is
           Dishonest
           .
        
         
           BUT
           there
           fall
           out
           many
           Occasions
           (
           as
           I
           have
           said
           before
           )
           wherein
           the
           Profitable
           ,
           and
           the
           Honest
           may
           fal
           in
           Competition
           :
           In
           which
           Case
           we
           should
           consider
           how
           far
           they
           stand
           in
           direct
           Opposition
           ,
           and
           wherein
           they
           may
           be
           fairly
           reconcil'd
           :
           As
           for
           Instance
           ,
           upon
           these
           Questions
           .
           An
           Honest
           man
           sets
           sail
           from
           Alexandria
           to
           Rhodes
           with
           a
           Lading
           of
           Corn
           ;
           the
           Rhodians
           in
           great
           distress
           for
           want
           of
           it
           ;
           
           and
           the
           Commodity
           bearing
           an
           Excessive
           Price
           .
           This
           Person
           knows
           that
           there
           are
           
           other
           Alexandrian
           Ships
           under
           way
           ,
           and
           bound
           for
           the
           same
           Port
           ,
           and
           with
           the
           same
           Cargo
           :
           whether
           or
           no
           shall
           he
           tell
           the
           Rhodians
           now
           ,
           that
           there
           are
           other
           Merchants
           coming
           with
           Relief
           ,
           or
           say
           nothing
           of
           it
           ,
           and
           make
           the
           best
           Market
           of
           his
           Corn
           that
           he
           can
           ?
           We
           put
           this
           Case
           ,
           supposing
           him
           to
           be
           a
           good
           and
           a
           
             Wise
             man
          
           ,
           and
           the
           matter
           to
           be
           under
           Deliberation
           .
           If
           he
           thinks
           it
           an
           Ill
           thing
           to
           Conceal
           this
           from
           the
           Rhodians
           he
           will
           not
           do
           it
           ;
           but
           he
           makes
           some
           doubt
           whether
           it
           be
           Ill
           ,
           or
           No.
           In
           Difficulties
           of
           This
           Nature
           ,
           Diogenes
           ,
           the
           Babilonian
           ,
           (
           a
           Grave
           and
           Famous
           Stoique
           )
           is
           of
           One
           Opinion
           ;
           and
           his
           Disciple
           Antipater
           (
           a
           very
           acute
           man
           )
           is
           of
           another
           .
           Antipater
           will
           have
           all
           the
           Circumstances
           laid
           Open
           ;
           so
           that
           the
           Purchaser
           may
           not
           be
           kept
           Ignorant
           of
           any
           thing
           ,
           which
           the
           Other
           knows
           .
           Diogenes
           says
           that
           
             the
             Vender
             is
             bo●nd
             to
             Discover
             all
             the
             Faults
             ,
          
           so
           far
           as
           he
           is
           obliged
           to
           it
           by
           the
           
             Civil
             Law
          
           ;
           and
           to
           manage
           his
           Bargain
           without
           Fraud
           .
           So
           that
           being
           to
           sell
           the
           Commodity
           ,
           he
           may
           without
           Deceipt
           make
           the
           best
           on
           't
           .
           Here
           (
           says
           he
           )
           
             I
             have
             brought
             my
             Corn
             ;
             I
             have
             run
             the
             Risque
             on
             't
             ;
             and
             I
             let
             no
             higher
             a
             rate
             upon
             the
             Commodity
             then
             Others
             do
             ;
             nay
             perhaps
             I
             offer
             it
             Cheaper
             :
             If
             you
             can
             have
             it
             any
             where
             else
             ,
             wher
             's
             the
             Injury
          
           ?
           Now
           Antipater
           ,
           on
           the
           other
           side
           ,
           Reasons
           it
           Thus.
           How
           is
           That
           ?
           (
           says
           he
           )
           It
           is
           our
           Duty
           to
           Consult
           the
           Good
           of
           Mankind
           ,
           and
           to
           serve
           Human
           Society
           ;
           and
           we
           came
           into
           the
           World
           under
           That
           Obligation
           .
           We
           have
           Principles
           of
           Nature
           ,
           which
           we
           are
           bound
           to
           Follow
           and
           Obey
           ;
           and
           we
           are
           to
           account
           nothing
           
           
             Profitable
             to
             our selves
          
           ,
           that
           is
           not
           so
           to
           the
           Publique
           :
           And
           likewise
           ,
           to
           account
           of
           the
           
             Publique
             Profit
          
           ,
           as
           our
           Own.
           Shall
           we
           conceal
           That
           then
           from
           a
           Society
           of
           men
           ,
           which
           so
           much
           concerns
           their
           Commodity
           ,
           and
           
             Supply
             ?
             Diogenes
          
           will
           reply
           (
           perhaps
           )
           that
           it
           is
           one
           thing
           to
           Conceal
           a
           matter
           ,
           and
           another
           thing
           not
           to
           Tell
           it
           :
           Do
           I
           tell
           you
           (
           at
           this
           Instant
           )
           what
           is
           the
           Nature
           of
           the
           Gods
           ,
           or
           the
           end
           of
           Good
           men
           ;
           which
           are
           things
           much
           more
           Profitable
           to
           be
           known
           ,
           then
           the
           Price
           of
           Wheat
           ?
           And
           yet
           you
           will
           not
           say
           that
           I
           Conceal
           This
           from
           you
           .
           But
           it
           is
           not
           absolutely
           necessary
           for
           me
           neither
           to
           tell
           you
           every
           thing
           which
           may
           be
           Profitable
           for
           you
           to
           hear
           .
           But
           the
           Other
           will
           tell
           you
           
             Yes
             ,
             it
             is
             necessary
          
           ;
           if
           you
           remember
           that
           men
           are
           naturally
           link'd
           together
           in
           Society
           .
           Well
           (
           says
           the
           Other
           )
           I
           do
           not
           forget
           it
           :
           But
           will
           you
           have
           it
           to
           be
           such
           a
           Society
           then
           ,
           as
           that
           no
           man
           shall
           have
           any
           thing
           particular
           in
           it
           of
           his
           Own
           ?
           If
           it
           comes
           to
           That
           once
           ,
           there
           's
           no
           longer
           any
           Buying
           and
           Selling
           ,
           but
           only
           Giving
           .
           You
           see
           in
           this
           whole
           Dipute
           ,
           that
           it
           is
           not
           said
           ,
           tho'
           This
           or
           That
           be
           Dishonest
           ,
           I
           will
           yet
           Do
           it
           ,
           because
           it
           is
           Expedient
           :
           But
           it
           must
           be
           so
           Expedient
           ,
           that
           there
           be
           nothing
           Dishonorable
           in
           it
           .
           Now
           (
           on
           the
           Other
           hand
           )
           out
           of
           that
           very
           Consideration
           that
           it
           is
           Dishonorable
           ,
           it
           is
           therefore
           
             not
             to
             be
             done
          
           .
           Suppose
           an
           Honest
           man
           has
           a
           mind
           to
           put
           off
           his
           House
           for
           some
           fault
           or
           inconvenience
           in
           it
           ,
           only
           known
           to
           himself
           :
           As
           a
           
             Contagious
             Air
          
           ;
           (
           for
           the
           Purpose
           )
           tho'
           it
           may
           (
           perhaps
           )
           pass
           for
           Healthful
           ;
           all
           the
           Rooms
           annoy'd
           with
           
           Vermin
           ,
           Ill-built
           ,
           or
           Ruinous
           ,
           which
           is
           only
           known
           (
           as
           I
           say
           )
           to
           the
           Master
           of
           the
           House
           .
           The
           Question
           is
           ,
           if
           he
           Conceals
           these
           faults
           to
           get
           a
           better
           Rate
           for
           his
           House
           then
           he
           could
           otherwise
           have
           done
           ,
           whether
           he
           does
           well
           ,
           or
           ill
           ,
           in
           That
           
             Concealment
             ?
             Antipater
          
           will
           have
           it
           to
           be
           very
           
             Ill
             done
          
           ,
           and
           near
           the
           Case
           of
           
             not
             setting
             a
             man
             Right
             that
             's
             out
             of
             his
             way
             .
          
           A
           Crime
           which
           was
           punish'd
           at
           Athens
           by
           a
           Formal
           Solemnity
           of
           Publique
           Execrations
           .
           Is
           not
           This
           the
           Suffering
           of
           the
           Purchaser
           to
           ruine
           himself
           ,
           and
           to
           fall
           into
           the
           worst
           of
           Snares
           ,
           by
           a
           Mistake
           ?
           Nay
           it
           is
           worse
           yet
           ,
           then
           the
           
             not
             shewing
             of
             the
             way
          
           ,
           for
           one
           man
           to
           lead
           another
           knowingly
           ,
           and
           wilfully
           ,
           into
           an
           Errour
           .
           Diogenes
           asks
           ,
           on
           the
           Other
           side
           ,
           who
           forc'd
           you
           to
           buy
           it
           ?
           Nay
           he
           did
           not
           (
           says
           he
           )
           so
           much
           as
           Advise
           you
           to
           't
           .
           That
           which
           did
           not
           please
           the
           One
           ,
           he
           exposed
           to
           Sale
           ,
           and
           the
           Other
           bought
           that
           which
           he
           had
           a
           mind
           to
           .
           If
           he
           shall
           not
           be
           taken
           for
           a
           Cheat
           ,
           that
           sets
           up
           a
           Bill
           of
           a
           very
           good
           Farm
           to
           be
           Let
           or
           Sold
           ,
           and
           well
           built
           ,
           and
           in
           repair
           ,
           tho'
           it
           be
           neither
           the
           One
           ,
           nor
           the
           Other
           ,
           much
           less
           shall
           he
           be
           accounted
           one
           ,
           that
           does
           not
           so
           much
           as
           Commend
           his
           House
           ;
           for
           where
           the
           Purchaser
           uses
           his
           own
           Judgment
           ,
           what
           Fraud
           can
           there
           be
           in
           the
           Seller
           ?
           But
           if
           we
           are
           not
           obliged
           ,
           in
           all
           Cases
           ,
           to
           make
           good
           every
           word
           we
           say
           ,
           how
           should
           we
           be
           oblig'd
           to
           make
           good
           That
           which
           we
           do
           not
           say
           ?
           Nor
           can
           any
           thing
           be
           more
           Ridiculous
           then
           for
           a
           Merchant
           to
           publish
           the
           Faults
           of
           the
           Commodity
           he
           exposes
           to
           Sale.
           What
           would
           be
           
           more
           senseless
           then
           to
           make
           Proclamation
           by
           a
           Common
           Cryer
           ,
           
             Here
             's
             an
             Infected
             House
             to
             be
             Sold
          
           ?
           Now
           so
           it
           falls
           out
           ,
           that
           in
           some
           doubtful
           Cases
           ,
           the
           Honesty
           of
           the
           Action
           may
           be
           defended
           ,
           on
           the
           One
           hand
           ,
           and
           the
           Benefit
           of
           it
           so
           qualifi'd
           on
           the
           Other
           ;
           that
           it
           may
           not
           only
           be
           Honourable
           ,
           to
           do
           that
           which
           appears
           Profitable
           ,
           but
           even
           Dishonorable
           ,
           to
           Omit
           it
           .
           This
           is
           a
           Point
           that
           comes
           often
           into
           question
           betwixt
           things
           Profitable
           and
           Honest.
           
        
         
           THESE
           Difficulties
           must
           be
           set
           right
           :
           for
           it
           is
           not
           our
           Business
           to
           start
           a
           question
           ,
           but
           to
           give
           a
           Resolution
           .
           
           It
           is
           my
           Opinion
           ,
           that
           neither
           in
           the
           Case
           of
           the
           
             Rhodian
             Corn-Merchant
          
           ,
           nor
           in
           That
           of
           the
           House
           offer'd
           to
           Sale
           ,
           the
           Concealment
           there
           supposed
           was
           Iustifiable
           .
           For
           it
           is
           not
           properly
           the
           Concealing
           of
           a
           thing
           ,
           to
           say
           nothing
           of
           it
           ;
           but
           the
           keeping
           of
           another
           man
           ,
           for
           our
           own
           advantage
           ,
           in
           Ignorance
           of
           that
           which
           he
           is
           very
           much
           concern'd
           to
           know
           .
           What
           kind
           of
           a
           Concealment
           This
           is
           ,
           and
           the
           Quality
           of
           the
           man
           that
           uses
           it
           ,
           who
           does
           not
           discern
           ?
           This
           is
           not
           the
           Practice
           undoubtedly
           of
           an
           Open
           ,
           a
           Frank
           ,
           a
           Sincere
           ,
           a
           Just
           ,
           or
           a
           Good
           man
           :
           but
           rather
           of
           a
           Shifting
           ,
           a
           Close
           ,
           a
           Deceitful
           ,
           a
           Malicious
           ,
           a
           Sly
           Shuffler
           ,
           and
           of
           a
           very
           Jugler
           .
           How
           can
           any
           man
           expect
           to
           Get
           by
           the
           Bargain
           ,
           that
           wears
           these
           foul
           Names
           ,
           and
           lies
           under
           all
           these
           Reproaches
           .
        
         
           BUT
           if
           the
           saying
           Nothing
           in
           this
           Case
           be
           so
           Blameable
           ;
           what
           shall
           we
           think
           of
           Them
           then
           that
           speak
           False
           ?
           
           
             Caius
             Cannius
          
           (
           a
           Knight
           of
           Rome
           ,
           and
           one
           that
           wanted
           neither
           Wit
           
           nor
           Learning
           )
           going
           sometimes
           to
           Syracuse
           ,
           not
           upon
           Bus'ness
           (
           as
           he
           was
           want
           to
           say
           )
           but
           for
           his
           diversion
           ;
           he
           gave
           out
           that
           he
           had
           a
           great
           mind
           to
           buy
           some
           Gardens
           there
           ,
           where
           he
           might
           enjoy
           his
           Friends
           when
           he
           had
           a
           mind
           to
           't
           ,
           without
           interruption
           .
           When
           this
           came
           to
           be
           talk'd
           of
           ,
           there
           was
           one
           Pythius
           ,
           in
           Syracuse
           ,
           that
           drove
           the
           Trade
           of
           a
           
             Banker
             .
             I
             have
             Gardens
             here
          
           (
           says
           he
           )
           
             tho'
             not
             to
             be
             Sold
             ,
             but
             however
             if
          
           Cannius
           
             pleases
             ,
             he
             may
             use
             them
             as
             his
             Own
             :
          
           And
           so
           he
           invites
           Cannius
           to
           those
           Gardens
           ,
           the
           next
           day
           ▪
           to
           Supper
           .
           Upon
           
           Cannius's
           promise
           to
           come
           ,
           Pythius
           (
           whose
           bus'ness
           gave
           him
           a
           great
           Interest
           there
           ,
           among
           all
           sorts
           of
           People
           )
           sent
           for
           the
           Fishermen
           ;
           and
           directed
           them
           to
           meet
           next
           day
           ,
           and
           Fish
           just
           before
           his
           Gardens
           ;
           and
           so
           gave
           them
           their
           Lesson
           what
           to
           do
           and
           how
           to
           behave
           themselves
           .
           Cannius
           came
           at
           his
           time
           ,
           where
           he
           found
           a
           Magnificent
           Entertainment
           that
           Pythius
           had
           provided
           for
           him
           .
           There
           were
           a
           great
           many
           Boats
           before
           the
           Gardens
           ,
           and
           every
           man
           brought
           the
           Fish
           he
           had
           taken
           ,
           and
           laid
           them
           at
           
           Pythius's
           Feet
           .
           What
           's
           the
           meaning
           of
           all
           this
           (
           says
           Cannius
           )
           so
           many
           Fishes
           ,
           and
           Boats
           ?
           Pythius
           told
           him
           ,
           there
           was
           no
           great
           wonder
           in
           't
           ;
           For
           there
           is
           not
           any
           Fish
           (
           says
           he
           )
           in
           Syracuse
           which
           is
           not
           to
           be
           had
           in
           this
           place
           .
           They
           take
           in
           their
           Water
           here
           ,
           and
           the
           Town
           cannot
           be
           without
           This
           Convenience
           .
           This
           set
           Cannius
           agog
           upon
           the
           Purchase
           ,
           and
           nothing
           would
           serve
           but
           Pythius
           must
           sell
           him
           the
           place
           ;
           He
           seem'd
           ,
           at
           First
           ,
           very
           unwilling
           to
           part
           with
           it
           ;
           but
           without
           more
           words
           
           they
           came
           at
           last
           to
           an
           Agreement
           :
           Cannius
           was
           a
           Rich
           man
           ,
           and
           presently
           struck
           up
           a
           Bargain
           (
           for
           the
           Gardens
           ,
           and
           every
           thing
           that
           belong'd
           to
           them
           )
           with
           Pythius
           ,
           at
           his
           own
           Price
           :
           Security
           was
           given
           for
           the
           Mony
           ,
           and
           the
           bus'ness
           finish'd
           .
           Cannius
           invited
           some
           of
           his
           Familiar
           Friends
           thither
           the
           next
           day
           :
           and
           he
           himself
           coming
           betimes
           ,
           and
           finding
           no
           Boats
           there
           ,
           enquir'd
           of
           the
           Neighborhood
           whether
           the
           Fishermen
           kept
           Holy-day
           that
           day
           ,
           because
           he
           saw
           none
           of
           them
           There
           .
           Their
           Answer
           was
           ,
           that
           They
           knew
           nothing
           of
           any
           Holy-day
           ,
           nor
           of
           any
           Fishermen
           that
           us'd
           to
           be
           There
           :
           Insomuch
           that
           they
           wonder'd
           what
           brought
           them
           thither
           the
           day
           before
           .
           This
           put
           Cannius
           into
           a
           Rage
           :
           But
           what
           Remedy
           ?
           For
           my
           Friend
           and
           Collegue
           Aquilius
           had
           not
           as
           yet
           made
           any
           Provision
           against
           
             Dolus
             Malus
          
           ,
           or
           Couzenage
           .
           Upon
           my
           Demand
           to
           Aquilius
           what
           was
           intended
           by
           that
           same
           
             Dolus
             Malus
          
           ,
           he
           told
           me
           ,
           that
           it
           was
           
             the
             pretending
             of
             one
             thing
             ,
             and
             doing
             another
             .
          
           Which
           truly
           was
           a
           Full
           and
           Clear
           Definition
           of
           it
           ,
           and
           worthy
           of
           a
           Wise
           man.
           Wherefore
           Pythius
           ,
           and
           all
           like
           him
           ,
           that
           
             Pretend
             one
             thing
          
           ,
           and
           
             do
             another
          
           ;
           are
           to
           be
           accounted
           
             Perfidious
             ,
             Wicked
          
           ,
           and
           Deceitful
           ;
           So
           that
           nothing
           can
           be
           Profitable
           to
           us
           ,
           that
           is
           polluted
           by
           so
           many
           Crimes
           .
           But
           if
           
           Aquilius's
           Definition
           be
           True
           ,
           there
           must
           be
           no
           Feigning
           or
           Dissembling
           allow'd
           of
           in
           Human
           Society
           :
           And
           a
           Good
           man
           will
           neither
           do
           the
           One
           nor
           the
           other
           ,
           either
           to
           Buy
           or
           Sell
           ,
           to
           more
           Advantage
           .
           And
           That
           Deceipt
           was
           punishable
           also
           by
           the
           Laws
           :
           As
           in
           the
           Case
           of
           Guardianship
           by
           the
           
           
             Twelve
             Tables
          
           .
           And
           so
           was
           the
           Circumvention
           of
           
             Min
             ours
          
           punishable
           by
           the
           
             Latorian
             Laws
          
           .
           And
           sometimes
           by
           Arbitration
           ,
           even
           
             without
             a
             Law
          
           ;
           where
           the
           Question
           was
           matter
           of
           Faith
           ,
           and
           Trust.
           But
           of
           all
           other
           Judgments
           the
           Words
           that
           are
           used
           in
           the
           Formulary
           of
           an
           Arbitrement
           upon
           a
           Marriage-Agreement
           are
           most
           remarkable
           :
           As
           *
           
             MELIVS
             ,
             AEQVIVS
          
           ,
           the
           Better
           ,
           the
           Iuster
           :
           and
           in
           matters
           of
           Contract
           ,
           or
           
             Confidence
             ,
             INTER
             BONOS
             BENE
             AGIER
             ;
             Fair
             Dealing
             among
             Good
             Men.
          
           Can
           there
           be
           any
           Mixture
           of
           Fraud
           now
           in
           BETTER
           ,
           and
           IVSTER
           ?
           Or
           what
           place
           is
           there
           for
           Collusion
           ,
           or
           Iniquity
           ,
           in
           
             Fair
             Dealing
             among
             Honest
             Men
          
           ?
        
         
           NOW
           the
           
             Dolus
             Malus
          
           ,
           or
           Deceipt
           appears
           either
           in
           Simulation
           ,
           which
           is
           a
           Pretence
           of
           something
           that
           is
           not
           ;
           or
           Dissimulation
           ,
           
           that
           is
           to
           say
           a
           Disguise
           ,
           or
           Concealment
           of
           somewhat
           that
           Is.
           Wherefore
           there
           must
           be
           no
           Lye
           admitted
           in
           any
           Business
           ,
           or
           Contract
           ;
           Nor
           should
           there
           be
           any
           Underhand
           substituting
           of
           a
           Buyer
           ,
           or
           a
           Seller
           ,
           to
           enhance
           ,
           or
           to
           bring
           down
           the
           Price
           ;
           but
           Both
           Parties
           should
           say
           
             at
             a
             Word
          
           what
           they
           will
           Give
           ,
           or
           
             Take
             .
             Q.
             Scaevola
          
           ,
           the
           Son
           of
           Publius
           ,
           being
           upon
           a
           Purchase
           ,
           bade
           the
           Proprietor
           tell
           him
           in
           One
           Word
           what
           he
           would
           have
           for
           the
           Estate
           :
           He
           did
           so
           :
           And
           Scaevola
           told
           him
           he
           had
           undervalu'd
           it
           ,
           
           and
           so
           gave
           him
           
             Two
             Thousand
             Crowns
          
           more
           than
           his
           Bargain
           .
           There
           is
           not
           any
           Man
           but
           will
           confess
           that
           This
           was
           the
           part
           of
           a
           
             Good
             Man
          
           ,
           tho'
           in
           the
           Opinion
           perhaps
           of
           some
           People
           ,
           not
           of
           a
           
             Wise
             Man
          
           :
           As
           if
           the
           Other
           
           had
           set
           it
           lower
           than
           he
           could
           afford
           it
           .
           This
           is
           a
           mischief
           therefore
           ,
           that
           Some
           Men
           are
           accounted
           Good
           ,
           and
           Other
           Men
           Wise
           ,
           as
           if
           they
           could
           be
           
             separated
             .
             Ennius
          
           says
           that
           a
           Man's
           Wisdom
           serves
           him
           to
           little
           purpose
           ,
           if
           it
           be
           not
           Profitable
           to
           himself
           .
           This
           may
           be
           true
           Enough
           ,
           if
           it
           were
           but
           agreed
           with
           Ennius
           what
           it
           is
           to
           be
           Profitable
           .
           I
           find
           Hecalon
           the
           Rhodian
           (
           Panaetius's
           Scholar
           )
           telling
           
             Q.
             Tubero
          
           in
           his
           Books
           of
           Offices
           ,
           that
           
             It
             is
             the
             part
             of
             a
             Wise
             Man
             to
             do
             nothing
             against
             Publique
             Customs
             ,
             Laws
             ,
             and
             Institutions
             ;
             and
             withal
             ,
             to
             take
             good
             heed
             to
             his
             Fortune
             ,
             and
             Family
          
           :
           For
           we
           should
           not
           propound
           to
           be
           Rich
           ,
           only
           to
           our Selves
           ,
           but
           to
           our
           Children
           ,
           Relations
           ,
           Friends
           ,
           and
           chiefly
           ,
           for
           the
           Service
           of
           the
           Republique
           :
           For
           the
           Estates
           and
           Provisions
           of
           Particulars
           ,
           are
           the
           Wealth
           of
           the
           City
           .
           The
           proceeding
           of
           Scaevola
           above-mentioned
           would
           never
           suit
           with
           Hecaton
           :
           For
           he
           only
           says
           that
           he
           would
           not
           do
           any
           thing
           for
           his
           own
           Profit
           that
           were
           Unlawful
           :
           and
           truly
           he
           deserves
           little
           Thanks
           ,
           or
           Commendation
           for
           his
           peins
           .
           But
           allowing
           both
           Lying
           ,
           and
           Dissembling
           to
           be
           this
           same
           
             Dolus
             Malus
          
           ,
           or
           Deceipt
           ,
           there
           are
           very
           few
           things
           clear
           of
           That
           Fraud
           .
           Or
           if
           he
           be
           only
           the
           Good
           Man
           ,
           that
           obliges
           as
           many
           as
           he
           can
           ,
           and
           hurts
           no
           Body
           ;
           such
           a
           Good
           Man
           will
           not
           be
           easily
           found
           .
           It
           can
           never
           be
           Profitable
           to
           do
           an
           
             Ill
             Thing
          
           ;
           because
           it
           is
           always
           unallowable
           ,
           and
           shameful
           .
           And
           it
           must
           ever
           be
           beneficial
           to
           be
           a
           
             Good
             Man
          
           ,
           because
           it
           is
           always
           Honest.
           
        
         
         
           IT
           is
           an
           Ordinance
           of
           the
           
             Civil
             Law
          
           in
           the
           Matter
           of
           Estates
           ,
           
           that
           the
           Vender
           should
           still
           tell
           the
           Purchaser
           the
           Defects
           ,
           or
           Inconveniences
           of
           the
           Estate
           ;
           for
           it
           being
           sufficiently
           provided
           by
           the
           
             Twelve
             Tables
          
           ,
           that
           every
           Man
           should
           make
           good
           what
           he
           promises
           or
           declares
           by
           
             Word
             of
             Mouth
          
           ,
           upon
           the
           Penalty
           of
           
             Double
             Damages
          
           for
           Denying
           it
           .
           The
           Civilians
           have
           also
           set
           a
           Punishment
           upon
           Concealments
           too
           ;
           by
           enacting
           ,
           that
           if
           the
           Seller
           of
           an
           Estate
           knew
           any
           Fault
           or
           Errour
           in
           it
           ,
           without
           expressly
           acquainting
           the
           Purchaser
           with
           it
           ,
           he
           should
           be
           obliged
           to
           make
           it
           good
           .
           As
           in
           the
           case
           of
           the
           
             Augurs
             Tower
          
           ;
           where
           they
           were
           to
           take
           their
           Observations
           from
           the
           Flight
           of
           Birds
           .
           
             Titus
             Claudius
             Centimalus
          
           ,
           having
           some
           Houses
           upon
           the
           Hill
           Caelius
           ,
           the
           Augurs
           commanded
           him
           to
           pull
           them
           down
           ,
           because
           they
           hinder'd
           their
           prospect
           .
           Claudius
           expos'd
           Those
           Houses
           to
           Sale
           ,
           and
           so
           put
           them
           off
           ;
           and
           
             Publius
             Calpurnius
             Lanarius
          
           was
           the
           Purchaser
           .
           The
           Augurs
           found
           the
           same
           fault
           still
           with
           the
           Houses
           ,
           when
           they
           were
           in
           His
           Possession
           :
           so
           that
           he
           pull'd
           them
           down
           .
           And
           coming
           afterwards
           to
           understand
           that
           Claudius
           had
           made
           sale
           of
           those
           Houses
           ,
           after
           that
           the
           Augurs
           had
           appointed
           the
           demolishing
           of
           them
           ;
           forc'd
           him
           upon
           an
           Arbitration
           ,
           what
           in
           point
           of
           Conscience
           was
           to
           be
           done
           in
           That
           Case
           .
           
             Marcus
             Cato
          
           past
           the
           Sentence
           ,
           (
           the
           Father
           of
           This
           Cato
           of
           ours
           )
           For
           as
           we
           denominate
           Others
           from
           their
           Fathers
           ,
           we
           shall
           make
           mention
           of
           the
           person
           that
           gave
           this
           Light
           to
           the
           World
           ,
           as
           accounting
           from
           the
           Son.
           )
           The
           Sentence
           was
           
           This
           ,
           That
           since
           upon
           the
           Sale
           of
           That
           Estate
           ,
           he
           had
           not
           told
           the
           Other
           of
           the
           Inconvenience
           which
           he
           knew
           it
           was
           expos'd
           to
           ;
           he
           should
           indempnifie
           the
           Buyer
           of
           it
           ;
           Concluding
           ,
           that
           the
           Proprietor
           was
           bound
           in
           Conscience
           to
           tell
           the
           Purchaser
           what
           damage
           might
           ensue
           upon
           it
           .
           Now
           if
           This
           was
           a
           Just
           Judgement
           ,
           it
           was
           not
           Warrantable
           either
           in
           the
           Corn-Merchant
           ,
           or
           in
           him
           that
           sold
           the
           
             Infected
             Houses
          
           ,
           to
           conceal
           as
           is
           above
           supposed
           .
           But
           it
           is
           not
           possible
           for
           any
           Law
           to
           reach
           all
           the
           various
           Cases
           of
           these
           Concealments
           :
           And
           yet
           however
           ,
           so
           far
           as
           they
           go
           ,
           they
           are
           diligently
           observ'd
           .
           
             Marcus
             Marius
             Gratidianus
          
           sold
           to
           
             Cai●s
             Sergius
             Orata
          
           those
           very
           Houses
           which
           he
           himself
           had
           bought
           of
           him
           but
           a
           few
           years
           before
           .
           These
           Houses
           paid
           a
           Duty
           to
           Sergius
           (
           which
           was
           out
           of
           his
           mind
           .
           )
           But
           Marius
           made
           no
           mention
           of
           it
           in
           the
           Conveying
           of
           his
           Right
           .
           The
           Cause
           was
           brought
           into
           the
           Court
           ;
           Crassus
           was
           for
           Orata
           ,
           and
           Anthony
           for
           
             Gratidianus
             .
             Crassus
          
           insisted
           upon
           the
           Law
           ,
           because
           the
           Seller
           knew
           that
           he
           ought
           to
           have
           acquainted
           the
           Purchaser
           with
           this
           Incumbrance
           ,
           but
           did
           not
           do
           it
           .
           Anthony
           insisted
           upon
           matter
           of
           Equity
           ,
           because
           That
           Incumbrance
           was
           not
           unknown
           to
           Sergius
           ,
           who
           sold
           the
           Houses
           ,
           and
           so
           there
           was
           no
           need
           to
           say
           any
           thing
           of
           it
           ;
           neither
           could
           he
           be
           said
           to
           be
           deceived
           ,
           that
           knew
           what
           Title
           he
           had
           bought
           .
           Now
           to
           what
           End
           is
           all
           This
           ,
           but
           to
           shew
           ,
           that
           our
           Forefathers
           were
           not
           pleas'd
           with
           Wiles
           ,
           and
           Shifts
           ?
        
         
         
           BUT
           Laws
           and
           Philosophers
           provide
           against
           Frauds
           several
           wayes
           :
           The
           Laws
           regarding
           only
           matter
           of
           
             Ouvert
             Act
          
           ,
           whereas
           Philosophers
           judge
           according
           to
           Equity
           ,
           
           and
           Reason
           :
           which
           Reason
           does
           it self
           require
           of
           us
           ,
           that
           we
           do
           nothing
           perfidiously
           ,
           or
           with
           False
           Pretence
           ,
           or
           Deceit
           .
           But
           shall
           we
           call
           it
           a
           Treachery
           to
           contrive
           a
           Pitfall
           ,
           or
           set
           a
           Toyl
           ,
           without
           either
           driving
           ,
           or
           hunting
           any
           thing
           into
           it
           ?
           Well
           ,
           but
           the
           Beasts
           many
           times
           fall
           into
           it
           ,
           without
           a
           Persuer
           .
           He
           that
           offers
           a
           House
           to
           Sale
           ,
           what
           is
           his
           Bill
           ,
           but
           a
           Snare
           laid
           for
           the
           Purchaser
           ?
           His
           House
           is
           Faulty
           ,
           and
           he
           would
           fain
           put
           it
           off
           ,
           and
           some
           body
           is
           caught
           at
           unawares
           .
           Now
           tho'
           I
           understand
           that
           according
           to
           depraved
           Custom
           ,
           and
           Manners
           ,
           this
           is
           not
           accounted
           Dishonorable
           ;
           and
           that
           there
           is
           neither
           Law
           ,
           nor
           
             Civil
             Right
          
           Against
           it
           :
           It
           is
           nevertheless
           yet
           forbidden
           by
           
             the
             Law
             of
             Nature
          
           .
           For
           ,
           as
           I
           have
           often
           said
           already
           ,
           and
           must
           say
           oftener
           ,
           Society
           ,
           in
           the
           
             Largest
             Extent
          
           ,
           is
           that
           which
           is
           
             Common
             to
             all
             men
          
           ;
           next
           under
           That
           is
           the
           Society
           of
           those
           of
           
             the
             same
             Nation
          
           ,
           and
           after
           That
           ,
           of
           the
           
             same
             City
          
           .
           Wherefore
           our
           Fore-fathers
           distinguish
           betwixt
           the
           Law
           of
           Nations
           ,
           and
           the
           
             Law
             Civil
          
           .
           For
           the
           
             Civil
             Law
          
           is
           not
           consequently
           the
           Law
           of
           Nations
           ,
           but
           the
           Law
           of
           Nations
           does
           necessarily
           comprehend
           the
           Civil
           .
           
           Now
           to
           say
           the
           Truth
           ,
           we
           have
           not
           among
           us
           any
           substantial
           or
           express
           Image
           of
           the
           
             True
             Law
          
           ,
           or
           
             sincere
             Iustice
          
           :
           So
           that
           we
           are
           fain
           to
           make
           use
           of
           Shadows
           ,
           and
           Figures
           ;
           and
           it
           were
           well
           if
           we
           could
           keep
           up
           ,
           even
           to
           Them
           too
           :
           For
           they
           are
           Translated
           out
           of
           the
           
             best
             
             Originals
          
           ,
           of
           Truth
           ,
           and
           Nature
           .
           How
           glorious
           is
           that
           Provisional
           Condition
           for
           the
           making
           of
           good
           Contracts
           !
           
             Provided
             that
             by
             your
             means
             ,
             and
             depending
             upon
             your
             Honesty
             ,
             I
             may
             not
             be
             deceived
             and
             brought
             into
             a
             snare
             .
          
           And
           then
           that
           Golden
           Sentence
           ,
           
             we
             must
             live
             Honestly
             among
             Good
             men
             ,
             and
             without
             Fraud
             .
          
           But
           then
           who
           are
           the
           
             Good
             Men
          
           ,
           and
           what
           it
           is
           
             to
             do
             well
          
           ,
           is
           a
           Great
           question
           .
        
         
           
             Q.
             Scaevola
          
           the
           High
           Priest
           was
           wont
           to
           ascribe
           a
           very
           great
           force
           to
           all
           those
           Arbitrations
           that
           were
           grounded
           upon
           
             Good
             Faith
          
           ;
           
           Accounting
           the
           very
           Name
           it self
           to
           be
           of
           a
           Large
           Extent
           :
           As
           having
           a
           respect
           to
           
             Guardian-Ships
             ,
             Societies
             ,
             Trusts
             ,
             Mandates
             ,
          
           things
           bought
           ,
           or
           
             sold
             ,
             hired
          
           ,
           or
           let
           ,
           relating
           to
           the
           Community
           ,
           and
           Entercourse
           of
           Life
           .
           He
           must
           be
           a
           great
           Judge
           ,
           that
           in
           these
           Cases
           can
           determine
           (
           especially
           meeting
           in
           most
           of
           them
           with
           Contrary
           Opinions
           )
           how
           One
           man
           is
           to
           behave
           himself
           towards
           Another
           ,
           under
           these
           Circumstances
           .
           Wherefore
           all
           Tricks
           and
           Artifices
           should
           be
           avoided
           :
           And
           That
           Craft
           also
           which
           imposes
           upon
           the
           World
           for
           Wisdom
           ;
           how
           far
           from
           it
           soever
           .
           For
           Prudence
           is
           placed
           in
           the
           Choice
           of
           Good
           ,
           or
           Evil
           ;
           but
           Craft
           prefers
           Evil
           before
           Good
           ;
           at
           least
           if
           things
           that
           are
           Dishonourable
           be
           Evil.
           And
           't
           is
           not
           only
           in
           Lands
           ,
           and
           Houses
           ,
           that
           the
           Civil
           Law
           ,
           in
           Conformity
           to
           That
           of
           Nature
           ,
           forbids
           Fraud
           ,
           and
           Circumvention
           ;
           but
           even
           in
           the
           very
           dealing
           for
           Slaves
           ,
           the
           Seller
           should
           act
           as
           frankly
           as
           in
           Other
           Cases
           .
           For
           he
           that
           is
           presum'd
           to
           know
           whether
           the
           Slave
           be
           
             Healthful
             ,
             Honest
          
           ,
           a
           Fugitive
           ,
           or
           the
           like
           ;
           
           the
           
             AEdiles
             Law
          
           makes
           
             That
             Master
          
           answerable
           for
           the
           Servant
           .
           But
           This
           does
           not
           hold
           in
           the
           Case
           of
           an
           Heir
           that
           found
           such
           a
           Slave
           ,
           or
           Servant
           in
           the
           Family
           .
           From
           hence
           it
           may
           appear
           ,
           since
           Nature
           is
           the
           Fountein
           of
           Iustice
           ,
           that
           it
           is
           also
           according
           to
           Nature
           ,
           that
           no
           man
           should
           make
           Advantage
           to
           himself
           of
           another
           mans
           Ignorance
           .
           Nor
           is
           there
           any
           greater
           Pest
           ,
           in
           Human
           Society
           ,
           then
           a
           perverse
           Craft
           ,
           under
           the
           Masque
           of
           Simplicity
           :
           
           And
           from
           thence
           proceed
           those
           Innumerable
           Cases
           ,
           where
           the
           Profitable
           comes
           in
           Concurrence
           with
           the
           Honest.
           For
           ,
           where
           's
           the
           man
           that
           would
           stick
           at
           any
           Injustice
           ,
           if
           he
           might
           but
           hope
           for
           Impu●ity
           ;
           or
           come
           off
           ,
           under
           a
           pretence
           of
           Ignorance
           ?
           Let
           us
           examine
           the
           Matter
           if
           you
           please
           ;
           and
           in
           Those
           Instances
           where
           the
           Common
           people
           ,
           perhaps
           ,
           are
           scarce
           sensible
           that
           they
           do
           amiss
           :
           For
           we
           do
           not
           speak
           in
           This
           place
           ,
           of
           
             Murthers
             ,
             Poysonings
             ,
             Forgeries
             ,
             Robberies
             ,
          
           or
           Embesilments
           of
           the
           
             Publique
             Treasure
          
           ,
           which
           should
           rather
           be
           supprest
           by
           Prisons
           ,
           and
           Fetters
           ,
           then
           by
           Words
           ,
           and
           
             Philosophical
             Precepts
          
           :
           But
           let
           us
           here
           rather
           consider
           what
           we
           find
           commonly
           to
           be
           done
           ,
           even
           among
           those
           that
           have
           the
           Reputation
           of
           Honest
           men
           .
           There
           were
           some
           people
           that
           brought
           out
           of
           Greece
           to
           Rome
           a
           forg'd
           Will
           of
           
             Q.
             Minutius
             Basilius
          
           ,
           
           (
           who
           was
           a
           very
           wealthy
           man
           )
           and
           to
           make
           the
           bus'ness
           pass
           the
           better
           ,
           they
           put
           into
           the
           Testament
           ,
           
             M.
             Crassus
          
           ,
           and
           
             Q.
             Hortensius
          
           ,
           two
           of
           the
           most
           considerable
           men
           of
           the
           City
           ;
           as
           Ioint-Heirs
           ,
           together
           with
           Themselves
           .
           They
           did
           ,
           Both
           of
           them
           ,
           suspect
           it
           to
           be
           a
           Counterfeit
           ;
           and
           yet
           
           having
           no
           hand
           in
           it
           themselves
           ,
           they
           were
           well
           enough
           content
           ,
           to
           make
           advantage
           of
           Other
           peoples
           Wickedness
           .
           And
           what
           then
           ?
           Is
           it
           sufficient
           that
           they
           Themselves
           had
           no
           hand
           in
           it
           ?
           I
           am
           of
           Another
           Opinion
           ;
           altho'
           ,
           for
           the
           One
           of
           them
           ,
           I
           lov'd
           him
           while
           he
           was
           alive
           ,
           and
           and
           I
           do
           not
           hate
           the
           Other
           now
           he
           is
           Dead
           .
           But
           when
           Basilius
           had
           made
           his
           Sisters
           Son
           (
           
             Marcus
             Satirius
          
           )
           his
           Heir
           ,
           and
           would
           have
           had
           him
           take
           his
           Vnkles
           Name
           upon
           him
           ;
           (
           I
           speak
           of
           That
           Satirius
           that
           to
           the
           Shame
           of
           the
           Age
           had
           the
           Patronage
           of
           the
           Picenians
           ,
           and
           Sabines
           )
           it
           was
           a
           most
           unreasonable
           thing
           that
           the
           Chief
           men
           of
           the
           City
           should
           carry
           away
           the
           
             Testators
             Estate
          
           ,
           and
           leave
           nothing
           to
           the
           Right
           Heir
           but
           his
           Name
           .
           Now
           if
           he
           stands
           guilty
           of
           an
           Injustice
           ,
           that
           neither
           
             keeps
             off
          
           an
           Injury
           from
           his
           Friend
           by
           way
           of
           Prevention
           ;
           nor
           Repulses
           it
           when
           he
           may
           ,
           (
           as
           we
           have
           said
           in
           our
           First
           Book
           )
           what
           shall
           we
           think
           of
           him
           that
           does
           not
           only
           not
           Repel
           an
           Injury
           ,
           but
           even
           Helps
           it
           on
           and
           promotes
           it
           ?
           Nay
           ,
           for
           my
           Own
           part
           ,
           let
           the
           Inheritance
           be
           never
           so
           Lawful
           ;
           yet
           if
           it
           be
           gain'd
           by
           
             Craft
             ,
             Flattery
             ,
             Servile
             Offices
             ,
          
           or
           
             False
             Pretences
          
           ;
           even
           That
           
             Lawful
             Succession
          
           I
           cannot
           approve
           .
           But
           in
           such
           Cases
           men
           are
           many
           times
           extremely
           misled
           ,
           in
           taking
           One
           thing
           to
           be
           Honest
           ,
           and
           Another
           Profitable
           ;
           for
           the
           same
           Rules
           holds
           in
           Both
           ;
           And
           He
           that
           is
           not
           sensible
           of
           This
           ,
           lies
           open
           to
           all
           sorts
           almost
           of
           Fraud
           ,
           and
           Iniquity
           .
           For
           whosoever
           says
           thus
           to
           himself
           ,
           This
           is
           Honest
           ,
           't
           is
           true
           ,
           but
           the
           Other
           is
           Expedient
           ;
           he
           takes
           upon
           him
           to
           divide
           those
           things
           
           by
           a
           Mistake
           that
           are
           coupled
           by
           Nature
           ;
           which
           opinion
           is
           the
           fountein
           of
           all
           Deceipts
           ,
           Crimes
           ,
           and
           Evil
           Deeds
           .
           Wherefore
           if
           a
           Good
           man
           ,
           
           for
           the
           very
           holding
           up
           of
           a
           Finger
           ,
           could
           get
           himself
           made
           Heir
           to
           a
           Considerable
           Estate
           ,
           which
           he
           has
           no
           Title
           to
           ;
           he
           should
           not
           do
           it
           ,
           tho'
           upon
           a
           Certainty
           that
           no
           man
           could
           ever
           so
           much
           as
           suspect
           him
           for
           it
           .
           But
           if
           
             M.
             Crassus
          
           could
           get
           an
           Estate
           upon
           the
           same
           Terms
           ,
           upon
           my
           Credit
           he
           would
           leap
           out
           of
           his
           skin
           at
           it
           .
           But
           a
           Iust
           ,
           and
           such
           a
           one
           as
           we
           can
           allow
           for
           a
           Good
           man
           ,
           will
           never
           agree
           to
           the
           taking
           of
           any
           thing
           away
           from
           Another
           ,
           and
           transferring
           it
           to
           himself
           ;
           And
           whoever
           wonders
           at
           This
           ,
           does
           as
           good
           as
           confess
           himself
           Ignorant
           of
           what
           a
           good
           man
           is
           .
        
         
           BUT
           he
           that
           will
           thoroughly
           examine
           the
           Secrets
           of
           his
           Own
           Soul
           ,
           will
           be
           able
           to
           tell
           himself
           that
           only
           He
           is
           a
           Good
           man
           ,
           
           who
           does
           as
           much
           good
           to
           Others
           as
           he
           can
           ,
           and
           harms
           
             no
             body
          
           without
           some
           Injurious
           provocation
           .
           How
           's
           That
           ?
           He
           that
           supplants
           the
           Right
           Heir
           ,
           to
           get
           himself
           into
           his
           place
           ,
           has
           not
           that
           man
           as
           much
           to
           answer
           for
           as
           if
           he
           had
           remov'd
           him
           by
           Poyson
           ?
           But
           what
           (
           will
           some
           say
           )
           
             may
             not
             a
             man
             Do
             that
             which
             is
             Profitable
             and
             Expedient
             for
             him
             ?
          
           Yes
           ,
           yes
           ,
           If
           he
           will
           take
           This
           along
           with
           him
           ,
           that
           it
           is
           not
           possible
           for
           any
           thing
           to
           be
           So
           ,
           that
           is
           Vnjust
           .
           He
           that
           has
           not
           learn'd
           This
           Lesson
           ,
           can
           never
           be
           a
           Good
           man.
           I
           remember
           ,
           when
           I
           was
           a
           Boy
           ,
           I
           heard
           my
           Father
           speak
           of
           Fimbria
           the
           Consul
           :
           who
           was
           appointed
           Judge
           in
           the
           Case
           of
           
             Marcus
             Luctatius
             Pythias
          
           ,
           (
           a
           Knight
           of
           Rome
           ,
           and
           a
           very
           
             Honest
             man
          
           )
           who
           undertook
           ,
           
           upon
           the
           Forfeiture
           of
           a
           Sum
           of
           Mony
           ,
           to
           prove
           himself
           a
           Good
           man
           :
           but
           Fimbria
           did
           absolutely
           refuse
           to
           pass
           Judgment
           in
           That
           matter
           ;
           least
           he
           should
           either
           derogate
           from
           the
           Reputation
           of
           a
           person
           so
           much
           Esteemed
           ,
           if
           he
           gave
           it
           Against
           him
           ,
           or
           appear
           ,
           on
           the
           Other
           side
           ,
           to
           Pronounce
           any
           man
           to
           be
           Good
           ,
           considering
           the
           Infinite
           Circumstances
           of
           Qualities
           ,
           and
           Offices
           to
           make
           him
           so
           ,
           So
           that
           neither
           
             Fimbria's
             Good
             man
          
           ,
           nor
           
           Socrates's
           ,
           will
           allow
           any
           thing
           to
           be
           Profitable
           that
           is
           not
           Honest
           :
           And
           such
           a
           man
           will
           not
           only
           fear
           to
           Do
           ,
           but
           not
           dare
           so
           much
           as
           to
           Think
           any
           thing
           which
           he
           would
           not
           frankly
           own
           in
           Publique
           .
           Is
           it
           not
           a
           Shame
           now
           ,
           for
           Philosophers
           to
           Doubt
           ,
           where
           the
           
             Common
             people
          
           themselves
           are
           Resolv'd
           ?
           For
           the
           Old
           Thred-bare
           Proverb
           is
           
           Their's
           ;
           when
           they
           would
           express
           a
           man
           of
           an
           exact
           Sincerity
           and
           Justice
           ,
           
             You
             may
             play
             at
          
           *
           Love
           
             with
             him
             in
             the
             Dark
          
           ,
           they
           say
           ;
           and
           what
           is
           the
           meaning
           of
           This
           ,
           but
           to
           teach
           us
           ,
           that
           nothing
           can
           be
           Expedient
           that
           is
           not
           Honest
           ,
           tho'
           he
           might
           gain
           it
           ,
           and
           the
           World
           never
           the
           Wiser
           for
           't
           ?
           In
           the
           Moral
           of
           this
           Proverb
           ,
           we
           are
           taught
           ,
           that
           neither
           
           Gyge's
           way
           is
           to
           be
           endur'd
           ,
           nor
           so
           much
           as
           a
           Finger
           to
           be
           mov'd
           ,
           (
           as
           in
           the
           case
           formerly
           supposed
           )
           tho'
           a
           man
           might
           make
           himself
           Master
           of
           the
           whole
           World
           by
           so
           doing
           .
           For
           whatsoever
           is
           Shameful
           ,
           and
           Dishonorable
           ,
           let
           it
           be
           never
           so
           Secret
           ,
           nothing
           can
           make
           it
           Honest
           ;
           and
           that
           which
           is
           
             not
             Honest
          
           ,
           it
           is
           as
           impossible
           to
           render
           it
           Profitable
           ,
           in
           a
           Repugnancy
           and
           Opposition
           to
           Nature
           .
        
         
         
           BUT
           where
           Criminals
           find
           great
           Rewards
           ,
           there
           is
           also
           a
           great
           Temptation
           to
           offend
           .
           When
           
             C.
             Marius
          
           appear'd
           out
           of
           all
           hope
           of
           the
           Consulship
           ,
           and
           (
           having
           lyen
           still
           ,
           for
           seven
           years
           after
           his
           Pratorship
           )
           no
           man
           imagin'd
           that
           he
           would
           ever
           have
           offer'd
           at
           it
           :
           
             Q.
             Metellus
          
           (
           a
           great
           man
           ,
           and
           an
           Eminent
           Citizen
           )
           sent
           Marius
           (
           being
           his
           Lieutenant
           )
           to
           Rome
           .
           
           Where
           Marius
           publiquely
           charg'd
           his
           Principal
           before
           the
           People
           ,
           with
           prolonging
           the
           War
           ,
           and
           told
           them
           that
           if
           they
           had
           made
           Him
           Consul
           ,
           he
           would
           in
           a
           very
           short
           time
           have
           deliver'd
           up
           Iugartha
           ,
           either
           Alive
           or
           Dead
           ,
           into
           the
           power
           of
           the
           people
           :
           whereupon
           they
           made
           him
           Consul
           .
           But
           This
           was
           a
           Proceeding
           contrary
           to
           Faith
           ,
           and
           Iustice
           ;
           by
           a
           false
           Suggestion
           to
           draw
           an
           Envy
           upon
           so
           Brave
           a
           man
           ,
           and
           so
           Famous
           a
           Citizen
           :
           Especially
           Marius
           being
           
           Metellus's
           Lieutenant
           ,
           and
           by
           his
           order
           sent
           to
           Rome
           .
           Neither
           did
           our
           Kinsman
           
             Marius
             Gratidianus
          
           in
           his
           Praetorship
           discharge
           the
           Office
           of
           a
           Good
           man.
           The
           Tribunes
           of
           the
           Common
           people
           Consulted
           the
           College
           of
           Praetors
           about
           some
           Common
           Standard
           for
           the
           Valuation
           of
           their
           Moneys
           ,
           which
           were
           then
           sometimes
           up
           ,
           sometimes
           down
           ,
           at
           such
           a
           rate
           ,
           that
           no
           man
           knew
           what
           he
           was
           worth
           .
           They
           join'd
           unanimously
           in
           a
           Decree
           ,
           with
           a
           Penalty
           upon
           any
           man
           that
           should
           not
           submit
           to
           't
           ;
           and
           so
           they
           Adjourn'd
           for
           That
           Morning
           ,
           resolving
           to
           meet
           again
           
             After
             noon
          
           for
           the
           Publishing
           of
           it
           .
           When
           they
           were
           gone
           ,
           some
           ,
           One
           way
           ,
           some
           another
           ;
           Gratidianus
           stept
           presently
           from
           the
           Bench
           to
           the
           Tribunal
           ;
           and
           there
           made
           Proclamation
           
           by
           
             Himself
             alone
          
           of
           that
           which
           was
           the
           
             Common
             Act
          
           of
           the
           Court
           :
           which
           you
           will
           find
           (
           if
           you
           observe
           the
           Story
           )
           to
           have
           given
           him
           great
           Reputation
           ;
           the
           people
           setting
           up
           his
           Statues
           every
           where
           up
           and
           down
           ,
           with
           Incense
           ,
           and
           Tapers
           :
           In
           one
           word
           ,
           no
           man
           ever
           render'd
           himself
           more
           Popular
           .
           
           These
           are
           Points
           that
           may
           puzzle
           a
           man
           sometimes
           in
           his
           Deliberations
           ;
           especially
           when
           the
           Matter
           is
           but
           small
           ,
           wherein
           any
           Violence
           is
           offer'd
           to
           Justice
           ;
           but
           yet
           the
           Consequence
           seems
           to
           be
           of
           great
           Importance
           .
           It
           did
           not
           appear
           to
           be
           so
           very
           foul
           ,
           for
           the
           
             One
             Marius
          
           to
           preposses
           himself
           of
           the
           Favour
           of
           the
           People
           ,
           by
           preventing
           his
           Collegues
           and
           the
           Tribunes
           :
           And
           then
           it
           was
           ,
           in
           appearance
           ,
           a
           matter
           of
           great
           Advantage
           to
           the
           
             Other
             Marius
          
           to
           advance
           himself
           to
           the
           Consulship
           by
           the
           Means
           he
           had
           propounded
           .
           But
           there
           is
           
             One
             General
             Rule
          
           that
           I
           would
           have
           you
           take
           special
           Notice
           of
           ;
           See
           First
           that
           what
           you
           account
           Profitable
           ,
           be
           not
           Dishonourable
           ;
           and
           Then
           if
           it
           be
           Dishonourable
           ,
           let
           nothing
           perswade
           you
           that
           it
           is
           Profitable
           .
           But
           what
           Then
           ?
           Shall
           we
           pronounce
           either
           the
           
             One
             Marius
          
           or
           the
           Other
           to
           be
           an
           
             Honest
             man
          
           ?
           Set
           your
           Wits
           at
           work
           ,
           and
           try
           ,
           and
           consider
           with
           your self
           what
           is
           the
           Image
           ,
           the
           Character
           ,
           and
           the
           Notion
           of
           a
           
             Good
             Man
          
           ?
           Will
           a
           
             Good
             man
          
           tell
           a
           
             Lye
             ,
             Calumniate
             ,
             Supplant
          
           ,
           or
           Deceive
           ?
           
           Certainly
           nothing
           less
           .
           Is
           there
           any
           thing
           then
           on
           the
           Other
           side
           ,
           so
           Profitable
           or
           so
           Desirable
           ,
           as
           that
           a
           man
           would
           forfeit
           the
           Reputation
           and
           the
           Glory
           of
           a
           Good
           and
           a
           
             Wise
             man
          
           to
           gain
           it
           ?
           Can
           That
           thing
           which
           
           we
           call
           Profit
           ,
           bring
           us
           any
           Advantage
           to
           Countervail
           what
           it
           takes
           
             from
             us
          
           ,
           in
           depriving
           us
           of
           the
           very
           Name
           of
           
             Good
             men
          
           ,
           and
           divesting
           us
           of
           Faith
           ,
           and
           Iustice
           ?
           What
           difference
           is
           there
           betwixt
           the
           turning
           of
           a
           Man
           into
           a
           Beast
           ,
           by
           a
           
             Real
             Metamorphosis
          
           ,
           and
           the
           bearing
           the
           Figure
           ,
           and
           Fierceness
           of
           a
           Brute
           in
           his
           Mind
           ,
           under
           the
           Shape
           of
           a
           Man
           ?
           They
           that
           neglect
           and
           make
           light
           of
           all
           things
           that
           are
           Honest
           ,
           for
           the
           Acquiring
           of
           Power
           ,
           do
           they
           not
           do
           the
           same
           thing
           with
           Pompey
           that
           marry'd
           
           Caesar's
           Daughter
           to
           make
           himself
           Great
           ,
           under
           the
           Boldness
           and
           Protection
           of
           his
           
             Father
             in
             Law
          
           ?
           But
           he
           lookt
           upon
           't
           as
           a
           thing
           Advantageous
           to
           himself
           to
           augment
           his
           Own
           Power
           by
           the
           Envy
           that
           was
           born
           to
           the
           Other
           :
           but
           how
           Vnjust
           This
           was
           to
           his
           Country
           ,
           and
           how
           Dishonourable
           to
           himself
           ,
           he
           did
           not
           consider
           .
           His
           Father
           in
           Law
           had
           often
           in
           his
           Mouth
           those
           Greek
           Verses
           of
           the
           Phoenicians
           out
           of
           Euripides
           ,
           which
           I
           'll
           tell
           you
           as
           well
           as
           I
           can
           ,
           not
           so
           gracefully
           perhaps
           ,
           but
           so
           as
           to
           be
           Understood
           .
           
             
               To
               get
               a
               Crown
               ,
               a
               man
               would
               
                 break
                 a
                 Trust.
              
            
             
               If
               
                 break
                 't
                 at
                 all
              
               :
               everywhere
               else
               ,
               be
               Just.
               
            
          
        
         
           It
           was
           a
           Lewd
           and
           Horrible
           thing
           done
           of
           Etheocles
           (
           or
           rather
           of
           Euripides
           )
           to
           make
           That
           the
           Exception
           of
           a
           Crime
           ,
           which
           of
           all
           Crimes
           is
           it self
           the
           most
           Abominable
           .
           But
           what
           do
           we
           talk
           of
           Petty
           things
           ,
           as
           Inheritances
           ,
           Traffiques
           ,
           Fraudulent
           Bargains
           ?
           What
           do
           you
           think
           of
           Him
           rather
           ,
           that
           having
           the
           Ambition
           
           to
           make
           himself
           the
           Master
           of
           the
           People
           of
           Rome
           ,
           
           and
           the
           Emperor
           of
           the
           World
           it self
           ,
           accomplish'd
           his
           Ends
           ?
           No
           man
           in
           his
           Wits
           will
           pretend
           to
           justifie
           This
           Ambition
           :
           for
           in
           so
           doing
           he
           passes
           an
           Approbation
           upon
           the
           Subversion
           of
           our
           Laws
           and
           Liberties
           ;
           and
           reckons
           ,
           as
           a
           point
           of
           Honour
           ,
           that
           Ignoble
           ,
           and
           
             Detestable
             Oppression
          
           .
           But
           he
           that
           confesses
           the
           Unlawfulness
           of
           any
           mans
           Usurping
           a
           Dominion
           over
           a
           City
           that
           both
           has
           been
           Free
           ,
           and
           ought
           so
           to
           be
           ;
           and
           yet
           supposes
           it
           a
           thing
           Profitable
           to
           him
           that
           can
           compass
           it
           ;
           I
           would
           spare
           no
           Reprehension
           ;
           nor
           ,
           in
           truth
           ,
           any
           Reproche
           ,
           to
           reclaim
           such
           a
           man
           from
           his
           Error
           :
           For
           (
           I
           appeal
           to
           the
           Immortal
           Gods
           )
           what
           Profit
           can
           any
           man
           find
           in
           the
           Foul
           and
           Execrable
           Destruction
           of
           his
           Country
           ;
           albeit
           he
           that
           is
           Guilty
           of
           it
           should
           come
           afterwards
           to
           be
           stil'd
           the
           Father
           of
           it
           ,
           by
           the
           
             oppressed
             People
             ?
             Vtility
          
           should
           therefore
           be
           guided
           by
           Honesty
           ;
           
           and
           in
           such
           manner
           ,
           that
           tho'
           the
           
             Words
             differ
          
           ,
           the
           Thing
           should
           be
           still
           the
           same
           .
           I
           do
           not
           find
           any
           thing
           more
           Profitable
           ,
           in
           the
           Opinion
           of
           the
           
             Common
             People
          
           ,
           then
           Power
           ,
           and
           Empire
           :
           Neither
           ,
           when
           I
           look
           narrowly
           into
           the
           Matter
           ,
           do
           I
           find
           any
           thing
           more
           Vnprofitable
           to
           him
           that
           
             Vnjustly
             atteins
             it
          
           .
           For
           what
           advantage
           can
           it
           be
           to
           any
           man
           ,
           to
           live
           in
           
             Anxiety
             ,
             Carefulness
             ,
             Fears
          
           ,
           Day
           and
           Night
           ;
           and
           to
           lead
           a
           Life
           that
           is
           beset
           with
           Snares
           ,
           and
           Dangers
           ?
           There
           are
           more
           treacherous
           ,
           and
           unfaithful
           men
           in
           a
           Kingdom
           (
           says
           Accius
           )
           then
           there
           are
           good
           .
           But
           of
           what
           Kingdom
           does
           he
           speak
           ?
           even
           of
           That
           which
           is
           reported
           unto
           us
           of
           Tantalus
           
           and
           Pelops
           ;
           a
           Kingdom
           that
           procceded
           by
           a
           Lawful
           Descent
           .
           How
           much
           greater
           then
           is
           the
           Number
           of
           the
           Unfaithful
           to
           That
           Prince
           ,
           who
           having
           opprest
           Rome
           it self
           by
           a
           
             Roman
             Army
          
           ,
           and
           a
           City
           ,
           not
           only
           Free
           in
           its
           own
           Constitution
           ,
           but
           giving
           Laws
           to
           others
           ;
           brought
           That
           City
           ,
           at
           last
           ,
           into
           subjection
           to
           Himself
           ?
           How
           ulcerated
           a
           Conscience
           do
           you
           think
           This
           man
           must
           needs
           have
           ?
           What
           wounds
           in
           his
           Soul
           ?
           Or
           how
           is
           it
           possible
           that
           This
           mans
           Life
           should
           be
           Profitable
           to
           Himself
           ,
           when
           such
           was
           the
           Condition
           of
           it
           ,
           that
           Posterity
           will
           ever
           have
           a
           Veneration
           ,
           and
           Esteem
           for
           those
           that
           took
           it
           away
           ?
        
         
           NOW
           if
           those
           things
           that
           carry
           the
           Fairest
           Appearance
           of
           Profit
           ,
           fail
           yet
           of
           being
           what
           they
           seem
           to
           be
           ,
           because
           they
           are
           full
           of
           Shame
           and
           Dishonour
           ;
           This
           ,
           methinks
           ,
           should
           Convince
           any
           man
           ,
           that
           nothing
           can
           be
           Profitable
           ,
           that
           is
           not
           likewise
           Honest.
           Now
           as
           This
           has
           ,
           in
           Many
           Cases
           ,
           been
           determin'd
           ;
           so
           most
           remarkably
           ,
           by
           the
           Senate
           of
           Rome
           ,
           and
           by
           
             Caius
             Fabricius
          
           ,
           in
           his
           second
           Consulate
           :
           For
           when
           King
           Pyrrhus
           made
           War
           upon
           Rome
           ,
           and
           the
           Quarrel
           was
           Empire
           too
           ,
           and
           That
           with
           a
           Powerful
           ,
           and
           a
           
             Generous
             Prince
          
           ;
           there
           came
           a
           Fugitive
           from
           Pyrrhus
           into
           the
           Tents
           of
           Fabricius
           ;
           and
           promised
           him
           ,
           upon
           Condition
           of
           a
           Considerable
           Reward
           ,
           that
           he
           would
           convey
           himself
           back
           ,
           as
           privately
           as
           he
           came
           ;
           and
           Poyson
           the
           King.
           Fabricius
           order'd
           this
           man
           to
           be
           carried
           back
           to
           Pyrrhus
           ;
           
           and
           the
           Senate
           applauded
           the
           Resolution
           .
           Now
           if
           a
           man
           should
           regard
           the
           Appearance
           ,
           and
           Opinion
           of
           Profit
           ,
           This
           One
           Fugitive
           might
           have
           put
           a
           Period
           
           to
           That
           hazardous
           War
           ,
           in
           the
           removal
           of
           the
           most
           Considerable
           Enemy
           of
           the
           Empire
           .
           But
           where
           the
           point
           in
           Controversie
           was
           Honour
           ,
           it
           would
           have
           been
           a
           Scandalous
           and
           an
           Impious
           practice
           to
           have
           encountred
           a
           Noble
           Enemy
           with
           Baseness
           ,
           and
           Treachery
           ,
           instead
           of
           Resolution
           ,
           and
           Virtue
           .
           Now
           which
           was
           the
           more
           Profitable
           ,
           either
           to
           Fabricius
           (
           who
           was
           as
           Eminent
           in
           Rome
           ,
           as
           Aristides
           was
           in
           Athens
           )
           or
           to
           our
           Senate
           (
           that
           never
           separated
           Profit
           from
           Honour
           )
           to
           subdue
           an
           Enemy
           by
           Arms
           ,
           or
           by
           Poyson
           ?
           If
           Empire
           be
           desirable
           for
           Glories
           sake
           ,
           let
           there
           be
           no
           Treachery
           or
           Injustice
           in
           the
           Attempt
           :
           For
           therein
           can
           be
           no
           Glory
           .
           And
           we
           must
           have
           a
           care
           too
           how
           we
           compass
           
             Wealth
             it self
          
           ;
           
           for
           it
           can
           never
           be
           Advantageous
           to
           us
           with
           Infamy
           .
           And
           therefore
           it
           was
           no
           Profitable
           Advice
           ,
           that
           of
           
             L.
             Philippus
          
           (
           the
           Son
           of
           Quintus
           )
           to
           Tax
           those
           Cities
           over
           again
           which
           
             L.
             Sylla
          
           had
           discharg'd
           ,
           for
           a
           Sum
           of
           Mony
           ,
           by
           a
           Decree
           of
           the
           Senate
           :
           And
           This
           too
           ,
           without
           their
           Mony
           again
           ,
           which
           they
           had
           already
           paid
           for
           their
           Liberty
           .
           The
           Senate
           however
           took
           his
           Counsel
           ,
           to
           the
           Scandal
           of
           the
           Empire
           .
           At
           this
           rate
           ,
           there
           's
           more
           Faith
           to
           〈◊〉
           found
           among
           Pyrates
           then
           among
           
             Roman
             Senato●s
          
           .
           Well!
           But
           the
           Revenue
           was
           increas'd
           ,
           and
           it
           was
           therefore
           Profitable
           .
           But
           how
           long
           shall
           we
           dare
           to
           call
           any
           thing
           Profitable
           that
           is
           not
           Honest
           ?
           How
           is
           it
           possible
           that
           Hatred
           ,
           or
           Infamy
           ,
           should
           ever
           be
           Profitable
           to
           any
           Government
           ,
           that
           must
           support
           it self
           by
           its
           
             own
             Reputation
          
           ,
           and
           the
           
             good
             will
          
           of
           its
           Confederates
           ?
           Nay
           ,
           I
           have
           had
           many
           a
           dispute
           ,
           upon
           this
           Point
           ,
           with
           my
           Friend
           Cato
           
           himself
           ,
           for
           insisting
           too
           rigorously
           upon
           the
           Interest
           of
           the
           
             Publique
             Treasury
          
           ,
           and
           Revenue
           :
           He
           was
           too
           hard
           methought
           to
           the
           Officers
           ;
           for
           we
           ought
           to
           be
           Bountiful
           to
           the
           One
           ,
           and
           treat
           the
           Other
           as
           we
           were
           wont
           to
           treat
           our
           Colonies
           :
           And
           so
           much
           the
           rather
           ,
           because
           the
           Connexion
           of
           the
           Parts
           did
           much
           contribute
           to
           the
           Preservation
           of
           the
           Whole
           .
           And
           Curio
           did
           very
           Ill
           too
           ;
           who
           ,
           tho'
           convinced
           that
           the
           Transpadans
           were
           in
           the
           Right
           ,
           still
           concluded
           
             Vincat
             Vtilitas
             ,
             Let
          
           Utility
           
             carry
             it
          
           .
           Now
           he
           should
           rather
           have
           said
           that
           it
           was
           not
           Iust
           ,
           because
           it
           was
           not
           Profitable
           to
           the
           Commonwealth
           ,
           then
           allowing
           it
           to
           be
           Profitable
           ,
           to
           conclude
           that
           it
           was
           not
           Iust.
           
        
         
           In
           
           Hecaton's
           
             Sixth
             Book
          
           of
           Offices
           ,
           we
           find
           a
           great
           many
           Questions
           to
           our
           purpose
           .
           As
           for
           Instance
           ,
           
           he
           puts
           the
           Case
           ,
           
             Whether
             in
             a
             great
             Scarcity
             of
          
           Corn
           ,
           a
           Good
           Man
           
             be
             not
             oblig'd
             to
             Maintein
             his
             Servants
          
           ?
           He
           Reasons
           it
           Pro
           and
           Con
           ;
           but
           at
           last
           ,
           
           concludes
           the
           Duty
           with
           a
           regard
           rather
           to
           Profit
           ,
           then
           to
           Humanity
           .
           He
           puts
           another
           Question
           ,
           
             Whether
             ,
             in
             the
             Extremity
             of
             a
             Storm
             at
             Sea
             ,
             a
             Man
             should
             rather
             throw
             over
             a
             Serviceable
             Horse
             ,
             or
             a
             Servant
             of
             little
             Value
             .
          
           And
           here
           his
           private
           Interest
           draws
           him
           One
           way
           ,
           and
           
             Humanity
             ,
             Another
          
           .
           And
           again
           ,
           
             Suppose
             that
             ,
             upon
             a
          
           Shipwrack
           .
           a
           Fool
           
             should
             get
             hold
             of
             a
          
           Plank
           ;
           
             whether
             or
             no
             may
          
           a
           Wise
           Man
           
             take
             it
             from
             him
             ,
             if
             he
             can
          
           ?
           He
           's
           upon
           the
           Negative
           ,
           because
           the
           thing
           is
           Vnjust
           .
           But
           what
           if
           it
           were
           the
           Master
           of
           the
           Ship
           ?
           Shall
           not
           he
           take
           his
           Own
           ?
           No
           ,
           by
           no
           means
           :
           He
           may
           as
           well
           throw
           a
           Man
           over-board
           ,
           that
           
           is
           at
           Sea
           in
           
             his
             Ship
          
           ,
           because
           the
           Ship
           is
           his
           Own
           :
           For
           till
           they
           come
           to
           the
           End
           of
           the
           Voyage
           ,
           the
           Ship
           is
           rather
           the
           Passengers
           then
           the
           
             Masters
             .
             But
             what
             if
             there
             should
             be
             but
          
           One
           Plank
           ,
           and
           Two
           Men
           equally
           Wise
           ,
           and
           Deserving
           ,
           
             in
             danger
             to
             be
             drown'd
             ?
             Whether
             shall
          
           Neither
           
             of
             them
             take
             it
             ,
             or
             shall
          
           Either
           
             of
             them
             yield
             it
             to
             the
          
           Other
           ?
           I
           would
           have
           it
           yielded
           to
           him
           that
           may
           do
           most
           Good
           ,
           either
           to
           the
           Republique
           ,
           or
           in
           his
           Own
           Particular
           ,
           by
           
             Living
             .
             But
             what
             if
             they
             be
          
           both
           alike
           ?
           I
           would
           have
           no
           Contention
           ;
           But
           let
           the
           One
           render
           to
           the
           Other
           as
           if
           the
           point
           had
           been
           decided
           by
           Lot.
           
             What
             if
             my
          
           Father
           
             should
             Rifle
             a
          
           Church
           ,
           
           
             or
             Dig
             a
             Passage
             under
             ground
             to
             Rob
             the
             Treasury
          
           ?
           Whether
           or
           no
           should
           the
           Son
           give
           an
           Information
           of
           it
           to
           the
           Magistrate
           ?
           This
           were
           an
           Unhappy
           Case
           ;
           but
           I
           would
           however
           Defend
           my
           Father
           ,
           if
           he
           were
           
             Accused
             .
             But
             is
             not
             my
          
           Duty
           
             to
             my
          
           Country
           above
           all
           other
           Duties
           ?
           Yes
           ,
           it
           is
           .
           But
           then
           my
           Country
           it self
           is
           concern'd
           ,
           that
           the
           People
           in
           it
           should
           bear
           a
           Reverence
           to
           their
           
             Parents
             .
             But
             what
             if
             a
          
           Father
           
             should
             Design
             the
             betraying
             of
             his
             Country
             ;
             or
             the
             getting
             of
             the
          
           Government
           
             into
             his
             own
             Hand
             ?
             Shall
             the
          
           Son
           Conceal
           it
           ?
           I
           would
           have
           him
           earnestly
           desire
           his
           Father
           to
           Desist
           ;
           and
           if
           That
           will
           not
           do
           ,
           he
           's
           bound
           to
           Accuse
           him
           .
           But
           I
           would
           have
           him
           threaten
           him
           First
           ;
           and
           ,
           in
           the
           Conclusion
           ,
           if
           he
           finds
           his
           Country
           in
           danger
           ,
           he
           is
           to
           value
           the
           safety
           of
           it
           before
           That
           of
           his
           Father
           .
           He
           puts
           another
           Question
           ,
           
             if
             a
          
           Wise
           ,
           and
           Good
           man
           ,
           
             shall
             by
             oversight
             take
          
           False
           mony
           ,
           
             whether
             or
             no
             may
             be
             put
             it
             off
             again
             in
             Payment
             ,
             after
             he
             
             knows
             it
             to
             be
          
           Counterfeit
           ?
           Diogenes
           says
           he
           may
           :
           Antipater
           is
           against
           it
           .
           With
           whom
           I
           do
           rather
           agree
           of
           the
           Two.
           
             Suppose
             a
             man
             sells
             a
             Piece
             of
             Wine
             ,
             knowing
             that
             it
             will
             not
             keep
             ;
             Is
             he
             bound
             to
             tell
             this
             or
             no
             ?
             Diogenes
          
           says
           he
           needs
           not
           ;
           but
           Antipater
           says
           that
           a
           Good
           man
           Will
           tell
           it
           .
           These
           are
           the
           Propositions
           in
           Controversie
           ,
           among
           the
           
             Stoiques
             .
             In
             the
             selling
             of
             a
          
           Slave
           ,
           
             whether
             or
             no
             am
             I
             bound
             to
             discover
             all
             his
             faults
          
           ?
           Only
           those
           which
           the
           
             Civil
             Law
          
           obliges
           me
           to
           discover
           ,
           or
           to
           take
           him
           again
           .
           But
           for
           Discovering
           him
           to
           be
           a
           Lyer
           ,
           a
           Gamester
           ,
           a
           Thief
           ,
           a
           
             Drunkard
             ;
             Some
          
           are
           For
           the
           telling
           of
           it
           ,
           and
           Others
           ,
           not
           .
           
             What
             if
             a
             man
             should
             sell
          
           Gold
           ,
           
             believing
             it
             to
             be
          
           Copper
           ?
           Is
           a
           Good
           man
           
             that
             knoweth
             it
             to
             be
          
           Gold
           ,
           
             bound
             to
             tell
             him
             it
             or
             no
             ?
             Or
             whether
             can
             any
             man
             Iustifie
             the
             buying
             of
             That
             for
          
           One
           Penny
           
             which
             is
             worth
          
           a
           Thousand
           ?
           I
           have
           now
           clear'd
           my
           own
           Opinion
           ;
           And
           what
           are
           the
           Points
           in
           Controversie
           among
           the
           Philosophers
           before-named
           .
        
         
           WE
           come
           now
           to
           consider
           how
           far
           
             Those
             Offices
          
           and
           Contracts
           are
           to
           be
           observ'd
           ,
           
           that
           are
           neither
           Extorted
           by
           Force
           ,
           nor
           (
           as
           the
           Law
           has
           it
           )
           
             Dolo
             malo
          
           ,
           or
           by
           
             Circumvention
             .
             I
             have
             a
             Remedy
             given
             me
             for
             the
          
           Dropsie
           ,
           
             upon
             This
             Condition
             ,
             that
             if
             it
             Cures
             me
             ,
             I
             am
             never
             to
             use
             that
             Medicine
             again
             :
             Within
             a
             few
             years
             ,
             and
             after
             I
             have
             been
             once
             Cur'd
             of
             it
             ,
             I
             relapse
             into
             the
             same
             Disease
             ,
             and
             the
             person
             with
             whom
             I
             contracted
             will
             not
             give
             me
             leave
             to
             make
             any
             further
             Vse
             of
             it
             :
             What
             am
             I
             to
             do
             in
             This
             Case
             ?
             It
             is
             an
          
           Inhumanity
           
             in
             Him
          
           to
           refuse
           
             me
             ;
             beside
             that
             my
             Vsing
             of
             it
             does
             Him
             no
             Hurt
          
           :
           In
           this
           
           Case
           ,
           we
           must
           Consult
           the
           Means
           of
           Life
           ,
           and
           Health
           .
           Well!
           
             Suppose
             a
             Wise
             man
             should
             be
             made
          
           Heir
           to
           a
           great
           Estate
           ,
           
             upon
             This
             Obligation
             from
             the
          
           Testator
           ,
           
             that
             before
             he
             touches
             one
             penny
             of
             the
             Profits
             of
             it
             ,
             he
             should
             dance
             publiquely
             before
             a
             Court
             of
             Iustice
             ,
             or
             in
             the
             Market
             place
             ?
             He
             promises
             accordingly
             so
             to
             do
             ;
             and
             without
             passing
             That
             Promise
             ,
             he
             could
             never
             have
             been
             entitled
             to
             that
             Estate
             :
          
           Should
           he
           do
           it
           or
           no
           ?
           I
           could
           wish
           he
           had
           not
           promis'd
           it
           ;
           and
           my
           Opinion
           is
           ,
           that
           it
           would
           better
           have
           become
           his
           Gravity
           not
           to
           have
           done
           it
           ;
           but
           in
           regard
           that
           he
           has
           past
           his
           Word
           ,
           if
           he
           accounts
           it
           a
           Shameful
           ,
           and
           Dishonourable
           thing
           to
           discharge
           That
           Condition
           ,
           he
           may
           break
           his
           word
           with
           a
           better
           Grace
           by
           making
           
             no
             Benefit
          
           of
           the
           Estate
           ,
           then
           Otherwise
           ;
           unless
           peradventure
           the
           Benefits
           of
           it
           might
           be
           converted
           to
           so
           Great
           ,
           and
           Publique
           an
           Advantage
           ,
           that
           it
           would
           be
           no
           longer
           Dishonorable
           so
           to
           do
           ,
           as
           being
           Profitable
           to
           his
           Country
           .
        
         
           Neither
           is
           a
           man
           (
           always
           )
           bound
           to
           keep
           those
           Promises
           that
           are
           of
           no
           Advantage
           to
           those
           to
           whom
           the
           Promise
           is
           made
           .
           
           Phaebus
           (
           to
           come
           back
           to
           Fables
           )
           having
           promis'd
           his
           Son
           Phaeton
           a
           Grant
           of
           whatever
           he
           should
           ask
           ;
           Phaeton
           demanded
           the
           Government
           of
           his
           Fathers
           Chariot
           ;
           he
           had
           his
           Desire
           ,
           and
           in
           his
           full
           Carriere
           Iupiter
           cast
           him
           down
           with
           a
           Thunderbolt
           .
           Had
           not
           this
           promise
           of
           his
           Fathers
           now
           been
           better
           broken
           then
           kept
           ?
           And
           then
           the
           Promise
           that
           Theseus
           extorted
           from
           Neptune
           ,
           what
           became
           of
           it
           ▪
           Neptune
           accorded
           to
           him
           
             Three
             Wishes
             :
             One
          
           was
           the
           Destruction
           of
           
             his
             Son
             Hippolitus
          
           ,
           upon
           a
           suspicion
           
           of
           his
           Familiarity
           with
           his
           own
           Mother-in-Law
           ;
           and
           the
           Granting
           of
           That
           Wish
           was
           the
           greatest
           Affliction
           that
           ever
           came
           near
           to
           Theseus's
           Heart
           .
           And
           what
           was
           
             Agamemnons
             Vow
          
           to
           Diana
           ,
           in
           promising
           her
           the
           most
           beautiful
           Creature
           that
           should
           be
           born
           within
           his
           Dominions
           that
           year
           ?
           which
           proved
           to
           be
           own
           his
           Daughter
           Iphigenia
           ;
           whom
           he
           accordingly
           sacrific'd
           ,
           as
           the
           fairest
           Creature
           which
           That
           year
           produc'd
           .
           How
           much
           better
           had
           it
           been
           if
           This
           Promise
           had
           never
           been
           made
           ,
           then
           so
           horrible
           a
           Crime
           admitted
           ?
           Wherefore
           sometime
           we
           should
           not
           pass
           a
           Promise
           :
           Nay
           a
           Depositum
           it self
           is
           not
           in
           all
           Cases
           to
           be
           restor'd
           .
           A
           man
           leaves
           a
           Sword
           in
           Trust
           with
           me
           when
           he
           's
           Sober
           ,
           and
           calls
           for
           't
           again
           when
           he
           's
           Mad
           ;
           Now
           to
           Restore
           it
           ,
           in
           such
           a
           Case
           ,
           were
           a
           Crime
           ,
           and
           the
           Refusal
           of
           it
           ,
           a
           
             Duty
             .
             What
             if
             I
             should
             lay
             up
             Mony
             for
             him
             ,
             and
             then
             find
             that
             he
             's
             about
             to
             make
             War
             upon
             his
             Country
             ?
             Shall
             I
             render
             it
          
           ?
           I
           think
           not
           ;
           because
           it
           is
           against
           the
           Republique
           ,
           which
           we
           ought
           to
           prefer
           .
           So
           many
           things
           that
           seem
           Honest
           enough
           in
           
             their
             Own
             Nature
          
           ,
           are
           yet
           made
           Vnwarrantable
           by
           Time
           ,
           and
           Occasion
           :
           To
           make
           good
           a
           Promise
           ,
           stand
           to
           a
           Bargain
           ,
           deliver
           up
           a
           Trust
           ;
           when
           it
           comes
           to
           be
           rather
           Hurtful
           then
           Profitable
           becomes
           Dishonest
           .
           This
           is
           enough
           said
           of
           those
           Vtilities
           against
           Iustice
           that
           are
           cover'd
           with
           a
           Pretext
           of
           Reason
           .
           But
           as
           we
           have
           drawn
           all
           Duties
           from
           the
           four
           Fountains
           of
           Duty
           in
           our
           First
           Book
           ,
           we'ell
           keep
           still
           to
           our
           Subject
           ;
           and
           Shew
           ,
           how
           those
           things
           that
           seem
           to
           be
           Profitable
           ,
           and
           Are
           not
           ,
           stand
           in
           the
           greatest
           Opposition
           
           to
           Virtue
           .
           Here
           is
           enough
           said
           of
           Prudence
           ,
           and
           of
           the
           Counterfeit
           of
           it
           ,
           which
           is
           Craft
           ;
           and
           likewise
           of
           Iustice
           ,
           which
           can
           never
           fail
           of
           being
           Profitable
           .
        
         
           THE
           
             Two
             remaining
             Parts
          
           of
           Honesty
           follow
           ,
           the
           One
           is
           seen
           in
           the
           Greatness
           of
           an
           
             Excellent
             Mind
          
           ,
           
           the
           Other
           in
           a
           Conformity
           and
           Moderation
           of
           Continence
           ,
           and
           Temper
           .
           It
           seemed
           Profitable
           to
           Vlysses
           ,
           the
           Counterfeiting
           himself
           Mad
           ,
           to
           avoid
           the
           War
           ,
           as
           the
           Tragadians
           would
           perswade
           us
           .
           (
           For
           there
           appears
           no
           such
           suspition
           of
           him
           in
           Homer
           ,
           who
           was
           an
           Eminent
           Author
           .
           )
           This
           was
           no
           Honest
           Counsel
           ,
           but
           it
           may
           be
           said
           perhaps
           ,
           that
           it
           was
           a
           Profitable
           one
           ,
           to
           stay
           at
           Home
           ,
           and
           Govern
           ,
           in
           an
           Easie
           ,
           Lazie
           Life
           at
           Ithaca
           ,
           with
           his
           Wife
           ,
           his
           Son
           ,
           and
           his
           Relations
           ;
           But
           do
           you
           Imagine
           ,
           that
           in
           
             daily
             Labours
          
           ,
           and
           Hazzards
           ,
           there
           can
           be
           any
           Dignity
           that
           is
           to
           be
           compar'd
           with
           
             This
             Tranquility
             of
             Life
          
           ?
           And
           yet
           I
           cannot
           but
           have
           a
           Contempt
           for
           such
           a
           Retreat
           ,
           because
           those
           things
           that
           are
           not
           Honourable
           ,
           I
           cannot
           allow
           to
           be
           Advantageous
           .
           But
           what
           do
           you
           think
           the
           World
           would
           have
           said
           of
           Vlysses
           if
           he
           had
           gone
           on
           in
           that
           Disguise
           ;
           who
           notwithstanding
           all
           his
           
             Brave
             Exploits
          
           in
           the
           War
           ,
           did
           yet
           suffer
           these
           reproaches
           from
           Ajax
           ,
           in
           the
           Tragedy
           ?
           
             
               He
               that
               contriv'd
               the
               Oath
               ,
               and
               made
               us
               take
               it
               .
            
             
               Was
               th'
               only
               man
               ,
               Himself
               ,
               you
               know
               ,
               that
               brake
               it
               :
            
             
               Playing
               th'
               Mad
               ,
               Driv'ling
               Fool
               ,
               under
               That
               Blind
            
             
               To
               sleep
               in
               a
               whole
               skin
               ,
               and
               stay
               behind
               :
            
             
               And
               the
               bold
               Cheat
               had
               past
               ,
               without
               all
               doubt
               ,
            
             
               But
               for
               fly
               ●alamede
               that
               found
               it
               out
               .
            
          
        
         
         
           NOW
           it
           was
           much
           better
           for
           him
           ,
           to
           encounter
           ,
           as
           he
           did
           ,
           not
           only
           Enemies
           ,
           but
           likewise
           Seas
           and
           Tempests
           ;
           then
           to
           abandon
           Greece
           ,
           which
           was
           then
           by
           one
           Consent
           carrying
           a
           War
           among
           the
           Barbarians
           .
           But
           to
           pass
           over
           things
           Fabulous
           and
           Foreign
           .
           Let
           us
           now
           come
           to
           our
           own
           Country
           ,
           and
           Affairs
           .
           
             Marcus
             Attilius
             Regulus
          
           ,
           
           in
           his
           second
           Consulship
           ,
           when
           he
           was
           surpriz'd
           ,
           and
           taken
           prisoner
           in
           Affricae
           ,
           by
           Xantippus
           the
           Lacedemonian
           ,
           a
           Commander
           under
           Hamilcar
           the
           Father
           of
           Hannibal
           :
           (
           who
           was
           then
           General
           )
           he
           was
           sent
           to
           the
           Senate
           ,
           under
           an
           Oath
           of
           rendring
           himself
           again
           at
           Carthage
           ,
           unless
           certain
           
             Carthaginian
             Noblemen
          
           should
           be
           releas'd
           in
           exchange
           .
           Being
           come
           to
           Rome
           ,
           he
           had
           before
           him
           a
           fair
           Colour
           of
           Profit
           ,
           but
           as
           the
           Story
           makes
           it
           out
           ,
           he
           found
           it
           Vain
           ,
           and
           Idle
           ▪
           The
           condition
           of
           it
           was
           that
           he
           might
           stay
           in
           his
           Country
           ,
           live
           at
           home
           with
           his
           Wife
           and
           Children
           ,
           suffering
           the
           Calamity
           he
           was
           fallen
           into
           as
           the
           Common
           Fortune
           of
           the
           War
           ,
           and
           still
           reteining
           the
           Honour
           of
           his
           
             Consulary
             Dignity
          
           .
           Will
           any
           man
           deny
           these
           things
           to
           be
           Profitable
           ?
           Or
           what
           shall
           we
           say
           ,
           when
           Courage
           ,
           and
           Magnanimity
           oppose
           it
           ?
           What
           Greater
           Authority
           or
           Security
           would
           a
           man
           desire
           ?
           For
           it
           is
           the
           Property
           of
           these
           Virtues
           not
           to
           fear
           any
           thing
           ;
           to
           despise
           all
           accidents
           ;
           and
           to
           reckon
           nothing
           Intolerable
           ,
           that
           can
           befal
           a
           man.
           
        
         
           But
           what
           did
           he
           do
           ?
           He
           came
           into
           the
           Senate
           ;
           told
           them
           his
           bus'ness
           ;
           
           but
           refus'd
           to
           to
           give
           his
           Opinion
           ;
           for
           so
           long
           as
           he
           was
           under
           an
           Oath
           ,
           he
           was
           in
           the
           Condition
           of
           a
           
           Prisoner
           to
           an
           Enemy
           ,
           and
           not
           of
           a
           Senator
           :
           But
           (
           like
           a
           Fool
           as
           he
           was
           (
           as
           some
           will
           say
           )
           and
           one
           that
           stood
           in
           his
           own
           light
           )
           that
           which
           he
           did
           speak
           was
           against
           himself
           :
           He
           would
           not
           allow
           it
           to
           be
           the
           
             Roman
             Interest
          
           to
           exchange
           their
           Prisoners
           ;
           for
           the
           Carthaginians
           were
           young
           men
           (
           he
           said
           )
           and
           good
           Soldiers
           ,
           but
           himself
           wasted
           with
           Old
           age
           .
           His
           Authority
           prevailing
           ,
           the
           prisoners
           were
           deteined
           ,
           and
           himself
           return'd
           to
           Carthage
           ,
           without
           any
           regard
           to
           the
           Affection
           he
           had
           either
           for
           his
           Country
           ,
           or
           for
           his
           Friends
           ;
           He
           was
           not
           Ignorant
           neither
           ,
           to
           how
           cruel
           an
           Enemy
           ,
           and
           to
           what
           exquisite
           Torments
           he
           expos'd
           himself
           ,
           by
           his
           Return
           ;
           only
           he
           was
           resolved
           not
           to
           violate
           his
           Oath
           .
           When
           they
           had
           Tortur'd
           ,
           and
           Watch'd
           him
           even
           to
           death
           ;
           his
           Condition
           was
           yet
           more
           Honourable
           ,
           then
           if
           he
           had
           ended
           his
           days
           in
           his
           Own
           house
           ;
           a
           
             decrepite
             Captive
          
           ,
           and
           a
           
             Forsworn
             Senator
          
           .
           But
           what
           a
           Fool
           was
           he
           ,
           not
           only
           not
           to
           agree
           to
           the
           remitting
           of
           their
           Prisoners
           ,
           but
           also
           to
           disswade
           it
           ?
           But
           what
           ?
           shall
           we
           call
           
             That
             ,
             Foolish
          
           ,
           that
           conduces
           to
           the
           Good
           of
           the
           Commonwealth
           ?
           Or
           can
           any
           thing
           be
           Profitable
           to
           any
           Member
           of
           the
           Publique
           ,
           that
           is
           not
           so
           to
           the
           Whole
           ?
           It
           is
           a
           Subversion
           of
           the
           Fundamentals
           of
           Nature
           ,
           to
           divide
           Profit
           and
           Honesty
           ,
           for
           we
           do
           all
           of
           us
           desire
           that
           which
           is
           Profitable
           :
           It
           is
           an
           Attractive
           that
           draws
           us
           to
           it
           ,
           whether
           we
           will
           or
           no.
           Is
           there
           any
           man
           that
           avoids
           it
           ;
           or
           rather
           that
           does
           not
           vigorously
           persue
           it
           ?
           Put
           since
           Profit
           is
           not
           any
           where
           to
           be
           found
           ,
           but
           in
           that
           which
           is
           
             Praiseworthy
             ,
             Honourable
          
           ,
           and
           
           Honest
           ,
           therefore
           do
           we
           account
           these
           Considerations
           as
           most
           Noble
           ,
           and
           Excellent
           ;
           intending
           under
           the
           name
           of
           Profit
           ,
           what
           is
           rather
           necessary
           then
           Splendid
           .
        
         
           But
           what
           is
           there
           ,
           you
           'll
           say
           ,
           in
           an
           Oath
           ?
           
           are
           we
           afraid
           that
           Iupiter
           should
           take
           offence
           at
           us
           ?
           Now
           This
           is
           a
           point
           common
           to
           all
           Philosophers
           ,
           that
           God
           is
           neither
           Angry
           with
           us
           ,
           nor
           Hurts
           us
           :
           and
           not
           only
           to
           those
           that
           take
           God
           himself
           to
           be
           Idle
           ,
           and
           wholly
           careless
           of
           us
           ,
           but
           to
           those
           also
           that
           will
           have
           God
           to
           be
           always
           in
           Action
           ,
           and
           doing
           of
           something
           :
           But
           what
           greater
           harm
           could
           even
           an
           Angry
           Iupiter
           do
           to
           Regulus
           ,
           then
           Regulus
           did
           to
           Himself
           ?
           So
           that
           there
           was
           nothing
           of
           Religion
           in
           the
           perverting
           so
           great
           a
           Profit
           .
           Was
           it
           least
           he
           should
           do
           a
           mean
           thing
           ?
           First
           ,
           of
           
             Two
             evils
          
           (
           we
           know
           )
           we
           are
           to
           chuse
           the
           Least
           .
           But
           was
           That
           Dishonourable
           Proposition
           then
           an
           evil
           Equal
           to
           the
           Torment
           ?
           And
           then
           ,
           That
           of
           
             Accius
             :
             Hast
             thou
             broken
             thy
             Faith
             ?
             To
             any
             man
             that
             does
             not
             believe
             me
             ,
             I
             neither
             Have
             given
             ,
             nor
             Do
             give
             it
             .
          
           Now
           tho'
           this
           was
           spoken
           by
           a
           Wicked
           King
           ,
           it
           was
           yet
           well
           enough
           said
           :
           And
           moreover
           ;
           as
           we
           say
           that
           some
           things
           appear
           Prositable
           ,
           which
           are
           not
           so
           ;
           so
           do
           they
           say
           on
           the
           Other
           side
           ,
           that
           some
           things
           
             appear
             Honest
          
           too
           ,
           which
           are
           not
           so
           :
           As
           in
           this
           case
           of
           
           Regulus's
           returning
           to
           the
           Torment
           ,
           to
           save
           his
           Oath
           :
           For
           it
           is
           rendred
           Dishonourable
           ,
           because
           it
           was
           done
           under
           a
           Force
           ,
           and
           by
           an
           Enemy
           ,
           and
           so
           ought
           not
           to
           be
           made
           good
           .
           And
           they
           go
           farther
           ,
           that
           whatsoever
           is
           
             very
             Profitable
          
           ,
           becomes
           Honest
           upon
           That
           Consideration
           ,
           tho'
           it
           was
           not
           so
           
           before
           .
           This
           is
           it
           which
           is
           commonly
           urg'd
           aginst
           Regulus
           .
           But
           let
           us
           
             examin
             what
             it
             amounts
             to
             .
             Iupiter
          
           was
           not
           to
           be
           fear'd
           ,
           least
           he
           should
           hurt
           us
           in
           his
           Anger
           ;
           because
           he
           does
           not
           use
           to
           be
           either
           Angry
           or
           Mischievous
           .
           This
           Reason
           lies
           as
           strong
           against
           all
           other
           Oaths
           ,
           as
           against
           This
           of
           Regulus
           .
           But
           the
           question
           is
           not
           in
           an
           Oath
           ,
           the
           fear
           of
           being
           punish'd
           for
           
             breaking
             it
          
           ▪
           but
           the
           Conscience
           and
           the
           
             Obligation
             of
          
           keeping
           it
           .
           Now
           an
           Oath
           is
           a
           
             Religious
             Affirmation
          
           and
           whatsoever
           we
           promise
           p●sitively
           ,
           as
           in
           the
           presence
           of
           God
           ,
           we
           must
           keep
           it
           :
           for
           This
           does
           not
           concern
           the
           Anger
           of
           the
           Gods
           ,
           which
           is
           none
           at
           all
           ;
           but
           it
           belongs
           to
           Faith
           ,
           and
           
             Iustice.
             It
             is
             a
             glorious
             Exclamation
             of
          
           Ennius
           .
           
             
               O
               Holy
               Faith
               !
               the
               Tye
               o'
               th'
               Gods
               ;
            
             
               And
               fit
               to
               have
               thy
               Mansion
               in
               their
               Blest
               Abodes
               .
            
          
        
         
           He
           therefore
           that
           violates
           his
           Oath
           ,
           profanes
           the
           Divinity
           of
           Faith
           it self
           ,
           to
           which
           our
           Forefathers
           ascribed
           
             Divine
             Honours
          
           ;
           placing
           her
           in
           the
           Capitol
           ,
           as
           (
           Cato
           tells
           us
           )
           next
           unto
           
             Iupiter
             himself
             .
             But
             even
             an
             Angry
          
           Jupiter
           (
           you
           say
           )
           
             could
             not
             have
             hurt
          
           Regulus
           
             more
             then
             he
             did
             himself
          
           .
           That
           were
           true
           ,
           if
           there
           were
           no
           Evil
           but
           Pein
           :
           
           But
           we
           have
           the
           Authority
           of
           the
           greatest
           Philosophers
           for
           it
           ,
           that
           Torment
           is
           so
           far
           from
           being
           the
           
             Greatest
             Evil
          
           ,
           that
           it
           is
           
             None
             at
             all
          
           .
           And
           let
           me
           recommend
           Regulus
           to
           you
           upon
           This
           point
           ,
           as
           no
           Ordinary
           Testimony
           ;
           Nay
           ,
           perhaps
           none
           more
           Convincing
           .
           For
           what
           nobler
           instance
           can
           be
           desir'd
           ,
           then
           to
           see
           so
           
           Illustrious
           a
           Roman
           subject
           himself
           voluntarily
           to
           the
           Torture
           ,
           rather
           then
           forego
           his
           Duty
           ?
           For
           in
           saying
           the
           Least
           of
           Evils
           ,
           it
           is
           meant
           by
           suffering
           rather
           Dishonorably
           ,
           then
           Miserably
           .
           Is
           there
           any
           
             Greater
             Evil
          
           then
           a
           
             Shameful
             Dishonesty
          
           ?
           How
           offensive
           is
           it
           to
           the
           Eye
           ,
           any
           Deformity
           of
           the
           Body
           ?
           But
           how
           much
           greater
           then
           should
           we
           account
           the
           Pravity
           ,
           and
           Corruption
           of
           a
           
             Polluted
             Mind
          
           ?
           Wherefore
           they
           that
           argue
           these
           things
           with
           the
           greatest
           Generosity
           and
           Vigour
           ,
           as
           the
           Stoiques
           ,
           pronounce
           That
           Only
           to
           be
           Evil
           which
           is
           Shameful
           :
           Nay
           the
           Peripatetiques
           themselves
           (
           who
           are
           not
           so
           Masculine
           as
           the
           other
           )
           make
           no
           difficulty
           of
           unanimously
           pronouncing
           it
           to
           be
           the
           
             Greatest
             Evil.
          
           As
           for
           That
           saying
           ,
           
             I
             have
             neither
             given
             ,
             nor
             do
             I
             give
             ,
             my
             Faith
             to
             a
             Faithless
             man
             :
          
           It
           was
           well
           enough
           said
           of
           the
           Poet
           ,
           in
           the
           Case
           of
           Atreus
           ;
           because
           it
           was
           accommodate
           to
           the
           Person
           :
           But
           〈◊〉
           they
           take
           up
           This
           once
           for
           Granted
           ,
           that
           a
           man
           is
           not
           oblig'd
           to
           
             keep
             Faith
          
           with
           him
           that
           has
           
             no
             Faith
          
           :
           let
           them
           have
           a
           Care
           not
           to
           make
           use
           of
           that
           Shift
           as
           a
           Cover
           for
           Perjury
           .
        
         
           As
           to
           the
           Rights
           and
           Customs
           of
           War
           ,
           and
           keeping
           Faith
           with
           an
           Enemy
           ,
           they
           are
           points
           we
           must
           be
           very
           
             Tender
             of
          
           :
           For
           whatsoever
           we
           swear
           ,
           upon
           a
           full
           Perswasion
           in
           our
           Minds
           that
           it
           ought
           to
           be
           done
           ,
           That
           must
           be
           observ'd
           :
           But
           Otherwise
           ,
           a
           man
           may
           dispence
           with
           that
           Obligation
           without
           Perjury
           .
           
           As
           if
           a
           man
           that
           lies
           at
           the
           mercy
           of
           common
           Thieves
           ,
           should
           promise
           them
           a
           certain
           Sum
           of
           Mony
           for
           the
           saving
           of
           his
           Life
           :
           'T
           is
           no
           deceipt
           ,
           the
           receding
           from
           it
           ,
           tho'
           I
           had
           given
           my
           Oath
           
           for
           the
           performance
           :
           for
           we
           are
           not
           to
           look
           upon
           Pyrates
           as
           Open
           and
           
             Lawful
             Enemies
          
           ;
           but
           as
           the
           Common
           Adversaries
           of
           Mankind
           .
           For
           they
           are
           a
           sort
           of
           men
           with
           whom
           we
           have
           neither
           Trust
           ,
           nor
           Oath
           in
           Common
           .
           For
           Perjury
           is
           not
           the
           
             Swearing
             False
          
           ,
           but
           the
           not
           performing
           of
           That
           which
           we
           swear
           ,
           with
           an
           Intention
           to
           do
           it
           ;
           as
           may
           be
           gather'd
           from
           the
           very
           form
           of
           our
           Oath
           .
           It
           was
           wittily
           said
           of
           
             Euripides
             ,
             I
             swore
             with
             my
             Tongue
             ,
             but
             not
             with
             my
             Heart
             .
          
           But
           it
           was
           not
           for
           Regulus
           ,
           however
           to
           embroyle
           the
           Conditions
           ,
           and
           Rules
           of
           War
           ,
           with
           Perjury
           ;
           having
           to
           do
           with
           a
           Iust
           ,
           and
           a
           
             Lawful
             Enemy
          
           ;
           in
           which
           Case
           ,
           all
           the
           Rights
           and
           Laws
           of
           Arms
           were
           admitted
           betwixt
           them
           in
           Common
           .
           For
           if
           it
           were
           otherwise
           ,
           the
           Senate
           would
           never
           have
           sent
           and
           deliver'd
           up
           so
           many
           famous
           men
           in
           Chains
           to
           their
           Enemies
           .
           
           Which
           was
           the
           Cas●
           of
           
             Titus
             Veturius
          
           ,
           and
           
             〈◊〉
             Posthumius
          
           ,
           in
           their
           
             Second
             Consulships
          
           :
           Who
           when
           they
           were
           beaten
           at
           Caudium
           ,
           an
           our
           Legions
           disarm'd
           ;
           for
           concluding
           a
           Peace
           with
           the
           Samnites
           ,
           were
           deliver'd
           up
           to
           them
           as
           their
           Prisoners
           ,
           because
           they
           had
           done
           it
           without
           the
           the
           Order
           ,
           and
           Consent
           of
           the
           People
           ,
           and
           Senate
           .
           And
           at
           the
           same
           time
           
             T
             :
             Numitius
          
           ▪
           and
           
             Q.
             Melius
          
           ,
           who
           were
           then
           Tribunes
           of
           the
           
             Common
             People
          
           ,
           were
           deliver'd
           up
           likewise
           ,
           to
           Evacuate
           the
           Peace
           concluded
           ,
           because
           it
           was
           done
           by
           Their
           Authority
           ;
           and
           Posthumius
           himself
           ,
           that
           was
           deliver'd
           up
           was
           the
           man
           that
           advised
           and
           propounded
           it
           .
           And
           the
           sam●
           thing
           was
           done
           many
           years
           after
           ,
           by
           
             C
             :
             Mancinus
          
           ,
           who
           having
           made
           a
           League
           with
           
           the
           Carthaginians
           ,
           without
           the
           Authority
           of
           the
           Senate
           ,
           perswaded
           the
           representing
           of
           it
           to
           the
           People
           ,
           himself
           ,
           that
           he
           might
           be
           deliver'd
           up
           to
           the
           Enemy
           ;
           which
           proposition
           ,
           being
           so
           recommended
           ,
           by
           
             L.
             Furius
          
           ,
           and
           
             Sextus
             Attilius
          
           ,
           was
           accepted
           and
           he
           accordingly
           deliver'd
           up
           .
           This
           was
           more
           Honourable
           yet
           ,
           then
           that
           of
           
             Q.
             Pompeius
          
           ,
           who
           ,
           in
           the
           same
           case
           ,
           upon
           his
           supplication
           that
           such
           a
           Decree
           might
           not
           be
           past
           against
           him
           ,
           prevail'd
           ,
           
             and
             was
             discharg'd
          
           .
           Here
           ,
           that
           which
           seem'd
           Profitable
           ,
           was
           more
           Consider'd
           then
           the
           Honest
           ;
           but
           in
           the
           
             Other
             Examples
             ;
             the
             false
             Appearance
          
           of
           Profit
           ,
           was
           overcome
           by
           a
           Dignity
           of
           Honor
           ,
           and
           Virtue
           .
           But
           in
           the
           Case
           of
           Regulus
           ,
           the
           Promise
           was
           made
           under
           a
           Force
           ,
           and
           he
           was
           not
           oblig'd
           to
           Perform
           it
           .
           As
           if
           any
           Force
           could
           work
           upon
           the
           Mind
           of
           a
           Valiant
           man
           :
           Why
           did
           he
           go
           to
           the
           Senate
           then
           ,
           expresly
           to
           move
           against
           himself
           ,
           and
           disswade
           the
           Release
           of
           the
           Prisoners
           ?
           This
           is
           to
           reprehend
           the
           most
           Generous
           point
           in
           the
           whole
           Case
           ,
           He
           would
           not
           rest
           upon
           his
           own
           Opinion
           ;
           but
           undertook
           the
           Cause
           ,
           that
           the
           Senate
           might
           pass
           judgment
           upon
           it
           ;
           wherein
           if
           he
           had
           not
           interposed
           ,
           the
           Prisoners
           had
           been
           certainly
           restor'd
           to
           the
           Carthaginians
           and
           then
           ,
           Regulus
           might
           have
           continu'd
           safe
           in
           his
           Own
           Country
           .
           But
           as
           he
           did
           not
           account
           that
           course
           Profitable
           to
           his
           Country
           ,
           so
           he
           took
           the
           Honester
           Part
           ,
           in
           chusing
           rather
           to
           suffer
           ,
           and
           undergo
           what
           he
           did
           .
           Now
           as
           to
           their
           saying
           that
           when
           a
           thing
           is
           
             very
             Profitable
          
           ,
           the
           advantage
           justifies
           it
           ,
           tho'
           it
           were
           not
           Honest
           otherwise
           :
           Let
           me
           tell
           you
           ,
           that
           
           it
           must
           Be
           so
           ,
           and
           not
           be
           Made
           so
           :
           For
           there
           is
           nothing
           Profitable
           ,
           which
           is
           not
           Honest
           ,
           and
           it
           is
           not
           Honest
           ,
           because
           it
           is
           Profitable
           ,
           but
           it
           is
           Profitable
           ,
           because
           it
           is
           Honest.
           So
           that
           out
           of
           many
           Wonderful
           Examples
           ,
           a
           man
           shall
           hardly
           find
           a
           greater
           ,
           or
           a
           more
           laudable
           Instance
           then
           This.
           For
           in
           the
           whole
           Character
           of
           Regulus
           ,
           the
           most
           Worthy
           and
           Generous
           part
           of
           it
           was
           his
           Opinion
           for
           the
           deteining
           of
           the
           Prisoners
           .
           For
           as
           to
           his
           Return
           ,
           tho'
           we
           wonder
           at
           it
           now
           adays
           ,
           he
           could
           not
           yet
           at
           That
           time
           do
           otherwise
           :
           So
           that
           it
           was
           the
           Glory
           of
           the
           Age
           ,
           rather
           then
           of
           the
           Man
           :
           For
           our
           Forefathers
           lookt
           upon
           the
           Tye
           of
           an
           Oath
           as
           the
           most
           Sacred
           Obligation
           in
           Nature
           .
           
           And
           this
           we
           find
           in
           the
           
             Twelve
             Tables
          
           ;
           the
           Laws
           which
           we
           call
           Sacrate
           ,
           shew
           as
           much
           :
           And
           so
           do
           our
           Leagues
           ,
           by
           which
           we
           are
           ty'd
           to
           keep
           Faith
           ,
           even
           with
           an
           Enemy
           ;
           and
           so
           do
           the
           Orders
           ,
           and
           Penalties
           of
           our
           Censors
           ;
           who
           were
           not
           so
           strict
           in
           any
           thing
           ,
           as
           in
           the
           bus'ness
           of
           an
           
             Oath
             .
             Lucius
             Manlius
          
           (
           the
           Son
           of
           Aulus
           )
           in
           his
           Dictatorship
           was
           summon'd
           by
           
             M.
             Pomponius
          
           ,
           the
           Tribune
           of
           the
           
             Common
             people
          
           ,
           for
           Exercising
           the
           Power
           of
           a
           Dictator
           ,
           some
           days
           beyond
           his
           time
           ;
           And
           was
           further
           accus'd
           for
           Banishing
           his
           Son
           Titus
           (
           who
           was
           afterward
           called
           Torquatus
           )
           out
           of
           the
           Town
           ,
           and
           Commanding
           him
           to
           live
           in
           the
           Country
           .
           The
           Young
           man
           ,
           hearing
           that
           his
           Father
           was
           in
           trouble
           about
           it
           ,
           is
           said
           to
           have
           gone
           presently
           to
           Rome
           ;
           and
           the
           next
           morning
           by
           day-light
           ,
           to
           
           Pomponius's
           house
           .
           To
           whom
           it
           was
           suggested
           that
           Torquatus
           being
           very
           Ill
           
           us'd
           ,
           had
           probably
           brought
           him
           some
           Complaint
           against
           his
           Father
           .
           Pomponius
           presently
           left
           his
           Bed
           ,
           turn'd
           all
           people
           out
           of
           the
           Room
           ,
           and
           so
           order'd
           the
           young
           man
           to
           be
           brought
           unto
           him
           .
           He
           was
           no
           sooner
           in
           the
           Chamb●r
           ,
           but
           Titus
           drew
           his
           Sword
           ,
           and
           swore
           that
           he
           would
           immediately
           kill
           him
           ,
           if
           he
           did
           not
           presently
           give
           him
           his
           Oath
           ,
           that
           his
           Father
           should
           be
           discharg'd
           :
           Pomponius
           ,
           upon
           the
           apprehension
           of
           his
           present
           danger
           ,
           past
           his
           Oath
           ,
           and
           afterward
           reported
           the
           matter
           to
           the
           People
           ;
           telling
           them
           he
           was
           forced
           to
           desist
           ,
           and
           the
           reason
           of
           it
           :
           Whereupon
           Manlius
           was
           let
           go
           .
           Such
           a
           Veneration
           had
           they
           in
           those
           times
           for
           the
           Tye
           of
           an
           Oath
           !
           This
           
             Titus
             Manlius
          
           is
           the
           man
           ,
           who
           having
           kill'd
           a
           Frenchman
           in
           a
           Duel
           upon
           a
           Challenge
           ,
           at
           the
           River
           Anien
           ,
           and
           taking
           from
           him
           a
           Chain
           ,
           which
           the
           Latins
           call
           Torquis
           ,
           took
           the
           Sirname
           of
           Torquatus
           .
           In
           his
           
             Third
             Consulship
          
           the
           Latins
           were
           routed
           and
           dispersed
           at
           Veseris
           ,
           near
           the
           Mountain
           Vesuvius
           .
           He
           was
           a
           man
           of
           the
           highest
           rank
           of
           Brave
           men
           ,
           and
           not
           more
           eminently
           Indulgent
           to
           his
           Father
           ,
           then
           he
           was
           afterward
           severe
           to
           his
           Son.
           
        
         
           But
           as
           Regulus
           was
           to
           be
           commended
           for
           keeping
           of
           his
           Oath
           .
           
           So
           were
           those
           
             Ten
             men
          
           after
           the
           Battle
           of
           Cannae
           as
           much
           to
           be
           despised
           .
           Hannibal
           sent
           them
           to
           the
           Senate
           ,
           upon
           an
           Oath
           to
           render
           themselves
           again
           in
           the
           Camp
           of
           the
           Carthaginians
           ,
           if
           they
           could
           not
           obtain
           such
           an
           exchange
           of
           Prisoners
           as
           was
           propounded
           .
           But
           this
           Story
           is
           variously
           reported
           :
           Polybius
           (
           an
           Author
           of
           singular
           Credit
           )
           says
           that
           Nine
           of
           the
           
             Ten
             Noblemen
          
           that
           
           were
           sent
           ,
           delivered
           themselves
           up
           ,
           without
           prevailing
           for
           the
           Exchanges
           ,
           but
           that
           One
           of
           the
           Ten
           never
           went
           back
           again
           ;
           Having
           Returned
           to
           the
           Camp
           ,
           so
           soon
           as
           he
           was
           out
           of
           it
           ,
           upon
           pretence
           that
           he
           had
           left
           something
           behind
           him
           ;
           by
           which
           Return
           ,
           he
           would
           understand
           himself
           to
           be
           discharg'd
           of
           his
           Oath
           :
           But
           without
           reason
           ;
           For
           the
           
             Fraud
             encreases
          
           the
           Iniquity
           ,
           without
           dissolving
           the
           Perjury
           .
           Wherefore
           it
           was
           a
           foolish
           piece
           of
           Cunning
           ,
           and
           a
           most
           perverse
           Imitation
           of
           Prudence
           .
           Hereupon
           the
           Senate
           decreed
           that
           this
           shifting
           Jugler
           should
           be
           sent
           bound
           to
           Hannibal
           .
           But
           the
           most
           glorious
           thing
           of
           all
           was
           This
           ,
           Hannibal
           had
           8000
           Prisoners
           ;
           not
           taken
           in
           the
           Battle
           ,
           or
           that
           had
           run
           any
           hazzard
           of
           their
           Lives
           ,
           but
           they
           were
           only
           such
           as
           were
           left
           in
           the
           Camp
           ,
           by
           the
           
             Two
             Consuls
             Paulus
          
           and
           Varro
           .
           They
           might
           have
           been
           redeem'd
           for
           a
           small
           Sum
           of
           Money
           ;
           but
           the
           Senate
           would
           not
           agree
           to
           't
           :
           for
           a
           Lesson
           to
           the
           
             Roman
             Soldiers
          
           that
           they
           must
           either
           Conquer
           ,
           or
           Die.
           This
           resolution
           being
           made
           known
           to
           Hannibal
           ,
           went
           more
           to
           the
           heart
           of
           him
           then
           any
           thing
           else
           (
           as
           the
           same
           Author
           has
           it
           )
           to
           see
           that
           the
           Senate
           and
           People
           of
           Rome
           in
           their
           greatest
           Adversity
           ,
           should
           still
           uphold
           so
           generous
           a
           Resolution
           .
           So
           that
           things
           
             seemingly
             Profitable
          
           are
           still
           overcome
           by
           things
           that
           are
           
             really
             honest
          
           .
           Now
           Acilius
           that
           wrote
           the
           Story
           in
           Greek
           ▪
           reports
           it
           ,
           that
           there
           were
           more
           of
           them
           went
           back
           to
           
           Hannibal's
           Camp
           ,
           under
           the
           same
           Colour
           ,
           to
           deliver
           themselves
           from
           their
           Oath
           ;
           and
           that
           they
           were
           branded
           for
           it
           with
           all
           sorts
           of
           Ignominy
           by
           
           the
           Censors
           .
           We
           shall
           now
           put
           an
           end
           to
           This
           matter
           ;
           for
           it
           is
           clear
           ,
           that
           whatsoever
           is
           done
           with
           a
           Timorous
           ,
           Abject
           ,
           Mean
           ,
           and
           Broken
           Mind
           ,
           cannot
           be
           Profitable
           ,
           because
           it
           is
           Flagitious
           ,
           Dis●onorable
           ,
           and
           Shameful
           :
           as
           this
           Action
           of
           Regulus
           would
           have
           been
           ,
           if
           he
           had
           rather
           consulted
           his
           
             Own
             Interest
          
           ,
           then
           that
           of
           the
           Publique
           ,
           in
           the
           business
           of
           the
           Prisoners
           ;
           or
           rather
           chosen
           to
           have
           staid
           at
           home
           .
        
         
           The
           Fourth
           part
           yet
           remains
           ,
           consisting
           in
           
             Decency
             ,
             Moderation
             ,
             Modesty
             ,
             Continence
             ,
          
           and
           Temperance
           .
           
           Now
           can
           any
           thing
           be
           Profitable
           ,
           in
           opposition
           to
           this
           Catalogue
           of
           such
           Virtues
           ?
           But
           
             Aristippus's
             Cyrenaiques
          
           ,
           and
           the
           
             Annicerian
             Philosophers
          
           place
           all
           Good
           in
           Pleasure
           ,
           and
           account
           Virtue
           to
           be
           therefore
           Laudable
           ,
           for
           the
           Pleasure
           it
           produces
           .
           As
           these
           grew
           out
           of
           date
           ,
           Epicurus
           came
           on
           ;
           the
           Supporter
           ,
           Emprover
           ,
           and
           in
           a
           manner
           ,
           the
           Author
           of
           the
           same
           Opinion
           .
           With
           these
           we
           must
           contend
           (
           as
           they
           say
           )
           for
           Life
           ;
           If
           we
           are
           resolv'd
           to
           defend
           ,
           and
           to
           maintein
           the
           Cause
           of
           Honesty
           :
           For
           if
           not
           only
           Vtility
           ,
           but
           all
           
             Happiness
             of
             Life
          
           rests
           in
           a
           
             Sound
             Constitution
          
           of
           Body
           ,
           or
           in
           the
           search
           and
           hope
           of
           such
           a
           Constitution
           (
           as
           Metrodorus
           will
           have
           it
           )
           This
           Vtility
           certainly
           (
           and
           in
           the
           highest
           degree
           too
           (
           for
           so
           they
           understand
           it
           )
           will
           be
           found
           to
           clash
           with
           Honesty
           .
           For
           first
           ,
           what
           Province
           shall
           we
           assign
           to
           Prudence
           ?
           If
           the
           search
           and
           enquiry
           after
           Delights
           ;
           How
           wretched
           a
           thing
           is
           Virtue
           ,
           when
           it
           comes
           to
           serve
           Pleasure
           ?
           But
           what
           is
           the
           Office
           of
           Prudence
           ?
           To
           judge
           learnedly
           of
           Pleasure
           ?
           
           Suppose
           that
           nothing
           could
           be
           more
           Delightful
           then
           That
           :
           There
           is
           nothing
           yet
           to
           be
           imagin'd
           ,
           that
           is
           more
           Dishonorable
           .
           Now
           for
           him
           that
           pronounces
           Pein
           to
           be
           the
           greatest
           of
           Evils
           ;
           what
           place
           is
           there
           in
           such
           a
           Mind
           ,
           for
           Magnanimity
           ,
           that
           Exercises
           it self
           in
           the
           Contempt
           of
           Labours
           ,
           and
           Peins
           ?
           For
           tho'
           Epicurus
           ,
           
           in
           many
           places
           speaks
           Generously
           enough
           (
           as
           he
           does
           in
           This
           )
           of
           
             Pein
             and
             Affliction
          
           ;
           We
           are
           not
           yet
           so
           much
           to
           consider
           what
           he
           says
           ,
           as
           what
           may
           be
           Reasonable
           for
           him
           to
           say
           ,
           upon
           the
           Foundation
           of
           Terminating
           all
           Good
           and
           Ill
           ,
           in
           Pleasure
           and
           Pein
           :
           As
           to
           hear
           him
           now
           speak
           of
           Continence
           and
           Temperance
           ;
           he
           says
           many
           very
           good
           things
           in
           several
           places
           ;
           but
           yet
           he
           's
           gravell'd
           ;
           (
           as
           we
           say
           )
           for
           how
           can
           any
           man
           commend
           Temperance
           ;
           and
           yet
           place
           our
           
             Chiefest
             Good
          
           ,
           in
           Pleasure
           ?
           For
           Temperance
           is
           the
           Enemy
           of
           
             Sensual
             Pleasures
          
           ,
           and
           our
           Appetites
           are
           the
           Servants
           ,
           and
           Followers
           of
           them
           .
           And
           yet
           in
           these
           Three
           kinds
           ,
           they
           shuffle
           as
           well
           as
           they
           can
           ,
           and
           their
           Evasions
           are
           not
           without
           some
           Colour
           .
           They
           make
           Prudence
           to
           be
           the
           skill
           of
           supplying
           or
           procuring
           Pleasures
           ,
           and
           keeping
           away
           Peins
           :
           And
           then
           they
           make
           a
           shift
           too
           ,
           to
           acquit
           themselves
           in
           the
           point
           of
           Fortitude
           :
           which
           they
           say
           enables
           us
           to
           contemn
           Death
           ,
           and
           to
           endure
           Pein
           .
           And
           in
           speaking
           of
           Temperance
           ;
           tho'
           they
           are
           not
           clear
           ,
           yet
           they
           extricate
           themselves
           after
           a
           fashion
           ;
           for
           they
           say
           that
           the
           Greatness
           of
           Pleasure
           arises
           only
           from
           an
           Absence
           or
           Detraction
           of
           Pein
           .
           And
           as
           for
           Iustice
           ,
           it
           is
           with
           Them
           ,
           either
           Tottering
           ,
           or
           rather
           Groveling
           upon
           the
           Ground
           ;
           and
           so
           
           are
           all
           those
           Virtues
           that
           are
           exercis'd
           in
           Common
           ,
           and
           in
           the
           Society
           of
           Mankind
           .
           For
           there
           can
           neither
           be
           any
           Goodness
           ,
           Liberality
           ,
           or
           Gentleness
           (
           any
           more
           then
           Friendship
           )
           if
           these
           things
           be
           not
           desirable
           for
           Themselves
           ;
           or
           else
           desirable
           only
           in
           relation
           to
           Pleasure
           ,
           and
           Profit
           .
           But
           let
           us
           bring
           the
           matter
           into
           a
           Narrow
           Compass
           :
           For
           ,
           as
           we
           have
           laid
           it
           down
           that
           nothing
           can
           be
           Profitable
           ,
           in
           Opposition
           to
           Honesty
           ,
           so
           we
           do
           here
           affirm
           that
           all
           Pleasure
           is
           directly
           Contrary
           to
           it
           .
           Concerning
           which
           point
           ,
           I
           reckon
           Calliphon
           ,
           and
           Dinomachus
           to
           be
           the
           more
           to
           blame
           ,
           in
           thinking
           to
           put
           an
           end
           to
           this
           Controversie
           ,
           by
           coupling
           Pleasure
           ,
           with
           Honesty
           ,
           as
           if
           it
           were
           a
           Man
           ,
           with
           a
           Beast
           .
           Whereas
           Virtue
           does
           not
           admit
           of
           That
           Conjunction
           ,
           but
           despises
           and
           rejects
           it
           .
           And
           then
           for
           the
           end
           of
           Good
           and
           
             Evil
             men
          
           ,
           which
           must
           be
           Simple
           ;
           it
           cannot
           be
           Temper'd
           ,
           and
           Compounded
           of
           
             disagreeing
             things
          
           .
           But
           of
           This
           elsewhere
           more
           at
           large
           :
           And
           it
           is
           a
           weighty
           bus'ness
           .
           But
           To
           my
           purpose
           now
           in
           hand
           .
           Concerning
           any
           matter
           to
           be
           determin'd
           in
           the
           Case
           of
           a
           
             Concurrent
             Opposition
          
           betwixt
           Profit
           ,
           and
           Honesty
           ,
           we
           have
           said
           enough
           already
           .
           But
           if
           Pleasure
           shall
           be
           said
           to
           carry
           some
           shew
           of
           Profit
           also
           ,
           there
           can
           be
           no
           Conjunction
           of
           it
           with
           Honesty
           .
           For
           allowing
           the
           most
           we
           can
           to
           Pleasure
           ,
           it
           does
           but
           serve
           us
           for
           Sawce
           ,
           without
           any
           Profit
           in
           it
           at
           all
           .
        
         
           IN
           This
           Book
           (
           my
           Son
           Marcus
           )
           your
           Father
           makes
           you
           a
           Present
           ;
           in
           
             My
             Opinion
          
           a
           Great
           one
           ;
           but
           it
           is
           to
           You
           according
           as
           you
           Take
           it
           .
           And
           yet
           however
           ,
           you
           may
           allow
           
           These
           Three
           Books
           of
           Mine
           ,
           an
           Entertainment
           in
           your
           Study
           ,
           among
           the
           Commentaries
           of
           Cratippus
           .
           If
           I
           my self
           had
           come
           to
           Athens
           (
           as
           I
           had
           done
           ,
           if
           my
           Country
           had
           not
           Commanded
           me
           back
           ,
           even
           when
           I
           was
           half
           way
           thorough
           )
           you
           should
           sometimes
           have
           been
           your
           Fathers
           Disciple
           too
           .
           So
           that
           I
           am
           now
           fain
           to
           speak
           to
           you
           in
           these
           Writings
           .
           Bestow
           as
           much
           of
           your
           time
           upon
           them
           as
           you
           can
           ;
           and
           what
           you
           have
           a
           mind
           to
           do
           ,
           you
           may
           do
           .
           When
           I
           shall
           understand
           that
           This
           Study
           pleases
           you
           ,
           I
           hope
           it
           will
           not
           be
           long
           before
           I
           be
           with
           you
           my self
           .
           And
           however
           ,
           at
           this
           distance
           ,
           though
           in
           absence
           ,
           I
           shall
           still
           be
           speaking
           to
           you
           .
           Wherefore
           My
           Cicero
           farewel
           :
           And
           assure
           your self
           that
           you
           are
           exceeding
           dear
           to
           me
           ;
           And
           yet
           much
           dearer
           you
           will
           be
           ,
           if
           I
           shall
           find
           that
           you
           take
           delight
           in
           these
           Memorials
           ,
           and
           Precepts
           .
        
         
           THE
           END
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A33163-e2390
           
             'T
             is
             a
             great
             Advantage
             ,
             
               Good
               Institution
            
             ,
             and
             
               Good
               Example
            
             .
          
           
             Greek
             and
             
               Latin
               ,
               Rhetorique
            
             and
             Philosophy
             ,
             do
             well
             together
             .
          
           
             Ce●ro
             Half
             a
             Peripatetique
             .
          
           
             A
             better
             Orator
             ,
             than
             Philosopher
             .
          
           
             None
             of
             the
             Greeks
             Excellent
             in
             Both
             Kinds
             .
          
           
             His
             Reasons
             for
             the
             Choice
             of
             This
             Subject
             .
          
           
             He
             taxes
             the
             Epicureans
             .
          
           
             Nothing
             desirable
             for
             it self
             but
             Virtue
             .
          
           
             All
             Disputes
             should
             Begin
             with
             a
             Definition
             .
          
           
             A
             Division
             of
             Offices
             .
          
           
             Deliberation
             ,
             according
             to
             Panaetius
             ,
             under
             Three
             Heads
             .
          
           
             Cicero
             makes
             Five
             .
          
           
             Self-love
             is
             Natural
             .
          
           
             The
             Difference
             betwixt
             Instinct
             ,
             and
             Reason
             .
          
           
             The
             Seeds
             of
             Justice
             .
          
           
             Liberality
             .
          
           
             Prudence
             .
          
           
             Magnanimity
             .
          
           
             Modesty
             and
             Temperance
             .
          
           
             The
             Four
             Cardinal
             Virtues
             ,
             and
             the
             subject-matter
             of
             each
             .
          
           
             Distinct
             Duties
             in
             a
             Complication
             of
             Virtue
             .
          
           
             Prudence
             searches
             the
             Truth
             of
             Things
             .
          
           
             Justice
             shews
             it self
             in
             Society
             .
          
           
             Fortitude
             in
             the
             Contempt
             of
             Difficulties
             .
          
           
             Temperance
             in
             Order
             and
             Measure
             .
          
           
             A
             Decorum
             in
             the
             Congruity
             of
             all
             .
          
           
             Prudence
             is
             a
             Natural
             Virtue
             .
          
           
             Have
             a
             care
             of
             Two
             Mistakes
             .
          
           
             Credulity
             ,
             and
             
          
           
             Curiosity
             .
          
           
             Justice
             and
             Liberality
             .
          
           
             The
             Duties
             of
             Justice
             .
          
           
             The
             Bounds
             of
             it
             by
             the
             Civil
             Law.
             
          
           
             A
             forced
             Etymology
             of
             Fides
             .
          
           
             Two
             sorts
             of
             Injustice
             .
          
           
             The
             Injurious
             Aggressor
             .
          
           
             And
             the
             Deserter
             .
          
           
             An
             Injury
             out
             of
             Fear
             .
          
           
             Avarice
             .
          
           
             Magnificence
             .
          
           
             Ambition
             .
          
           
             Luxury
             .
          
           
             Difference
             of
             Injuries
             .
          
           
             Injuries
             of
             Omission
             ;
             and
             the
             Causes
             of
             them
             .
             Expence
             .
             Fear
             .
             Sloth
             .
             Bus'ness
             .
          
           
             Do
             nothing
             with
             Doubting
             .
          
           
             Faith
             is
             not
             always
             to
             be
             kept
             .
          
           
             The
             Duty
             changes
             with
             the
             Occasion
             .
          
           
             Of
             Two
             Evils
             the
             Less
             .
          
           
             Injuries
             of
             Fraud
             and
             Cavil
             .
          
           
             The
             Rules
             of
             War.
             
          
           
             The
             End
             of
             War.
             
          
           
             The
             Roman
             Generosity
             to
             their
             Enemies
             .
          
           
             And
             to
             those
             that
             yielded
             .
          
           
             Upon
             what
             Terms
             to
             undertake
             a
             War.
             
          
           
             A
             Conscientious
             instance
             .
          
           
             
               A
               Brave
               Resolution
               of
            
             Pyrrhus
             .
          
           
             Faith
             must
             be
             kept
             with
             an
             Enemy
             .
          
           
             A
             noble
             Example
             of
             Regulus
             .
          
           
             A
             glorious
             piece
             of
             Justice
             .
          
           
             The
             Romans
             a
             generous
             Enemy
             .
          
           
             Of
             Justice
             to
             Inferiors
             .
          
           
             Of
             Liberality
             .
          
           
             How
             to
             Give
             ,
             How
             much
             ,
             and
             to
             Whom
             .
          
           
             Whom
             to
             Oblige
             .
          
           
             Give
             in
             Proportion
             .
          
           
             Consider
             the
             Intent
             of
             the
             Giver
             .
          
           
             The
             Choice
             of
             the
             Person
             .
          
           
             There
             is
             no
             Stoical
             Perfection
             .
          
           
             Whom
             to
             value
             most
             .
          
           
             How
             to
             return
             Benefits
             .
          
           
             Benefits
             to
             be
             repaid
             with
             Interest
             .
          
           
             Rash
             Bounties
             .
          
           
             Whom
             to
             Requite
             first
             .
          
           
             Reason
             and
             Speech
             are
             the
             Bond
             of
             Humane
             Society
             .
          
           
             Benefits
             in
             Common
             .
          
           
             Degrees
             of
             Communities
             .
          
           
             Common
             Privileges
             .
          
           
             Marriage
             ,
             Children
             ,
             Families
             .
          
           
             Kindred
             .
          
           
             Friendship
             .
          
           
             Similitude
             of
             Manners
             .
          
           
             Exchange
             of
             Benefits
             .
          
           
             Our
             Duty
             to
             our
             Country
             .
          
           
             Our
             Kindred
             and
             Friends
             .
          
           
             Duties
             vary
             with
             Circumstances
             .
          
           
             Magnanimity
             .
          
           
             Courage
             defined
             .
          
           
             Pertinacy
             and
             Ambition
             .
          
           
             True
             Magnanimity
             .
          
           
             Contempt
             of
             Mony.
             
          
           
             Affectation
             of
             Glory
             .
          
           
             A
             Retired
             Life
             .
          
           
             A
             Comparison
             of
             Military
             Virtues
             with
             Civil
             .
          
           
             Clemency
             to
             the
             Conquer'd
             .
          
           
             Spare
             the
             Multitude
             .
          
           
             Courage
             with
             Discretion
             .
          
           
             Danger
             Publique
             and
             Private
             .
          
           
             A
             Mistake
             in
             point
             of
             Honour
             .
          
           
             
             Plato's
             advice
             to
             Magistrates
             .
          
           
             The
             danger
             of
             Factions
             .
          
           
             Of
             Ambition
             .
          
           
             Against
             Anger
             .
          
           
             Of
             Reproof
             and
             Correction
             .
          
           
             Moderation
             in
             both
             Fortunes
             .
          
           
             Greatness
             of
             mind
             in
             a
             private
             Life
             .
          
           
             Honesty
             and
             Decorum
             .
          
           
             A
             Decorum
             in
             Prudence
             .
          
           
             And
             in
             all
             Virtues
             .
          
           
             A
             Decorum
             General
             and
             Special
             .
          
           
             The
             Decorum
             of
             the
             Poets
             .
          
           
             The
             Decorum
             of
             Order
             ,
             Steadiness
             and
             Moderation
             .
          
           
             A
             Decorum
             in
             a
             Conformity
             to
             Nature
             .
          
           
             From
             the
             Appetite
             ari●e
             Perturbations
             .
          
           
             Passion
             disorders
             both
             Mind
             ,
             and
             Body
             .
          
           
             The
             Bounds
             of
             Mirth
             .
          
           
             Two
             Sorts
             of
             Raillery
             ,
             scurrilous
             and
             facetious
             .
          
           
             Honest
             and
             Manly
             Pleasures
             .
          
           
             The
             Excellency
             of
             Man.
             
          
           
             Brutal
             Pleasures
             .
          
           
             Man
             has
             Two
             Capacities
             .
          
           
             A
             great
             Diversity
             both
             in
             Minds
             and
             Bodies
             .
          
           
             Several
             Humours
             .
          
           
             Nature
             is
             the
             best
             Mistress
             .
          
           
             The
             same
             thing
             Good
             in
             one
             ,
             and
             Ill
             in
             another
             .
          
           
             Let
             every
             man
             Act
             his
             own
             Part.
             
          
           
             Let
             every
             man
             chuse
             his
             own
             Study
             .
          
           
             Some
             Course
             of
             Life
             must
             be
             pitched
             upon
             .
          
           
             Nature
             and
             Fortune
             to
             be
             consulted
             what
             course
             of
             Life
             .
          
           
             Let
             every
             man
             do
             all
             the
             Good
             he
             can
             .
          
           
             The
             Du●y
             of
             a
             Young
             man.
             
          
           
             Youth
             should
             be
             Temperate
             and
             Industrious
             .
          
           
             The
             Business
             of
             Age
             is
             Wisdom
             .
          
           
             Beware
             of
             Sloth
             and
             Luxury
             .
          
           
             The
             Duty
             of
             a
             Magistrate
             .
          
           
             A
             privat●
             man.
             
          
           
             And
             a
             Stranger
             .
          
           
             The
             Decorum
             of
             the
             Body
             .
          
           
             The
             Seeds
             of
             Modesty
             are
             in
             Nature
             .
          
           
             The
             Obscene
             humour
             of
             the
             Cyniques
             .
          
           
             A
             Decency
             in
             Gestures
             and
             Postures
             .
          
           
             The
             Modesty
             of
             the
             Romans
             .
          
           
             Of
             Dignity
             and
             Gracefulness
             .
          
           
             Affectation
             is
             Odious
             .
          
           
             A
             Meane
             does
             best
             .
          
           
             The
             Motions
             of
             the
             Mind
             are
             Thought
             and
             Appetite
             .
          
           
             Of
             Rhetorique
             ,
             and
             Ordinary
             Discourse
             .
          
           
             The
             Voice
             should
             be
             Clear
             and
             Sweet
             .
          
           
             Instances
             of
             Excellent
             Speakers
             .
          
           
             Of
             Familiar
             Discourse
             .
          
           
             Cautious
             .
          
           
             The
             Subject
             of
             it
             .
          
           
             Seasonable
             and
             not
             Tedious
             .
          
           
             Nor
             Passionate
             .
          
           
             Respectful
             .
          
           
             Let
             Reproof
             be
             without
             Anger
             .
          
           
             Ostentation
             is
             Odiou●
             .
          
           
             Of
             Building●
             and
             Palaces
             .
          
           
             Fit
             the
             House
             to
             to
             the
             Master
             .
          
           
             Keep
             the
             Expence
             within
             Compass
             .
          
           
             Three
             Rules
             for
             all
             Undertakings
             .
          
           
             The
             Decorum
             of
             Place
             and
             Time.
             
          
           
             Order
             defin'd
             .
          
           
             Indecencies
             in
             respect
             of
             Time
             and
             Place
             .
          
           
             The
             Niceties
             of
             Conversation
             .
          
           
             By
             Observing
             Others
             ,
             we
             may
             Reform
             our selves
             .
          
           
             Great
             Virtues
             are
             a
             Privilege
             to
             some
             Mistakes
             .
          
           
             A
             General
             Duty
             .
          
           
             Of
             Trade
             .
             Which
             is
             either
             sordid
             .
          
           
             And
             Voluptuary
             .
          
           
             Or
             of
             Candour
             and
             Credit
             .
          
           
             Of
             Two
             Duties
             ,
             which
             to
             Chuse
             .
          
           
             Wisdom
             is
             the
             principal
             Virtue
             .
          
           
             Justice
             more
             valuable
             than
             Science
             .
          
           
             Our
             Country
             in
             the
             first
             place
             .
          
           
             Leagues
             are
             more
             for
             Society
             then
             Defence
             .
          
           
             Justice
             and
             Temperance
             compar'd
             .
          
           
             D●grees
             of
             Duties
             .
          
        
         
           Notes for div A33163-e26640
           
             The
             Subject
             of
             This
             Book
             .
          
           
             The
             Introduction
             .
          
           
             The
             Praise
             of
             Philosophy
             .
          
           
             An
             Objection
             answered
             .
          
           
             The
             Distribution
             of
             ●he
             Whole
             Work.
             
          
           
             The
             Word
             Profitable
             is
             Corrupted
             .
          
           
             Profitable
             and
             Honest
             are
             
               Convertible
               Terms
            
             .
          
           
             Craft
             mistaken
             for
             Wisdom
             .
          
           
             Things
             Inanimate
             .
          
           
             Animate
             .
          
           
             Unreasonable
             .
          
           
             Reasonable
             .
          
           
             One
             man
             is
             the
             greatest
             Benefit
             or
             Mischief
             to
             another
             .
          
           
             The
             Necessity
             of
             Mutual
             H●lp
             and
             Society
             .
          
           
             The
             great
             Mischiefs
             are
             from
             one
             man
             to
             another
             .
          
           
             Of
             Pru●ence
             and
             Virtue
             .
          
           
             The
             Power
             of
             Fortune
             .
          
           
             Unhappy
             Casualties
             .
          
           
             The
             Grounds
             of
             Honour
             and
             Esteem
             in
             the
             World.
             
          
           
             Mercenary
             Natures
             .
          
           
             Love
             is
             the
             best
             Security
             of
             Power
             .
          
           
             Hatred
             is
             the
             certain
             effect
             of
             Fear
             .
          
           
             The
             Condition
             and
             Fate
             of
             Tyrants
             .
          
           
             The
             End
             of
             Phala●is
             .
          
           
             Rome
             was
             formerly
             the
             Sanctuary
             of
             the
             Oppressed
             .
          
           
             The
             Miseries
             that
             befel
             Rome
             ,
             for
             Cruelty
             and
             Injustice
             .
          
           
             Prosperous
             Cruelties
             are
             dangerous
             Presidents
             .
          
           
             How
             to
             gain
             a
             fair
             Reputation
             in
             the
             World.
             
          
           
             What
             is
             perfect
             Glory
             .
          
           
             Bounty
             and
             Gent●eness
             ▪
             w●●k
             muc●
             up●n
             the
             Pe●ple
             .
          
           
             The
             Power
             of
             Justice
             &
             Prudence
             .
          
           
             Wisdom
             without
             Justice
             ,
             is
             Craft
             .
          
           
             A●miration
             produces
             Esteem
             .
          
           
             Great
             Virtue
             produces
             great
             Admiration
             .
          
           
             As
             Magnanimity
             .
          
           
             Justice
             .
          
           
             Contempt
             of
             mony
             .
          
           
             The
             very
             Opinion
             of
             Iustice
             gives
             a
             man
             Reputation
             .
          
           
             Justice
             is
             sacred
             ,
             even
             among
             Thieves
             and
             Pirates
             .
          
           
             Kings
             chosen
             for
             their
             Virtues
             .
          
           
             A
             Notable
             Saying
             of
             Socrates
             .
          
           
             Some
             are
             Born
             Remarkable
             .
          
           
             Others
             make
             themselves
             so
             .
          
           
             Let
             a
             Young
             Man
             study
             the
             Use
             of
             his
             Arms.
             
          
           
             The
             Virtues
             of
             the
             Mind
             are
             more
             Noble
             than
             those
             of
             the
             Body
             .
          
           
             Of
             Modesty
             and
             Piety
             .
          
           
             It
             is
             a
             good
             Sign
             when
             a
             Man
             loves
             good
             Company
             .
          
           
             Of
             Speech
             .
          
           
             Affability
             .
          
           
             Eloquence
             ,
             the
             Power
             of
             it
             .
          
           
             The
             Subject
             of
             it
             .
          
           
             It
             is
             a
             busie
             Office
             that
             of
             an
             Informer
             .
          
           
             Have
             a
             Care
             of
             Innocent
             Blood.
             
          
           
             Liberality
             is
             Twofold
             ,
             Labour
             and
             Money
             .
          
           
             A
             Generous
             Reproof
             .
          
           
             The
             Bounty
             of
             Labour
             is
             the
             fairest
             of
             the
             Two.
             
          
           
             Give
             within
             Compass
             .
          
           
             Prodigality
             .
          
           
             True
             Liberality
             .
          
           
             Fine
             Shews
             are
             only
             for
             Women
             and
             Children
             .
          
           
             In
             what
             Cases
             Profusion
             may
             be
             allowed
             .
          
           
             But
             still
             within
             Bounds
             .
          
           
             Of
             Privater
             Liberality
             .
          
           
             How
             to
             bestow
             them
             .
          
           
             A
             Regard
             to
             the
             Benfit
             as
             well
             as
             to
             the
             Person
             .
          
           
             Our
             Obligations
             should
             be
             Frank.
             
          
           
             Of
             Hospitality
             .
          
           
             Obligations
             of
             Care
             and
             Industry
             .
          
           
             The
             Reputation
             of
             the
             Civil
             Law.
             
          
           
             Some
             Affinity
             betwixt
             a
             Civilian
             and
             an
             Orator
             .
          
           
             The
             Force
             of
             Eloquence
             .
          
           
             The
             D●cay
             of
             Orators
             .
          
           
             Disoblige
             no
             man.
             
          
           
             In
             Benefits
             consider
             the
             Man
             ,
             not
             the
             Fortune
             .
          
           
             The
             Pride
             and
             Vanity
             of
             Great
             Men.
             
          
           
             The
             Poor
             mans
             Gratitude
             .
          
           
             A
             Wise
             S●ying
             of
             Themisto●les
             .
          
           
             Justice
             is
             the
             Foundation
             of
             a
             Lasting
             Fame
             .
          
           
             Of
             Publick
             Bounties
             .
          
           
             The
             Propriety
             of
             Particulars
             most
             be
             protected
             .
          
           
             The
             danger
             of
             Levelling
             Principles
             .
          
           
             No
             Extraordinary
             Taxes
             .
          
           
             Corrupt
             Magistrates
             are
             the
             Bane
             of
             any
             Government
             .
          
           
             The
             Abstinence
             of
             Affricanus
             .
          
           
             Avarice
             a
             Detestable
             Vice.
             
          
           
             The
             Power
             of
             Frugality
             in
             Publique
             Administrations
             .
          
           
             The
             Danger
             of
             Invading
             Proprieties
             .
          
           
             A
             Generous
             Account
             of
             Aratus
             .
          
           
             No
             Debts
             to
             be
             permitted
             ,
             that
             may
             endanger
             the
             Publique
             .
          
           
             A
             Caution
             in
             Matter
             of
             Health
             and
             Estate
             .
          
           
             Two
             Profitable
             things
             meeting
             in
             comparison
             .
          
        
         
           Notes for div A33163-e36530
           
             A
             famous
             saying
             of
             Scipio
             Affricanus
             .
          
           
             
             Cicero's
             Retreat
             .
          
           
             Cicero
             compares
             himself
             with
             Affricanus
             .
          
           
             Of
             Civil
             Duties
             and
             a
             Virtuous
             Life
             .
          
           
             Panaetius
             of
             Civil
             Duties
             .
          
           
             Cicero
             excuses
             an
             Omission
             of
             Panaetius
             .
          
           
             Nothing
             can
             ●e
             Profi●a●le
             ,
             but
             wh●t
             is
             Honest
             .
          
           
             True
             Honesty
             and
             True
             Wisdom
             are
             Inseparable
             .
          
           
             Middle
             Duties
             .
          
           
             No
             man
             Good
             or
             Wise
             in
             the
             Abstract
             .
          
           
             The
             Epicureans
             measure
             H●n●sty
             by
             Pr●fit
             .
          
           
             Circumstances
             alter
             the
             Case
             .
          
           
             A
             Rule
             keeps
             us
             Rig●t
             ,
          
           
             In
             our
             Judgments
             of
             Profitable
             and
             Hon●st
             .
          
           
             Fraud
             and
             Rapine
             are
             against
             the
             Laws
             of
             Nature
             and
             Nations
             .
          
           
             The
             Interest
             of
             the
             Whole
             ,
             is
             the
             Interest
             of
             every
             Part.
             
          
           
             Better
             suffer
             any
             Calamity
             than
             do
             an
             Injury
             .
          
           
             Certain
             Principles
             to
             be
             given
             for
             granted
             .
          
           
             Nothing
             can
             be
             beneficial
             ,
             that
             is
             dishonest
             .
          
           
             The
             great
             Punishment
             is
             that
             of
             Conscience
             .
          
           
             A
             Divine
             Precept
             .
          
           
             The
             Fable
             and
             Moral
             of
             
             Gyge●'●
             Ring
             
          
           
             The
             appearance
             of
             Profit
             oftentimes
             distracts
             us
             .
          
           
             How
             far
             we
             may
             look
             to
             our selves
             .
          
           
             Many
             Niceties
             in
             Friendships
             .
          
           
             The
             Generous
             Fri●ndship
             of
             Damon
             and
             Pythias
             .
          
           
             Publique
             Mistakes
             under
             the
             appearance
             of
             Profit
             .
          
           
             Humanity
             to
             Strangers
             .
          
           
             A
             scrupulou●
             point
             of
             Honour
             .
          
           
             Some
             nice
             Cases
             of
             Conscience
             .
          
           
             Resolutions
             upon
             the
             former
             Cases
             .
          
           
             A
             Pleasant
             Cheat.
             
          
           
             *
             Words
             of
             Form.
             
          
           
             Simulation
             and
             Dissimulation
             .
          
           
             A
             Generous
             Scruple
             of
             Scaevola's
             .
          
           
             Concealments
             punishable
             in
             Ba●gain●
             for
             Estates
             .
          
           
             Laws
             and
             Philosophers
             provide
             several
             ways
             against
             Fraud
             .
          
           
             The
             Law
             Civll
             ,
             and
             the
             Law
             of
             Nations
             .
          
           
             Of
             Good
             Faith.
             
          
           
             No
             Pest
             like
             Craft
             under
             the
             Masque
             of
             Simplicity
             .
          
           
             A
             Case
             of
             Conscience
             about
             a
             Forgery
             .
          
           
             No
             Dividing
             of
             what
             Nature
             has
             Coupled
             .
          
           
             Who
             is
             a
             Good
             man.
             
          
           
             *
             A
             Little
             Play
             with
             the
             Fingers
             .
          
           
             A
             Mean
             Action
             of
             
               C.
               Marius
            
             .
          
           
             Small
             matters
             may
             be
             of
             great
             Importance
             
          
           
             A
             Good
             man
             will
             not
             do
             an
             Ill
             thing
             .
          
           
             The
             Ambition
             of
             
               Iulius
               Caesar.
            
             
          
           
             Utility
             should
             be
             guided
             by
             Honesty
             .
          
           
             
             Pabricius's
             Generosity
             to
             Pyrrhus
             .
          
           
             Wealth
             it self
             may
             be
             Unprofitable
             .
          
           
             Instances
             of
             Good
             and
             Profitable
             in
             Competition
             .
          
           
             Their
             Servants
             were
             Slaves
             .
          
           
             Cases
             of
             Conscience
             .
          
           
             Conscience
             in
             Contracts
             .
          
           
             Some
             Promises
             better
             broken
             than
             kept
             .
          
           
             Of
             Fortitude
             .
          
           
             The
             Case
             of
             Regulus
             .
          
           
             His
             Honour
             and
             Justice
             .
          
           
             The
             Sacredness
             of
             an
             Oath
             .
          
           
             Pein
             is
             no
             Evil.
             
          
           
             A
             Pagan
             Dispensation
             .
          
           
             The
             Rigour
             of
             the
             Roman
             Discipline
             .
          
           
             The
             Tye
             of
             an
             Oath
             .
          
           
             The
             Severity
             of
             the
             Romans
             in
             case
             of
             Perfidy
             .
          
           
             Of
             Temperance
             .
          
           
             Epicurus
             places
             Good
             and
             Ill
             in
             Pleasure
             and
             Pein
             .